Toh 1-4“The Chapter on the Rains” from The Chapters on Monastic Discipline

Summary

This is the third of the “Three
Rites,” along with the Rite of Restoration and the Rite of Lifting Restrictions, which are set out in The Chapter on the Restoration
Rite and The Chapter on
Lifting Restrictions respectively. The regular
observance of the “Three Rites” at an officially demarcated monastic site is
considered a crucial component in ensuring the integrity of the monastics living
there and nearby.

Acknowledgements

This text was translated from the Tibetan and checked against the
Sanskrit original and Yijing’s Chinese translation by Robert Miller. The
translation was completed under the patronage and supervision of 84000:
Translating the Words of the Buddha. Nathaniel Rich and John Canti edited the translation and
the introduction, and Ven. Konchog Norbu copyedited the text. André Rodrigues
was in charge of the digital publication process.

Introduction

Overview

The Chapter on the Rains is the fourth
of the seventeen chapters in The Chapters on Monastic
Discipline. It recounts the origins,
timing, and procedures for the Rite of Pledging to Settle for
the Rains, in which monastics pledge to remain at a single site for the
duration of the varṣā or
summer rains.

The preceding chapter has set out the Rite of Lifting Restrictions
(pravāraṇa), which is held at
the end of the rains retreat as an adjunct to the Rite of Restoration,
or poṣadha. Although in
practice the rite of lifting restrictions is performed at the end of the
rains, months after the rite described in the present chapter, the chapters on these two rites appear in reverse order
in The Chapters on Monastic
Discipline.

In the Buddha’s time, much like today, the Gangetic plain had three
distinct seasons—a cool season, a hot season, and a rainy monsoon
season—each said traditionally to last for roughly four months. During the monsoon rains, it was
customary for mendicants, ordinarily peripatetic, to settle at a single
site, often in a park with other ascetics, where they might pass the rains
in relative comfort. According to the formalities described in this chapter for
the Buddha’s followers, monastics could choose to reside for the first or last three
of the four monsoon months.

Structure and Contents

Like the other chapters of The Chapters on Monastic Discipline,
The Chapter on the Rains starts with a “global summary”
or piṇḍoddāna. In this case, the global summary mentions ten topics,
but only the first three are dealt with as sections in the present chapter, and the remaining ones are
covered in the chapter that follows.

The first section sets out the procedures of settling for the rains, and the
second and third describe contingent circumstances under which application of the rules may be
modified.

The Rite

The first section, after its own summary (uddāna),
opens with a nidāna, or “narrative introduction” in which
we learn the reputed origins of the rite of pledging to settle for the rains. We
join the Buddha as he is himself pledging to pass the rainy season at
Prince Jeta’s Grove, Anāthapiṇḍada’s Park in Śrāvastī, just as recounted at the
start of the preceding chapter, The Chapter on Lifting Restrictions.
According to the narrative told here, there were at that time other members of the monastic community
elsewhere continuing to wander the countryside through the rainy season,
thus attracting the censure and criticism of other ascetics who were saying, in the words of
the text:

“Sirs, the Śākyan ascetics are killers. These men do not balk at,
shy away from, or avoid killing, for they travel and wander the
countryside during the rains. When they travel and wander the
countryside during the rains, they trample swarms of many tiny and
minute creatures, thus depriving them of life. Even swallow chicks
seasonally cower in their nests for the four rainy months. Cowering,
they cringe and stay curled up. And if these shaven-headed ascetics do
not understand even their basic pledges, who would give alms to them or
even think to do so?”

In response to these accusations of hypocrisy, the Buddha decreed
that monks should settle at a single site for the duration of the monsoon
rains. According to one traditional reckoning, the monsoon lasts for three
months, the months of
Jyeṣtha, Āṣāḍha, and Śrāvana.
In other accounts, however, a fourth month, Bhādrapada, is included. Ten to fourteen
days before the
fifteenth day of Āṣāḍha, monastics are to prepare an appropriate site, the
features of which are described in this chapter, and on the fifteenth
perform a “quorum restoration,” allocate dwellings, and formally pledge to remain
sedentary for the duration of the rains. Those monks who could not settle
for the “early part of the rains” were to settle for the “later part of the
rains,” figured from the sixteenth day of Śrāvana.

The rite by which monastics pledge to stay at one site for the
rains begins with the appointment of a monk residence caretaker by a
twofold act and motion. Several caretakers can
be appointed if one caretaker is not enough. Guṇaprabha adds that the
monks are informed that anything they do for the duration of the rains
will be scrutinized later by the saṅgha, a reference to the lifting of
restrictions, or pravāraṇā rite, that concludes the rains. Each monk
present then collects a tally stick, which is used to count the number
of participants and to collect their bedding, before the monk residence
caretaker formally assumes his responsibilities by accepting the locks
and keys for the site and its buildings. Monks are then assigned
dwellings, and bedding for all is distributed in order of seniority,
starting with the preceptors and instructors. It is only after the site and its
surrounding locale have been properly vetted and the monks assured it
will prove a suitable and sustainable residence for the rains that the
saṅgha undertakes the formal rite of pledging to stay at that site for
the three months of rains.

The first section of the chapter concludes with two interludes.
In the first, a story about Udayana, the Buddha formulates the rule that
monks who have undertaken a rains retreat should not go beyond the
boundary of the site where they have settled, while in the second the
Buddha makes an allowance for this rule and gives his consent to travel for a
period of up to seven days so that monastics can tend to the business of
male lay vow holders, monks, nuns, nun postulants, male novices, and
female novices.

Other Considerations

The second section describes cases in which a monk incurs no
offense for interrupting the rains by prematurely leaving a site. The
stated reasons include a lack of alms, medicine, or nurses. But the
chapter also identifies other invitations that would hinder the
renunciant’s vocation and so are not excused. These include interrupting
the rains in response to the offers of women or girls, the appearance of
an attractive woman, or a treasure trove that might tempt the monk into
giving up the renunciant’s life, or kin who encourage the same.

The third section states further cases in which a monk incurs no
offense for leaving a site prematurely—in each case to help resolve an
incipient schism in the saṅgha—and concludes with a short section on
ways in which a monk’s pledge to a site is not considered complete.

Adaptations for Nuns

Adaptations of the Mūlasarvāstivāda Vinaya’s ritual language to
make the rites suitable for nuns’ participation are fairly
straightforward according to Dharmamitra, who wrote an authoritative
commentary on Guṇaprabha’s sūtra digest of the Mūlasarvāstivāda Vinaya,
and Butön Rinchen Drup, the remarkable Tibetan bibliographer and
historiographer who was so influential upon the scholastic culture of
Tibet. Butön includes two relevant sections in his commentary to the
Vinayasūtra, the first of which explains how to translate the male rite
for females, along with exceptions and transferring the script of the
male going forth and ordination rites just for females, while Dharmamitra
writes:

“For ordination, everywhere that [the monks’ rite] says ‘monk’
[the monk officiant] should say ‘nun.’ Here, ‘the officiant [who
performs] the motion, and so forth,’ is the monk officiant [who
performs] the motion for ordination. Apart from this monk officiant,
for the other positions such as instructor confidante and preceptor,
the word ‘nun’ should be said instead of ‘monk.’ ”

As Dharmamitra’s explanation makes clear, Indic commentators on
the Mūlasarvāstivāda Vinaya recognized some, but not all, monastic
offices to be open to women, leaving the nun saṅgha partially dependent
on the monk saṅgha.

The Text

The present translation is based on the Tibetan text of the
version of the chapter in the Degé Kangyur, with reference to versions
in other Kangyurs as detailed in the endnotes. The text was originally
translated into Tibetan by Palgyi Lhünpo under the guidance of the
Kaśmīri abbot Sarvajñādeva, the Indian abbot Vidyākaraprabha, and the
Kaśmīri abbot Dharmākara. Their work was later proofread and finalized
by Vidyākaraprabha and the translator-editor Paltsek.

A Sanskrit text of The Chapter on the
Rains was recovered among the Gilgit manuscripts edited and
published by Nalinaksha Dutt in Volume III, Part IV, of his Gilgit Manuscripts. Only a single leaf from
The Chapter on the Rains is missing.
The remaining fragments correspond to twenty-five of the twenty-eight
pages in Tibetan (F.239.a–F.251.b). Shono Masanori’s re-edition of the
chapter itself and of the corresponding section of the Vinayasūtra
was also consulted in comparing the translation against the Sanskrit.

Despite important contributions by scholars and translators, we
still lack satisfactory translations for many important terms used in
the Mūlasarvāstivāda Vinaya. The English renderings of Vinaya technical
terms given here benefitted greatly from discussion with the 84000
Vinaya Team but remain provisional. They may require revision as work on
the Mūlasarvāstivāda Vinaya progresses.

The Translation

From The Chapters on Monastic Discipline

The Chapter on the Rains

Prologue

A
global summary of The Chapter on the Rains:

Settling for
the rains,

food,

Interrupting
the rains, the five,

Mirage, leaves, roots,
sandals,

Rains, and the four leathers.

Settling for the Rains

A summary:

Permission
for settling for the rains,

Udayana’s
departure, and

Seven-day
leave

For
business.

Permission for Settling for the Rains

The Blessed Buddha pledged to settle for the rains in Śrāvastī,
in Prince Jeta’s Grove, Anāthapiṇḍada’s Park. Meanwhile, monks traveled
and made their way through the countryside during the rains. When those
monks who traveled and made their way through the countryside were not
cautious, tīrthikas chastised, rebuked, and criticized the heedless and
incautious monks, saying, “Sirs, the
Śākyan ascetics are killers. These men do not balk at, shy away from, or
avoid killing, for they travel and wander the countryside during the
rains. When they travel and wander the countryside during the rains,
they trample swarms of many tiny and minute creatures, thus depriving
them of life. Even swallow chicks seasonally cower in their nests for
the four rainy months. Cowering, they cringe and stay curled up. And if these
shaven-headed ascetics do not understand even their basic pledges, who would give alms to them or even think to
do so?”

The monks reported these events to the Blessed One and the
Blessed One replied, “Therefore, I consent: monks should
pledge to settle for the rains.”

Since the monks did not know how to pledge to settle for the
rains as the Blessed One had directed when he said that “monks should pledge
to settle for the rains,” the Blessed One said, “On the fifteenth day of
Āṣāḍha, sweep,
sprinkle water over, and spread a fresh paste of dung over the temple
floor. All the bedding should be gathered together in a single place;
do not conceal even small items such as foot-washing basins.

“Then a monk
residence caretaker should be appointed. For a residence caretaker, there are five factors that may pertain
such that someone not already appointed should not be appointed, and if
already appointed should be relieved of
that position. What are those five factors? To be driven by desire, driven by aggression, driven by ignorance, driven by fear,
and not to know which bedding has or has not been dispensed. If those five factors do pertain to someone not already appointed
as residence caretaker, he should not be appointed, and if already appointed should be relieved of that position.

“For a residence caretaker, there are five other factors
that may pertain such that someone not already appointed should be appointed, and if
already appointed should be relieved of that position. What are these five factors? Not to be driven by desire,
driven by aggression, driven by ignorance, or driven by fear, and to know which bedding has or has not been
dispensed. If these five factors pertain to someone not already
appointed as residence caretaker, he should be appointed, and if already appointed should not be relieved of that
position.

“He should be appointed in the following way: After setting out
seating, strike the gaṇḍī beam, and inform the monks of the matter at
hand. Once the entire saṅgha is seated and has a quorum, his willingness
should be secured first:

“ ‘Are you, so-and-so, willing to act as residence caretaker
for the saṅgha during the rains?’

“He replies:

“ ‘I am willing to do so.’

“One monk should then make a motion and then perform the
act:

“ ‘Honorable saṅgha, please listen. This monk, so-and-so, is
willing to act as residence caretaker for the saṅgha during the
rains. If the time is right and the saṅgha can accept it, I ask that
the saṅgha give their permission. Once the saṅgha appoints this monk
to act as residence caretaker for the saṅgha during the rains, this
residence caretaker so-and-so will become the residence caretaker
for the saṅgha during the rains.’

“That is the motion. The act should be performed in the following way:

“ ‘Honorable saṅgha, please listen. This monk residence
caretaker, so-and-so, is willing to act as residence caretaker for
the saṅgha during the rains. Therefore, once so-and-so has been
appointed as residence caretaker for the saṅgha, the residence
caretaker so-and-so will act as residence caretaker for the saṅgha
during the rains. Those venerable ones who can accept the
appointment of the monk so-and-so as the residence caretaker should
remain silent. Those who cannot accept it should speak now.’

“Once the saṅgha has accepted and given permission for the
appointment, the saṅgha has appointed the monk so-and-so as the
residence caretaker for the saṅgha. By thus remaining silent,
they assent to the proposed act.

“I will now formulate the rules of customary conduct for the
monk residence caretaker: The monk residence caretaker should fashion
for the saṅgha tally sticks that are not bent, crooked, or curved, and
that are fragrant and pleasant to the touch. After that, he should rise
first in the morning and, having set out the seating, strike the gaṇḍī
beam and inform the monks of the matter at hand. Once the entire saṅgha
is seated and has a quorum, the monk residence caretaker should anoint
the tally sticks with fragrant water, place them on top of a white cloth
laid out in a wicker box, and then place that at the end of the row of
senior monks. After that he should announce the rules:

“ ‘Honorable saṅgha, please listen. This and that are the
rules adopted at this site. Those among you venerable ones who are
willing to pledge to settle for the rains according to these rules
should take a tally stick. No monk among you should prompt or remind
a monk during the rains. If any among you knows something, declare
it now. Let there be no prompting later, during the rains. If any among you prompts
during the rains, the saṅgha shall regard it as a matter to be
considered later.’

“After that, the monk residence caretaker should distribute the
tally sticks, allowing the teacher’s tally stick to be taken first. After that, the saṅgha
elders should rise partly from their seats, take a tally stick, and gently put it
down. This process is repeated by all down to the saṅgha’s new monks.
The novices’ tally sticks should be taken by their instructor or
preceptor. After that, those of the
site caretakers should also be taken. Then, once they have been
counted, he should announce the total:

“ ‘This many monks have taken tally sticks at this
site.’

“After that, the monk residence caretaker, having taken up the
locks and keys, should sit before the saṅgha elder and say:

“ ‘Elder, such and such dwelling is furnished with goods and
furnished with robes. Please accept it.’

“If he accepts it, the saṅgha elder’s current dwelling should be
given to the second eldest in the saṅgha, the dwelling of the second
eldest in the saṅgha should be given to the third eldest, and so on down
to the saṅgha’s new monks.

“If the saṅgha elder does not accept it, it should be given to
the second eldest in the saṅgha. If the second eldest in the saṅgha does
not accept it, it should be given to the third eldest.

“If the saṅgha elder asks for it after the third eldest in the
saṅgha has already accepted it, it should not be given to the elder at
his first request, nor should it be given at his second request. It
should be given to him at his third request, in which case the saṅgha
elder should confess to an offense of misdeed, a violation of the
Vinaya.

“The same procedure should likewise be followed down to the new
monks.
If the saṅgha’s third new monk should ask for dwelling after it has been
accepted by a newer monk, it should not be given to him at his first
request, nor should it be given at his second request. It should be
given to him at his third request, at which point the third new monk
should confess to an offense of misdeed, a violation of the Vinaya.”

After the monks had allocated all the dwellings, some monks
who were visitors were left without, so the Blessed One said, “One
unallocated dwelling should be held aside for the sake of monks who
visit.”

After the monks had allocated the gatehouse, the Blessed One said,
“Gatehouses should not be allocated.”

After the hall had been allocated, the Blessed One said, “The hall
should not be allocated.”

Crows, sparrows, and pigeons nested in the unoccupied halls, so
the Blessed One said, “A monk should be appointed to remove the nests.
He should inspect the nests, and if no eggs have been left, they should
be removed. If eggs have been left, the nests should be left alone.”

Tryambuka and trailāṭaka flies built nests there, so the Blessed
One said, “They should be inspected, and if no eggs have been left, the
nests should be removed. If eggs have been left, the nests should be
tied up with string so that they do not proliferate.

“The bedding should then be allocated. If there are a small
number of items, each monk should be given one. If there are a large
number of items, they should be given two or three.”

Once, some items were so large that the older monks became weary
and exhausted from cleaning them, so the Blessed One said, “Those should
be given to those who have taken a support.

“Then, the monk residence caretaker should announce the
rules:

“ ‘No monk shall make use of the saṅgha’s bedding without a
ground-spread, which should not be labeled with a name, nor should
the ground-spread have patches or be thin. If the material is thick,
one layer is permissible; if it is thin, it should have two layers.
If any of you make use of the saṅgha’s bedding without
authorization, the saṅgha shall regard it as a matter to be
considered later.’

“The monk residence caretaker should inspect the saṅgha’s
bedding every fortnight. If he sees an older monk using the saṅgha’s
bedding without authorization, he should inform the saṅgha and then
gather it up. If he sees a newer monk doing so, he should inform the
newer monk’s preceptor or instructor and then gather it up.

“Then, after all have assembled, he should announce the
following:

“ ‘Tomorrow, the saṅgha will pledge to settle for the rains
with so-and-so acting as patron, so-and-so acting as caretaker, and
such and such a village serving as alms circuit.’

“How should the site be inspected? By considering,
‘Will there be suffering and distress for the learned fellow
brahmacārins, who have not
yet experienced suffering and distress at this site? If there is, will
they be able to quickly pacify it? Will there be ease and joy for those
who have not yet experienced them? If there is, will they be able to
guard against ease and joy? Will there be someone to
nurse us if we fall sick?’

“How should the alms circuit be inspected?
By considering, ‘Will there be alms givers in the village on this alms
circuit? Will there be
someone to nurse those who fall sick, and to provide them with medicine?’

“Then, having entered seclusion, the monk residence caretaker
should respectfully squat in front of the most senior monk and, with
palms pressed together, say:

“ ‘Honorable one, please give me your attention. Today is the
commencement of the saṅgha’s rains retreat, the sixteenth day of
Āṣāḍha. Today is also the commencement of my, the monk so-and-so’s,
rains retreat, the sixteenth day of Āṣāḍha. I pledge to settle for
the three earlier months of rains at this site within these
demarcated boundaries
with the patron so-and-so, the caretaker so-and-so, and such and
such a village as alms circuit for the repair of any breaks or
deteriorations at the site. My
rains retreat will be here. This will be my rains retreat
site.’

“That is repeated a second and a third time. This is how monks
should make the pledge to settle for the rains. A monk who has pledged
to settle for the rains should not go beyond the boundary. If he does,
he should not remain there.”

Udayana’s Departure

The Blessed One had said, “A monk who has pledged to settle
for the rains should not go beyond the boundary. If he does, he should
not remain there.” After that, in the town of Hastibāla there lived a householder
named Udayana. Having taken into his house a wife who would serve as his
consort,
he gathered much cloth and much food and sent a messenger to the monks,

saying, “Noble ones! Come, I will give you sustenance.”

The monks asked, “How far is the town of Hastibāla?”

“It is about three furlongs.”

Wondering whether they could make the round trip if they were to
go that very day, they thought about the Blessed One’s statement, “A
monk who has pledged to settle for the rains should not go beyond the
boundary. If he does, he should not remain there,” and did not go.
Udayana then offered much cloth and much food to those monks who had
pledged to settle for the rains in the vicinity of the town of
Hastibāla.

After the three months of the rains had passed, they, with their
robes mended and in order, took up their begging bowls and robes and set off on the
journey to Śrāvastī, until, after traveling by stages, they arrived
there.

When the resident monks saw them approaching off in the
distance, they called out, “Welcome, venerable ones, welcome!” Once the
visiting monks had been allowed to rest, the others asked, “Venerable
ones, where have you come from just now? Where did you pledge to settle
for the rains?”

“Venerable ones, we have just now come here from the town of
Hastibāla, where we pledged to settle for the rains.”

“Venerable ones, were you at ease pledging to settle for the
rains there? Were you not wearied by seeking alms?”

“Venerable ones, it was so; we were at ease pledging to settle
for the rains and were not wearied by seeking alms in the town of
Hastibāla.”

“Venerable ones, how is it that you were at ease pledging to
settle for the rains and were not wearied by seeking alms in the town of
Hastibāla?”

“Venerable ones, in the town of Hastibāla there lives
a householder named Udayana. Having taken into his house a wife who
would serve as his consort, he offered much cloth and much food. Thus it
was, venerable ones, that we were at ease pledging to settle for the
rains and were not wearied by seeking alms in the town of
Hastibāla.”

They said, “Venerable ones, that householder also sent us a
messenger with the message, ‘Noble ones! Come, I will give you
sustenance.’ When we asked how far the town of Hastibāla was, we were
told it was just over three furlongs. Then we thought of the Blessed
One’s statement, ‘A monk who has pledged to settle for the rains should
not go beyond the boundary. If he does, he should not remain there,’ and
did not go.”

The monks informed the Blessed One of this matter and the
Blessed One thought, “Ah! My disciples desire goods of cloth and food,
so I will permit them a leave of seven days so that the monks may settle
at ease and partake of the donations made by patrons.”

Seven-Day Leave on Account of Business

When the Blessed One said, “Therefore, I consent: once excused,
monks may leave for up to seven days on account of business,” the monks
did not know what business the Blessed One intended so the monks asked
the Blessed One and the Blessed One replied, “A male lay vow holder’s
business, a female lay vow holder’s business, a monk’s business, a nun’s
business, a nun postulant’s business, a male novice’s business, and a female novice’s
business.

“What is a male lay vow holder’s business? If a male lay vow
holder, having taken into his house a wife who would serve as his
consort,
prepares much wealth in the form of cloth and food and sends a messenger
to the monks with the message, ‘Noble ones! Come, I will give you
sustenance,’ a monk may leave on a male lay vow holder’s business after
having a seven-day leave sanctioned. This is a male lay vow holder’s
business.

“Another instance of a male lay vow holder’s business: If a
male lay vow holder, who is about to establish a monastery for the
saṅgha of monks in the four directions, prepares much wealth in the form
of cloth and food and sends a messenger to the monks with the message,
‘Noble ones! Come, I will give you sustenance,’ a monk may leave on a
male lay vow holder’s business after having a seven-day leave
sanctioned. This is a male lay vow holder’s business.

“Another instance of a male lay vow holder’s business: If a
male lay vow holder, who is about to offer bedding and seating for that
monastery, prepares much wealth in the form of cloth and food and sends
a messenger to the monks with the message, ‘Noble ones! Come, I will
give you sustenance,’ a monk may leave on a male lay vow holder’s
business after having a seven-day leave sanctioned. This is a male lay
vow holder’s business.

“Another instance of a male lay vow holder’s business: If a
male lay vow holder, who is about to establish steady alms for that
monastery, prepares much wealth in the
form of cloth and food and sends a messenger to the monks with the
message, ‘Noble ones! Come, I will give you sustenance,’ a monk may
leave on a male lay vow holder’s business after having a seven-day leave
sanctioned. This is a male lay vow holder’s business.

“Another instance of a male lay vow holder’s business: If a
male lay vow holder, who is about to build a stūpa for the bodily
remains of a tathāgata at that monastery, prepares much wealth in
the form of cloth and food and sends a messenger to the monks with the
message, ‘Come! The noble ones should help me with the Dharma,” a monk may
leave on a male lay vow holder’s business after having a seven-day leave
sanctioned. This is a male lay vow holder’s business.

“Another instance of a male lay vow holder’s business: If a
male lay vow holder, who is about to offer a central pole to be planted,
a parasol to be set up, flags to be planted, banners to be affixed,
various fragrant perfumes, sandalwood paste, and saffron for that stūpa,
prepares much wealth in the form of cloth and food and sends a messenger
to the monks with the message, ‘Come! The noble ones should help me with
the Dharma,’ a monk may leave on a male lay vow holder’s business after
having a seven-day leave sanctioned. This is a male lay vow holder’s
business.

“Another instance of a male lay vow holder’s business: If a
male lay vow holder, having had one or another of the Four Divisions of
the Discourses recited
in full or in part, prepares much wealth in the form of
cloth and food and sends a messenger to the monks with the message,
‘Noble ones! Come, I will give you sustenance,’ a monk may leave on a
male lay vow holder’s business after having a seven-day leave
sanctioned. This is a male lay vow holder’s business.

“Another instance of a male lay vow holder’s business: If a
male lay vow holder, having developed regret, sends a messenger to the monks with
the message, ‘Come! The noble ones should relieve me of the regret I
have developed,’ a monk may leave on a male lay vow holder’s business
after having a seven-day leave sanctioned. This is a male lay vow
holder’s business.

“Another instance of a male lay vow holder’s business: If a
male lay vow holder, having developed a deviant view, sends a messenger
to the monks with the message, ‘Come! The noble ones should dispel the
deviant view I have developed,’ a monk may leave on a male lay vow
holder’s business after having a seven-day leave sanctioned. This is a
male lay vow holder’s business.

“Another instance of a male lay vow holder’s business: If the
saṅgha is about to turn over their begging bowls to a male lay vow
holder, and he sends a messenger to the monks with the message, ‘Come,
the noble ones should side with the Dharma,’ a monk may leave on a male lay vow holder’s
business after having a seven-day leave sanctioned. This is a male lay
vow holder’s business.

“Another instance of a male lay vow holder’s business: If the
saṅgha has already turned over their begging bowls to a male lay vow
holder, and he sends a messenger to the monks with the message, ‘Come!
The noble ones should turn your begging bowls right side up!’ a monk may
leave on a male lay vow holder’s business after having a seven-day leave
sanctioned. This is a male lay vow holder’s business.

“Another instance of a male lay vow holder’s business: If a
sick and suffering male lay vow holder who has fallen badly ill sends a
messenger to the monks with the message, ‘Noble ones! Come! Give me
solace!’ a monk may leave on a male lay
vow holder’s business after having a seven-day leave sanctioned. This is
a male lay vow holder’s business.

“What is a female lay vow holder’s business? All the above
except for the taking of a wife as one’s consort are a female lay vow
holder’s business.

“What is a monk’s business? If a monk, who is about to offer a
park to the saṅgha of monks in the four directions, prepares much wealth
in the form of cloth and food and sends a messenger to the monks with
the message, ‘Come! The venerable ones should partake,’ a monk, a monk
may leave on a monk’s business after having a seven-day leave
sanctioned. This is a monk’s business.

“Another instance of a monk’s business: If a monk, who has built
a monastery, offered bedding, and established steady alms at that park;
who has built a stūpa for the bodily remains of a tathāgata, and offered
a central pole to be planted, a parasol to be set up, flags to be
planted, banners to be affixed, various fragrant perfumes, sandalwood
paste, and saffron for that stūpa; or who has developed regret or a
deviant view about one or another of the Four Divisions of the
Discourses, prepares much wealth in the form of cloth and food and sends
a messenger to the monks with the message, ‘Come! The venerable ones
should dispel the deviant view I have developed,’ a monk, a monk may
leave on a monk’s business after having a seven-day leave sanctioned.
All these instances of a monk’s business should be expressed at
length as above.

“Another instance of a monk’s business: If a saṅgha is about to
impose on a monk a punitive act such as an act of censure; an act of
chastening; an act of expulsion; an act of reconciliation; or an act of
suspension for refusing to acknowledge a fault, for refusing to amend
one’s behavior, or for refusing to relinquish deviant views, and the
monk sends a messenger to the monks with the message, ‘Come! The
venerable ones should side with the Dharma,’ a monk, a monk may leave on
a monk’s business after having a seven-day leave sanctioned. This is a
monk’s business.

“Another instance of a monk’s business: If the saṅgha has
already imposed on a monk a punitive act such as an act of censure; an
act of chastening; an act of expulsion; an act of reconciliation; or an
act of suspension for refusing to acknowledge a fault, for refusing to
amend one’s behavior, or for refusing to relinquish deviant views, and
the monk sends a messenger to the monks with the message, ‘Come! The
venerable ones will rescind the punishment,’’
a monk,
a monk may leave on a monk’s business after having a seven-day leave
sanctioned. This is a monk’s business.

“Another instance of a monk’s business: If a monk, having
incurred a saṅgha remnant, sends a messenger to the monks with the
message, ‘Venerable ones! Come! Please grant a penance,’ a
monk, a monk may leave on a monk’s business after having a seven-day
leave sanctioned. This is a monk’s business.

“Another instance of a monk’s business: If a monk, having
completed his penance, sends a messenger to the monks with the message,
‘Venerable ones! Come! Allow me to serve a probation,’
a monk, a monk may leave on a monk’s business after having a seven-day
leave sanctioned. This is a monk’s business.

“Another instance of a monk’s business: If a monk who has
served his penance sends a messenger to the monks with the message,
‘Venerable ones! Come! Please grant a rescission,’ a monk, a monk may
leave on a monk’s business after having a seven-day leave sanctioned.
This is a monk’s business.

“Another instance of a monk’s business: If a sick and suffering
monk who has fallen badly ill sends a messenger to the monks with the
message, ‘Venerable ones! Come! Give me solace!’ a monk, a monk may
leave on a monk’s business after having a seven-day leave sanctioned.
This is a monk’s business.

“What is a nun’s business? All the above, except for the
punitive acts, are a nun’s business.

“Another instance of a nun’s business is as follows: If a nun
who has incurred an offense against her solemn duties sends a messenger to the
monks with the message, ‘Noble ones! Come! Please grant a fortnight’s
probation,’ a monk may leave on a nun’s business after having a
seven-day leave sanctioned. This is a nun’s business.

“What is a nun postulant’s business? All the above are the
business of a nun postulant.

“Another instance of a nun postulant’s business: If a nun
postulant who has trained for two years in the six primary and six
accompanying duties of her training sends a messenger to the monks with the message,
‘Noble ones! Come and grant ordination,’ a monk may leave on a nun
postulant’s business after having a seven-day leave sanctioned. This is
a nun postulant’s business.

“What is a male novice’s business? All the above are the
business of a male novice.

“Another instance of a male novice’s business is as follows: If
a male novice who has reached the age of twenty sends a messenger to the
monks with the message, ‘Noble ones! Come and grant ordination,’ a monk
may leave on a male novice’s business after having a seven-day leave
sanctioned. This is a male novice’s business.

“What is a female novice’s business? All the above are the
business of a female novice.

“Another instance of a female novice’s business is as follows:
If a female novice who was betrothed but has reached the age of twelve
or is a young woman of eighteen sends a messenger to the monks with the
message, ‘Noble ones! Come and please grant me the training in the six
primary and six accompanying duties,’ a monk may leave on a female
novice’s business after having a seven-day leave sanctioned. This is a
female novice’s business.”

Food

A summary:

Food,

medicine,

a nurse;

Women,

men,

person
labeled a paṇḍaka;

Images,

buried treasure,

kin,
and

Should
leave on account of hindrances.

Food

“A monk who has pledged to settle for the rains might think, ‘I
have pledged to settle for the rains at this site, yet there is no one
to provide alms. If I get fatigued or die for want of alms, it would be
a hindrance to my achieving what I have not yet achieved, realizing
what I have not yet realized, and manifesting what I have not yet
manifested. Therefore, I should leave this site.’

“There is no offense if he interrupts the rains on account of
such conditions.”

Medicine

“A monk who has pledged to settle for the rains might think, ‘I
have pledged to settle for the rains at this site, yet were I to fall
ill, there would be no one to provide medicine for that illness. If I
get fatigued or die for want of medicine, it would be a hindrance to my
achieving what I have not yet achieved, realizing what I have not yet
realized, and manifesting what I have not yet manifested. Therefore, I
should leave this site.’

“There is no offense if he interrupts the rains on account of
such conditions.”

Nurse

“A monk who has pledged to settle for the rains might think, ‘I
have pledged to settle for the rains at this site, yet were I to fall
ill, there would be no one to nurse me. If I get fatigued or die for
want of a nurse, it would be a hindrance to my achieving what I have not
yet achieved, realizing what I have not yet realized, and manifesting
what I have not yet manifested. Therefore, I should leave this
site.’

“There is no offense if he interrupts the rains on account of
such conditions.”

Women

“Women, having approached a monk who has pledged to settle for
the rains, might make inappropriate offers to him, saying, ‘Sit, noble
one, enjoy yourself. I will serve you. I will offer you my daughter. I
will offer you my daughter-in-law. I will offer you serving
girls. I will offer you
maidservants.’

“The monk who has pledged to settle for the rains at that site
might think, ‘I have pledged to settle for the
rains at this site, but this woman has approached me and made
inappropriate offers, saying, “Sit, noble one, enjoy yourself. I will
serve you. I will offer you my daughter. I will offer you my
daughter-in-law. I will offer you serving girls. I will offer you
maidservants.” If I settle for the rains at this site, these
circumstances will be a hindrance to my life, to my ascetic way, to my
pure living, so I should leave this site.’

“There is no offense if he interrupts the rains on account of
such conditions.”

Men

“A man, having approached a monk who has pledged to settle for
the rains, might make inappropriate offers to him, saying, ‘Sit, noble
one, enjoy yourself. I will serve you. I will offer you my daughter. I
will offer you my daughter-in-law. I will offer you serving girls. I
will offer you maidservants.’

“The monk who has pledged to settle for the rains there might
think, ‘I have pledged to settle for the rains at this site, but this
man has approached me and made inappropriate offers, saying, “Sit, noble
one, enjoy yourself. I will serve you. I will offer you my daughter. I
will offer you my daughter-in-law. I will offer you serving girls. I
will offer you maidservants.” If I settle for the rains at this site,
these circumstances will be a hindrance to my life, to my ascetic way,
to my pure living, so I should leave this site.’

“There is no offense if he interrupts the rains on account of
such conditions.”

Person Labeled a Paṇḍaka

“A person labeled a paṇḍaka, having approached a monk who has
pledged to settle for the rains, might make inappropriate offers to
him, saying, ‘Sit, noble one, enjoy yourself. I will serve you. I will
offer you serving girls. I will offer you maidservants.’

“The monk who has pledged to settle for the rains there might
think, ‘I have pledged to settle for the rains at this site, but this
person labeled a paṇḍaka has approached me and made inappropriate
offers, saying, “Sit, noble one, enjoy yourself. I will serve you. I
will offer you serving girls. I will offer you maidservants.” If I
settle for the rains at this site, these circumstances will be a
hindrance to my life, to my ascetic way, to my pure living, so I should
leave this site.’

“There is no offense if he interrupts the rains on account of
such conditions.”

Images

“A monk who has pledged to settle for the rains might, upon
seeing a beautiful and attractive young woman, grasp at the images
his incorrect attention produce of her.
The monk who has pledged to settle for the rains at that site might
think, ‘I have pledged to settle for the rains at this site but, upon
seeing a beautiful and attractive young woman, I grasp at the images my
incorrect attention produce of her. If I settle for the rains at this site,
these circumstances will be a hindrance to my life, to my ascetic way,
to my pure living, so I should leave this site.’

“There is no offense if he interrupts the rains on account of
such conditions.”

Buried Treasure

“A monk who has pledged to settle for the rains might see a
buried treasure.
The monk
who has pledged to settle for the rains there might think, ‘I have
pledged to settle for the rains at this site, but I have seen buried
treasure. If I settle for the rains at this site, this circumstance will
be a hindrance to my life, to my ascetic way, to my pure living, so I
should leave this site.’

“There is no offense if he interrupts the rains on account of
such conditions.”

Kin

“Kin, having approached a monk who has pledged to settle for
the rains, might make inappropriate offers, suggesting, ‘Noble one, why
do you shave your head and carry a begging bowl in your hand, leaving
your family’s village to wander, mortifying your body with these flimsy
saffron robes? Come, noble one, indulge your desires. Give gifts. Create
merit.’

“The monk who has pledged to settle for the rains at that site
might think, ‘I have pledged to settle for the rains at this site, but
kin have approached me and made inappropriate offers, suggesting, “Noble
one, why do you shave your head and carry a begging bowl in your hand,
leaving your family’s village to wander, mortifying your body with these
flimsy saffron robes? Come, noble one, indulge your desires. Give gifts.
Create merit.” If I settle for the rains at this site, these
circumstances will be a hindrance to my life, to my ascetic way, to my
pure living, so I should leave this site.’

“There is no offense if he interrupts the rains on account of
such conditions.”

Should Leave on Account of Hindrances

“The king may ready the four branches of his armed
forces—elephant corps, cavalry, chariot corps, and infantry—and come
to the park’s gates, whence he hurls curses, saying, ‘Sirs! Capture the
Śākyan ascetics! …’ and so on, as stated at length
in
The Chapter on the Restoration Rite.

“The monk who has pledged to settle for the rains at that site
might think, ‘I have pledged to settle for the rains at this site, yet
the king has readied the four branches of his armed forces—elephant
corps, cavalry, chariot corps, and infantry… and so on, as
before. If I settle for the rains at this site, these
circumstances will be a hindrance to my life, to my ascetic way, to my
pure living, so I should leave this site.’

“There is no offense if he interrupts the rains on account of
such conditions.

“A man, woman, or person labeled a paṇḍaka upon whom a monk
depended when he pledged to settle for the rains might be apprehended,
imprisoned, killed, or have their possessions taken by the king; or flee
to another enemy land in fear of the king; or die.

“The monk who has pledged to settle for the rains at that site
might think, ‘The man, woman, or person labeled a paṇḍaka upon whom I
depended when I pledged to settle for the rains might be apprehended,
imprisoned, killed, or have their possessions taken by the king; or flee
to another enemy land in fear of the king; or die. If I settle for the
rains at this site, these circumstances will be a hindrance to my life,
to my ascetic way, to my pure living, so I should leave this site.’

“There is no offense if he interrupts the rains on account of
such conditions.

“Bandits may destroy a village, city, or region and come to the park’s gates, whence, having smeared the
blood of a slaughtered bull, buffalo, or goat on their limbs, they send
the monks a messenger who says, ‘Noble ones! Get out! We will stay
here.’

“The monk who has pledged to settle for the rains at that site
might think, ‘I have pledged to settle for the rains at this site, but
bandits have destroyed the village…’ and so on, as
before.

“There is no offense if he interrupts the rains on account of
such conditions.

“A man, woman, or person labeled a paṇḍaka upon whom a monk
depended when he pledged to settle for the rains might be apprehended,
imprisoned, killed, or have their possessions taken by bandits; or flee
to another enemy land in fear of bandits; or die.

“The monk who has pledged to settle for the rains at that site
might think, ‘The man, woman, or person labeled a paṇḍaka upon whom I
depended when I pledged to settle for the rains might be apprehended,
imprisoned, killed, or have their possessions taken by bandits; or flee
to another enemy land in fear of bandits; or die. If I settle for the
rains at this site, these circumstances will be a hindrance to my life,
to my ascetic way, to my pure living, so I should leave this site.’

“There is no offense if he interrupts the rains on account of
such conditions.

“A childish, foolish, ignorant, and unskilled latecomer might
scold, insult, or touch a woman or girl of a good family in a village or
on the way to a village. Outraged, the local people might arrive at the
park’s gates, whence they hurl curses, … and so on, as
before. There is no offense if he interrupts the
rains on account of such conditions.

“A man, woman, or person labeled a paṇḍaka upon whom a monk
depended when he pledged to settle for the rains might be apprehended,
imprisoned, killed, or have their possessions taken by men; or
flee to another enemy land in fear of men; or die.

“The monk who has pledged to settle for the rains at that site
might think, ‘The man, woman, or person labeled a paṇḍaka upon whom I
depended when I pledged to settle for the rains might be apprehended,
imprisoned, killed, or have their possessions taken by men; or flee to
another enemy land in fear of men; or die. If I settle for the rains at
this site, these circumstances will be a hindrance to my life, to my
ascetic way, to my pure living, so I should leave this site.’

“There is no offense if he interrupts the rains on account of
such conditions.

“A monastery may be built in a region inhabited by nonhumans,
where a childish, foolish, ignorant, and unskilled latecomer might
scatter or throw his feces, urine, phlegm, snot, or vomit, or leave
bedding soiled with semen or filth there… and so on, as
before.

“There is no offense if he interrupts the rains on account of
such conditions.

“A man, woman, or person labeled a paṇḍaka upon whom a monk
depended when he pledged to settle for the rains might be apprehended,
imprisoned, killed, or have their possessions taken by nonhumans; or
flee to another enemy land in fear of nonhumans; or die.

“The monk who has pledged to settle for the rains at that site
might think, ‘The man, woman, or person labelled a paṇḍaka upon whom I
depended when I pledged to settle for the rains might be apprehended,

imprisoned, killed, or have their possessions taken by nonhumans; or
flee to another enemy land in fear of nonhumans; or die. If I settle for
the rains at this site, these circumstances will be a hindrance to my
life, to my ascetic way, to my pure living, so I should leave this
site.’

“There is no offense if he interrupts the rains on account of
such conditions.

“The monastery may be built in a region inhabited by beasts of
prey, and a childish, foolish, ignorant, and unskilled latecomer might
scatter or throw his feces, urine, phlegm, snot, or vomit, or leave
bedding soiled with semen or filth there. Outraged, the beasts of prey
might then descend upon the village, the way to the village, the
walkway, the hall, or the gatehouse, besieging the monks and forcing
them to move from their places.

“The monk who has pledged to settle for the rains at that site
might think… and so on, as before.

“There is no offense if he interrupts the rains on account of
such conditions.

“A man, woman, or person labeled a paṇḍaka upon whom a monk
depended when he pledged to settle for the rains might be apprehended,
imprisoned, killed, or have their possessions taken by savage beasts; or
flee to another enemy land in fear of savage beasts;
or die. The monk who has pledged to settle for the rains at that site
might think, ‘The man, woman, or person labeled a paṇḍaka upon whom I
depended when I pledged to settle for the rains might be apprehended,
imprisoned, killed, or have their possessions taken by savage beasts; or
flee to another enemy land in fear of savage beasts; or die. If I settle
for the rains at this site, these circumstances will be a hindrance to
my life, to my ascetic way, to my pure living, so I should leave this
site.’

“There is no offense if he interrupts the rains on account of
such conditions.

“A monastery may be built in a region inhabited by
nāgas… and so on, as before. There is no offense if he interrupts the rains on
account of such conditions.

“A man, woman, or person labeled a paṇḍaka upon whom a monk
depended when he pledged to settle for the rains might be apprehended,
imprisoned, killed, or have their possessions taken by nāgas; or flee to
another enemy land in fear of nāgas; or die. The monk who has pledged to
settle for the rains at that site might think, ‘The man, woman, or
person labeled a paṇḍaka upon whom I depended when I pledged to settle
for the rains might be apprehended, imprisoned, killed, or have their
possessions taken by nāgas; or flee to another enemy land in fear of
nāgas; or die. If I settle for the rains at this site, these
circumstances will be a hindrance to my life, to my ascetic way, to my
pure living, so I should leave this site.’

“There is no offense if he interrupts the rains on account of
such conditions.

“A monastery may be built in a forest… and so on, as
before. There is no offense if he
interrupts the rains on account of such conditions.

“A man, woman, or person labeled a paṇḍaka upon whom a monk
depended when he pledged to settle for the rains might be burned by
fire; have their wealth burned by fire; or flee to another enemy land in
fear of fire; or die. The monk who has pledged to settle for the rains
at that site might think, ‘The man, woman, or person labeled a paṇḍaka
upon whom I depended when I pledged to settle for the rains might be
burned by fire; have their wealth burned by fire; or flee to another
enemy land in fear of fire; or die. If I settle for the rains at this
site, these circumstances will be a hindrance to my life, to my ascetic
way, to my pure living, so I should leave this site.’

“There is no offense if he interrupts the rains on account of
such conditions.

“A man, woman, or person labeled a paṇḍaka upon whom a monk
depended when he pledged to settle for the rains might be swept away by
water; have their wealth swept away by water; flee to another, enemy
land in fear of water; or die. The monk who has pledged to settle for
the rains at that site might think, ‘The man, woman, or person labeled a
paṇḍaka upon whom I depended when I pledged to settle for the rains
might be swept away by water; have their wealth swept away by water;
flee
to another, enemy land in fear of water; or die. If I settle for the
rains at this site, these circumstances will be a hindrance to my life,
to my ascetic way, to my pure living, so I should leave this site.’

“There is no offense if he interrupts the rains on account of
such conditions.”

Interrupting the Rains

A summary:

No offense
for interrupting the rains,

Those who
pledge to settle, and

The twelve
for the earlier and

The twelve
for the later.

No Offense for Interrupting the Rains

“A monk who has pledged to settle for the rains might see
another monk communicating with, informing, coaching, and recruiting
other monks, working to create a schism among the saṅgha.
Knowing about this, he might think, ‘There is a potential for a schism
in the saṅgha at this site during the rains.’

“A monk who has pledged to settle for the rains at that site
might think, ‘I have pledged to settle for the rains at this site, yet
this monk is communicating with, informing, coaching, and recruiting
other monks, working to create a schism among the saṅgha. There is a
potential for a schism in the saṅgha at this site during the rains. If I
settle for the rains at this site and hostile feelings develop or
unconsidered words are used, it will be a hindrance to my
achieving what I have not yet achieved, realizing what I have not yet
realized, and actualizing what I have not yet actualized, so I should
leave this site.’

“There is no offense if he interrupts the rains on account of
such conditions.

“A monk who has pledged to settle for the rains might
hear that in another monastery a monk is communicating with, informing,
coaching, and recruiting other monks, working to create a schism among
the saṅgha, and that there is a potential for a schism in the saṅgha at
this site during the rains. If he thinks, ‘This monk is an acquaintance,
friend, intimate, and companion, so I could prevent a schism in the
saṅgha at that site during the rains if I went,’ the monk, once excused,
may leave for up to seven days to attend to saṅgha business. It is well
if he goes. He will be guilty of a breach if he does not. There will be
no offense of interrupting the rains if seven days pass while he is
tending to saṅgha business.

“A monk who has pledged to settle for the rains might hear that
in another monastery a monk is communicating with, informing, coaching,
and recruiting other monks, working to create a schism among the saṅgha,
and that there is a potential for a schism in the saṅgha at this site
during the rains. If he thinks, ‘Although this monk is not an
acquaintance, friend, intimate, or companion, I could prevent a schism
in the saṅgha at that site during the rains if I went,’ the monk, once
excused, may leave for up to seven days to attend to saṅgha business. It
is well if he goes. He will be guilty of a breach if he does not. There
will be no offense of interrupting the rains if seven days pass while he
is tending to saṅgha business.”

Those Who Pledge to Settle

“After pledging to settle for the earlier three rainy
months at
a particular site, which is one of two that share provisions but perform
the restoration rite separately, a monk might think,
‘Whether I live here or there, the provisions will run out.’
If he does not make a pledge, his
does not count as the earlier three rainy months at that site and he is
guilty of a misdeed because of his pledge.

“A monk might pledge to settle for the earlier three rainy
months at a particular site. If, having made a pledge, he leaves to tend
to some business but does not take a tally stick, and so forth, his does
not count as the earlier three rainy months at that site and he is
guilty of a misdeed because of his pledge.

“A monk might pledge to settle for the earlier three rainy
months at a particular site. If, having made a pledge, he leaves to tend
to some business after taking a tally stick but does not taking bedding,
his does not count as the earlier three rainy months at that site and he
is guilty of a misdeed because of his pledge.

“A monk might pledge to settle for the earlier three rainy
months at a particular site. If, having made a pledge, he goes there,
takes a tally stick and bedding, but does not settle for the rains, and
leaves to tend to some business, his does not count as the earlier three
rainy months at that site and he is guilty of a misdeed because of his
pledge.

“A monk might pledge to settle for the earlier three rainy
months at a particular site. If, having made a pledge, he takes a tally
stick, takes bedding, and settles for the rains but goes, without having
been excused, beyond the boundary for up to seven days to tend to some
business, his does not count as the earlier three rainy months at that
site and he is guilty of a misdeed because of his pledge.

“A monk might pledge to settle for the earlier three rainy
months at a particular site. If, having made a pledge, he takes a tally
stick, takes bedding, settles for the rains, and goes, once excused,
beyond the boundary for up to seven days to tend to some business, his
would count as the earlier three rainy months at that site and he would
not be guilty of a misdeed because of his pledge.

“There will be no offense of interrupting the rains if after
seven days pass while he is tending to saṅgha business.”

The Twelve for Earlier and the Twelve for

Later

“Just as there are six permutations in which a monk tends to
some business, there are also six in which he does not. Just as there is
an earlier part of the three months, there is also a later part of the
three months.”

This marks the end of “The Chapter
on the Rains.”

Notes

Abbreviations

Bibliography

Kangyur and Tengyur Sources

Sanskrit Sources

Chinese Sources

Secondary Sources

Udayana