根本說一切有部毘奈耶安居事

The Buddha was dwelling in the city of Sravasti, in Jeta Grove, Anathapindika’s Park.

At that time, the Blessed One and the community of bhiksus observed the three-month rains retreat at this residence. During that summer, however, many groups of bhiksus went elsewhere, wandering among the people without carefully guarding their conduct and killing insects. The non-Buddhist ascetics criticized them, saying:

“Those Sakyaputriya ascetics have no loving-kindness. They wander during the summer and kill many kinds of insects, no differently from laypeople. Even birds and beasts remain in their lairs during the four months and do not go outside, yet these shaven-headed ascetics refuse to observe the rains retreat and do not know how to restrain themselves and remain in one place. Since they have no discipline, who would offer them robes and food?”

The bhiksus reported this matter to the Buddha. The Buddha said:

“On account of this matter, I now establish that bhiksus must perform the formal act of entering the rains retreat and remain in one residence throughout the three months.”

After hearing this instruction, the bhiksus did not know how to perform the formal act of entering the rains retreat. The Buddha said:

“First, on the fifteenth day of the fifth month, the residence should be swept and purified, its floor plastered with cow dung, and all available bedding and seats, including the foot-washing basins, gathered in one place.

“After the community has assembled, a bhiksu should be appointed to administer the bedding and seats. A person possessing five qualities must not be appointed.

“What are the five? He is governed by affection, anger, fear, and delusion, and does not know which bedding and seats should or should not be distributed.

“One who is free from these five faults should be appointed.

“He should be appointed as follows:

“Seats are arranged, the gandhi is struck, the community assembles, and the matter is stated. First ask the bhiksu: ‘Can you distribute the bedding and seats for the Sangha’s summer rains retreat?’

“He replies:

“‘I can.’

“Then a bhiksu first makes the motion and afterward performs the karman:

“‘Venerable Sangha, please listen. This bhiksu named ... is willing to distribute the bedding and seats for the Sangha’s summer rains retreat. If the time is appropriate for the Sangha, may the Sangha consent. The Sangha now appoints the bhiksu named ... as the distributor of bedding and seats for the Sangha’s summer rains retreat. This is the motion.

“‘Venerable Sangha, please listen. This bhiksu named ... is willing to distribute the bedding and seats for the Sangha’s summer rains retreat. The Sangha now appoints the bhiksu named ... as the distributor of bedding and seats for the Sangha’s summer rains retreat. Those venerable ones who approve the appointment of the bhiksu named ... as distributor of bedding and seats for the Sangha’s summer rains retreat should remain silent. Whoever does not approve should speak.

“‘The Sangha has approved the appointment of the venerable ... as distributor of bedding and seats for the Sangha’s summer rains retreat. The Sangha approves because it remains silent. Thus do I uphold it.’”

The Buddha said:

“I now establish for the bhiksus the procedure for distributing bedding and seats. The steward should first prepare tallies for the Sangha. Then, on the following morning, seats should be arranged, the gandhi struck, and the matter announced to the community. Flowers should be tied to both ends of the tallies, fragrant powder sprinkled upon them, and they should be placed in a bamboo box, fumigated with incense, and covered with fine white cloth. Each tally should be one span long and placed before the senior elder. Then the regulations should be proclaimed: ‘Venerable Sangha, please listen! Regulations have been established for this residence. If the venerable ones wish to observe the rains retreat here, they must not violate them.’

“At this time the tallies are received. During this summer, the bhiksus must not accuse one another of corrupting right view, violating the precepts, corrupting right conduct, or corrupting right livelihood. If any virtuous one knows that someone has committed an offense, the matter may be discussed now. During the summer, no one may stir up matters that give rise to affliction and prevent the bhiksus from dwelling in peace and happiness.

“After this announcement, the bedding and seats should be distributed. One bhiksu should be assigned to carry the tray of tallies in front; the one collecting the tallies should follow carrying an empty tray. First place one tally at the seat of the Great Teacher, the founder of the Teaching. Then go and stand before the senior elder. The elder should step slightly away from his seat, kneel, join his palms, and receive his tally. He should then gently place it on the empty tray. Proceed in this order down to the last person. If a sramanera cannot come in person, his acarya or upadhyaya should receive a tally on his behalf. Afterward, take a tally for the deity who protects the monastery. When all the tallies have been distributed, count them and announce to the community:

“‘Of those present who have received tallies at this residence, how many are bhiksus and how many are sramaneras?’

“The bhiksu distributing the bedding and seats should take the keys, place them before the senior elder, and say:

“‘Venerable sir, room number ... has robes and material benefits. If you wish, please accept it.’

“If the senior elder does not accept this room, it should be offered to the second elder.

“If the second elder accepts it, the room in which he previously stayed should be offered to the third elder.

“In this manner the rooms should be passed down to the last member of the Sangha.

“If, upon seeing that the room has been given to the second elder, the first elder asks for it back, it should not be returned upon his first request, nor upon his second request. Upon his third request it should be returned, but the elder incurs an offense of wrongdoing.

“The same procedure continues down to the last person in the community.

“If a case such as the foregoing occurs, whoever commits the fault incurs an offense of transgressing the Dharma. The details should be understood from the above.

“If all the rooms at a residence have already been assigned and visiting bhiksus arrive with no room left to distribute, one room with spare bedding and seats should be reserved for visiting bhiksus.”

At that time, the bhiksus reserved places beneath the gate, under the eaves, on the front steps, and along the walking path for visiting bhiksus. The Buddha said:

“Places beneath a gate, along a passageway, and so forth must not be assigned to visiting bhiksus, nor places inhabited by birds and unfit for human habitation.”

The Buddha said:

“A bhiksu who understands the Sangha’s provisions should reserve a separate room and install bedding and seats there, but he must personally safeguard the articles. He should also inspect for insects and beehives. If the bees have left a hive, it should be discarded. If young bees remain in it, the hive should be hung elsewhere; when mature, they will fly away on their own.

“When visiting bhiksus arrive, bedding and seats should be provided. If they are few, each should receive one set. If they are numerous, two may share one set, or three may share one set.”

Some elderly bhiksus were given large, thick mattresses that were very difficult to move, and they did not know what to do. The Buddha said:

“If an elderly bhiksu cannot move his bedding, a young bhiksu should be assigned to attend upon him as his dependent.”

After the bedding and seats have been distributed, the following should be announced:

“‘No one should lie down without a covering beneath him. Nor should anyone substitute small, sweat-stained, damaged, or flimsy articles for the Sangha’s bedding and seats.’

“The steward should make rounds of the rooms. If he sees anyone acting improperly, he should impose discipline according to the matter. If the offender is young, he should inform the young man’s two teachers so that they may reprimand him.

“The bhiksu who inspects the rooms should make his rounds on the fifteenth day of every month. If he sees anyone using the bedding and seats contrary to the Dharma, he should inform the community, reclaim the articles, and impose discipline. In the case of those still living in dependence, their teachers should be told to reclaim the articles.

“When the whole community has assembled in harmony, the following announcement should be made:

“‘Venerable ones, there are now ... persons at this residence. We shall rely upon the person named ... as donor, upon the village named ... as our alms resort, upon the person named ... as manager, and upon the person named ... as attendant to the sick. At this residence we shall perform the formal act of entering the rains retreat.’

“The bhiksus should then inspect the nearby villages where they will seek alms. Having inspected them and become pleased, each should reflect: ‘At this residence I shall observe the rains retreat with my companions in the holy life without sorrow or distress. If any distress arises, it will quickly be removed. Happiness not yet arisen will arise, and happiness already arisen will increase. Seeking alms in the neighboring villages and quarters will not cause hardship. If I fall ill, someone will assist me and provide medicine. All necessary food and drink will be sufficient.’

“After reflecting thus, the bhiksu should go to a suitable place and, before a bhiksu of proper deportment, pay homage according to seniority, squat, join his palms, and say:

“‘Venerable one, please remember: Today, the sixteenth day of the fifth month, is the beginning of the summer rains retreat. I, the bhiksu named ..., within the boundary of this residence, enter the earlier three-month summer rains retreat, relying upon the person named ... as donor, the person named ... as manager, and the person named ... as attendant to the sick. During this summer, I shall observe the rains retreat here.’

“He should say this a second and a third time.

“The bhiksu before him should say:

“‘Good.’

“He replies:

“‘Excellent!’

“If circumstances prevent one from entering the earlier rains retreat, the later rains retreat is permitted and should be conducted according to the procedure for the earlier retreat. Once the retreat has been entered, one must not spend the night outside the boundary. If circumstances require one to leave the boundary at night, one must not remain outside for the entire night.

“At that time, in Elephant Village there was a householder named Udayana whose family was wealthy and possessed great riches. The householder set aside the robes and food in his household in a separate storehouse, preparing them as offerings to the Sangha of bhiksus.

“He sent word to the city of Sravasti to invite the Sangha of bhiksus: ‘In the village named ... there is a householder named ... who says: “My household has many robes and much food, which I now wish to offer to the venerable ones. I pray that you compassionately accept them.”’

“The bhiksus asked the messenger:

“‘Is that householder’s home near or far from here?’

“He replied:

“‘It is more than three yojanas away.’

“The bhiksus all thought:

“‘It is too far. If we go, we do not know whether we can return by evening.’

“They said:

“‘It is too far away for us to return by evening. The Blessed One has established that during the rains retreat we may not spend the night outside the boundary.’

“Not knowing what to do, they did not go.

“At that time, a bhiksu was observing the rains retreat alone near Elephant Village. He accepted the invitation and received many robes and provisions. After completing the three-month summer retreat, he put on his robe, took his bowl, and journeyed gradually to Sravasti, where he arrived at a monastery in the city. The bhiksus of the monastery came out to welcome him, took his robes and bowl, and placed them in a room.

“The host asked:

“‘From where have you come, venerable sir? Where did you observe the rains retreat?’

“He replied:

“‘We observed the three-month rains retreat near Elephant Village and have come here from there.’

“The host asked:

“‘Was your retreat harmonious, and was it easy to obtain alms?’

“He replied:

“‘We dwelt there very happily during the retreat. Robes and food were abundant, and we suffered no hardship.’

“He was asked:

“‘Why were robes and food so abundant and without deficiency where you observed the retreat?’

“He replied:

“‘Near that residence is a settlement called Elephant Village. In the village lives a very wealthy householder named Udayana. With profound faith, he performed meritorious deeds and brought abundant food, drink, and robes as offerings. Therefore, everything was plentiful.’

“The bhiksus then said:

“‘That householder had also invited us.’

“They further asked the visiting bhiksu:

“‘How far is it from here?’

“He replied:

“‘Three yojanas.’

“They thought: ‘Had we gone there, we feared that we could not return by night. The Blessed One did not permit us to spend the night outside the boundary during the rains retreat.’ Therefore they had not gone.

“The bhiksus reported this matter to the Buddha. The Buddha thought: ‘Although my sravaka disciples are not attached to robes and food, in order that they may abide in benefit and happiness and that donors may enjoy merit, they should be permitted to leave for up to seven days to attend invitations.’

“Accordingly, the Buddha assembled the Sangha and told the bhiksus:

“‘During the rains retreat, if some necessary matter requires one to leave the boundary, one may be permitted to go for between one and seven days.’

“Although the Buddha had granted permission, the bhiksus did not know for what matters they might go, and they reported this to him. The Buddha said:

“‘These are matters concerning male lay followers, female lay followers, bhiksus, bhiksunis, siksamanas, male sramaneras, female sramaneras, and so forth.’

“The bhiksus did not know what constituted matters concerning male lay followers and the others. The Buddha said:

“‘If there is an occasion in the home of a male lay follower and he puts on proper clothing, prepares food and drink, and sends someone to invite the bhiksus, saying:

“‘“May the noble ones come and accept my offering.”

“‘This is called a matter concerning a male lay follower. Before another bhiksu, one should squat, join one’s palms, and undertake the seven-day leave. This is an occasion concerning a male lay follower.

“‘If a male lay follower wishes to offer the bhiksus bedding, seats, other articles, robes, or food, and summons them, saying:

“‘“May the noble community compassionately accept my robes and food.”

“‘A bhiksu should undertake the seven-day leave to go outside the boundary. This is called an occasion concerning a male lay follower.

“‘If a male lay follower prepares delicious food and drink because the bhiksus lack provisions and comes to invite them, a bhiksu may undertake the seven-day leave to go outside the boundary. This is called a matter concerning a male lay follower.

“‘If a male lay follower constructs a stupa, wishes to enshrine dhatu therein, arranges various flowers and incense, and invites a bhiksu, saying:

“‘“May the venerable one assist in my meritorious work.”

“‘The bhiksu should undertake the seven-day leave. This is called a male lay follower’s undertaking connected with service to the Buddha.

“‘If male lay followers construct a stupa, install the emblem of the Dharma wheel, banners, pennants, or canopies, offer various kinds of sandalwood, turmeric incense, and so forth to the stupa, and also offer food, drink, and robes, and they invite bhiksus, the bhiksus should undertake the seven-day leave. This is called a matter concerning male lay followers.

“‘If a male lay follower copies sutras or treatises for study, or copies the Buddha’s teachings, and upon completion wishes to establish offerings and invites a bhiksu, the bhiksu should undertake the seven-day leave. This is called a matter concerning a male lay follower.

“‘If a male lay follower has unresolved doubts concerning the summarized Teaching and wishes to ask a bhiksu about the meaning of passages of Dharma, so he prepares food and drink and invites a bhiksu to dispel his doubts, the bhiksu may undertake the seven-day leave to go outside the boundary. This is called a matter concerning a male lay follower and a matter of Dharma.

“‘If a male lay follower suddenly gives rise to wrong views and ceases to believe in cause and effect, and he invites a bhiksu to dispel those wrong views, the bhiksu should undertake the seven-day leave to go outside the boundary. This is called a matter concerning a male lay follower.

“‘If the wife of a male lay follower is pregnant and fears danger in childbirth, and he wishes mother and child to be safe and invites the Sangha for a bowl-offering, a bhiksu should undertake the seven-day leave to go outside the boundary. This is called a matter concerning a male lay follower.

“‘If a male lay follower is ill, prepares food and drink, gives robes, and invites a bhiksu, saying:

“‘“I am ill and fear that I may die. I wish to offer these things to the Sangha.”

“‘A bhiksu may undertake the seven-day leave to go outside the boundary. This is called a matter concerning a male lay follower.

“‘What constitutes a matter concerning a female lay follower? It is explained fully in the same way as a matter concerning a male lay follower.

“‘What constitutes a matter concerning a bhiksu?

“‘If a bhiksu establishes a residence and park and offers them to the Sangha of the four directions, and at the dedication prepares food, drink, and robes as offerings to the Sangha, then when he sends someone to invite the bhiksus, they should undertake the seven-day leave to go outside the boundary. This is called an occasion concerning a bhiksu.

“‘Other occasions concerning a bhiksu include his offering a park to the bhiksus, afterward offering bedding and seats, establishing regular invitations and offerings, building a stupa for relics, offering fragrant powders of sandalwood or turmeric, installing the emblem of the Dharma wheel, banners, pennants, jeweled canopies, arranging offerings to the four assemblies, copying scriptures, and so forth. When invited on account of such occasions, a bhiksu should undertake the seven-day leave to go outside the boundary. These are called occasions concerning a bhiksu.

“‘If a bhiksu wishes to discipline an evil person by conducting acts of karman and invites the Sangha of bhiksus to assist him, the Sangha should undertake the seven-day leave to go outside the boundary. This is called an occasion concerning a bhiksu.

“‘If the Sangha of bhiksus wishes to discipline an evil person and perform a karman, and they invite a bhiksu, saying:

“‘“Venerable sir, please come and assist us,”

“‘the bhiksu should undertake the seven-day leave. This is called an occasion concerning the Sangha of bhiksus.

“‘If a bhiksu is gravely ill and in pain and sends someone to invite a bhiksu, saying:

“‘“Please teach me the Dharma,”

“‘and asks him to help provide care, the invited bhiksu should undertake the seven-day leave. This is called an occasion concerning a bhiksu.

“‘What are the occasions concerning bhiksunis?

“‘Occasions concerning bhiksunis are the same as those concerning bhiksus, with such differences as making offerings to the Sangha of bhiksus, making offerings to the Dharma, giving articles, studying the Buddha-Dharma, or when a female siksamana wishes to receive full ordination and invites bhiksus and bhiksunis, saying:

“‘“May you come and confer full ordination upon her together with us.”

“‘The two communities should then undertake the seven-day leave. These are called occasions concerning bhiksunis and siksamanas.

“‘What is an occasion concerning a male sramanera?

“‘It is the same as the preceding procedure.

“‘What is an occasion concerning a female sramanera?

“‘In addition to those matters that are the same as above, there is this distinction: if a formerly married woman of at least twelve years of age, or an unmarried maiden of eighteen, invites the Sangha of bhiksus, saying:

“‘“Please confer upon me the six dharmas and the six ancillary dharmas,”

“‘the bhiksus should go.

“‘This is an occasion concerning a female sramanera.

“‘If, after entering the rains retreat, a bhiksu thinks: “At this place of retreat, no one provides me with food, and I may die”; or if he has never studied the sutras and needs to study them; has never cultivated concentration and needs to contemplate; or has not realized what should be realized, wishes to see what he has not seen, or wishes to attain what he has not attained—if for any such reason he wishes to leave the residence, he commits no offense and does not break the rains retreat.

“‘If, after formally entering the retreat, he suddenly becomes mortally ill and knows that there is neither physician nor medicine, yet remains because he fears his life will not be secure, this constitutes danger to life and is a reason for departure. He commits no offense and does not break the rains retreat.

“‘If, after a bhiksu has formally entered the retreat, illness arises and medicine is available but there is no one to attend him, so that he fears death, he is permitted to leave and does not break the rains retreat.

“‘If, after a bhiksu has formally entered the retreat, a woman comes to his dwelling and says:

“‘“I have young women and female slaves whom I wish to offer to the venerable one,”

“‘and the bhiksu thinks: “If I do not leave, I fear that danger to my holy life, danger to my life, and so forth will arise,” these are circumstances involving danger to the holy life and so forth. He commits no offense and does not break the rains retreat.

“‘If such circumstances involve men or pandakas, they should be understood according to the foregoing.

“‘If, after formally entering the retreat, a bhiksu sees a woman and gives rise to lustful thoughts, cannot restrain his afflictions, and fears losing his holy life, he should also depart for another place.

“‘If, after formally entering the retreat, a bhiksu sees an object in a concealed place and thinks: “If I remain here, I fear I shall be unable to guard my mind and shall take that object,” then he may go elsewhere without offense.

“‘If, while a bhiksu is observing the retreat, relatives suddenly come and try to dissuade him from remaining there, causing him misgivings, he may go elsewhere. As above, there is no fault.

“‘Further, if men, women, pandakas, and so forth invite a bhiksu to observe the retreat and he accepts, but the donor owes property to others, kills someone, robs another’s property, or if tigers, wolves, lions, other fierce beasts, or other dangers at that residence terrorize the donor, causing the donor to flee or die, the bhiksu may think: “This donor invited me to observe the retreat, but such calamities have now arisen. If I remain here, I may lose my holy life or my life.” He may abandon the former place and observe the retreat elsewhere. As above, he commits no offense.

“‘If many illnesses arise at a residence and a bhiksu cannot dwell there in peace and happiness, he may move elsewhere to observe the retreat. As above, he commits no offense.

“‘Again, if men, women, pandakas, and so forth invite bhiksus to gather and observe the retreat, but a king comes and arrests the donor, kills him, or confiscates his property, causing the donor to flee elsewhere, a bhiksu may think: “This donor has encountered terror and fled. If I remain here, I may lose my life or encounter danger to life and other perils.” He may go elsewhere and, as above, commits no offense.

“‘If a donor invites a bhiksu to observe the retreat, but the donor’s house suddenly catches fire and the donor dies or flees, the bhiksu may think: “This donor has suddenly suffered a fire, died, or fled. If I remain here alone, I fear calamity or danger to my holy life.” He may go elsewhere and, as above, commits no offense.

“‘If a donor invites a bhiksu to enter the rains retreat, but the residence is damp and waterlogged and the bhiksu fears illness will later arise, he may go elsewhere to observe the retreat and, as above, commits no offense.

“‘If a donor invites a bhiksu to observe the retreat, but at that residence people make disparaging remarks:

“‘“Why shave your head and endure hunger here, dwelling in the forest or beneath trees? Return home and perform meritorious deeds; there is no need to renounce the household life.”

“‘The bhiksu may think: “If I remain here long, I may lose my holy life.” If such circumstances arise, he is permitted to leave without offense.

“‘While a bhiksu is observing the retreat, a king may order the four divisions of his army to come to the residence and seize him, saying: “You must perform compulsory labor like laypeople.”

“‘They may force him to return to lay life, compel him to take a wife, seize his robes and bowl, or inflict other harm. If such dangers to life arise, he is permitted to leave immediately, without offense and without breaking the rains retreat.

“‘If a man, woman, or pandaka invites a bhiksu to observe the retreat at his residence and provides robes and food, but afterward everyone flees because of danger from the king and no provider remains, the bhiksu may go to another residence without offense.

“‘While a bhiksu is observing the retreat, bandits may come, steal cattle, sheep, and so forth, kill living beings, and commit unlawful acts. They may come to the bhiksus’ dwelling and say:

“‘“Go elsewhere; we wish to stay here.”

“‘If such evil bandits come to occupy the monastery and disturb the bhiksus, the bhiksus should leave immediately and commit no offense.

“‘If a bhiksu relies upon a man, woman, eunuch, or another person in order to observe the retreat, and that donor is seized by others, bound by enemies, or terrorized by nonhuman beings, causing him to flee elsewhere and die, the bhiksus may think: “There are such dangers where we are observing the retreat, and there is no longer a donor. These circumstances may impair our holy life.” Because of dangers to ascetics, they may go to another residence without incurring the offense of breaking the retreat. If the new place permits a rains retreat, they should formally enter it there and must not leave its boundary.

“‘Further, if a residence formerly belonged to nonhuman beings and bhiksus formally enter the retreat there, but ignorant people, young and old, enter the monastery and defile it with excrement and filth, making it unfit for habitation; or if it is near a river and floodwaters rise, damaging robes and goods, while the donor dies or leaves, the bhiksus may think: “This donor has met with a flood. If we remain here, danger to life or to the holy life will certainly arise.” They may leave for another place and, as above, commit no offense.

“‘If, while observing the retreat, a bhiksu sees another bhiksu teaching others or personally performing acts that split the Sangha, encouraging people, and devising means to cause schism, he may think: “At this residence there is now an attempt to split the Sangha. If I observe the retreat here, that bhiksu who wishes to split the Sangha may command me to participate, persuade me to participate, or devise means to involve me.”

“‘He may further think: “If I try to persuade them with wholesome words, they certainly will not listen and will treat me badly. If I remain here long and these things occur, what I have previously learned will certainly be lost, while in what I have not yet learned I shall be unable to progress. I should not remain here but should go elsewhere.”

“‘He may go and observe the retreat elsewhere and, as above, commits no offense.

“‘If, while observing the retreat, a bhiksu hears that another bhiksu intends to split the Sangha, and that bhiksu is his friend or acquaintance, he may think: “If I comply with him, I fear I shall incur an offense through schism in the Sangha; if I refuse him, he is nevertheless my acquaintance.” He should undertake the seven-day leave and go outside the boundary. If seven days elapse but the matter has not ended, he incurs no offense by remaining beyond the boundary for more than seven days. If he does not leave, he incurs an offense of transgressing the Dharma.

“‘If a bhiksu hears another bhiksu say that a certain residence yields many material benefits during the three-month rains retreat and wishes to observe the retreat there, but another bhiksu says: “This residence also has many provisions. The benefits there are the same as here; you need not go to that residence,” and the bhiksu remains here but receives no provisions, the one who spoke incurs an offense of transgressing the Dharma.

“‘If a bhiksu hears another say that a residence is a good place for the rains retreat and consequently goes there, but after receiving a tally is not given a share of the material benefits, the bhiksu who spoke incurs an offense of transgressing the Dharma.

“‘If a bhiksu hears other bhiksus say that the residence named ... has a place for the earlier three-month rains retreat, goes there, but after receiving a tally is not assigned bedding and seats and cannot remain, the bhiksu who spoke incurs an offense of duskrta.

“‘If a bhiksu hears another say that the residence named ... has a place for the earlier three-month rains retreat, goes there, receives a tally and bedding and seats, but then follows another course, moves to another residence, and refuses to observe the retreat, he incurs an offense of wrongdoing and has not validly entered the retreat.

“‘If a bhiksu hears another say that the residence named ... has a place for the earlier three-month rains retreat, goes there, receives a tally and bedding and seats together with the others, and formally enters the retreat, but upon the arising of some circumstance leaves the boundary on his own without undertaking the seven-day leave, his earlier entry into the retreat is invalid and he incurs an offense of wrongdoing.

“‘If a bhiksu hears another say, “At the residence named ... there is an earlier three-month rains retreat,” and goes there, receives a tally and bedding and seats, and observes the retreat there, but upon the arising of some circumstance undertakes the seven-day leave and goes outside the boundary,

“‘while the residence named ... in fact does not observe the three-month retreat,

“‘the one who first spoke incurs an offense of duskrta. If the bhiksu who undertook the seven-day leave fails to return within seven days, he breaks the rains retreat.

“‘These six procedures for the earlier rains retreat do not differ from those for the later retreat. Both are conducted according to the earlier retreat, except that one says: “the later three-month rains retreat.” The remainder is explained in detail in the Book of the Single Karman.

THE MULASARVASTIVADA VINAYA

THE MATTER OF THE RAINS RETREAT

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