Toh 1-4 — The Chapter on the Rains
Varṣāvastu
From The Chapters on Monastic Discipline
The Chapter on the Rains
Prologue
F.237.bA global summary[1] of The Chapter on the Rains:
Settling for the Rains
A summary:
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,[3] 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[4] seasonally cower in their nests for the four rainy months. Cowering, they cringe and stay curled up.[5] And if these shaven-headed ascetics do not understand even their basic pledges,[6] 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,F.238.a “Therefore, I consent: monks should pledge to settle for the rains.”[7]
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,[8] 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?’ F.238.b
“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, F.239.a 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.[9] 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.[10] After that, the saṅgha elders should rise partly from their seats,[11] 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.[12] After that, those of the site caretakers should also be taken.[13] 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. F.239.b
“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.[14]
“The same procedure should likewise be followed down to the new monks.[15] 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. F.240.a
“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.[16]
“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.’[17]
“The monks[18] should then inspect the site and the locale and, after entering seclusion,[19] make the pledge to settle for the rains.
“How should the site be inspected? By considering, ‘Will there be suffering and distress for the learned fellow brahmacārins,[20] who have not yet experienced suffering and distress at this site? If there is, will they be able to quickly pacify it? F.240.b 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?[21] Will there be someone to nurse us if we fall sick?’
“How should the alms circuit be inspected?[22] By considering, ‘Will there be alms givers in the village on this alms circuit?[23] 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[24] 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.[25] My rains retreat will be here. This will be my rains retreat site.’[26]
“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.”[27]
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,[28] he gathered much cloth and much food and sent a messenger to the monks, F.241.a 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,[29] 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, F.241.b 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.”
Then the Blessed One said,[30] “Therefore, I consent: once excused, monks may leave for up to seven days on account of business.”
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,[31] 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, F.242.a 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,[32] 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, F.242.b 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,”[33] 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,[34] 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,[35] 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,’ F.243.a 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,’[36] 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!’[37] 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.[38]
“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: F.243.b 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.[39]
“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,’’[40]F.244.a 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,’[41] 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,’[42] 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[43] 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. F.244.b 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[44] 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.[45]
“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.[46]
“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
“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, F.245.a 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.” B20
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, F.245.b ‘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, F.246.a 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.[47] 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.[48]F.246.b 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.’[49]
“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, F.247.a 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 inThe Chapter on the Restoration Rite.[50]
“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.[51]
“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. F.247.b
“Bandits may destroy a village, city, or region[52] 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.[53]
“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 F.248.a 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.[54] 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;[55] 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.[56]
“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.[57]
“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, F.248.b 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 F.249.a 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.[58] 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.’ F.249.b
“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.[59] 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 monastery may be built in the middle of a marsh… and so on, as before.[60] 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; F.250.a 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
“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.[61] Knowing about this, he might think, ‘There is a potential for a schism in the saṅgha at this site during the rains.’[62]
“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,[63] 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 F.250.b 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. F.251.a 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[64] at a particular site, which is one of two that share provisions but perform the restoration rite separately, a monk might think,[65] ‘Whether I live here or there, the provisions will run out.’[66] If he does not make a pledge,[67] his does not count as the earlier three rainy months at that site and he is guilty of a misdeed because of his pledge.[68]
“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. F.251.b
“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.”[69]
This marks the end of “The Chapter on the Rains.”[70]Notes
Here, in place of the usual Tibetan translation spyi sdom, or “global summary,” the Tibetan reads bsdus pa’i sdom, or “inclusive summary.” The Sanskrit for this is not extant but bsdus pa’i sdom is presumably an alternative Tibetan translation of the Skt. piṇḍoddāna, or “global summary.”
backThe Chapter on the Rains only treats the first three items mentioned in this index. The other items are discussed in the next chapter, The Chapter on Leather.https://read.84000.co/translation/toh1-5.html
backTib. mi sbed, perhaps Skt. na chādayati sma. Tib. ma bsrungs pa; Skt. agupta. Yijing has 不善護身 (Taishō 1445, 1041b03).
backSkt. cātaka. The Vassūpanāyikakkhandako, the Pāli parallel to the present chapter, reads khuddaka, defined as “a small singing bird.” Yijing’s translation contrasts the monks’ wanderings to the nesting of beasts and birds: 不異俗流然諸禽獸 (Taishō 1445, 1041b05).
backYijing has 尚居巣穴不遠出外 (Taishō 1445, 1041b06).
backPresumably referring to the Prātimokṣa injunction against taking life (Tib. srog bcad pa; Skt. prāṇivadha). Or, if that precept had yet to be formulated, then perhaps referring to ahiṃsa or “nonharming.” Yijing has 既無軌式 (Taishō 1445, 1041b07).
backThe phrase “should pledge to settle for the rains” here translates the Tib. dbyar gnas par dam bca’ bar bya (Skt. varṣā upagantavyam). Close cognates of dbyar gnas dam bca’ ba, presumably simply representing alternative translations of the same Sanskrit forms, appear in the Mūlasarvāstivāda Vinaya, e.g., dbyar gnas par khas blang pa, dbyar gnas dam bcas pa, dbyar gnas par zhal gyis bzhes pa, and dbyar gnas par dam bzhes pa. Although Sanskrit parallels are not available in each instance, we take them all to be translations of varṣā (Tib. dbyar; “the rains” or “rainy season”) plus forms of upa√gam, e.g., varṣopagata, varṣām upagacchati. The Tibetan translations of these forms add gnas, which Kalyāṇamitra (F.271.b)https://read.84000.co/translation/toh4113.html seems to gloss as the “site for the rainy season” (Tib. dbyar gyi gnas; Skt. varṣāvāsa): “pledging to observe the rains retreat, that is, first reciting the formula, then pledging to remain at a single rains-retreat site” (dbyar gnas par zhal gyis bzhes so zhes bya ba sngags sngon du btang bas dbyar gnas gcig tu gnas par zhal gyis bzhes pa’o). Thus, a literal translation of the Tibetan dbyar gnas dam bca’ bar bya might read “should pledge to a rainy season site.” The Tibetan-language sources thus suggest that Mūlasarvāstivāda Vinaya authors understood upa√gam in a specialized sense, meaning “to pledge” or “commit,” which is closely related to the more common senses of “to enter into” or “undertake.” The Tibetan translations emphasize the commitment made to undertake the rains retreat, alluded to by Kalyāṇamitra above. Yijing’s Chinese translation reads, “Therefore, I now make a rule that monks settle [or ‘do a retreat’] and stay in one place for three months” 我緣此事，今制苾芻作安居法，於三月中，住在一處 (Taishō 1445, 1041b08–09). Pali sources generally take upagacchati and its cognates in this context to mean “to undergo,” “to begin,” “to undertake.” In his translation of the Vassūpanāyikakkhandaka, Bhikkhu Brahmāli renders this with admirable economy and accuracy as “enter the rainy-season residence.” Thus, the Tibetan dbyar gnas dam bca’ bar bya could also be translated, according to context, as “should undertake a rains retreat,” “should observe the rains retreat,” or “should commit to observe the rains retreat.” Note that Yijing’s translations also give typically economical forms (夏坐 in The Chapter on Lifting Restrictions and 夏安居 in The Chapter on the Rains) that do not reflect the more expansive Tibetan translations.
backAs Kalyāṇamitra explains in his comments on The Chapter on the Restoration Rite, the “earlier rains” begin on the fifteenth of Āṣāḍha (Tib. dbyar zla ’bring po; P. āsāḷha; Ch. 五月), generally falling in June or July. The “later rains” begin on the fifteenth of Śrāvaṇa (Tib. dbyar zla tha chung; P. sāvaṇa). Kalyāṇamitra (F.316.a)https://read.84000.co/translation/toh4113.html: gso sbyong bco lnga pa de nyid la zhes bya ba ni dbyar snga ma nye bar bsgrub pa dbyar zla ’bring po tshes bco lnga la’o/ /dbyar phyi ma zhes bya ba ni dbyar zla tha chungs tshes bcu drug go.
backThe Sanskrit does not say “prompting” but rather “cause strife”: mā paścād antavarṣe raṇam utpādayiṣyati.
backYijing: 大師教主先置一籌 (Taishō 1445, 1041c10). Khenpo Shenga, citing the shorter commentary, says an arhat’s tally stick is placed aside at this juncture before the other monks take theirs (Khenpo Shenga 2007, p. 263).
backTib. stan gyi steng nas spags te; Skt. ardham āsanaṃ muktvā; Ch. 上座.
backThe Sanskrit reads, “Novices should let their instructor or preceptor take the tally stick. After that, it should be handed down,” presumably to the novice. Tib. dge tshul rnams kyi tshul shing ni slob dpon nam/ mkhan pos blang bar bya’o; Skt. śrāmaṇerāṇām ācāryopapādhyāyaiḥ śalākā grāhayitavyāḥ | tataḥ paścād gaṇayitavyam. Chinese n/a.
backThe Tibetan speaks of “site guardians” or “site caretakers” (Tib. gnas srung rnams kyis), while Yijing translates: 護寺天神籌, “divine spirits that protect the monastery” (Taishō 1445 1041c14). Presumably, the “site caretakers” of the Tibetan tradition refer to local resident spirits. This usage of gnas srung should be distinguished from human gnas bstabs pa or “site caretaker” who come from among the monastery’s residents (Tib. gnyug mar gnas pa; Skt. naivāsika). Following Y, Q, L, C, H: (gnas srung) rnams kyi instead of D: (gnas srung) rnams kyis. On a possible correlate to this term, see khang skyong, which Silk reconstructs as *vihāra-pāla (Silk 2008, p. 140), but Negi, citing Guṇaprabha’s Vinayasūtra, gives as equivalent to upadhivārika.
backTib. ’dul ba dang ’gal ba’i nyes byas kyi ltung ba; Skt. vinayātisāriṇīṃ duṣkṛtām āpattiṃ; Ch. 越法罪 (Taishō 1445, 1041c23).
backThat is, this same procedure is followed from most senior to most junior.
back“Monks who have taken a support” (Tib. gnas ’cha’ ba’i dge slong; Skt. niśrayagrahaṇo bhikṣuḥ) refers to monks in the first five to ten years after ordination, known as “monk wards” (Tib. dge slong lhan gcig gnas pa; Skt. sārdhaṃvihārī bhikṣuḥ) and “monk apprentices” (Tib. dge slong nye gnas pa; Skt. antevāsiko bhikṣuḥ). As typically younger monks, they would have more energy to wash large items of bedding. See The Chapter on Going Forth (Toh 1, ch. 1), #UT22084-001-001-1159–#UT22084-001-001-1255. A narrative relayed in The Chapter on Minor Matters of the Discipline describes the rule adopted (Tib. khrims su bca’ ba; Skt. kriyākāra) at one monastery where monks were not allowed to spend even a single night without taking such a “support” from among the monastery residents or visitors. See The Chapter on Minor Matters of the Discipline (Toh 6), vol. tha; F.72.ahttps://read.84000.co/translation/toh6.html: ji tsam na de gnyis gtsug lag khang du dong ba dang/ de na nub gcig kyang mi gnas par ’dug par mi bya ba’i khrims su bya ba yod. Kalyāṇamitra’s gloss (F.325.a)https://read.84000.co/translation/toh4113.html records a different wording (dge slong gnas par bya ba dag gis) that nevertheless means the same thing: dge slong gnas par bya ba dag gis zhes bya ba ni gnas la rag las pa dag gis te/ mkhan po dang slob dpon la brten pa dag gis zhes pa’i tha tshig go.
backTib. spyod yul gyi grong; Skt. gocaragrāma. Yijing: 今此住處有爾許人當依某甲爲施主，依某村坊爲乞食處 (Taishō 1445, 1042a15–1).
backYijing’s translation states that the “manager” 營事人 (Tib. zhal ta pa and zhal ta byed pa; Skt. vaiyāpṛtyakara) is responsible for this inspection (Taishō 1445, 1042a17). This “manager” is presumably the monk residence caretaker mentioned above. For more on the monastic position of manager, see Silk 2008, pp. 26–33 and pp. 39–73.
backTib. skyabs yod par zhugs te; Skt. channe praviśya; Ch. 入屏處.
backTib. tshangs pa mtshungs par spyod pa mkhas pa dag; Skt. vijñāḥ sabrahmacāriṇāḥ; Ch. 同梵行者.
backSo that material comforts do not undermine their monastic vocation.
backYijing: 隣近村坊乞食之處 (Taishō 1445, 1042a18).
backYijing’s translation states this slightly differently: 不生勞苦, “Will there be enough so that the alms do not run out?” (Taishō 1445, 1042a22).
backTib. nang mtshams dang bcas pa’i gnas ’dir; Skt. asminn āvāse antaḥsīme; Yijing 於此住處界内 (Taishō 1445, 1042a28).
backTib. gnas ral ba dang ’drums pa bcos pa’i slad du; Skt. khaṇḍaphuṭtapratisaṃskaraṇārtham; Ch. 若有圮裂穿壞, 當修補之.
backTib. bdag dbyar ’di na mchis shing dbyar gyi gnas ni ’di lags so; Skt. iha me varṣā iha me varṣāvāsaḥ; Ch. 我於今夏。在此安居.
backYijing translates that a monk should not remain outside the boundary overnight: 不應經宿 (Taishō 1445, 1042b06).
backTib. de’i khyim na rang gi ’ching ba bag ma blangs nas; Skt. tasya gṛhakaḍatraṃ pratyupasthitam ātmano veṣṭanaṃ; Chinese n/a.
backTib. chos gos byas pa dang ldan/chos gos zin pa dang ldan nas; Skt. kṛtacīvarā niṣṭhitacīvarāḥ; Chinese n/a.
backNeither the Tibetan nor Sanskrit separates the Buddha’s thinking and subsequent speaking of this consent, which one would expect. The English translation therefore follows Yijing’s Chinese, where these two acts are clearly delineated. See Yijing: 因集僧伽，告諸苾芻曰。於安居中有事須去出界外者應請七日乃至一日當去 (Taishō 1445, 1042c06–08).
back“Nun postulant” (Tib. dge slobs ma; Skt. śikṣamāṇā; Ch. 式叉摩拏) is missing in the Tibetan.
backYijing’s translation does not speak of steady alms (Tib. mthun pa’i mchod sbyin brtan po; Skt. dhruvabhikṣā), but rather of providing much excellent food for monks who have nothing to eat or drink. See Yijing: 爲諸苾芻無飮食故多造上味美好飮食 (Taishō 1445, 1042c18–19).
backTib. chos kyi grogs mdzod; Skt. dharmasakhi; Ch. 大徳助 (我功徳).
backTib. rgyas par bklags sam bton par gyur nas; Skt. vistareṇoddiṣṭaṃ bhavati pravṛttaṃ ca. This may correspond to 略詮 (Taishō 1445, at 1043a04). But here, Yijing’s translation speaks of “writing or copying” the sūtras before making offerings: 若有鄔波索迦，或書寫蘇呾囉，及以修學，或寫摩[口*室]里迦，及以修學，并諸佛語 。既寫了，欲設供，來請苾芻 (Taishō 1445, 1042c29).
back“Having developed regret”: Tib. ’gyod par gyur nas; Skt. kaukṛtyam utpannaṃ bhavati. Yijing’s translation speaks not of regret but of doubt (除疑) in the shorter or longer explanations (略詮) of the sūtras: 若鄔波索迦，於略詮中并諸有疑，不能決了，欲問苾芻解其義句，設其飲食來請苾芻，為除疑故，得受持七日出界 (Taishō 1445, 1043a04).
backThat is, to adjudicate what is proper and improper with respect to his conduct. Tib. chos dang mthun pa’i phyogs sten par bgyid; Skt. dharmeṇa pakṣaṃ bhajiṣyanti. Yijing’s translation states that the male lay vow holder is motivated by the wish to allay possible dangers to his wife and unborn child and wants to make an offering (供養) to the monks, thereby preventing the saṅgha from turning over their bowls (覆鉢) to him. Yijing: 若鄔波索迦，為妻有娠，恐生災難，欲令母子平安，來請僧伽覆鉢供養 (Taishō 1445, 1043a11). Below, at #UT22084-001-004-264, this same Sanskrit phrase is rendered in Tibetan as chos dang mthun pa’i phyogs dang mthun par bgyid par ’gyur. In the passage corresponding to this latter Tibetan translation, Yijing translates: 共爲佐助 (Taishō 1445, 1043a29).
backTib. ’ga’ stsol cig; Skt. vācaṃ dāsyanti. Yijing translates simply “make offerings to the saṅgha.” Yijing: 供養僧伽 (Taishō 1445, 1043a15). This same phrase (Tib. ’ga’ stsol cig) appears again below at #UT22084-001-004-280, this time translating the Sanskrit vācaṃ bhāṣiṣyanti. There, Yijing translates 來請苾芻。爲我説法，及請相看, “Come! Monks! Teach the Dharma for me… up to …please look after me” (Taishō 1445, 1043b05–06).
backThat is, except for those occasions on which monks are invited by the groom or male lay vow holder to receive alms after his wedding.
backThat is, as in the section on a male lay vow holder’s business.
backTib. ’byin par ’gyur; Skt. osārayiṣyanti; Ch. 受持. See “act of rescission” (Tib. dbyungs ba’i las; Skt. āvarhaṇakarman).
backA penance (Tib. spo ba; Skt. parivāsa) is a type of punitive act (Tib. chad pa’i las; Skt. daṇḍakarman) or disciplinary measure (Tib. nan tur gyi las; Skt. praṇidhikarman) imposed on monastics who conceal a saṃghāvaśeṣa offense. The saṅgha issues the penance through an act of motion and triple resolution after the monastic has willingly confessed to the offense (spro ba mthol bshags); see The Chapter on Penitents (Toh 1, ch. 13)https://read.84000.co/translation/toh1-13.html, F.178.a–179.a. While on penance, which lasts for the same number of days as the time during which the offense was concealed, the offending monastic must act as servant to the saṅgha, thereby purifying the fault of concealment. The specific duties and loss of privileges for a monastic serving a penance are given in The Chapter on Penitentshttps://read.84000.co/translation/toh1-13.html, F.179.a–179.b. If monastics incur a second offense of the same type while on penance, they are given a “repeat penance” (Tib. gzhi nas spo ba; Skt. mūlaparivāsa). If a third offense of the same type is committed, monastics are given “further penance” (Tib. yang gzhi nas spo ba; Skt. mūlāpakarṣaparivāsa). If a fourth offense of the same type is committed, the saṅgha performs a disciplinary act of chastening (Tib. smad pa’i las; Skt. nirgarhaṇīyakarman) on the monastic concerned. After successful completion of the penance, the monastic is returned to good standing through an act of rescission (Tib. dbyung ba’i las; Skt. āvarhaṇa/āvarhaṇakarman) performed by the saṅgha.
backA probation (Tib. mgu ba; Skt. mānāpya; literally “satisfaction”) is a punishment (Tib. chad pa’i las; Skt. daṇḍakarman) or disciplinary measure (Tib. nan tur gyi las; Skt. praṇidhikarman) imposed on monastics who confess a saṃghāvaśeṣa offense. After the monastic has confessed the offense to a monk of good standing, the saṅgha may issue a probation through an act of motion and triple resolution. The probation entails a demotion (Tib. spyod pa gzhan na gnas pa or sa gzhan du spos pa’i spyod pa; Skt. bhūmyantarasthacaraṇa) in that monastic’s status in the community. This requires the offending monastic to act as servant to the saṅgha for six days in the case of a monk, or a fortnight in the case of nuns. The specific duties and loss of privileges for a monastic serving a probation are given in The Chapter on Penitentshttps://read.84000.co/translation/toh1-13.html (Toh 1, ch. 13), F.179.a–179.b. If that monastic incurs a second offense of the same type while on probation, the first probation is nullified, and the monastic must serve a “repeat probation” (Tib. gzhi nas mgu ba; Skt. mūlamānāpya). If a third offense of the same type is committed, the monastic must serve “further probation” (Tib. yang gzhi nas mgu ba; Skt. mūlāpakarṣamānāpya), eighteen days in the case of a monk and forty-five days in the case of a nun. According to Vimalamitra’s Vinayasamuccaya: “It is called ‘undertaking penance/satisfaction’ because it is the name of a formal act of attendance in which one pleases the whole saṅgha through attendance and the enjoyments of Dharma and material things” (vol. pu, F.153.a).https://read.84000.co/translation/toh4106.html
backFor the eight solemn duties (Tib. lci ba’i chos or bla ma’i chos, Skt. gurudharma) of nuns in the Mūlasarvāstivādin tradition, see glossary.
backFor the six primary duties (Tib. chos drug) and six accompanying duties (Tib. rjes su mthun pa’i chos drug) of a nun, see glossary.
backHere, “all the above” refers to all the instances of the business of monks mentioned above.
backHere, “all the above” refers to all the instances of the business of nuns mentioned above.
backTib. tshul bzhin ma yin pa’i yid la byed pa’i mtshan ma bzung bar gyur. The Sanskrit reads ayoniśo nimittam udgṛhītam bhavati, for which see ayoniśomanasikāra, meaning the incorrect or superficial attention or mental engagement that fails to see beyond the conditioned forms of things.
backTib. nor gyi gter; Skt. nidhāna; Ch. 伏藏.
backThis coy encouragement seems to suggest that generosity and merit-making were the province of laypeople, not monks. It is, in any case, clearly a thinly veiled invitation for the monastic to relinquish their training (Tib. bslab pa; Skt. śikṣā).
backThe relevant passage is actually found in The Chapter on Lifting Restrictions (Toh 1, ch. 3), #UT22084-001-003-296, and reads, “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! Kill them! Bind them! Drive them away! May my elephant handlers, grooms, charioteers, bricklayers, standard bearers, and battle flag carriers each see that the king’s duties and activities are accomplished!’ ”
backTib. yul ’khor gzhan nam/ yul gzhan du bros; Skt. pararāṣṭraṃ paraviṣayaṃ niṣpalānaḥ; Ch. 逃走 and 走向餘方 (Taishō 1445, 1044a18).
backTib. grong, grong khyer, yul ljongs; Skt. grāma, nagara, janapada; Ch. n/a.
backSee The Chapter on Lifting Restrictions (Toh 1, ch. 3) #UT22084-001-003-303, which reads, “On the fifteenth, the day of lifting restrictions, bandits may, having ransacked a town, a city, or the countryside, arrive at the park’s gates, slaughter a bull, a buffalo, or goats, and smear their limbs with blood before sending the monks a messenger who says, ‘Noble ones! Get out! We must camp here.’ “
backSee The Chapter on Lifting Restrictions (Toh 1, ch. 3) #UT22084-001-003-312, which reads, “On the fifteenth, the lifting of restrictions, a childish, foolish, ignorant, and unskilled latecomer might scold, insult, or touch a woman or girl of 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, saying, ‘Sirs! Capture the Śākyan ascetics! Kill them! Bind them! Drive them away! May my elephant handlers, grooms, charioteers, bricklayers, standard bearers, and battle flag carriers each see that the king’s duties and activities are accomplished!’ ”
backTib. mi rnams; Skt. manuṣya. Yijing translates “apprehended by others, tied up by enemies, or scared by nonhumans.” See Yijing: 爲他拘執。怨家繋縛。非人所怖 (Taishō 1445, 1044a17).
backSee The Chapter on Lifting Restrictions (Toh 1, ch. 3) #UT22084-001-003-316, which reads, “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 nonhumans 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.”
backYijing’s translation does not have a corresponding passage here, but this circumstance is covered by his earlier mention of being “scared by nonhumans” (非人所怖) above.
backSee The Chapter on Lifting Restrictions (Toh 1, ch. 3) #UT22084-001-003-327, which reads, “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 nāgas 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.”
backSee The Chapter on Lifting Restrictions (Toh 1, ch. 3) #UT22084-001-003-331, which reads, “where a fire could break out, burning the town, the city, the capital, and the surroundings, along with the village, the walkway, the hall, and the gatehouse, pressing in upon the monastery itself and its surroundings.”
backSee The Chapter on Lifting Restrictions (Toh 1, ch. 3) #UT22084-001-003-335, which reads, “and heavy rains on the steep mountain slopes above could wash away the town, the city, the capital, and its surroundings, along with the village, the walkway, the hall, and the gatehouse, leaving the monastery inundated with water.”
backrtsol zhing de lta de lta bur dge slong rnams la go bar byed/ kun tu go bar byed/ slob par byed/ ’dzin du ’jug par byed cing; Skt. bhikṣur bhikṣuṃ tathātathājñāpayati saṃjñāpayati śikṣayati grāhayati saṃghabhedāya parākrāmati; Ch. 見有苾芻教餘苾芻，或作破僧伽事，并勸眾人及作破僧方便.
backTib. gang yang gnas ’dir dbyar gyi nang logs nyid du dge ’dun bye bar ’gyur ba’i gnas ’di yod par mthong nas; Skt. sthānam etad vidyate yat tasminn āvāse tasminn evāntarvarṣe saṃgho bhidyate; Ch. 時彼苾芻便作是念:今於此處，現有破僧伽事.
backThis is missing in the Sanskrit. Yijing’s translation reads 復作是念：「我今於此善說勸化， 彼必不受， 惡對於我: “Even if I speak well and exhort them, they will surely reject it and rebuke me in return” (Taishō 1445, 1044b02–03).
backSee #UT22084-001-004-134.
backBoth the Sanskrit and the Chinese have the monk hearing about these sites and then deciding not to stay there, which seems like a better reading than the Tibetan.
backThis translation is tentative. Tib. bdag ’dir gnas kyang rnyed pa ni der zad/ bdag der gnas kyang rnyed pa ni der zad do snyam nas; Skt. tasyaivaṃ bhavati ihāpi me vasataḥ sa eva, tatrāpi me vasataḥ sa eva. See 若有苾芻聞苾芻說餘處三月安居多得利物此苾芻即欲於彼安居。復有苾芻言：「此處亦有利養，彼間亦得利養。既是一種不及往彼。
backTib. dam bcas par ma song na; Skt. na prajñāyate; Ch. 不及往彼.
backThis translation is tentative.
backPresumably, the first six permutations “in which a monk tends to some business” refer to the immediately preceding sections. There, six circumstances are described in which a monk prematurely leaves a site he has settled at for the earlier part of the three months of rains but incurs no offense because he departed to tend to saṅgha business (explained above from #UT22084-001-004-226 to #UT22084-001-004-299). The second six permutations, “in which he does not,” refer to a similar six circumstances in which a monk, for some reason that is not deemed saṅgha business, prematurely leaves a site he has settled at for the earlier part of the three months. And just as monks may settle for the “earlier part of the three months of rains,” they may settle for the “later part of the three months of rains,” hence those two sets of six permutations may also apply to monks who have settled for the later part of the three months of rains.
backA colophon to the Tibetan text only appears at the very end of The Chapters on Monastic Discipline (Toh 1, ch. 17, vol. nga F.302.a) https://read.84000.co/translation/toh1-17, but a translation is included here for the benefit of readers while the final chapter remains unpublished. It reads as follows:
May those beautiful flowers that have rained downFrom the Great Sage’s moon-like visageRemain among beings for a long time to come,Overcoming evil views without being snared.Translated by the Kāśmirī preceptor Sarvajñādeva, the Indian preceptor Vidyākāraprabha, the Kāśmirī preceptor Dharmākāra, and the translator and monk Palgyi Lhunpo. The Indian preceptor Vidyākāraprabha and the chief editor of translations, the monk Paltsek, retranslated and proofed the text before settling upon the final version.
The Buddha said that acceptance is the supreme hardship, acceptance is the supreme nirvāṇa.One who harms other renunciants and does violence to them is not an ascetic.ye dharmā hetuprabhavā hetuṃ teṣāṃ tathāgata uvāca, teṣāṃ ca yo nirodha evaṃvadī mahāśramaṇaḥ
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