Settling for the Rains

1.1A summary:

Permission for Settling for the Rains

1.3The Blessed Buddha pledged to settle for the rains in Śrāvastī, in Prince Jeta’s Grove, Anāthapiṇḍada’s Park. Meanwhile, monks traveled and made their way through the countryside during the rains. When those monks who traveled and made their way through the countryside were not cautious, tīrthikas chastised, rebuked, and criticized the heedless and incautious monks, saying, “Sirs, the Śākyan ascetics are killers. These men do not balk at, shy away from, or avoid killing, for they travel and wander the countryside during the rains. When they travel and wander the countryside during the rains, they trample swarms of many tiny and minute creatures, thus depriving them of life. Even swallow chicks seasonally cower in their nests for the four rainy months. Cowering, they cringe and stay curled up. And if these shaven-headed ascetics do not understand even their basic pledges, who would give alms to them or even think to do so?”

1.4The 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.”

1.5Since the monks did not know how to pledge to settle for the rains as the Blessed One had directed when he said that “monks should pledge to settle for the rains,” the Blessed One said, “On the fifteenth day of Āṣāḍha, sweep, sprinkle water over, and spread a fresh paste of dung over the temple floor. All the bedding should be gathered together in a single place; do not conceal even small items such as foot-washing basins.

1.6“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.

1.7“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.

1.8“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]

1.10“He replies:

“ ‘I am willing to do so.’

1.12“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.’

1.14“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.’

1.16“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.

1.17“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. If any among you prompts during the rains, the saṅgha shall regard it as a matter to be considered later.’

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

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

1.21“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.’

1.23“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]

1.24“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.

1.25“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.

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

1.27After 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.”

1.28After the monks had allocated the gatehouse, the Blessed One said, “Gatehouses should not be allocated.”

1.29After the hall had been allocated, the Blessed One said, “The hall should not be allocated.”

1.30Crows, 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.”

1.31Tryambuka 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]

1.32“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.”

1.33Once, 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.

1.34“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.’

1.36“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.

1.37“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.’

1.39“The monks should then inspect the site and the locale and, after entering seclusion, make the pledge to settle for the rains.

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

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

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

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

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

Udayana’s Departure

1.45The Blessed One had said, “A monk who has pledged to settle for the rains should not go beyond the boundary. If he does, he should not remain there.” After that, in the town of Hastibāla there lived a householder named Udayana. Having taken into his house a wife who would serve as his consort, he gathered much cloth and much food and sent a messenger to the monks, [F.241.a] saying, “Noble ones! Come, I will give you sustenance.”

1.46The monks asked, “How far is the town of Hastibāla?”

“It is about three furlongs.”

1.47Wondering 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.

1.48After the three months of the rains had passed, they, with their robes mended and in order, took up their begging bowls and robes and set off on the journey to Śrāvastī, until, after traveling by stages, they arrived there.

1.49When 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?”

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

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

1.52“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.”

1.53“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?”

1.54“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.”

1.55They 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.”

1.56The 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.”

1.57Then the Blessed One said, “Therefore, I consent: once excused, monks may leave for up to seven days on account of business.”

Seven-Day Leave on Account of Business

1.58When the Blessed One said, “Therefore, I consent: once excused, monks may leave for up to seven days on account of business,” the monks did not know what business the Blessed One intended so the monks asked the Blessed One and the Blessed One replied, “A male lay vow holder’s business, a female lay vow holder’s business, a monk’s business, a nun’s business, a nun postulant’s business, a male novice’s business, and a female novice’s business.

1.59“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.

1.60“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.

1.61“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.

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

1.63“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,” 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.

1.64“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.

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

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

1.67“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.

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

1.69“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.

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

1.71“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.

1.72“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.

1.73“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.

1.74“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.

1.75“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,’’ [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.

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

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

1.78“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.

1.79“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.

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

1.81“Another instance of a nun’s business is as follows: If a nun who has incurred an offense against her solemn duties sends a messenger to the monks with the message, ‘Noble ones! Come! Please grant a fortnight’s probation,’ a monk may leave on a nun’s business after having a seven-day leave sanctioned. [F.244.b] This is a nun’s business.

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

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

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

1.85“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.

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

1.87“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.”