[ Mahāvagga Contents | Mv III Contents ]

III vassūpanāyikakkhandhako

The Entering-for-the-Rains Khandhaka

107. vassūpanāyikānujānanā (Mv.III.1.1)

The Allowance for Entering for the Rains [BMC]

[205] tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

Now at that time the Buddha, the Blessed One, was staying near Rājagaha, in the Bamboo Grove, the Squirrels’ Feeding Ground.

tena kho pana samayena bhagavatā bhikkhūnaṁ vassāvāso appaññatto hoti.

And at that time, the Rains-residence had not been laid down by the Blessed One for the monks.

tedha bhikkhū hemantampi gimhampi vassampi cārikaṁ caranti.

So at that time, the monks would go on walking tours in the hot season, the cold season, and the rainy season.

(Mv.III.1.2) manussā ujjhāyanti khīyanti vipācenti kathaṁ hi nāma samaṇā sakyaputtiyā hemantampi gimhampi vassampi cārikaṁ carissanti haritāni tiṇāni sammaddantā ekindriyaṁ jīvaṁ viheṭhentā bahū khuddake pāṇe saṅghātaṁ āpādentā

People criticized and complained and spread it about, “How can the Sakyan-son contemplatives go on walking tours in the hot season, the cold season, and the rainy season—crushing crops and grasses, harming one-facultied life, and bringing many small creatures to destruction?

ime hi nāma aññatitthiyā paribbājakā durakkhātadhammā vassāvāsaṁ alliyissanti saṅkāsayissanti ime hi nāma sakuntakā rukkhaggesu kulāvakāni karitvā vassāvāsaṁ alliyissanti saṅkāsayissanti

“Even these wanderers of other sects with poorly-expounded Dhammas settle down and stay put for the Rains-residence. Even the little birds, having made nests in the tops of trees, settle down and stay put for the Rains-residence.

ime pana samaṇā sakyaputtiyā hemantampi gimhampi vassampi cārikaṁ caranti haritāni tiṇāni sammaddantā ekindriyaṁ jīvaṁ viheṭhentā bahū khuddake pāṇe saṅghātaṁ āpādentāti.

“But these Sakyan-son contemplatives go on walking tours in the hot season, the cold season, and the rainy season—crushing crops and grasses, harming one-facultied life, and bringing many small creatures to destruction.”

(Mv.III.1.3) assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khīyantānaṁ vipācentānaṁ.

The monks heard the people criticizing and complaining and spreading it about.

athakho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.

Then the monks reported the matter to the Blessed One.

athakho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi

Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

anujānāmi bhikkhave vassaṁ upagantunti.

“Monks, I allow that you enter for the Rains.”

(Mv.III.2.1) [206] athakho bhikkhūnaṁ etadahosi kadā nu kho vassaṁ upagantabbanti.

Then the thought occurred to the monks, “When should the Rains be entered?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave vassāne vassaṁ upagantunti.

“Monks, I allow that you enter for the Rains during the rainy season.”

(Mv.III.2.2) athakho bhikkhūnaṁ etadahosi kati nu kho vassūpanāyikāti.

Then the thought occurred to the monks, “How many beginnings for the Rains are there?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

dvemā bhikkhave vassūpanāyikā purimikā pacchimikā aparajjugatāya āsāḷhiyā purimikā upagantabbā māsagatāya āsāḷhiyā pacchimikā upagantabbā imā kho bhikkhave dve vassūpanāyikāti.

“Monks, there are these two beginnings for the Rains: the earlier and the later. The earlier should be entered the day after (the full moon of ) Asāḷhī, the later should be entered a month after (the full moon of) Asāḷhī. These are the two beginnings for the Rains.” [BMC: 1 2]

108. vassāne cārikāpaṭikkhepādi (Mv.III.3.1)

The Prohibition Against Going on Tour During the Rains, etc. [BMC]

[207] tena kho pana samayena chabbaggiyā bhikkhū vassaṁ upagantvā antarāvassaṁ cārikaṁ caranti.

Now at that time the Group-of-six monks, having entered for the Rains, went on a walking tour during the Rains.

manussā tatheva ujjhāyanti khīyanti vipācenti kathaṁ hi nāma samaṇā sakyaputtiyā hemantampi gimhampi vassampi cārikaṁ carissanti haritāni tiṇāni sammaddantā ekindriyaṁ jīvaṁ viheṭhentā bahū khuddake pāṇe saṅghātaṁ āpādentā

Because of that, people criticized and complained and spread it about, “How can the Sakyan-son contemplatives go on walking tours in the hot season, the cold season, and the rainy season—crushing crops and grasses, harming one-facultied life, bringing many small creatures to destruction?

ime hi nāma aññatitthiyā durakkhātadhammā vassāvāsaṁ alliyissanti saṅkāsayissanti ime hi nāma sakuntakā rukkhaggesu kulāvakāni karitvā vassāvāsaṁ alliyissanti saṅkāsayissanti

“Even these wanderers of other religions with poorly-expounded Dhammas stick to one place and stay put for the Rains-residence. Even the little birds, having made nests in the tops of trees stick to one place and stay put for the Rains-residence.

ime pana samaṇā sakyaputtiyā hemantampi gimhampi vassampi cārikaṁ caranti haritāni tiṇāni sammaddantā ekindriyaṁ jīvaṁ viheṭhentā bahū khuddake pāṇe saṅghātaṁ āpādentāti.

“But these Sakyan-son contemplatives go on walking tours in the hot season, the cold season, and the rainy season—crushing crops and grasses, harming one-facultied life, bringing many small creatures to destruction.”

(Mv.III.3.2) assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khīyantānaṁ vipācentānaṁ.

The monks heard the people criticizing and complaining and spreading it about.

ye te bhikkhū appicchā te ujjhāyanti khīyanti vipācenti kathaṁ hi nāma chabbaggiyā bhikkhū vassaṁ upagantvā antarāvassaṁ cārikaṁ carissantīti.

Those monks who were modest criticized and complained and spread it about: “How can the Group-of-six monks, having entered for the Rains, go on a walking tour during the Rains?”

athakho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.

Then the monks reported the matter to the Blessed One.

athakho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi

Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

na bhikkhave vassaṁ upagantvā purimaṁ vā temāsaṁ pacchimaṁ vā temāsaṁ avasitvā cārikā pakkamitabbā yo pakkameyya āpatti dukkaṭassāti.

“Monks, having entered for the Rains, one should not set out on a walking tour without having stayed either the first three months or the last three months. Whoever should set out: an offense of wrong doing.”

(Mv.III.4.1) [208] tena kho pana samayena chabbaggiyā bhikkhū na icchanti vassaṁ upagantuṁ.

Now at that time the Group-of-six monks didn’t want to enter for the Rains.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave vassaṁ na upagantabbaṁ yo na upagaccheyya āpatti dukkaṭassāti.

“Monks, one should not not enter for the Rains. Whoever does not enter: an offense of wrong doing.”

(Mv.III.4.2) tena kho pana samayena chabbaggiyā bhikkhū tadahuvassūpanāyikāya vassaṁ anupagantukāmā sañcicca āvāsaṁ atikkamanti.

Now at that time the Group-of-six monks, on a day for beginning the Rains, intentionally passed by a residence not desiring to enter for the Rains.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave tadahuvassūpanāyikāya vassaṁ anupagantukāmena sañcicca āvāso atikkamitabbo yo atikkameyya āpatti dukkaṭassāti.

“Monks, on a day for beginning the Rains, one should not intentionally pass by a residence not desiring to enter for the Rains. Whoever should pass by: an offense of wrong doing.” [BMC]

(Mv.III.4.3) [209] tena kho pana samayena rājā māgadho seniyo bimbisāro vassaṁ ukkaḍḍhitukāmo bhikkhūnaṁ santike dūtaṁ pāhesi yadi panayyā āgame juṇhe vassaṁ upagaccheyyunti.

Now at that time King Seniya Bimbisāra of Magadha, wanting to delay the Rains1, sent a messenger to the presence of the monks, (saying,) “When the next bright fortnight comes, may the masters enter for the Rains.”

1. In the Buddha’s time, kings would determine the lunar calendar, making it easier to coordinate agricultural work or to keep the calendar in line with the actual seasons and avoid disagreements that would arise over this matter.

vassanāmakaṁ paṭhamamāsaṁ ukkaḍḍhitukāmo, sāvaṇamāsaṁ akatvā puna āsāḷhīmāsameva kattukāmoti attho.

āgame juṇheti āgame māseti attho.

Wanting to delay the first month of the Rains; desiring not to make (the next month) the month of Sāvaṇā, but to make it that very month of Āsāḷha again.

“The next bright fortnight”: That means the next month.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave rājūnaṁ anuvattitunti.

“Monks, I allow that kings be complied with.” [BMC]

anujānāmi bhikkhave rājūnaṁ anuvattitunti ettha vassukkaḍḍhane bhikkhūnaṁ kāci parihāni nāma natthīti anuvattituṁ anuññātaṁ, tasmā aññasmimpi dhammike kamme anuvattitabbaṁ. adhammike pana na kassaci anuvattitabbaṁ.

“Monks, I allow that kings be complied with”: (The Buddha) allowed (the king) to be complied with, (thinking,) “In this case—delaying the Rains—there is no harm for the monks.” Thus in the case of another action [or: transaction] in line with the Dhamma, (a king) should also be complied with. But in the case it is not in line with the Dhamma, no one should be complied with.

109. sattāhakaraṇīyānujānanā (Mv.III.5.1)

The Allowance for Seven-say Business [BMC]

[210] athakho bhagavā rājagahe yathābhirantaṁ viharitvā yena sāvatthī tena cārikaṁ pakkāmi anupubbena cārikaṁ caramāno yena sāvatthī tadavasari.

Then the Blessed One, having stayed at Rājagaha as long as he liked, set out on a wandering tour toward Sāvatthī, and traveling by stages, arrived at Sāvatthī.

tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

There in Sāvatthī he stayed at Jeta’s Grove, Anāthapiṇḍika’s Monastery.

tena kho pana samayena kosalesu janapadesu udenena upāsakena saṅghaṁ uddissa vihāro kārāpito hoti.

Now at that time a dwelling dedicated to the Saṅgha had been built by Udena the lay-follower in the Kosalan countryside.

so bhikkhūnaṁ santike dūtaṁ pāheti āgacchantu bhadantā icchāmi dānañca dātuṁ dhammañca sotuṁ bhikkhū ca passitunti.

He sent a messenger to the presence of the monks, (saying,) “May the reverend ones come; I want to give a gift, to hear the Dhamma, to see the monks.”

(Mv.III.5.2) bhikkhū evamāhaṁsu bhagavatā āvuso paññattaṁ na vassaṁ upagantvā purimaṁ vā temāsaṁ pacchimaṁ vā temāsaṁ avasitvā cārikā pakkamitabbāti

The monks said, “Friend, it has been laid down by the Blessed One that, having entered for the Rains, one should not set out on a walking tour without having stayed either the first three months or the last three months.

āgametu udeno upāsako yāva bhikkhū vassaṁ vasanti vassaṁ vutthā gamissanti sace panassa accāyikaṁ karaṇīyaṁ tattheva āvāsikānaṁ bhikkhūnaṁ santike vihāraṁ patiṭṭhāpetūti.

“May Udena the lay-follower wait. When the monks, who are staying for the Rains, have finished staying for the Rains, they will go. But if it’s an urgent matter, he may he build the residence in the presence of the resident monks there.”

(Mv.III.5.3) udeno upāsako ujjhāyati khīyati vipāceti kathaṁ hi nāma bhadantā mayā pahite na āgacchissanti ahaṁ hi dāyako kārako saṅghupaṭṭhākoti.

Udena the lay-follower criticized and complained and spread it about, “How can the reverend ones not come when I have sent for them? I’m a donor, a builder, and a supporter of the Saṅgha!”

assosuṁ kho bhikkhū udenassa upāsakassa ujjhāyantassa khīyantassa vipācentassa.

The monks heard Udena the lay-follower criticizing and complaining and spreading it about.

athakho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.

Then the monks reported the matter to the Blessed One.

(Mv.III.5.4) athakho bhagavā etasmiṁ nidāne dhammiṁ kathaṁ katvā bhikkhū āmantesi

Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

anujānāmi bhikkhave sattannaṁ sattāhakaraṇīyena pahite gantuṁ na tveva appahite bhikkhussa bhikkhuniyā sikkhamānāya sāmaṇerassa sāmaṇeriyā upāsakassa upāsikāya

“Monks, I allow you to go for seven-day business when sent for by seven (classes of people) but not if not sent for: a monk, a bhikkhunī, a female trainee, a novice, a female novice, a male lay follower, a female lay follower.

anujānāmi bhikkhave imesaṁ sattannaṁ sattāhakaraṇīyena pahite gantuṁ na tveva appahite

“I allow you to go for seven-day business when sent for by these seven (classes of people), but not if not sent for.

sattāhaṁ sannivaṭṭo kātabbo.

“The return should be made in seven days.”

(Mv.III.5.5) idha pana bhikkhave upāsakena saṅghaṁ uddissa vihāro kārāpito hoti.

“Monks, there is the case where a dwelling dedicated to the Saṅgha has been built by a male lay follower.

so ce bhikkhūnaṁ santike dūtaṁ pahiṇeyya āgacchantu bhadantā icchāmi dānañca dātuṁ dhammañca sotuṁ bhikkhū ca passitunti.

“If he should send a messenger to the presence of the monks, (saying,) ‘May the reverend ones please come; I want to give a gift, to hear the Dhamma, to see the monks,’

gantabbaṁ bhikkhave sattāhakaraṇīyena pahite na tveva appahite sattāhaṁ sannivaṭṭo kātabbo.

“one may go on seven-day business if sent for, but not if not sent for. The return should be made in seven days.

(Mv.III.5.6) idha pana bhikkhave upāsakena saṅghaṁ uddissa aḍḍhayogo kārāpito hoti .pe.

“Monks, there is the case where a barrel-vaulted building dedicated to the Saṅgha has been built by a male lay follower. … [BMC]

pāsādo kārāpito hoti.

“a multi-storied building has been built …

hammiyaṁ kārāpitaṁ hoti.

“a gabled building has been built …

guhā kārāpitā hoti.

“a cell has been built …

pariveṇaṁ kārāpitaṁ hoti.

“a courtyard has been built …

koṭṭhako kārāpito hoti.

“a gatehouse has been built …

upaṭṭhānasālā kārāpitā hoti.

“a meeting hall has been built …

aggisālā kārāpitā hoti.

“a fire-hall has been built …

kappiyakuṭī kārāpitā hoti.

“a food-storage hut has been built …

vaccakuṭī kārāpitā hoti.

“a restroom has been built …

caṅkamo kārāpito hoti.

“a walking path has been built …

caṅkamanasālā kārāpitā hoti.

“a walking hall has been built …

udapāno kārāpito hoti.

“a well has been built …

udapānasālā kārāpitā hoti.

“a well-hall has been built …

jantāgharaṁ kārāpitaṁ hoti.

“a sauna has been built …

jantāgharasālā kārāpitā hoti.

“a sauna-hall has been built …

pokkharaṇī kārāpitā hoti.

“a lotus pond has been built …

maṇḍapo kārāpito hoti.

“a pavilion has been built …

ārāmo kārāpito hoti.

“a monastery has been built …

ārāmavatthuṁ kārāpitaṁ hoti.

“a monastery site has been built …

so ce bhikkhūnaṁ santike dūtaṁ pahiṇeyya āgacchantu bhadantā icchāmi dānañca dātuṁ dhammañca sotuṁ bhikkhū ca passitunti.

“If he should send a messenger to the presence of the monks, (saying,) ‘May the reverend ones please come; I want to give a gift, to hear the Dhamma, to see the monks,’

gantabbaṁ bhikkhave sattāhakaraṇīyena pahite na tveva appahite sattāhaṁ sannivaṭṭo kātabbo.

“one may go on seven-day business if sent for, but not if not sent for. The return should be made in seven days.

(Mv.III.5.7) idha pana bhikkhave upāsakena sambahule bhikkhū uddissa .pe.

“Monks, there is the case where … dedicated to several monks (has been built) by a male lay follower. …

ekaṁ bhikkhuṁ uddissa vihāro kārāpito hoti.

“… a dwelling dedicated to one monk has been built (by a male lay follower). …

aḍḍhayogo kārāpito hoti.

“a barrel-vaulted building has been built …

pāsādo kārāpito hoti.

“a multi-storied building has been built …

hammiyaṁ kārāpitaṁ hoti.

“a gabled building has been built …

guhā kārāpitā hoti.

“a cell has been built …

pariveṇaṁ kārāpitaṁ hoti.

“a courtyard has been built …

koṭṭhako kārāpito hoti.

“a gatehouse has been built …

upaṭṭhānasālā kārāpitā hoti.

“a meeting hall has been built …

aggisālā kārāpitā hoti.

“a fire-hall has been built …

kappiyakuṭī kārāpitā hoti.

“a food-storage hut has been built …

vaccakuṭī kārāpitā hoti.

“a restroom has been built …

caṅkamo kārāpito hoti.

“a walking path has been built …

caṅkamanasālā kārāpitā hoti.

“a walking hall has been built …

udapāno kārāpito hoti.

“a well has been built …

udapānasālā kārāpitā hoti.

“a well-hall has been built …

jantāgharaṁ kārāpitaṁ hoti.

“a sauna has been built …

jantāgharasālā kārāpitā hoti.

“a sauna-hall has been built …

pokkharaṇī kārāpitā hoti.

“a lotus pond has been built …

maṇḍapo kārāpito hoti.

“a pavilion has been built …

ārāmo kārāpito hoti.

“a monastery has been built …

ārāmavatthuṁ kārāpitaṁ hoti.

“a monastery site has been built …

so ce bhikkhūnaṁ santike dūtaṁ pahiṇeyya āgacchantu bhadantā icchāmi dānañca dātuṁ dhammañca sotuṁ bhikkhū ca passitunti.

“If he should send a messenger to the presence of the monks, (saying,) ‘May the reverend ones please come; I want to give a gift, to hear the Dhamma, to see the monks,’

gantabbaṁ bhikkhave sattāhakaraṇīyena pahite na tveva appahite sattāhaṁ sannivaṭṭo kātabbo.

“one may go on seven-day business if sent for, but not if not sent for. The return should be made in seven days.

(Mv.III.5.8) idha pana bhikkhave upāsakena bhikkhunīsaṅghaṁ uddissa sambahulā bhikkhuniyo uddissa ekaṁ bhikkhuniṁ uddissa sambahulā sikkhamānāyo uddissa ekaṁ sikkhamānaṁ uddissa sambahule sāmaṇere uddissa ekaṁ sāmaṇeraṁ uddissa sambahulā sāmaṇeriyo uddissa ekaṁ sāmaṇeriṁ uddissa vihāro kārāpito hoti.

“Monks, there is the case where a dwelling dedicated to the bhikkhunī Saṅgha … dedicated to several bhikkhunīs … dedicated to one bhikkhunī … dedicated to several female trainees … dedicated to one female trainee … dedicated to several male novices … dedicated to one male novice … dedicated to several female novices … dedicated to one female novice has been built by a male lay follower.

aḍḍhayogo kārāpito hoti.

“a barrel-vaulted building has been built …

pāsādo kārāpito hoti.

“a multi-storied building has been built …

hammiyaṁ kārāpitaṁ hoti.

“a gabled building has been built …

guhā kārāpitā hoti.

“a cell has been built …

pariveṇaṁ kārāpitaṁ hoti.

“a courtyard has been built …

koṭṭhako kārāpito hoti.

“a gatehouse has been built …

upaṭṭhānasālā kārāpitā hoti.

“a meeting hall has been built …

aggisālā kārāpitā hoti.

“a fire-hall has been built …

kappiyakuṭī kārāpitā hoti.

“a food-storage hut has been built …

vaccakuṭī kārāpitā hoti.

“a restroom1 has been built …

1. The restroom is missing in The Burmese and PTS editions, and according to the Commentary, shouldn’t be here.

bhikkhunisaṅghaṃ uddissāti ito paṭṭhāya vaccakuṭi jantāgharaṃ jantāgharasālāti imāni tīṇi parihīnāni.

“Dedicated to the Bhikkhunī Saṅgha”: Starting from here, these three—the restroom, the sauna, and the sauna-hall—are missing.

Tīṇi parihīnānīti bhikkhunīnaṃ vaccakuṭiādīnaṃ paṭikkhittattā pahīnāni.

“Three are missing”: They are missing because the restroom, etc., are prohibited for the bhikkhunīs.

caṅkamo kārāpito hoti.

“a walking path has been built …

caṅkamanasālā kārāpitā hoti.

“a walking hall has been built …

udapāno kārāpito hoti.

“a well has been built …

udapānasālā kārāpitā hoti.

“a well-hall has been built …

pokkharaṇī kārāpitā hoti.

“a lotus pond has been built …

maṇḍapo kārāpito hoti.

“a pavilion has been built …

ārāmo kārāpito hoti.

“a monastery has been built …

ārāmavatthuṁ kārāpitaṁ hoti.

“a monastery site has been built …

so ce bhikkhūnaṁ santike dūtaṁ pahiṇeyya āgacchantu bhadantā icchāmi dānañca dātuṁ dhammañca sotuṁ bhikkhū ca passitunti.

“If he should send a messenger to the presence of the monks, (saying,) ‘May the reverend ones please come; I want to give a gift, to hear the Dhamma, to see the monks,’

gantabbaṁ bhikkhave sattāhakaraṇīyena pahite na tveva appahite sattāhaṁ sannivaṭṭo kātabbo.

“one may go on seven-day business if sent for, but not if not sent for. The return should be made in seven days.

(Mv.III.5.9) idha pana bhikkhave upāsakena attano atthāya nivesanaṁ kārāpitaṁ hoti.

“Monks, there is the case where a dwelling has been built by a male lay follower for himself.

sayanigharaṁ kārāpitaṁ hoti.

“a sleeping-room has been built …

uddosito kārāpito hoti.

“a stable has been built …

aṭṭo kārāpito hoti.

“a watch-tower has been built …

māḷo kārāpito hoti.

“a four-sided peak-roofed building has been built …

āpaṇo kārāpito hoti.

“a shop has been built …

āpaṇasālā kārāpitā hoti.

“a shop-hall has been built …

pāsādo kārāpito hoti.

“a multi-storied building has been built …

hammiyaṁ kārāpitaṁ hoti.

“a gabled building has been built …

guhā kārāpitā hoti.

“a cell has been built …

pariveṇaṁ kārāpitaṁ hoti.

“a courtyard has been built …

koṭṭhako kārāpito hoti.

“a gatehouse has been built …

upaṭṭhānasālā kārāpitā hoti.

“a meeting hall has been built …

aggisālā kārāpitā hoti.

“a fire-hall has been built …

rasavatī kārāpitā hoti.

“a kitchen has been built …

vaccakuṭī kārāpitā hoti.

“a restroom has been built …

caṅkamo kārāpito hoti.

“a walking path has been built …

caṅkamanasālā kārāpitā hoti.

“a walking hall has been built …

udapāno kārāpito hoti.

“a well has been built …

udapānasālā kārāpitā hoti.

“a well-hall has been built …

jantāgharaṁ kārāpitaṁ hoti.

“a sauna has been built …

jantāgharasālā kārāpitā hoti.

“a sauna-hall has been built …

pokkharaṇī kārāpitā hoti.

“a lotus pond has been built

maṇḍapo kārāpito hoti.

“a pavilion has been built …

ārāmo kārāpito hoti.

“a monastery has been built …

ārāmavatthuṁ kārāpitaṁ hoti.

“a monastery site has been built …

puttassa vā vāreyyaṁ hoti dhītuyā vā vāreyyaṁ hoti gilāno vā hoti abhiññātaṁ vā suttantaṁ bhaṇati.

“his son’s marriage takes place or his daughter’s marriage takes place or he falls sick or he recites a well-known discourse,

so ce bhikkhūnaṁ santike dūtaṁ pahiṇeyya āgacchantu bhadantā imaṁ suttantaṁ pariyāpuṇissanti purāyaṁ suttanto na palujjatīti.

“If he should send a messenger to the presence of the monks, (saying,) ‘May the venerable ones please come. They will master this discourse before it disappears,’ [BMC]

aññataraṁ vā panassa kiccaṁ hoti karaṇīyaṁ vā. so ce bhikkhūnaṁ santike dūtaṁ pahiṇeyya āgacchantu bhadantā icchāmi dānañca dātuṁ dhammañca sotuṁ bhikkhū ca passitunti.

“or if he has some business, or something to be done, and he should send a messenger to the presence of the monks, (saying,) ‘May the reverend ones please come; I want to give a gift, to hear the Dhamma, to see the monks,’

gantabbaṁ bhikkhave sattāhakaraṇīyena pahite na tveva appahite sattāhaṁ sannivaṭṭo kātabbo.

“one may go on seven-day business if sent for, but not if not sent for. The return should be made in seven days.

(Mv.III.5.10) idha pana bhikkhave upāsikāya saṅghaṁ uddissa vihāro kārāpito hoti.

“Monks, there is the case where a dwelling dedicated to the Saṅgha has been built by a female lay follower.

sā ce bhikkhūnaṁ santike dūtaṁ pahiṇeyya āgacchantu ayyā icchāmi dānañca dātuṁ dhammañca sotuṁ bhikkhū ca passitunti.

“If she should send a messenger to the presence of the monks, (saying,) ‘May the reverend ones please come; I want to give a gift, to hear the Dhamma, to see the monks,’

gantabbaṁ bhikkhave sattāhakaraṇīyena pahite na tveva appahite sattāhaṁ sannivaṭṭo kātabbo.

“one may go on seven-day business if sent for, but not if not sent for. The return should be made in seven days.

(Mv.III.5.11) idha pana bhikkhave upāsikāya saṅghaṁ uddissa aḍḍhayogo kārāpito hoti.

“Monks, there is the case where a barrel-vaulted building dedicated to the Saṅgha has been built by a female lay follower. …

pāsādo kārāpito hoti.

“a multi-storied building has been built …

hammiyaṁ kārāpitaṁ hoti.

“a gabled building has been built …

guhā kārāpitā hoti.

“a cell has been built …

pariveṇaṁ kārāpitaṁ hoti.

“a courtyard has been built …

koṭṭhako kārāpito hoti.

“a gatehouse has been built …

upaṭṭhānasālā kārāpitā hoti.

“a meeting hall has been built …

aggisālā kārāpitā hoti.

“a fire-hall has been built …

kappiyakuṭī kārāpitā hoti.

“a food-storage hut has been built …

vaccakuṭī kārāpitā hoti.

“a restroom has been built …

caṅkamo kārāpito hoti.

“a walking path has been built …

caṅkamanasālā kārāpitā hoti.

“a walking hall has been built …

udapāno kārāpito hoti.

“a well has been built …

udapānasālā kārāpitā hoti.

“a well-hall has been built …

jantāgharaṁ kārāpitaṁ hoti.

“a sauna has been built …

jantāgharasālā kārāpitā hoti.

“a sauna-hall has been built …

pokkharaṇī kārāpitā hoti.

“a lotus pond has been built …

maṇḍapo kārāpito hoti.

“a pavilion has been built …

ārāmo kārāpito hoti.

“a monastery has been built …

ārāmavatthuṁ kārāpitaṁ hoti.

“a monastery site has been built …

sā ce bhikkhūnaṁ santike dūtaṁ pahiṇeyya āgacchantu ayyā icchāmi dānañca dātuṁ dhammañca sotuṁ bhikkhū ca passitunti.

“If she should send a messenger to the presence of the monks, (saying,) ‘May the reverend ones please come; I want to give a gift, to hear the Dhamma, to see the monks,’

gantabbaṁ bhikkhave sattāhakaraṇīyena pahite na tveva appahite sattāhaṁ sannivaṭṭo kātabbo.

“one may go on seven-day business if sent for, but not if not sent for. The return should be made in seven days.

(Mv.III.5.12) idha pana bhikkhave upāsikāya sambahule bhikkhū uddissa .pe.

“Monks, there is the case where … dedicated to several monks (has been built) by a female lay follower. …

ekaṁ bhikkhuṁ uddissa bhikkhunīsaṅghaṁ uddissa sambahulā bhikkhuniyo uddissa ekaṁ bhikkhuniṁ uddissa sambahulā sikkhamānāyo uddissa ekaṁ sikkhamānaṁ uddissa sambahule sāmaṇere uddissa ekaṁ sāmaṇeraṁ uddissa sambahulā sāmaṇeriyo uddissa ekaṁ sāmaṇeriṁ uddissa .pe.

“… dedicated to one monk … dedicated to the bhikkhunī Saṅgha … dedicated to several bhikkhunīs … dedicated to one bhikkhunī … dedicated to several female trainees … dedicated to one female trainee … dedicated to several male novices … dedicated to one male novice … dedicated to several female novices … dedicated to one female novice …

attano atthāya nivesanaṁ kārāpitaṁ hoti.

“a residence has been built (by a female lay follower) for herself.

sayanigharaṁ kārāpitaṁ hoti.

“a sleeping-room has been built …

uddosito kārāpito hoti.

“a stable has been built …

aṭṭo kārāpito hoti.

“a watch-tower has been built …

māḷo kārāpito hoti.

“a four-sided peak-roofed building has been built …

āpaṇo kārāpito hoti.

“a shop has been built …

āpaṇasālā kārāpitā hoti.

“a shop-hall [bazaar?] has been built …

pāsādo kārāpito hoti.

“a multi-storied building has been built …

hammiyaṁ kārāpitaṁ hoti.

“a gabled building has been built …

guhā kārāpitā hoti.

“a cell has been built …

pariveṇaṁ kārāpitaṁ hoti.

“a courtyard has been built …

koṭṭhako kārāpito hoti.

“a gatehouse has been built …

upaṭṭhānasālā kārāpitā hoti.

“a meeting hall has been built …

aggisālā kārāpitā hoti.

“a fire-hall has been built …

rasavatī kārāpitā hoti.

“a kitchen has been built …

vaccakuṭī kārāpitā hoti.

“a restroom has been built …

caṅkamo kārāpito hoti.

“a walking path has been built …

caṅkamanasālā kārāpitā hoti.

“a walking hall has been built …

udapāno kārāpito hoti.

“a well has been built …

udapānasālā kārāpitā hoti.

“a well-hall has been built …

pokkharaṇī kārāpitā hoti.

“a lotus pond has been built …

maṇḍapo kārāpito hoti.

“a pavilion has been built …

ārāmo kārāpito hoti.

“a monastery has been built …

ārāmavatthuṁ kārāpitaṁ hoti.

“a monastery site has been built …

puttassa vā vāreyyaṁ hoti dhītuyā vā vāreyyaṁ hoti gilānā vā hoti abhiññātaṁ vā suttantaṁ bhaṇati.

“her son’s marriage takes place or her daughter’s marriage takes place or she falls sick or she recites a well-known discourse.

sā ce bhikkhūnaṁ santike dūtaṁ pahiṇeyya āgacchantu ayyā imaṁ suttantaṁ pariyāpuṇissanti purāyaṁ suttanto na palujjatīti.

“If she should send a messenger to the presence of the monks, (saying,) ‘May the venerable ones please come. They will master this discourse before it disappears,’

aññataraṁ vā panassā kiccaṁ hoti karaṇīyaṁ vā. sā ce bhikkhūnaṁ santike dūtaṁ pahiṇeyya āgacchantu ayyā icchāmi dānañca dātuṁ dhammañca sotuṁ bhikkhū ca passitunti.

“or if she has some business, or something to be done, and she should send a messenger to the presence of the monks, (saying,) ‘May the reverend ones please come; I want to give a gift, to hear the Dhamma, to see the monks,’

gantabbaṁ bhikkhave sattāhakaraṇīyena pahite na tveva appahite sattāhaṁ sannivaṭṭo kātabbo.

“one may go on seven-day business if sent for, but not if not sent for. The return should be made in seven days.

(Mv.III.5.13) idha pana bhikkhave bhikkhunā saṅghaṁ uddissa bhikkhuniyā saṅghaṁ uddissa sikkhamānāya saṅghaṁ uddissa sāmaṇerena saṅghaṁ uddissa sāmaṇeriyā saṅghaṁ uddissa sambahule bhikkhū uddissa ekaṁ bhikkhuṁ uddissa bhikkhunīsaṅghaṁ uddissa sambahulā bhikkhuniyo uddissa ekaṁ bhikkhuniṁ uddissa sambahulā sikkhamānāyo uddissa ekaṁ sikkhamānaṁ uddissa sambahule sāmaṇere uddissa ekaṁ sāmaṇeraṁ uddissa sambahulā sāmaṇeriyo uddissa ekaṁ sāmaṇeriṁ uddissa .pe.

“Monks, there is the case where (a dwelling) dedicated to the Saṅgha (has been built) by a monk … dedicated to the Saṅgha (has been built) by a bhikkhunī … dedicated to the Saṅgha (has been built) by a female trainee … dedicated to the Saṅgha (has been built) by a male novice … dedicated to the Saṅgha (has been built) by a female novice … dedicated to several monks … dedicated to one monk … dedicated to the bhikkhunī Saṅgha … dedicated to several bhikkhunīs … dedicated to one bhikkhunī … dedicated to several female trainees … dedicated to one female trainee … dedicated to several male novices … dedicated to one male novice … dedicated to several female novices … dedicated to one female novice …

attano atthāya vihāro kārāpito hoti.

“a dwelling has been built (by a female novice) for herself.

aḍḍhayogo kārāpito hoti.

“a barrel-vaulted building has been built …

pāsādo kārāpito hoti.

“a multi-storied building has been built …

hammiyaṁ kārāpitaṁ hoti.

“a gabled building has been built …

guhā kārāpitā hoti.

“a cell has been built …

pariveṇaṁ kārāpitaṁ hoti.

“a courtyard has been built …

koṭṭhako kārāpito hoti.

“a gatehouse has been built …

upaṭṭhānasālā kārāpitā hoti.

“a meeting hall has been built …

aggisālā kārāpitā hoti.

“a fire-hall has been built …

kappiyakuṭī kārāpitā hoti.

“a food-storage hut has been built …

vaccakuṭī kārāpitā hoti.

“a restroom1 has been built …

1. Again, the restroom is missing in the Burmese edition. The PTS elides the passage.

caṅkamo kārāpito hoti.

“a walking path has been built …

caṅkamanasālā kārāpitā hoti.

“a walking hall has been built …

udapāno kārāpito hoti.

“a well has been built …

udapānasālā kārāpitā hoti.

“a well-hall has been built …

pokkharaṇī kārāpitā hoti.

“a lotus pond has been built …

maṇḍapo kārāpito hoti.

“a pavilion has been built …

ārāmo kārāpito hoti.

“a monastery has been built …

ārāmavatthuṁ kārāpitaṁ hoti.

“a monastery site has been built …

sā ce bhikkhūnaṁ santike dūtaṁ pahiṇeyya āgacchantu ayyā icchāmi dānañca dātuṁ dhammañca sotuṁ bhikkhū ca passitunti.

“If she should send a messenger to the presence of the monks, (saying,) ‘May the reverend ones please come; I want to give a gift, to hear the Dhamma, to see the monks,’

gantabbaṁ bhikkhave sattāhakaraṇīyena pahite na tveva appahite sattāhaṁ sannivaṭṭo kātabboti.

“one may go on seven-day business if sent for, but not if not sent for. The return should be made in seven days.”

110. pañcannaṃ appahitepi anujānanā (Mv.III.6.1)

Allowance (To Go) for Five (Classes of People) Even When Not Sent For [BMC]

[211] tena kho pana samayena aññataro bhikkhu gilāno hoti.

Now on that occasion a certain monk fell sick.

so bhikkhūnaṁ santike dūtaṁ pāhesi ahaṁ hi gilāno āgacchantu bhikkhū icchāmi bhikkhūnaṁ āgatanti.

He sent a messenger to the presence of the monks, (saying,) “BecauseI am sick, may the monks come. I want monks to come.”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave pañcannaṁ sattāhakaraṇīyena appahitepi gantuṁ pageva pahite bhikkhussa bhikkhuniyā sikkhamānāya sāmaṇerassa sāmaṇeriyā anujānāmi bhikkhave imesaṁ pañcannaṁ sattāhakaraṇīyena appahitepi gantuṁ pageva pahite sattāhaṁ sannivaṭṭo kātabbo.

“Monks, I allow you to go for seven-day business for five (classes of people) even when not sent for, all the more if sent for: a monk, a bhikkhunī, a female trainee, a novice, a female novice. I allow you to go for seven-day business for these five (classes of people) even when not sent for, all the more if sent for. The return should be made in seven days.

(Mv.III.6.2) idha pana bhikkhave bhikkhu gilāno hoti.

“There is a case where a monk falls sick.

so ce bhikkhūnaṁ santike dūtaṁ pahiṇeyya ahaṁ hi gilāno āgacchantu bhikkhū icchāmi bhikkhūnaṁ āgatanti.

“If he should send a messenger to the presence of the monks, (saying,) ‘Because I am sick, may the monks come. I want monks to come,’

gantabbaṁ bhikkhave sattāhakaraṇīyena appahitepi pageva pahite gilānabhattaṁ vā pariyesissāmi gilānupaṭṭhākabhattaṁ vā pariyesissāmi gilānabhesajjaṁ vā pariyesissāmi pucchissāmi vā upaṭṭhahissāmi vāti sattāhaṁ sannivaṭṭo kātabbo.

“one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘I will look for a meal for the sick one or a meal for the one attending the sick or medicine for the sick; I will ask (after his health) or will tend to him.’ The return should be made in seven days.

(Mv.III.6.3) idha pana bhikkhave bhikkhussa anabhirati uppannā hoti.

“Monks, there is the case where dissatisfaction (with the holy life) has arisen in a monk.

so ce bhikkhūnaṁ santike dūtaṁ pahiṇeyya anabhirati me uppannā āgacchantu bhikkhū icchāmi bhikkhūnaṁ āgatanti.

“If he should send a messenger to the presence of the monks, (saying,) ‘Because dissatisfaction has arisen in me, may the monks come. I want monks to come,’

gantabbaṁ bhikkhave sattāhakaraṇīyena appahitepi pageva pahite anabhiratiṁ vūpakāsessāmi vā vūpakāsāpessāmi vā dhammakathaṁ vāssa karissāmīti sattāhaṁ sannivaṭṭo kātabbo.

“one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘I will allay his dissatisfaction, or get someone to allay it, or I will give a Dhamma talk to him.’ The return should be made in seven days.

(Mv.III.6.4) idha pana bhikkhave bhikkhussa kukkuccaṁ uppannaṁ hoti.

“Monks, there is the case where anxiety (over the rules) has arisen in a monk.

so ce bhikkhūnaṁ santike dūtaṁ pahiṇeyya kukkuccaṁ me uppannaṁ āgacchantu bhikkhū icchāmi bhikkhūnaṁ āgatanti.

“If he should send a messenger to the presence of the monks, (saying,) ‘Because anxiety has arisen in me, may the monks come. I want monks to come,’

gantabbaṁ bhikkhave sattāhakaraṇīyena appahitepi pageva pahite kukkuccaṁ vinodessāmi vā vinodāpessāmi vā dhammakathaṁ vāssa karissāmīti sattāhaṁ sannivaṭṭo kātabbo.

“one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘I will dispel his anxiety, or get someone to dispel it, or I will give a Dhamma talk to him.’ The return should be made in seven days.

(Mv.III.6.5) idha pana bhikkhave bhikkhussa diṭṭhigataṁ uppannaṁ hoti.

“Monks, there is the case where an (extreme) viewpoint1 has arisen in a monk.

1. Usually a fixed opinion with regard to a question not worth asking—see (MN 72).

so ce bhikkhūnaṁ santike dūtaṁ pahiṇeyya diṭṭhigataṁ me uppannaṁ āgacchantu bhikkhū icchāmi bhikkhūnaṁ āgatanti.

“If he should send a messenger to the presence of the monks, (saying,) ‘Because an (extreme) viewpoint has arisen in me, may the monks come. I want monks to come,’

gantabbaṁ bhikkhave sattāhakaraṇīyena appahitepi pageva pahite diṭṭhigataṁ vivecessāmi vā vivecāpessāmi vā dhammakathaṁ vāssa karissāmīti sattāhaṁ sannivaṭṭo kātabbo.

“one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘I will pry him away from his viewpoint, or get someone to pry him away from it, or I will give a Dhamma talk to him.’ The return should be made in seven days.

idha pana bhikkhave bhikkhu garudhammaṁ ajjhāpanno hoti parivāsāraho.

“Monks, there is the case where a monk has committed a heavy offense (a saṅghādisesa) and deserves probation.

(Mv.III.6.6) so ce bhikkhūnaṁ santike dūtaṁ pahiṇeyya ahaṁ hi garudhammaṁ ajjhāpanno parivāsāraho āgacchantu bhikkhū icchāmi bhikkhūnaṁ āgatanti.

“If he should send a messenger to the presence of the monks, (saying,) ‘Because I have committed a heavy offense and deserve probation, may the monks come. I want monks to come,’

gantabbaṁ bhikkhave sattāhakaraṇīyena appahitepi pageva pahite parivāsadānaṁ ussukkaṁ karissāmi vā anussāvessāmi vā gaṇapūrako vā bhavissāmīti sattāhaṁ sannivaṭṭo kātabbo.

“one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘I will make an effort to grant him probation or will make the proclamation or will be one who completes the group (needed to grant him probation).’ The return should be made in seven days.

(Mv.III.6.7) idha pana bhikkhave bhikkhu mūlāya paṭikassanāraho hoti.

“Monks, there is the case where a monk deserves to be sent back to the beginning.

so ce bhikkhūnaṁ santike dūtaṁ pahiṇeyya ahaṁ hi mūlāya paṭikassanāraho āgacchantu bhikkhū icchāmi bhikkhūnaṁ āgatanti.

“If he should send a messenger to the presence of the monks, (saying,) ‘Because I deserve to be sent back to the beginning, may the monks come. I want monks to come,’

gantabbaṁ bhikkhave sattāhakaraṇīyena appahitepi pageva pahite mūlāya paṭikassanaṁ ussukkaṁ karissāmi vā anussāvessāmi vā gaṇapūrako vā bhavissāmīti sattāhaṁ sannivaṭṭo kātabbo.

“one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘I will make an effort to send him back to the beginning or will make the proclamation or will be one who completes the group (needed to send him back to the beginning).’ The return should be made in seven days.

(Mv.III.6.8) idha pana bhikkhave bhikkhu mānattāraho hoti.

“Monks, there is the case where a monk deserves penance.

so ce bhikkhūnaṁ santike dūtaṁ pahiṇeyya ahaṁ hi mānattāraho āgacchantu bhikkhū icchāmi bhikkhūnaṁ āgatanti.

“If he should send a messenger to the presence of the monks, (saying,) ‘Because I deserve penance, may the monks come. I want monks to come,’

gantabbaṁ bhikkhave sattāhakaraṇīyena appahitepi pageva pahite mānattadānaṁ ussukkaṁ karissāmi vā anussāvessāmi vā gaṇapūrako vā bhavissāmīti sattāhaṁ sannivaṭṭo kātabbo.

“one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘I will make an effort to grant him penance or will make the proclamation or will be one who completes the group (needed to grant him probation).’ The return should be made in seven days.

(Mv.III.6.9) idha pana bhikkhave bhikkhu abbhānāraho hoti.

“Monks, there is the case where a monk deserves rehabilitation.

so ce bhikkhūnaṁ santike dūtaṁ pahiṇeyya ahaṁ hi abbhānāraho āgacchantu bhikkhū icchāmi bhikkhūnaṁ āgatanti.

“If he should send a messenger to the presence of the monks, (saying,) ‘Because I deserve rehabilitation, may the monks come. I want monks to come,’

gantabbaṁ bhikkhave sattāhakaraṇīyena appahitepi pageva pahite abbhānaṁ ussukkaṁ karissāmi vā anussāvessāmi vā gaṇapūrako vā bhavissāmīti sattāhaṁ sannivaṭṭo kātabbo.

“one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘I will make an effort for his rehabilitation or will make the proclamation or will be one who completes the group (needed to grant him rehabilitation).’ The return should be made in seven days.

(Mv.III.6.10) idha pana bhikkhave bhikkhussa saṅgho kammaṁ kattukāmo hoti tajjanīyaṁ vā niyassaṁ vā pabbājanīyaṁ vā paṭisāraṇīyaṁ vā ukkhepanīyaṁ vā.

“Monks, there is the case where the Saṅgha desires to carry out a transaction against a monk: one of censure or demotion or banishment or reconciliation or suspension.

so ce bhikkhūnaṁ santike dūtaṁ pahiṇeyya saṅgho me kammaṁ kattukāmo āgacchantu bhikkhū icchāmi bhikkhūnaṁ āgatanti.

“If he should send a messenger to the presence of the monks, (saying,) ‘(Because) the Saṅgha desires to carry out a transaction against me, may the monks come. I want monks to come,’

gantabbaṁ bhikkhave sattāhakaraṇīyena appahitepi pageva pahite kinti nu kho saṅgho kammaṁ na kareyya lahukāya vā pariṇāmeyyāti sattāhaṁ sannivaṭṭo kātabbo.

“one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘How then may the Saṅgha not carry out the transaction or change it to something lighter?’ The return should be made in seven days.

(Mv.III.6.11) kataṁ vā panassa hoti saṅghena kammaṁ tajjanīyaṁ vā niyassaṁ vā pabbājanīyaṁ vā paṭisāraṇīyaṁ vā ukkhepanīyaṁ vā.

“Or a Saṅgha has carried out a transaction against him—censure or demotion or banishment or reconciliation or suspension.

so ce bhikkhūnaṁ santike dūtaṁ pahiṇeyya saṅgho me kammaṁ akāsi āgacchantu bhikkhū icchāmi bhikkhūnaṁ āgatanti.

“If he should send a messenger to the presence of the monks, (saying,) ‘(Because) the Saṅgha has carried out a transaction against me, may the monks come. I want monks to come,’

gantabbaṁ bhikkhave sattāhakaraṇīyena appahitepi pageva pahite kinti nu kho sammāvatteyya lomaṁ pāteyya netthāraṁ vatteyya saṅgho taṁ kammaṁ paṭippassambheyyāti sattāhaṁ sannivaṭṭo kātabbo.

“one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘How then may he conduct himself properly, lower his hackles, and mend his ways so that the Saṅgha can rescind the transaction?’ The return should be made in seven days.”

(Mv.III.6.12) idha pana bhikkhave bhikkhunī gilānā hoti.

“There is a case where a bhikkhunī falls sick.

sā ce bhikkhūnaṁ santike dūtaṁ pahiṇeyya ahaṁ hi gilānā āgacchantu ayyā icchāmi ayyānaṁ āgatanti.

“If she should send a messenger to the presence of the monks, (saying,) ‘Because I am sick, may the masters come. I want the masters to come,’

gantabbaṁ bhikkhave sattāhakaraṇīyena appahitepi pageva pahite gilānabhattaṁ vā pariyesissāmi gilānupaṭṭhākabhattaṁ vā pariyesissāmi gilānabhesajjaṁ vā pariyesissāmi pucchissāmi vā upaṭṭhahissāmi vāti sattāhaṁ sannivaṭṭo kātabbo.

“one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘I will look for a meal for the sick one or a meal for the one attending the sick or medicine for the sick; I will ask (after her health) or will tend to her.’ The return should be made in seven days.

(Mv.III.6.13) idha pana bhikkhave bhikkhuniyā anabhirati uppannā hoti.

“Monks, there is the case where dissatisfaction (with the holy life) has arisen in a bhikkhunī.

sā ce bhikkhūnaṁ santike dūtaṁ pahiṇeyya anabhirati me uppannā āgacchantu ayyā icchāmi ayyānaṁ āgatanti.

“If she should send a messenger to the presence of the monks, (saying,) ‘(Because) dissatisfaction has arisen in me, may the masters come. I want the masters to come,’

gantabbaṁ bhikkhave sattāhakaraṇīyena appahitepi pageva pahite anabhiratiṁ vūpakāsessāmi vā vūpakāsāpessāmi vā dhammakathaṁ vāssā karissāmīti sattāhaṁ sannivaṭṭo kātabbo.

“one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘I will allay her dissatisfaction, or get someone to allay it, or I will give a Dhamma talk to her.’ The return should be made in seven days.

(Mv.III.6.14) idha pana bhikkhave bhikkhuniyā kukkuccaṁ uppannaṁ hoti.

“Monks, there is the case where anxiety (over the rules) has arisen in a bhikkhunī.

sā ce bhikkhūnaṁ santike dūtaṁ pahiṇeyya kukkuccaṁ me uppannaṁ āgacchantu ayyā icchāmi ayyānaṁ āgatanti.

“If she should send a messenger to the presence of the monks, (saying,) ‘(Because) anxiety has arisen in me, may the masters come. I want the masters to come,’

gantabbaṁ bhikkhave sattāhakaraṇīyena appahitepi pageva pahite kukkuccaṁ vinodessāmi vā vinodāpessāmi vā dhammakathaṁ vāssā karissāmīti sattāhaṁ sannivaṭṭo kātabbo.

“one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘I will dispel her anxiety, or get someone to dispel it, or I will give a Dhamma talk to her.’ The return should be made in seven days.

(Mv.III.6.15) idha pana bhikkhave bhikkhuniyā diṭṭhigataṁ uppannaṁ hoti.

“Monks, there is the case where an (extereme) viewpoint has arisen in a bhikkhunī.

sā ce bhikkhūnaṁ santike dūtaṁ pahiṇeyya diṭṭhigataṁ me uppannaṁ āgacchantu ayyā icchāmi ayyānaṁ āgatanti.

“If she should send a messenger to the presence of the monks, (saying,) ‘(Because) an (extereme) viewpoint has arisen in me, may the masters come. I want the masters to come,’

gantabbaṁ bhikkhave sattāhakaraṇīyena appahitepi pageva pahite diṭṭhigataṁ vivecessāmi vā vivecāpessāmi vā dhammakathaṁ vāssā karissāmīti sattāhaṁ sannivaṭṭo kātabbo.

“one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘I will pry her away from her viewpoint, or get someone to pry her away from it, or I will give a Dhamma talk to her.’ The return should be made in seven days.

(Mv.III.6.16) idha pana bhikkhave bhikkhunī garudhammaṁ ajjhāpannā hoti mānattārahā.

“Monks, there is the case where a bhikkhunī has committed a heavy offense1 and deserves penance.

1. The term garudhamma is used to refer to saṅghādisesa offenses for the monks, but is also the name for the eight rules of respect for bhikkhunīs. [BMC] This passage could mean either. For the bhikkhunīs, both saṅghādisesa and garu-dhamma offenses have a penance of two weeks, but do not have the period of probation that the monks do in the case of concealing the offense.

sā ce bhikkhūnaṁ santike dūtaṁ pahiṇeyya ahaṁ hi garudhammaṁ ajjhāpannā mānattārahā āgacchantu ayyā icchāmi ayyānaṁ āgatanti.

“If she should send a messenger to the presence of the monks, (saying,) ‘Because I have committed a heavy offense and deserve penance, may the masters come. I want the masters to come,’

gantabbaṁ bhikkhave sattāhakaraṇīyena appahitepi pageva pahite mānattadānaṁ ussukkaṁ karissāmīti sattāhaṁ sannivaṭṭo kātabbo.

“one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘I will make an effort for her being granted penance1.’ The return should be made in seven days.

1. The monks themselves don’t do transactions on the bhikkunīs. They teach the bhikkhunīs how to do them. [BMC]

(Mv.III.6.17) idha pana bhikkhave bhikkhunī mūlāya paṭikassanārahā hoti.

“Monks, there is the case where a bhikkhunī deserves to be sent back to the beginning.

sā ce bhikkhūnaṁ santike dūtaṁ pahiṇeyya ahaṁ hi mūlāya paṭikassanārahā āgacchantu ayyā icchāmi ayyānaṁ āgatanti.

“If she should send a messenger to the presence of the monks, (saying,) ‘Because I deserve to be sent back to the beginning, may the masters come. I want the masters to come,’

gantabbaṁ bhikkhave sattāhakaraṇīyena appahitepi pageva pahite mūlāya paṭikassanaṁ ussukkaṁ karissāmīti sattāhaṁ sannivaṭṭo kātabbo.

“one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘I will make an effort for her being sent back to the beginning.’ The return should be made in seven days.

(Mv.III.6.18) idha pana bhikkhave bhikkhunī abbhānārahā hoti.

“Monks, there is the case where a bhikkhunī deserves rehabilitation.

sā ce bhikkhūnaṁ santike dūtaṁ pahiṇeyya ahaṁ hi abbhānārahā āgacchantu ayyā icchāmi ayyānaṁ āgatanti.

“If she should send a messenger to the presence of the monks, (saying,) ‘Because I deserve rehabilitation, may the masters come. I want the masters to come,’

gantabbaṁ bhikkhave sattāhakaraṇīyena appahitepi pageva pahite abbhānaṁ ussukkaṁ karissāmīti sattāhaṁ sannivaṭṭo kātabbo.

“one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘I will make an effort for her rehabilitation.’ The return should be made in seven days.

(Mv.III.6.19) idha pana bhikkhave bhikkhuniyā saṅgho kammaṁ kattukāmo hoti tajjanīyaṁ vā niyassaṁ vā pabbājanīyaṁ vā paṭisāraṇīyaṁ vā ukkhepanīyaṁ vā.

“Monks, there is the case where the Saṅgha desires to carry out a transaction against a bhikkhunī—censure or demotion or banishment or reconciliation or suspension.

sā ce bhikkhūnaṁ santike dūtaṁ pahiṇeyya saṅgho me kammaṁ kattukāmo āgacchantu ayyā icchāmi ayyānaṁ āgatanti.

“If she should send a messenger to the presence of the monks, (saying,) ‘Because the Saṅgha desires to carry out a transaction against me, may the masters come. I want the masters to come,’

gantabbaṁ bhikkhave sattāhakaraṇīyena appahitepi pageva pahite kinti nu kho saṅgho kammaṁ na kareyya lahukāya vā pariṇāmeyyāti sattāhaṁ sannivaṭṭo kātabbo.

“one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘How then may the Saṅgha not carry out the transaction or change it to something lighter?’ The return should be made in seven days.

(Mv.III.6.20) kataṁ vā panassā hoti saṅghena kammaṁ tajjanīyaṁ vā niyassaṁ vā pabbājanīyaṁ vā paṭisāraṇīyaṁ vā ukkhepanīyaṁ vā.

“Or a Saṅgha has carried out a transaction against her—censure or demotion or banishment or reconciliation or suspension.

sā ce bhikkhūnaṁ santike dūtaṁ pahiṇeyya saṅgho me kammaṁ akāsi āgacchantu ayyā icchāmi ayyānaṁ āgatanti.

“If she should send a messenger to the presence of the monks, (saying,) ‘Because the Saṅgha has carried out a transaction against me, may the masters come. I want the masters to come,’

gantabbaṁ bhikkhave sattāhakaraṇīyena appahitepi pageva pahite kinti nu kho sammāvatteyya lomaṁ pāteyya netthāraṁ vatteyya saṅgho taṁ kammaṁ paṭippassambheyyāti sattāhaṁ sannivaṭṭo kātabbo.

“one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘How then may she conduct herself properly, lower her hackles, and mend her ways so that the Saṅgha can rescind the transaction?’ The return should be made in seven days.”

(Mv.III.6.21) idha pana bhikkhave sikkhamānā gilānā hoti.

“There is a case where a female trainee falls sick.

sā ce bhikkhūnaṁ santike dūtaṁ pahiṇeyya ahaṁ hi gilānā āgacchantu ayyā icchāmi ayyānaṁ āgatanti.

“If she should send a messenger to the presence of the monks, (saying,) ‘Because I am sick, may the masters come. I want the masters to come,’

gantabbaṁ bhikkhave sattāhakaraṇīyena appahitepi pageva pahite gilānabhattaṁ vā pariyesissāmi gilānupaṭṭhākabhattaṁ vā pariyesissāmi gilānabhesajjaṁ vā pariyesissāmi pucchissāmi vā upaṭṭhahissāmi vāti sattāhaṁ sannivaṭṭo kātabbo.

“one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘I will look for a meal for the sick one or a meal for the one attending the sick or medicine for the sick; I will ask (after her health) or will tend to her.’ The return should be made in seven days.

(Mv.III.6.22) idha pana bhikkhave sikkhamānāya anabhirati uppannā hoti .pe.

“Monks, there is the case where dissatisfaction (with the holy life) has arisen in a female trainee.

kukkuccaṁ uppannaṁ hoti.

“anxiety has arisen.

diṭṭhigataṁ uppannaṁ hoti.

“an (extreme) viewpoint has arisen.

sikkhā kupitā hoti.

“her training has been interrupted.

sā ce bhikkhūnaṁ santike dūtaṁ pahiṇeyya sikkhā me kupitā āgacchantu ayyā icchāmi ayyānaṁ āgatanti.

“If she should send a messenger to the presence of the monks, (saying,) ‘Because my training has been interrupted, may the masters come. I want the masters to come,’

gantabbaṁ bhikkhave sattāhakaraṇīyena appahitepi pageva pahite sikkhāsamādānaṁ ussukkaṁ karissāmīti sattāhaṁ sannivaṭṭo kātabbo.

“one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘I will make an effort for her to undertake the training (again).’ The return should be made in seven days.

(Mv.III.6.23) idha pana bhikkhave sikkhamānā upasampajjitukāmā hoti.

“Monks, there is the case where a female trainee desires Acceptance.

sā ce bhikkhūnaṁ santike dūtaṁ pahiṇeyya ahaṁ hi upasampajjitukāmā āgacchantu ayyā icchāmi ayyānaṁ āgatanti.

“If she should send a messenger to the presence of the monks, (saying,) ‘Because I desire Acceptance, may the masters come. I want the masters to come,’

gantabbaṁ bhikkhave sattāhakaraṇīyena appahitepi pageva pahite upasampadaṁ ussukkaṁ karissāmi vā anussāvessāmi vā gaṇapūrako vā bhavissāmīti sattāhaṁ sannivaṭṭo kātabbo.

“one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘I will make an effort for her Acceptance or will make the proclamation or will be one who completes the group (needed for her Acceptance)’ The return should be made in seven days.

(Mv.III.6.24) idha pana bhikkhave sāmaṇero gilāno hoti.

“There is a case where a male novice falls sick.

so ce bhikkhūnaṁ santike dūtaṁ pahiṇeyya ahaṁ hi gilāno āgacchantu bhikkhū icchāmi bhikkhūnaṁ āgatanti.

“If he should send a messenger to the presence of the monks, (saying,) ‘Because I am sick, may the monks come. I want monks to come,’

gantabbaṁ bhikkhave sattāhakaraṇīyena appahitepi pageva pahite gilānabhattaṁ vā pariyesissāmi gilānupaṭṭhākabhattaṁ vā pariyesissāmi gilānabhesajjaṁ vā pariyesissāmi pucchissāmi vā upaṭṭhahissāmi vāti sattāhaṁ sannivaṭṭo kātabbo.

“one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘I will look for a meal for the sick one or a meal for the one attending the sick or medicine for the sick; I will ask (after his health) or will tend to him.’ The return should be made in seven days.

(Mv.III.6.25) idha pana bhikkhave sāmaṇerassa anabhirati uppannā hoti .pe.

“Monks, there is the case where dissatisfaction (with the holy life) has arisen in a male novice. …

kukkuccaṁ uppannaṁ hoti.

“anxiety has arisen.

diṭṭhigataṁ uppannaṁ hoti.

“an (extereme) viewpoint has arisen.

sāmaṇero vassaṁ pucchitukāmo hoti.

“… wants to ask about his age1.

1. Apparently this means to have someone calculate whether he is old enough to be granted Acceptance. That could involve tracking down his parents or others who know his history, especially if he is an orphan. Perhaps this is evidenve that some people in the Buddha’s time didn’t keep track of their age. [Mv.I.75.1]

so ce bhikkhūnaṁ santike dūtaṁ pahiṇeyya ahaṁ hi vassaṁ pucchitukāmo āgacchantu bhikkhū icchāmi bhikkhūnaṁ āgatanti.

“If he should send a messenger to the presence of the monks, (saying,) ‘Because I want to be asked about my age, may the monks come. I want monks to come,’

gantabbaṁ bhikkhave sattāhakaraṇīyena appahitepi pageva pahite pucchissāmi vā ācikkhissāmi vāti sattāhaṁ sannivaṭṭo kātabbo.

“one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘I will ask or I will explain,’ The return should be made in seven days.

(Mv.III.6.26) idha pana bhikkhave sāmaṇero upasampajjitukāmo hoti.

“Monks, there is the case where a male novice desires Acceptance.

so ce bhikkhūnaṁ santike dūtaṁ pahiṇeyya ahaṁ hi upasampajjitukāmo āgacchantu bhikkhū icchāmi bhikkhūnaṁ āgatanti.

“If he should send a messenger to the presence of the monks, (saying,) ‘Because I desire Acceptance, may the monks come. I want monks to come,’

gantabbaṁ bhikkhave sattāhakaraṇīyena appahitepi pageva pahite upasampadaṁ ussukkaṁ karissāmi vā anussāvessāmi vā gaṇapūrako vā bhavissāmīti sattāhaṁ sannivaṭṭo kātabbo.

“one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘I will make an effort for his Acceptance or will make the proclamation or will be one who completes the group (needed for his Acceptance),’ The return should be made in seven days.

(Mv.III.6.27) idha pana bhikkhave sāmaṇerī gilānā hoti.

“There is a case where a female novice falls sick.

sā ce bhikkhūnaṁ santike dūtaṁ pahiṇeyya ahaṁ hi gilānā āgacchantu ayyā icchāmi ayyānaṁ āgatanti.

“If she should send a messenger to the presence of the monks, (saying,) ‘Because I am sick, may the masters come. I want the masters to come,’

gantabbaṁ bhikkhave sattāhakaraṇīyena appahitepi pageva pahite gilānabhattaṁ vā pariyesissāmi gilānupaṭṭhākabhattaṁ vā pariyesissāmi gilānabhesajjaṁ vā pariyesissāmi pucchissāmi vā upaṭṭhahissāmi vāti sattāhaṁ sannivaṭṭo kātabbo.

“one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘I will look for a meal for the sick one or a meal for the one attending the sick or medicine for the sick; I will ask (after her health) or will tend to her.’ The return should be made in seven days.

(Mv.III.6.28) idha pana bhikkhave sāmaṇeriyā anabhirati uppannā hoti.

“Monks, there is the case where dissatisfaction (with the holy life) has arisen in a female novice.

kukkuccaṁ uppannaṁ hoti.

“anxiety has arisen.

diṭṭhigataṁ uppannaṁ hoti.

“an (extereme) viewpoint has arisen.

sāmaṇerī vassaṁ pucchitukāmā hoti.

“wants to ask about her age (in preparation for ordination) …

(Mv.III.6.29) sikkhaṁ samādayitukāmā hoti.

“desires to undertake the (female trainee’s) training.

sā ce bhikkhūnaṁ santike dūtaṁ pahiṇeyya ahaṁ hi sikkhaṁ samādayitukāmā āgacchantu ayyā icchāmi ayyānaṁ āgatanti.

“If she should send a messenger to the presence of the monks, (saying,) ‘Because I desire to undertake the training, may the masters come. I want the masters to come,’

gantabbaṁ bhikkhave sattāhakaraṇīyena appahitepi pageva pahite. sikkhāsamādānaṁ ussukkaṁ karissāmīti sattāhaṁ sannivaṭṭo kātabboti.

“one may go on seven-day business even if not sent for, all the more if sent for, thinking, ‘I will make an effort for her to undertake the training,’ The return should be made in seven days.”

111. sattannaṃ appahitepi anujānanā (Mv.III.7.1)

Allowance (To Go) for Seven (Classes of People) Even When Not Sent For [BMC]

[212] tena kho pana samayena aññatarassa bhikkhuno mātā gilānā hoti.

Now on that occasion a certain monk’s mother fell sick.

sā puttassa santike dūtaṁ pāhesi ahaṁ hi gilānā icchāmi puttassa āgatanti.

She sent a messenger to her son, (saying,) “‘Because I am sick, may my son come. I want my son to come.”

athakho tassa bhikkhuno etadahosi bhagavatā paññattaṁ sattannaṁ sattāhakaraṇīyena pahite gantuṁ na tveva appahite pañcannaṁ sattāhakaraṇīyena appahitepi gantuṁ pageva pahite

Then the thought occurred to the monk, “It has been laid down by the Blessed One concerning going on seven-day business for seven (classes of people) when sent for, but not when not sent for, and going on seven-day business for five (classes of people) even if not sent for, all the more if sent for.

ayañca me mātā gilānā sā ca anupāsikā kathaṁ nu kho mayā paṭipajjitabbanti.

“But my mother is sick and she is not a lay follower. What should I do?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

(Mv.III.7.2) anujānāmi bhikkhave sattannaṁ sattāhakaraṇīyena appahitepi gantuṁ pageva pahite bhikkhussa bhikkhuniyā sikkhamānāya sāmaṇerassa sāmaṇeriyā mātuyā ca pitussa ca anujānāmi bhikkhave imesaṁ sattannaṁ sattāhakaraṇīyena appahitepi gantuṁ pageva pahite sattāhaṁ sannivaṭṭo kātabbo.

“Monks, I allow you to go for seven-day business for seven (classes of people), even when not sent for, all the more if sent for: a monk, a bhikkhunī, a female trainee, a novice, a female novice, mother, father. I allow you to go for seven-day business, even when not sent for, for these seven (classes of people), all the more if sent for. The return should be made in seven days.

(Mv.III.7.3) idha pana bhikkhave bhikkhussa mātā gilānā hoti.

“Monks, there is the case where a monk’s mother falls sick.

sā ce puttassa santike dūtaṁ pahiṇeyya ahaṁ hi gilānā āgacchatu me putto icchāmi puttassa āgatanti.

“If she should send a messenger to her son, (saying,) ‘Because I am sick, may my son come. I want my son to come,’

gantabbaṁ bhikkhave sattāhakaraṇīyena appahitepi pageva pahite gilānabhattaṁ vā pariyesissāmi gilānupaṭṭhākabhattaṁ vā pariyesissāmi gilānabhesajjaṁ vā pariyesissāmi pucchissāmi vā upaṭṭhahissāmi vāti sattāhaṁ sannivaṭṭo kātabbo.

“one may go for seven-day business even if not sent for, all the more if sent for, thinking, ‘I will look for a meal for the sick one or a meal for the one attending the sick or medicine for the sick; I will ask (after her health) or will tend to her.’ The return should be made in seven days.

(Mv.III.7.4) idha pana bhikkhave bhikkhussa pitā gilāno hoti.

“Monks, there is the case where a monk’s father falls sick.

so ce puttassa santike dūtaṁ pahiṇeyya ahaṁ hi gilāno āgacchatu me putto icchāmi puttassa āgatanti.

“If he should send a messenger to his son, (saying,) ‘Because I am sick, may my son come. I want my son to come,’

gantabbaṁ bhikkhave sattāhakaraṇīyena appahitepi pageva pahite gilānabhattaṁ vā pariyesissāmi gilānupaṭṭhākabhattaṁ vā pariyesissāmi gilānabhesajjaṁ vā pariyesissāmi pucchissāmi vā upaṭṭhahissāmi vāti sattāhaṁ sannivaṭṭo kātabbo.

“one may go for seven-day business even if not sent for, all the more if sent for, thinking, ‘I will look for a meal for the sick one or a meal for the one attending the sick or medicine for the sick; I will ask (after his health) or will tend to him.’ The return should be made in seven days.

112. pahiteyeva anujānanā

Allowance (To Go) Only When Sent For [BMC]

(Mv.III.7.5) idha pana bhikkhave bhikkhussa bhātā gilāno hoti.

“Monks, there is the case where a monk’s brother falls sick.

so ce bhātuno santike dūtaṁ pahiṇeyya ahaṁ hi gilāno āgacchatu me bhātā icchāmi bhātuno āgatanti.

“If he should send a messenger to the presence of his brother, (saying,) ‘Because I am sick, may my brother come. I want my brother to come,’

gantabbaṁ bhikkhave sattāhakaraṇīyena pahite na tveva appahite sattāhaṁ sannivaṭṭo kātabbo.

“one may go for seven-day business if sent for, but not if not sent for. [BMC has…. but nothing there] The return should be made in seven days.”

(Mv.III.7.6) idha pana bhikkhave bhikkhussa bhaginī gilānā hoti.

“Monks, there is the case where a monk’s sister falls sick.

sā ce bhikkhussa santike dūtaṁ pahiṇeyya ahaṁ hi gilānā āgacchatu me bhātā icchāmi bhātuno āgatanti.

“If she should send a messenger to the presence of the monk, (saying,) ‘Because I am sick, may my brother come. I want my brother to come,’

gantabbaṁ bhikkhave sattāhakaraṇīyena pahite na tveva appahite sattāhaṁ sannivaṭṭo kātabbo.

“one may go for seven-day business if sent for, but not if not sent for. The return should be made in seven days.

(Mv.III.7.7) idha pana bhikkhave bhikkhussa ñātako gilāno hoti.

“Monks, there is the case where a monk’s relative falls sick.

so ce bhikkhussa santike dūtaṁ pahiṇeyya ahaṁ hi gilāno āgacchatu bhadanto icchāmi bhadantassa āgatanti.

“If he should send a messenger to the presence of the monk, saying, ‘Because I am sick, may the venerable one come. I want the venerable one to come,’

gantabbaṁ bhikkhave sattāhakaraṇīyena pahite na tveva appahite sattāhaṁ sannivaṭṭo kātabbo.

“one may go for seven-day business if sent for, but not if not sent for. The return should be made in seven days.

(Mv.III.7.8) idha pana bhikkhave bhikkhussa bhatiko [ME: bhikkhugatiko] gilāno hoti.

“Monks, there is the case where a person living with the monks falls sick.

so ce bhikkhūnaṁ santike dūtaṁ pahiṇeyya ahaṁ hi gilāno āgacchantu bhikkhū icchāmi bhikkhūnaṁ āgatanti.

“If he should send a messenger to the presence of the monks, (saying,) ‘Because I am sick, may the monks come. I want the monks to come,’

gantabbaṁ bhikkhave sattāhakaraṇīyena pahite na tveva appahite sattāhaṁ sannivaṭṭo kātabboti.

“one may go for seven-day business if sent for, but not if not sent for. The return should be made in seven days.”

(Mv.III.8.1) [213] tena kho pana samayena saṅghassa mahāvihāro udriyati aññatarena upāsakena araññe bhaṇḍaṁ chedāpitaṁ hoti.

Now on that occasion a large dwelling belonging to the Saṅgha was falling down. A certain lay male follower had had some lumber cut in the wilderness. [BMC]

so bhikkhūnaṁ santike dūtaṁ pāhesi sace bhadantā taṁ bhaṇḍaṁ avahāpeyyuṁ dajjāhaṁ taṁ bhaṇḍanti.

He sent a messenger to the presence of the monks, (saying,) “If the venerable ones would have the lumber hauled out, I would give it to them.”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave saṅghakaraṇīyena gantuṁ sattāhaṁ sannivaṭṭo kātabboti.

“Monks, I allow that you go on Saṅgha business. The return should be made in seven days.”

vassāvāsabhāṇavāraṁ niṭṭhitaṁ paṭhamaṁ

The first recitation section, on entering for the Rains, is finished.

113. antarāye anāpattivassacchedavāro (Mv.III.9.1)

The List of Non-offenses for Breaking the Rains in Case of Obstacles [BMC]

[214] tena kho pana samayena kosalesu janapadesu aññatarasmiṁ āvāse vassūpagatā bhikkhū vāḷehi ubbāḷhā honti.

Now on that occasion monks who had entered for the Rains at a certain residence in the Kosalan countryside were harassed by beasts.

gaṇhiṁsupi paripātiṁsupi.

They seized and attacked them.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

idha pana bhikkhave vassūpagatā bhikkhū vāḷehi ubbāḷhā honti gaṇhantipi paripātentipi.

“Monks, there is the case where monks who have entered for the Rains are harassed by beasts who seize and attack them.

eseva antarāyoti pakkamitabbaṁ.

“(Thinking,) ‘This is indeed an obstacle,’ one may leave.

anāpatti vassacchedassa.

“There is no offense for breaking the Rains.

idha pana bhikkhave vassūpagatā bhikkhū siriṁsapehi ubbāḷhā honti. ḍaṁsantipi paripātentipi.

“Monks, there is the case where monks who have entered for the Rains are harassed by creeping things who bite and attack them.

eseva antarāyoti pakkamitabbaṁ.

“(Thinking,) ‘This is indeed an obstacle,’ one may leave.

anāpatti vassacchedassa.

“There is no offense for breaking the Rains.”

(Mv.III.9.2) idha pana bhikkhave vassūpagatā bhikkhū corehi ubbāḷhā honti.


“Monks, there is the case where monks who have entered for the Rains are harassed by criminals.

vilumpantipi ākoṭentipi.

“They rob and beat them.

eseva antarāyoti pakkamitabbaṁ.

“(Thinking,) ‘This is indeed an obstacle,’ one may leave.

anāpatti vassacchedassa.

“There is no offense for breaking the Rains.

idha pana bhikkhave vassūpagatā bhikkhū pisācehi ubbāḷhā honti.


“Monks, there is the case where monks who have entered for the Rains are harassed by demons.

āvisantipi harantipi.

“They possess them and sap their vitality.

eseva antarāyoti pakkamitabbaṁ.

“(Thinking,) ‘This is indeed an obstacle,’ one may leave.

anāpatti vassacchedassa.

“There is no offense for breaking the Rains.

(Mv.III.9.3) idha pana bhikkhave vassūpagatānaṁ bhikkhūnaṁ gāmo agginā daḍḍho hoti.

“Monks, there is the case where the (alms-going) village of monks who have entered for the Rains is burned by fire.

bhikkhū piṇḍakena kilamanti.

“The monks have difficulty in going for alms.

eseva antarāyoti pakkamitabbaṁ.

“(Thinking,) ‘This is indeed an obstacle,’ one may leave.

anāpatti vassacchedassa.

“There is no offense for breaking the Rains.

idha pana bhikkhave vassūpagatānaṁ bhikkhūnaṁ senāsanaṁ agginā daḍḍhaṁ hoti.

“Monks, there is the case where the lodgings where monks have entered for the Rains are burned by fire.

bhikkhū senāsanena kilamanti.

“The monks have difficulty in terms of lodging.

eseva antarāyoti pakkamitabbaṁ.

“(Thinking,) ‘This is indeed an obstacle,’ one may leave.

anāpatti vassacchedassa.

“There is no offense for breaking the Rains.

(Mv.III.9.4) idha pana bhikkhave vassūpagatānaṁ bhikkhūnaṁ gāmo udakena vuḷho hoti.

“Monks, there is the case where the (alms-going) village of monks who have entered for the Rains is carried away by water.

bhikkhū piṇḍakena kilamanti.

“The monks have difficulty in going for alms.

eseva antarāyoti pakkamitabbaṁ.

“(Thinking,) ‘This is indeed an obstacle,’ one may leave.

anāpatti vassacchedassa.

“There is no offense for breaking the Rains.

idha pana bhikkhave vassūpagatānaṁ bhikkhūnaṁ senāsanaṁ udakena vuḷhaṁ hoti.

“Monks, there is the case where the lodgings where monks have entered for the Rains are carried away by water.

bhikkhū senāsanena kilamanti.

“The monks have difficulty in terms of lodging.

eseva antarāyoti pakkamitabbaṁ.

“(Thinking,) ‘This is indeed an obstacle,’ one may leave.

anāpatti vassacchedassāti.

“There is no offense for breaking the Rains.”

(Mv.III.10.1) [215] tena kho pana samayena aññatarasmiṁ āvāse vassūpagatānaṁ bhikkhūnaṁ gāmo corehi vuṭṭhāsi.

Now on that occasion the (alms-going) village of the monks who had entered for the Rains in a certain residence moved because of criminals.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave yena gāmo tena gantunti.

“Monks, I allow you to go where the village moves.”

gāmo dvedhā bhijjittha.

The village split in two.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave yena gāmā bahutarā tena gantunti.

I allow you to go where there is more of the village.”

bahutarā assaddhā honti appasannā.

Where more (of the village) went, they were unfaithful and unconfident.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave yena saddhā pasannā tena gantunti.

“Monks, I allow you to go where the people are faithful and confident.”

(Mv.III.11.1) [216] tena kho pana samayena kosalesu janapadesu aññatarasmiṁ āvāse vassūpagatā bhikkhū na labhiṁsu lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ.

Now at that time monks who had entered for the Rains in a certain residence in the Kosalan countryside did not get enough coarse or refined foods for their needs.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

idha pana bhikkhave vassūpagatā bhikkhū na labhanti lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ.

“Monks, there is the case where monks who have entered for the Rains do not get enough coarse or refined foods for their needs.

eseva antarāyoti pakkamitabbaṁ.

“(Thinking,) ‘This is indeed an obstacle,’ one may leave.

anāpatti vassacchedassa.

“There is no offense for breaking the Rains.

idha pana bhikkhave vassūpagatā bhikkhū labhanti lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ na labhanti sappāyāni bhojanāni.

“Monks, there is the case where monks who have entered for the Rains get enough coarse or refined foods for their needs, but no congenial food.

eseva antarāyoti pakkamitabbaṁ.

“(Thinking,) ‘This is indeed an obstacle,’ one may leave.

anāpatti vassacchedassa.

“There is no offense for breaking the Rains.

(Mv.III.11.2) idha pana bhikkhave vassūpagatā bhikkhū labhanti lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ labhanti sappāyāni bhojanāni na labhanti sappāyāni bhesajjāni.

“Monks, there is the case where monks who have entered for the Rains get enough coarse or refined foods for their needs, get congenial food, but no congenial medicine.

eseva antarāyoti pakkamitabbaṁ.

“(Thinking,) ‘This is indeed an obstacle,’ one may leave.

anāpatti vassacchedassa.

“There is no offense for breaking the Rains.

idha pana bhikkhave vassūpagatā bhikkhū labhanti lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ labhanti sappāyāni bhojanāni labhanti sappāyāni bhesajjāni na labhanti paṭirūpaṁ upaṭṭhākaṁ.

“Monks, there is the case where monks who have entered for the Rains get enough coarse or refined foods for their needs, get congenial food, get congenial medicines, but not a suitable attendant.

eseva antarāyoti pakkamitabbaṁ.

“(Thinking,) ‘This is indeed an obstacle,’ one may leave.

anāpatti vassacchedassa.

“There is no offense for breaking the Rains.

(Mv.III.11.3) idha pana bhikkhave vassūpagataṁ bhikkhuṁ itthī nimanteti ehi bhante hiraññaṁ vā te demi suvaṇṇaṁ vā te demi khettaṁ vā te demi vatthuṁ vā te demi gāvuṁ vā te demi gāviṁ vā te demi dāsaṁ vā te demi dāsiṁ vā te demi dhītaraṁ vā te demi bhariyatthāya ahaṁ vā te bhariyā homi aññaṁ vā te bhariyaṁ ānemīti.

“Monks, there is the case where a woman invites a monk who has entered for the Rains, saying, ‘Come, venerable sir, I will give you silver, I will give you gold, I will give you a field, I will give you a building site, I will give you a bull, I will give you a cow, I will give you a male slave, I will give you a female slave, I will give you I will give a daughter to be your wife, I will be your wife, or I will bring you someone else to be your wife.

tatra ce bhikkhuno evaṁ hoti lahuparivattaṁ kho cittaṁ vuttaṁ bhagavatā siyāpi me brahmacariyassa antarāyoti pakkamitabbaṁ.

“If the thought occurs to the monk, ‘The Blessed One says that the mind is quick to reverse itself (AN 1.49); this could be an obstacle to my holy life,’ he may leave.

anāpatti vassacchedassa.

“There is no offense for breaking the Rains.

(Mv.III.11.4) idha pana bhikkhave vassūpagataṁ bhikkhuṁ vesī nimanteti .pe.

“Monks, there is the case where a prostitute invites a monk who has entered for the Rains …

thullakumārī nimanteti paṇḍako nimanteti ñātakā nimantenti rājāno nimantenti corā nimantenti dhuttā nimantenti ehi bhante hiraññaṁ vā te dema suvaṇṇaṁ vā te dema khettaṁ vā te dema vatthuṁ vā te dema gāvuṁ vā te dema gāviṁ vā te dema dāsaṁ vā te dema dāsiṁ vā te dema dhītaraṁ vā te dema bhariyatthāya aññaṁ vā te bhariyaṁ ānemāti.

“Monks, there is the case where a “fat princess” [male transvestite?] invites a monk; a paṇḍaka invites a monk; where relatives invite a monk; kings; criminals/robbers; mischief-makers invite a monk, saying, ‘Come, venerable sir, I will give you silver, I will give you gold, I will give you a field, I will give you a building site, I will give you a bull, I will give you a cow, I will give you a male slave, I will give you a female slave, I will give you I will give a daughter to be your wife, or I will get another wife for you.

tatra ce bhikkhuno evaṁ hoti lahuparivattaṁ kho cittaṁ vuttaṁ bhagavatā siyāpi me brahmacariyassa antarāyoti pakkamitabbaṁ.

“If the thought occurs to the monk, ‘The Blessed One says that the mind is quick to reverse itself; this could be an obstacle to my holy life,’ he may leave.

anāpatti vassacchedassa.

“There is no offense for breaking the Rains.

idha pana bhikkhave vassūpagato bhikkhu assāmikaṁ nidhiṁ passati.

“Monks, there is the case where a monk who has entered for the Rains sees hidden treasure without an owner.

tatra ce bhikkhuno evaṁ hoti lahuparivattaṁ kho cittaṁ vuttaṁ bhagavatā siyāpi me brahmacariyassa antarāyoti pakkamitabbaṁ.

“If the thought occurs to the monk, ‘The Blessed One says that the mind is quick to reverse itself; this could be an obstacle to my holy life,’ he may leave.

anāpatti vassacchedassa.

“There is no offense for breaking the Rains. [BMC]

114. saṅghabhede anāpattivassacchedavāro (Mv.III.11.5)

List of Non-offenses for Breaking the Rains in the Event of Schism [BMC: 1 2]

idha pana bhikkhave vassūpagato bhikkhu passati sambahule bhikkhū saṅghabhedāya parakkamante.

“Monks, there is the case where a monk who has entered for the Rains sees several monks striving for a schism in the Saṅgha.

tatra ce bhikkhuno evaṁ hoti garuko kho saṅghabhedo vutto bhagavatā mā mayi sammukhībhūte saṅgho bhijjīti pakkamitabbaṁ.

“If the thought occurs to him, ‘The Blessed One says that schism is a serious thing. Don’t let the Saṅgha be split in my presence,’ he may leave.

anāpatti vassacchedassa.

“There is no offense for breaking the Rains. [BMC]

idha pana bhikkhave vassūpagato bhikkhu suṇāti sambahulā kira bhikkhū saṅghabhedāya parakkamantīti.

“Monks, there is the case where a monk who has entered for the Rains hears several monks striving for a schism in the Saṅgha.

tatra ce bhikkhuno evaṁ hoti garuko kho saṅghabhedo vutto bhagavatā mā mayi sammukhībhūte saṅgho bhijjīti pakkamitabbaṁ.

“If the thought occurs to him, ‘The Blessed One says that schism is a serious thing. Don’t let the Saṅgha be split in my presence,’ he may leave.

anāpatti vassacchedassa.

“There is no offense for breaking the Rains.

(Mv.III.11.6) idha pana bhikkhave vassūpagato bhikkhu suṇāti amukasmiṁ kira āvāse sambahulā bhikkhū saṅghabhedāya parakkamantīti.

“Monks, there is the case where a monk who has entered for the Rains hears, ‘They say that several monks in that residence over there are striving for a schism in the Saṅgha.

tatra ce bhikkhuno evaṁ hoti te kho me bhikkhū mittā tyāhaṁ vakkhāmi

“If the thought occurs to the monk, ‘Now, these monks are my friends. I will speak to them, (saying,)

garuko kho āvuso saṅghabhedo vutto bhagavatā mā āyasmantānaṁ saṅghabhedo rucitthāti

“‘“Friends, the Blessed One says that schism is a serious thing. Don’t approve of a schism in the Saṅgha.”

karissanti me vacanaṁ sussūsissanti sotaṁ odahissantīti pakkamitabbaṁ.

“‘They will follow my words, they will listen well, they will lend ear,’ he may leave.

anāpatti vassacchedassa.

“There is no offense for breaking the Rains.

(Mv.III.11.7) idha pana bhikkhave vassūpagato bhikkhu suṇāti amukasmiṁ kira āvāse sambahulā bhikkhū saṅghabhedāya parakkamantīti.

“Monks, there is the case where a monk who has entered for the Rains hears, ‘They say that several monks in that residence over there are striving for a schism in the Saṅgha.’

tatra ce bhikkhuno evaṁ hoti te kho me bhikkhū na mittā apica ye tesaṁ mittā te me mittā tyāhaṁ vakkhāmi te vuttā te vakkhanti garuko kho āvuso saṅghabhedo vutto bhagavatā mā āyasmantānaṁ saṅghabhedo rucitthāti karissanti me vacanaṁ sussūsissanti sotaṁ odahissantīti pakkamitabbaṁ.

“If the thought occurs to the monk, ‘Now these monks are not my friends, but friends of theirs are friends of mine. I will speak to them (my friends), and they, being spoken to, will speak to them (their friends), (saying,) “Friends, the Blessed One says that schism is a serious thing. Don’t approve of a schism in the Saṅgha.” They will follow my words, they will listen well, they will lend ear,’ he may leave.

anāpatti vassacchedassa.

“There is no offense for breaking the Rains.

(Mv.III.11.8) idha pana bhikkhave vassūpagato bhikkhu suṇāti amukasmiṁ kira āvāse sambahulehi bhikkhūhi saṅgho bhinnoti.

“Monks, there is the case where a monk who has entered for the Rains hears, ‘They say that several monks in that residence over there have split the Saṅgha.

tatra ce bhikkhuno evaṁ hoti te kho me bhikkhū mittā tyāhaṁ vakkhāmi garuko kho āvuso saṅghabhedo vutto bhagavatā mā āyasmantānaṁ saṅghabhedo rucitthāti karissanti me vacanaṁ sussūsissanti sotaṁ odahissantīti pakkamitabbaṁ.

“If the thought occurs to the monk, ‘Now, these monks are my friends. I will speak to them, (saying,) “Friends, the Blessed One says that schism is a serious thing. Don’t approve of the schism in the Saṅgha.” They will follow my words, they will listen well, they will lend ear,’ he may leave.

anāpatti vassacchedassa.

“There is no offense for breaking the Rains.

(Mv.III.11.9) idha pana bhikkhave vassūpagato bhikkhu suṇāti amukasmiṁ kira āvāse sambahulehi bhikkhūhi saṅgho bhinnoti.

“Monks, there is the case where a monk who has entered for the Rains hears, ‘They say that several monks in that residence over there have split the Saṅgha.’

tatra ce bhikkhuno evaṁ hoti te kho me bhikkhū na mittā apica ye tesaṁ mittā te me mittā tyāhaṁ vakkhāmi te vuttā te vakkhanti garuko kho āvuso saṅghabhedo vutto bhagavatā mā āyasmantānaṁ saṅghabhedo rucitthāti karissanti me vacanaṁ sussūsissanti sotaṁ odahissantīti pakkamitabbaṁ.

“If the thought occurs to the monk, ‘Now these monks are not my friends, but friends of theirs are friends of mine. I will speak to them (my friends), and they, being spoken to, will speak to them (their friends), (saying,) “Friends, the Blessed One says that schism is a serious thing. Don’t approve of the schism in the Saṅgha.” They will follow my words, they will listen well, they will lend ear,’ he may leave.

anāpatti vassacchedassa.

“There is no offense for breaking the Rains.

(Mv.III.11.10) idha pana bhikkhave vassūpagato bhikkhu suṇāti amukasmiṁ kira āvāse sambahulā bhikkhuniyo saṅghabhedāya parakkamantīti.

“Monks, there is the case where a monk who has entered for the Rains hears, ‘They say that several bhikkhunīs in that residence over there are striving for a schism in the Saṅgha.’

tatra ce bhikkhuno evaṁ hoti tā kho me bhikkhuniyo mittā tāhaṁ vakkhāmi garuko kho bhaginiyo saṅghabhedo vutto bhagavatā mā bhaginīnaṁ saṅghabhedo rucitthāti karissanti me vacanaṁ sussūsissanti sotaṁ odahissantīti pakkamitabbaṁ.

“If the thought occurs to the monk, ‘Now, these bhikkhunīs are my friends. I will speak to them, (saying,) “Sisters, the Blessed One says that schism is a serious thing. Don’t approve of a schism in the Saṅgha.” They will follow my words, they will listen well, they will lend ear,’ he may leave.

anāpatti vassacchedassa.

“There is no offense for breaking the Rains.

(Mv.III.11.11) idha pana bhikkhave vassūpagato bhikkhu suṇāti amukasmiṁ kira āvāse sambahulā bhikkhuniyo saṅghabhedāya parakkamantīti.

“Monks, there is the case where a monk who has entered for the Rains hears, ‘They say that several bhikkhunīs in that residence over there are striving for a schism in the Saṅgha.’

tatra ce bhikkhuno evaṁ hoti tā kho me bhikkhuniyo na mittā apica yā tāsaṁ mittā tā me mittā tāhaṁ vakkhāmi tā vuttā tā vakkhanti garuko kho bhaginiyo saṅghabhedo vutto bhagavatā mā bhaginīnaṁ saṅghabhedo rucitthāti karissanti me vacanaṁ sussūsissanti sotaṁ odahissantīti pakkamitabbaṁ.

“If the thought occurs to the monk, ‘Now these bhikkhunīs are not my friends, but friends of theirs are friends of mine. I will speak to them (my friends), and they, being spoken to, will speak to them (their friends), (saying,) “Sisters, the Blessed One says that schism is a serious thing. Don’t approve of a schism in the Saṅgha.” They will follow my words, they will listen well, they will lend ear,’ he may leave.

anāpatti vassacchedassa.

“There is no offense for breaking the Rains.

(Mv.III.11.12) idha pana bhikkhave vassūpagato bhikkhu suṇāti amukasmiṁ kira āvāse sambahulāhi bhikkhunīhi saṅgho bhinnoti.

“Monks, there is the case where a monk who has entered for the Rains hears, ‘They say that several bhikkhunīs in that residence over there have split the Saṅgha.’

tatra ce bhikkhuno evaṁ hoti tā kho me bhikkhuniyo mittā tāhaṁ vakkhāmi garuko kho bhaginiyo saṅghabhedo vutto bhagavatā mā bhaginīnaṁ saṅghabhedo rucitthāti karissanti me vacanaṁ sussūsissanti sotaṁ odahissantīti pakkamitabbaṁ.

“If the thought occurs to the monk, ‘Now, these bhikkhunīs are my friends. I will speak to them, (saying,) “Sisters, the Blessed One says that schism is a serious thing. Don’t approve of the schism in the Saṅgha.” They will follow my words, they will listen well, they will lend ear,’ he may leave.

anāpatti vassacchedassa.

“There is no offense for breaking the Rains.

(Mv.III.11.13) idha pana bhikkhave vassūpagato bhikkhu suṇāti amukasmiṁ kira āvāse sambahulāhi bhikkhunīhi saṅgho bhinnoti.

“Monks, there is the case where a monk who has entered for the Rains hears, ‘They say that several bhikkhunīs in that residence over there have split the Saṅgha.’

tatra ce bhikkhuno evaṁ hoti tā kho me bhikkhuniyo na mittā apica yā tāsaṁ mittā tā me mittā tāhaṁ vakkhāmi tā vuttā tā vakkhanti garuko kho bhaginiyo saṅghabhedo vutto bhagavatā mā bhaginīnaṁ saṅghabhedo rucitthāti karissanti me vacanaṁ sussūsissanti sotaṁ odahissantīti pakkamitabbaṁ.

“If the thought occurs to the monk, ‘Now these bhikkhunīs are not my friends, but friends of theirs are friends of mine. I will speak to them (my friends), and, being spoken to, they will speak to them (their friends), (saying,) “Sisters, the Blessed One says that schism is a serious thing. Don’t approve of the schism in the Saṅgha.” They will follow my words, they will listen well, they will lend ear,’ he may leave.

anāpatti vassacchedassa.

“There is no offense for breaking the Rains.”

115. vajādīsu vassūpagamanaṃ (Mv.III.12.1)

Entering the Rains in a Cowherd Camp, etc. [BMC]

[217] tena kho pana samayena aññataro bhikkhu vaje vassaṁ upagantukāmo hoti.

Now at that time a certain monk wanted to enter for the Rains in dependence on a cowherd camp.

vajoti gopālakānaṁ nivāsaṭṭhānaṁ.

The place cowherds are staying.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave vaje vassaṁ upagantunti.

“Monks, I allow that you enter for the Rains in a cowherd camp.”

vajo vuṭṭhāsi.

The cowherd camp moved.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave yena vajo tena gantunti.

“Monks, I allow that you go wherever the cowherd camp is moved.”

(Mv.III.12.2) tena kho pana samayena aññataro bhikkhu upakaṭṭhāya vassūpanāyikāya satthena gantukāmo hoti.

Now on that occasion, as the time to enter for the Rains was drawing near, a certain monk wanted to go with a caravan.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave satthe vassaṁ upagantunti.

“Monks, I allow that you enter for the Rains in a caravan.”

tena kho pana samayena aññataro bhikkhu upakaṭṭhāya vassūpanāyikāya nāvāya gantukāmo hoti.

Now on that occasion, as the time to enter for the Rains was drawing near, a certain monk wanted to go on a boat.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave nāvāya vassaṁ upagantunti.

“Monks, I allow that you enter for the Rains in a boat.”

116. vassaṃ anupagantabbaṭṭhānāni (Mv.III.12.3)

Places One Shouldn’t Enter for the Rains [BMC]

[218] tena kho pana samayena aññataro bhikkhu rukkhasusire vassaṁ upagacchati.

Now on that occasion a certain monk entered for the Rains in the hollow of a tree.

manussā ujjhāyanti khīyanti vipācenti seyyathāpi pisācillikāti.

People criticized and complained and spread it about, “Just like a tree-goblin.”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave rukkhasusire vassaṁ upagantabbaṁ yo upagaccheyya āpatti dukkaṭassāti.

“One should not enter for the Rains in the hollow of a tree. Whoever should enter (for the Rains there): an offense of wrong-doing.”

(Mv.III.12.4) tena kho pana samayena bhikkhū rukkhaviṭabhiyā vassaṁ upagacchanti.

Now on that occasion monks entered for the Rains in the forks of trees.

manussā ujjhāyanti khīyanti vipācenti seyyathāpi migaluddakāti.

People criticized and complained and spread it about, “Just like deer hunters.”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave rukkhaviṭabhiyā vassaṁ upagantabbaṁ yo upagaccheyya āpatti dukkaṭassāti.

“One should not enter for the Rains in the fork of a tree. Whoever should enter (for the Rains there): an offense of wrong-doing.”

(Mv.III.12.5) [219] tena kho pana samayena bhikkhū ajjhokāse vassaṁ upagacchanti.

Now on that occasion monks entered for the Rains in the open air.

deve vassante rukkhamūlaṁpi nimbakosaṁpi [ME: nibbakosampi] upadhāvanti.

When it rained, they ran to the roots of trees or to the eaves of buildings.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave ajjhokāse vassaṁ upagantabbaṁ yo upagaccheyya āpatti dukkaṭassāti.

“One should not enter for the Rains in the open air. Whoever should enter (for the Rains there): an offense of wrong-doing.”

(Mv.III.12.6) tena kho pana samayena bhikkhū asenāsanikā vassaṁ upagacchanti

Now on that occasion monks entered the Rains without lodgings.

sītenapi uṇhenapi kilamanti.

They had difficulties from cold and heat.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave asenāsanikena vassaṁ upagantabbaṁ yo upagaccheyya āpatti dukkaṭassāti.

“One should not enter for the Rains without a lodging. Whoever should enter (for the Rains without one): an offense of wrong-doing.”

(Mv.III.12.7) tena kho pana samayena bhikkhū chavakuṭikāya vassaṁ upagacchanti.

Now on that occasion monks entered for the Rains in charnel houses.

manussā ujjhāyanti khīyanti vipācenti seyyathāpi chavadāhakāti [ME: chavaḍāhakāti].

People criticized and complained and spread it about, “Just like those who cremate corpses.”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave chavakuṭikāya vassaṁ upagantabbaṁ yo upagaccheyya āpatti dukkaṭassāti.

“One should not enter for the Rains in a charnel house. Whoever should enter (for the Rains there): an offense of wrong-doing.”

(Mv.III.12.8) tena kho pana samayena bhikkhū chatte vassaṁ upagacchanti.

Now on that occasion monks entered for the Rains under canopies.

manussā ujjhāyanti khīyanti vipācenti seyyathāpi gopālakāti.

People criticized and complained and spread it about, “Just like cowherds.”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave chatte vassaṁ upagantabbaṁ yo upagaccheyya āpatti dukkaṭassāti.

“One should not enter for the Rains under a canopy. Whoever should enter (for the Rains there): an offense of wrong-doing.”

(Mv.III.12.9) tena kho pana samayena bhikkhū cāṭiyā vassaṁ upagacchanti.

Now on that occasion a certain monk entered for the Rains in a large storage vessel.

manussā ujjhāyanti khīyanti vipācenti seyyathāpi titthiyāti.

People criticized and complained and spread it about, “Just like a sectarians.”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave cāṭiyā vassaṁ upagantabbaṁ yo upagaccheyya āpatti dukkaṭassāti.

“One should not enter for the Rains in a large storage vessel. Whoever should enter (for the Rains there): an offense of wrong-doing.”

117. adhammikakatikā (Mv.III.13.1)

Non-dhamma Agreements [BMC]

[220] tena kho pana samayena sāvatthiyā saṅghena katikā katā hoti antarāvassaṁ na pabbājetabbanti.

Now at that time in Sāvatthī, an agreement had been made by the Saṅgha that, “During the Rains, the Going-forth is not to be given.”

visākhāya migāramātuyā nattā bhikkhū upasaṅkamitvā pabbajjaṁ yāci.

The grandson of Visākhā, Migāra’s Mother, having gone to the monks, requested the Going-forth.

bhikkhū evamāhaṁsu saṅghena kho āvuso katikā katā antarāvassaṁ na pabbājetabbanti

The monks said, “Friend, an agreement has been made by the Saṅgha that, ‘During the Rains, the Going-forth is not to be given.’

āgamehi āvuso yāva bhikkhū vassaṁ vasanti vassaṁ vutthā pabbājessantīti.

“Wait, friend, until the monks who are staying for the Rains have completed the Rains—(then) they will give (you) the Going-forth.”

athakho te bhikkhū vassaṁ vutthā visākhāya migāramātuyā nattāraṁ etadavocuṁ ehīdāni āvuso pabbajāhīti.

Then the monks, having completed the Rains, said to the grandson of Visākhā, Migāra’s Mother, “Come, friend, and go forth now.”

so evamāha sacāhaṁ bhante pabbajito assaṁ abhirameyyāmahaṁ nadānāhaṁ bhante pabbajissāmīti.

He said, “Venerable sirs, if I had [H: could have] gone forth (before), I would have delighted (in it), but now, venerable sirs, I won’t go forth.”

(Mv.III.13.2) visākhā migāramātā ujjhāyati khīyati vipāceti kathaṁ hi nāma ayyā evarūpaṁ katikaṁ karissanti antarāvassaṁ na pabbājetabbanti kaṁ kālaṁ dhammo na caritabboti.

Visākhā, Migāra’s Mother, criticized and complained and spread it about, “How can the masters make this sort of agreement: ‘During the Rains, the Going-forth is not to be given? At what time should the Dhamma not be followed?’

assosuṁ kho bhikkhū visākhāya migāramātuyā ujjhāyantiyā khīyantiyā vipācentiyā.

The monks heard Visākhā, Migāra’s Mother, criticizing and complaining and spreading it about.

athakho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.

Then the monks reported the matter to the Blessed One.

na bhikkhave evarūpā katikā kātabbā antarāvassaṁ na pabbājetabbanti yo kareyya āpatti dukkaṭassāti.

“Monks, this sort of agreement should not be made: ‘During the Rains, the Going-forth is not to be given.’ Whoever should make (this agreement): an offense of wrong doing.”

118. paṭissavadukkaṭāpatti (Mv.III.14.1)

An Offense of Wrong-doing in Regard to Assent [BMC: 1 2 3 Mv.VIII.25.4]

[221] tena kho pana samayena āyasmatā upanandena sakyaputtena rañño pasenadissa kosalassa vassāvāso paṭissuto hoti purimikāya.

Now on that occasion Ven. Upananda the Sakyan-son had assented to King Pasenadi Kosala’s (invitation for) the Rains-residence for the earlier period.

so taṁ āvāsaṁ gacchanto addasa antarāmagge dve āvāse bahucīvarake.

As he was going on the road to the residence, he saw two residences with much robe-cloth.

tassa etadahosi yannūnāhaṁ imesu dvīsu āvāsesu vassaṁ vaseyyaṁ evaṁ me bahuṁ cīvaraṁ uppajjissatīti.

The thought occurred to him, “What if I were to stay for the Rains in these two residences? That way a lot of robe-cloth would accrue to me.”

so tesu dvīsu āvāsesu vassaṁ vasi.

So he spent the Rains in those two residences.

rājā pasenadi kosalo ujjhāyati khīyati vipāceti kathaṁ hi nāma ayyo upanando sakyaputto amhākaṁ vassāvāsaṁ paṭissuṇitvā visaṁvādessati

King Pasenadi Kosala criticized and complained and spread it about, “How can Master Upananda the Sakyan-son, having assented to my (invitation for) the Rains-residence, go back on his word?

nanu bhagavatā anekapariyāyena musāvādo garahito musāvādā veramaṇī pasatthāti.

“Hasn’t telling lies, through many lines of reasoning, been criticized by the Blessed One, while refraining from telling lies has been praised?”

(Mv.III.14.2) assosuṁ kho bhikkhū rañño pasenadissa kosalassa ujjhāyantassa khīyantassa vipācentassa.

The monks heard King Pasenadi Kosala criticizing and complaining and spreading it about.

ye te bhikkhū appicchā te ujjhāyanti khīyanti vipācenti kathaṁ hi nāma āyasmā upanando sakyaputto rañño pasenadissa kolasassa vassāvāsaṁ paṭissuṇitvā visaṁvādessati

Those monks who were modest criticized and complained and spread it about: “How can Master Upananda the Sakyan-son, having assented to King Pasenadi Kosala’s (invitation for) the Rains-residence, go back on his word?

nanu bhagavatā anekapariyāyena musāvādo garahito musāvādā veramaṇī pasatthāti.

“Hasn’t telling lies, through many lines of reasoning, been criticized by the Blessed One, while refraining from telling lies has been praised?”

(Mv.III.14.3) athakho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.

Then the monks reported the matter to the Blessed One.

athakho bhagavā etasmiṁ nidāne bhikkhusaṅghaṁ sannipātāpetvā āyasmanataṁ upanandaṁ sakyaputtaṁ paṭipucchi

Then the Blessed One, with regard to this cause, to this incident, had the monks assembled and asked Ven. Upananda the Sakyan-son:

saccaṁ kira tvaṁ upananda rañño pasenadissa kosalassa vassāvāsaṁ paṭissuṇitvā visaṁvādesīti.

“Is it true, as they say, Upananda, that you, having assented to King Pasenadi Kosala’s (invitation for) the Rains-residence, went back on your word?”

saccaṁ bhagavāti.

“It’s true, O Blessed One.”

vigarahi buddho bhagavā kathaṁ hi nāma tvaṁ moghapurisa rañño pasenadissa kosalassa vassāvāsaṁ paṭissuṇitvā visaṁvādessasi

The Buddha, the Blessed One, rebuked him, (saying,) “Worthless man, how can you, having assented to King Pasenadi Kosala’s (invitation for) the Rains-residence, go back on your word?”

nanu mayā moghapurisa anekapariyāyena musāvādo garahito musāvādā veramaṇī pasatthā

“Worthless man, hasn’t telling lies, through many lines of reasoning, been criticized by me, while refraining from telling lies has been praised?

netaṁ moghapurisa appasannānaṁ vā pasādāya .pe.

“Worthless man, this neither inspires faith in the faithless …”

vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi

Having rebuked him and given a Dhamma talk, he addressed the monks:

(Mv.III.14.4) idha pana bhikkhave bhikkhunā vassāvāso paṭissuto hoti purimikāya.

“Monks, there is the case where a monk has assented to the Rains-residence for the earlier period.

so taṁ āvāsaṁ gacchanto passati antarāmagge dve āvāse bahucīvarake.

“While going to that residence he sees two residences along the way with much robe-cloth.

tassa evaṁ hoti yannūnāhaṁ imesu dvīsu āvāsesu vassaṁ vaseyyaṁ evaṁ me bahuṁ cīvaraṁ uppajjissatīti.

“The thought occurs to him, ‘What if I were to stay for the Rains in these two residences? That way a lot of robe-cloth would accrue to me.’

so tesu dvīsu āvāsesu vassaṁ vasati.

“He spends the Rains in those two residences.

tassa bhikkhave bhikkhuno purimikā ca na paññāyati paṭissave ca āpatti dukkaṭassa.

“That monk’s earlier period is not discerned [i.e., doesn’t count], and there is an offense of wrong doing in the assent.

(Mv.III.14.5) idha pana bhikkhave bhikkhunā vassāvāso paṭissuto hoti purimikāya.

“Monks, there is the case where a monk has assented to the Rains-residence for the earlier period.

so taṁ āvāsaṁ gacchanto bahiddhā uposathaṁ karoti pāṭipade vihāraṁ upeti

senāsanaṁ paññāpeti pānīyaṁ paribhojanīyaṁ upaṭṭhāpeti pariveṇaṁ sammajjati.

“While going to that residence he performs the Uposatha outside it. On the day after the Uposatha day, he moves into his dwelling, prepares his lodging, sets out drinking water and washing water, and sweeps the surrounding area.

so tadaheva akaraṇīyo pakkamati.

“Having no business, he leaves that very day.

tassa bhikkhave bhikkhuno purimikā ca na paññāyati paṭissave ca āpatti dukkaṭassa.

“That monk’s earlier period is not discerned, and there is an offense of wrong doing in the assent.

idha pana bhikkhave bhikkhunā vassāvāso paṭissuto hoti purimikāya.

“Monks, there is the case where a monk has assented to the Rains-residence for the earlier period.

so taṁ āvāsaṁ gacchanto bahiddhā uposathaṁ karoti pāṭipade vihāraṁ upeti

“While going to that residence he performs the Uposatha outside it, moves into his dwelling on the day after the Uposatha day.

senāsanaṁ paññāpeti pānīyaṁ paribhojanīyaṁ upaṭṭhāpeti pariveṇaṁ sammajjati.

“He prepares his lodging, sets out drinking water and washing water, and sweeps the surrounding area.

so tadaheva sakaraṇīyo pakkamati.

“Having some business, he leaves that very day.

tassa bhikkhave bhikkhuno purimikā ca na paññāyati paṭissave ca āpatti dukkaṭassa.

“That monk’s earlier period is not discerned, and there is an offense of wrong doing in the assent.

(Mv.III.14.6) idha pana bhikkhave bhikkhunā vassāvāso paṭissuto hoti purimikāya.

“Monks, there is the case where a monk has assented to the Rains-residence for the earlier period.

so taṁ āvāsaṁ gacchanto bahiddhā uposathaṁ karoti pāṭipade vihāraṁ upeti senāsanaṁ paññāpeti pānīyaṁ paribhojanīyaṁ upaṭṭhāpeti pariveṇaṁ sammajjati.

“While going to that residence he performs the Uposatha outside it. On the day after the Uposatha day, he moves into his dwelling, prepares his lodging, sets out drinking water and washing water, and sweeps the surrounding area.

so dvīhatīhaṁ vasitvā akaraṇīyo pakkamati.

“Having stayed for two or three days and having no business, he leaves.

tassa bhikkhave bhikkhuno purimikā ca na paññāyati paṭissave ca āpatti dukkaṭassa.

“That monk’s earlier period is not discerned, and there is an offense of wrong doing in the assent.

idha pana bhikkhave bhikkhunā vassāvāso paṭissuto hoti purimikāya.

“Monks, there is the case where a monk has assented to the Rains-residence for the earlier period.

so taṁ āvāsaṁ gacchanto bahiddhā uposathaṁ karoti pāṭipade vihāraṁ upeti senāsanaṁ paññāpeti pānīyaṁ paribhojanīyaṁ upaṭṭhāpeti pariveṇaṁ sammajjati.

“While going to that residence he performs the Uposatha outside it. On the day after the Uposatha day, he moves into his dwelling, prepares his lodging, sets out drinking water and washing water, and sweeps the surrounding area.

so dvīhatīhaṁ vasitvā sakaraṇīyo pakkamati.

“Having stayed for two or three days and, having some business, he leaves.

tassa bhikkhave bhikkhuno purimikā ca na paññāyati paṭissave ca āpatti dukkaṭassa.

“That monk’s earlier period is not discerned, and there is an offense of wrong doing in the assent.

idha pana bhikkhave bhikkhunā vassāvāso paṭissuto hoti purimikāya.

“Monks, there is the case where a monk has assented to the Rains-residence for the earlier period.

so taṁ āvāsaṁ gacchanto bahiddhā uposathaṁ karoti pāṭipade vihāraṁ upeti senāsanaṁ paññāpeti pānīyaṁ paribhojanīyaṁ upaṭṭhāpeti pariveṇaṁ sammajjati.

“While going to that residence he performs the Uposatha outside it. On the day after the Uposatha day, he moves into his dwelling, prepares his lodging, sets out drinking water and washing water, and sweeps the surrounding area.

so davīhatīhaṁ vasitvā sattāhakaraṇīyena pakkamati.

“Having stayed for two or three days, having some seven-day business, he leaves.

so taṁ sattāhaṁ bahiddhā vītināmeti.

“But he overstays seven days outside.

tassa bhikkhave bhikkhuno purimikā ca na paññāyati paṭissave ca āpatti dukkaṭassa.

“That monk’s earlier period is not discerned, and there is an offense of wrong doing in the assent.

idha pana bhikkhave bhikkhunā vassāvāso paṭissuto hoti purimikāya .pe.

“Monks, there is the case where a monk has assented to the Rains-residence for the earlier period. …

so dvīhatīhaṁ vasitvā sattāhakaraṇīyena pakkamati.

“Having stayed for two or three days, having some seven-day business, he leaves.

so taṁ sattāhaṁ anto sannivaṭṭaṁ karoti.

“He makes his return within seven days.

tassa bhikkhave bhikkhuno purimikā ca paññāyati paṭissave ca anāpatti.

“That monk’s earlier period is discerned, and there is no offense in the assent. [BMC]

(Mv.III.14.7) idha pana bhikkhave bhikkhunā vassāvāso paṭissuto hoti purimikāya.

“Monks, there is the case where a monk has assented to the Rains-residence for the earlier period.

so taṁ āvāsaṁ gacchanto bahiddhā uposathaṁ karoti pāṭipade vihāraṁ upeti senāsanaṁ paññāpeti pānīyaṁ paribhojanīyaṁ upaṭṭhāpeti pariveṇaṁ sammajjati.

“While going to that residence he performs the Uposatha outside it. On the day after the Uposatha day, he moves into his dwelling, prepares his lodging, sets out drinking water and washing water, and sweeps the surrounding area.

so sattāhaṁ anāgatāya pavāraṇāya sakaraṇīyo pakkamati.

“Seven days before the Invitation he leaves on some business.

āgaccheyya vā so bhikkhave bhikkhu taṁ āvāsaṁ na vā āgaccheyya. tassa bhikkhave bhikkhuno purimikā ca paññāyati paṭissave ca anāpatti.

“Whether or not he returns to that residence, that monk’s earlier period is discerned, and there is no offense in the assent. [BMC]

(Mv.III.14.8) idha pana bhikkhave bhikkhunā vassāvāso paṭissuto [ME: hoti] purimikāya.

“Monks, there is the case where a monk has assented to the Rains-residence for the earlier period.

so taṁ āvāsaṁ gantvā uposathaṁ karoti pāṭipade vihāraṁ upeti senāsanaṁ paññāpeti pānīyaṁ paribhojanīyaṁ upaṭṭhāpeti pariveṇaṁ sammajjati.

“Having come to that residence he performs the Uposatha. On the day after the Uposatha day, he moves into his dwelling, prepares his lodging, sets out drinking water and washing water, and sweeps the surrounding area.

so tadaheva akaraṇīyo pakkamati.

“Having no business, he leaves that very day.

tassa bhikkhave bhikkhuno purimikā ca na paññāyati paṭissave ca āpatti dukkaṭassa.

“That monk’s earlier period is not discerned, and there is an offense of wrong doing in the assent.

idha pana bhikkhave bhikkhunā vassāvāso paṭissuto hoti purimikāya.

“Monks, there is the case where a monk has assented to the Rains-residence for the earlier period.

so taṁ āvāsaṁ gantvā uposathaṁ karoti pāṭipade vihāraṁ upeti senāsanaṁ paññāpeti pānīyaṁ paribhojanīyaṁ upaṭṭhāpeti pariveṇaṁ sammajjati.

“Having come to that residence he performs the Uposatha. On the day after the Uposatha day, he moves into his dwelling, prepares his lodging, sets out drinking water and washing water, and sweeps the surrounding area.

so tadaheva sakaraṇīyo pakkamati .pe.

“Having some business, he leaves that very day. …

(Mv.III.14.9) so dvīhatīhaṁ vasitvā akaraṇīyo pakkamati .pe.

“Having stayed two or three days, having no business, he leaves. …

so dvīhatīhaṁ vasitvā sakaraṇīyo pakkamati .pe.

“Having stayed two or three days, having some business, he leaves. …

so dvīhatīhaṁ vasitvā sattāhakaraṇīyena pakkamati.

“Having stayed two or three days, he leaves on seven-day business.

so taṁ sattāhaṁ bahiddhā vītināmeti.

“But he overstays seven days outside.

tassa bhikkhave bhikkhuno purimikā ca na paññāyati paṭissave ca āpatti dukkaṭassa. .pe.

“That monk’s earlier period is not discerned, and there is an offense of wrong doing in the assent. …

so dvīhatīhaṁ vasitvā sattāhakaraṇīyena pakkamati.

“Having stayed two or three days, he leaves on seven-day business.

so taṁ sattāhaṁ anto sannivaṭṭaṁ karoti.

“He makes his return within seven days.

tassa bhikkhave bhikkhuno purimikā ca paññāyati paṭissave ca anāpatti.

“That monk’s earlier period is discerned, and there is no offense in the assent.

(Mv.III.14.10) idha pana bhikkhave bhikkhunā vassāvāso paṭissuto hoti purimikāya.

“Monks, there is the case where a monk has assented to the Rains-residence for the earlier period.

so taṁ āvāsaṁ gantvā uposathaṁ karoti pāṭipade vihāraṁ upeti senāsanaṁ paññāpeti pānīyaṁ paribhojanīyaṁ upaṭṭhāpeti pariveṇaṁ sammajjati.

“Having come to that residence he performs the Uposatha. On the day after the Uposatha day, he moves into his dwelling, prepares his lodging, sets out drinking water and washing water, and sweeps the surrounding area.

so sattāhaṁ anāgatāya pavāraṇāya sakaraṇīyo pakkamati.

“Seven days before the Invitation he leaves on some business.

āgaccheyya vā so bhikkhave bhikkhu taṁ āvāsaṁ na vā āgaccheyya. tassa bhikkhave bhikkhuno purimikā ca paññāyati paṭissave ca anāpatti.

Whether or not he returns to that residence, his earlier period is discerned, and there is no offense in the assent.

(Mv.III.14.11) [222] idha pana bhikkhave bhikkhunā vassāvāso paṭissuto hoti pacchimikāya.

“Monks, there is the case where a monk has assented to the Rains-residence for the later period.

so taṁ āvāsaṁ gacchanto bahiddhā uposathaṁ karoti pāṭipade vihāraṁ upeti senāsanaṁ paññāpeti pānīyaṁ paribhojanīyaṁ gupaṭṭhāpeti pariveṇaṁ sammajjati.

“While going to that residence he performs the Uposatha outside it. On the day after the Uposatha day, he moves into his dwelling, prepares his lodging, sets out drinking water and washing water, and sweeps the surrounding area.

so tadaheva akaraṇīyo pakkamati.

“Having no business, he leaves that very day.

tassa bhikkhave bhikkhuno pacchimikā ca na paññāyati paṭissave ca āpatti dukkaṭassa.

“That monk’s later period is not discerned, and there is an offense of wrong doing in the assent.

idha pana bhikkhave bhikkhunā vassāvāso paṭissuto hoti pacchimikāya.

“Monks, there is the case where a monk has assented to the Rains-residence for the later period.

so taṁ āvāsaṁ gacchanto bahiddhā uposathaṁ karoti pāṭipade vihāraṁ upeti senāsanaṁ paññāpeti pānīyaṁ paribhojanīyaṁ upaṭṭhāpeti pariveṇaṁ sammajjati.

“While going to that residence he performs the Uposatha outside it. On the day after the Uposatha day, he moves into his dwelling, prepares his lodging, sets out drinking water and washing water, and sweeps the surrounding area.

so tadaheva sakaraṇīyo pakkamati .pe.

“Having some business, he leaves that very day. …

so dvīhatīhaṁ vasitvā akaraṇīyo pakkamati .pe.

“Having stayed for two or three days and having no business, he leaves. …

so dvīhatīhaṁ vasitvā sakaraṇīyo pakkamati .pe.

“Having stayed for two or three days and having some business, he leaves. …

so dvīhatīhaṁ vasitvā sattāhakaraṇīyena pakkamati.

“Having stayed for two or three days, having some seven-day business he leaves.

so taṁ sattāhaṁ bahiddhā vītināmeti.

“But he overstays seven days outside.

tassa bhikkhave bhikkhuno pacchimikā ca na paññāyati paṭissave ca āpatti dukkaṭassa.

“That monk’s later period is not discerned, and there is an offense of wrong doing in the assent.

idha pana bhikkhave bhikkhunā vassāvāso paṭissuto hoti pacchimikāya.

“Monks, there is the case where a monk has assented to the Rains-residence for the later period.

so taṁ āvāsaṁ gacchanto bahiddhā uposathaṁ karoti pāṭipade vihāraṁ upeti senāsanaṁ paññāpeti pānīyaṁ paribhojanīyaṁ upaṭṭhāpeti pariveṇaṁ sammajjati.

“While going to that residence he performs the Uposatha outside it. On the day after the Uposatha day, he moves into his dwelling, prepares his lodging, sets out drinking water and washing water, and sweeps the surrounding area.

so dvīhatīhaṁ vasitvā sattāhakaraṇīyena pakkamati.

“Having stayed for two or three days, having some seven-day business, he leaves.

so taṁ sattāhaṁ anto sannivaṭṭaṁ karoti.

“He makes his return within seven days.

tassa bhikkhave bhikkhuno pacchimikā ca paññāyati paṭissave ca anāpatti.

“That monk’s later period is discerned, and there is no offense in the assent.

idha pana bhikkhave bhikkhunā vassāvāso paṭissuto hoti pacchimikāya .pe.

“Monks, there is the case where a monk has assented to the Rains-residence for the later period. …

so sattāhaṁ anāgatāya komudiyā cātumāsiniyā sakaraṇīyo pakkamati.

“Seven days before the full-moon night of the “water-lily” fourth month, (of the rainy season), he leaves on some business.

āgaccheyya vā so bhikkhave bhikkhu taṁ āvāsaṁ na vā āgaccheyya. tassa bhikkhave bhikkhuno pacchimikā ca paññāyati paṭissave ca anāpatti.

“Whether or not he returns to that residence, his later period is discerned, and there is no offense in the assent.

idha pana bhikkhave bhikkhunā vassāvāso paṭissuto hoti pacchimikāya.

“Monks, there is the case where a monk has assented to the Rains-residence for the later period.

so taṁ āvāsaṁ gantvā uposathaṁ karoti pāṭipade vihāraṁ upeti senāsanaṁ paññāpeti pānīyaṁ paribhojanīyaṁ upaṭṭhāpeti pariveṇaṁ sammajjati.

“Having come to that residence he performs the Uposatha. On the day after the Uposatha day, he moves into his dwelling, prepares his lodging, sets out drinking water and washing water, and sweeps the surrounding area.

so tadaheva akaraṇīyo pakkamati .pe.

“Having no business, he leaves that very day. …

so tadaheva sakaraṇīyo pakkamati .pe.

“Having some business, he leaves that very day. …

so dvīhatīhaṁ vasitvā akaraṇīyo pakkamati .pe.

“Having stayed for two or three days and having no business, he leaves. …

so dvīhatīhaṁ vasitvā sakaraṇīyo pakkamati .pe.

“Having stayed for two or three days and having some business, he leaves. …

so dvīhatīhaṁ vasitvā sattāhakaraṇīyena pakkamati.

“Having stayed for two or three days, having some seven-day business, he leaves.

so taṁ sattāhaṁ bahiddhā vītināmeti.

“But he overstays seven days outside.

tassa bhikkhave bhikkhuno pacchimikā ca na paññāyati paṭissave ca āpatti dukkaṭassa .pe.

“That monk’s later period is not discerned, and there is an offense of wrong doing in the assent. …

so dvīhatīhaṁ vasitvā sattāhakaraṇīyena pakkamati.

“Having stayed for two or three days, having some seven-day business, he leaves.

so taṁ sattāhaṁ anto sannivaṭṭaṁ karoti.

“He makes his return within seven days.

tassa bhikkhave bhikkhuno pacchimikā ca paññāyati paṭissave ca anāpatti.

“That monk’s later period is discerned, and there is no offense in the assent.

idha pana bhikkhave bhikkhunā vassāvāso paṭissuto hoti pacchimikāya .pe.

“Monks, there is the case where a monk has assented to the Rains-residence for the later period. …

so sattāhaṁ anāgatāya komudiyā cātumāsiniyā sakaraṇīyo pakkamati.

“Seven days before the full-moon night of the “water-lily” fourth month (of the rainy season), he leaves on some business.

āgaccheyya vā so bhikkhave bhikkhu taṁ āvāsaṁ na vā āgaccheyya. tassa bhikkhave bhikkhuno pacchimikā ca paññāyati paṭissave ca anāpattīti.

“Whether or not he returns to that residence, his later period is discerned, and there is no offense in the assent.”

vassūpanāyikakkhandhakaṁ tatiyaṁ.

The Entering-for-the-Rains Khandhaka, the third, (is finished).

tassuddānaṁ

Summary

[223] Upagantuṁ kadā ceva

kati antaravassa ca

na icchanti ca sañcicca

ukkaḍḍhituṁ upāsako

To enter, and when,

how many, and during the Rains.

They didn’t want to, intentionally,

to delay it, the lay follower.

gilāno mātā ca pitā

bhātā ca atha ñātako

bhikkhubhatiko [ME: bhikkhugatiko] vihāro

vāḷā cāpi siriṁsapā

Sick: mother and father,

brother and also relative,

one living with the monks, a dwelling,

beasts and creeping things.

corā ceva pisācāpi

daḍḍhā tadubhayena ca

vuḷhodakena vuṭṭhāsi

bahutarā ca dāyakā

Criminals and demons,

burned—for them both,

carried away by water, it moved,

more of them, and donors.

Lūkhappaṇītasappāya-

bhesajjupaṭṭhakena ca

itthī vesī kumārī ca

paṇḍako ñātakena ca

With congenial coarse and refined (food),

medicine, and an attendant,

a woman, a prostitute, a transvestite,

a paṇḍaka, along with a relative.

rājā corā dhuttā nidhi

bhedā aṭṭhavidhena ca

vajā satthā ca nāvā ca

susire viṭabhāya ca

A king, criminals, mischief-makers, treasure,

and schism, with eight permutations,

cowherd camps, caravans, and a boat,

in a hollow, and in a fork.

ajjhokāse vassāvāso

asenāsanakena ca

chavakuṭikā chatte ca

cāṭiyā ca upenti te

Rain-residence out in the open,

and without a lodging,

charnel houses, under a canopy,

and in a large storage vessel—they entered.

katikā paṭissuṇitvā

bahiddhā ca uposathā

purimikā pacchimikā

yathāñāyena yojaye

Having assented to an agreement,

and the Uposatha outside,

earlier, later,

by this method they should be combined:

akaraṇīyo pakkamati

sakaraṇīyo tatheva ca

dvīhatīhā ca puna

sattāhakaraṇīyena ca

He left with no business,

and with some business, in the same way,

two or three days, and again,

with seven-day business.

sattāhanāgatā ceva

āgaccheyya [na] eyya vā

vatthuddāne antarikā

tantimaggaṁ nisāmayeti.

Not returning within seven days,

whether he would return or not.

That’s what is inside of the summary of cases:

One should attend to the thread [order] of the sequence.

imamhi khandhake vatthu dvepaṇṇāsa.

In this khandhaka there are 52 cases.