First recitation section

Allowance for dwellings

At one time the Awakened One, the Lord was staying at Rājagaha in the Bamboo Grove at the squirrels’ feeding place. Now at that time lodgings had not been permitted to monks by the Lord. So these monks stayed here and there: in a forest, at the root of a tree, on a hillside, in a glen, in a mountain cave, in a cemetery, in a forest glade, in the open air, on a heap of straw. Early in the mornings these went out from this and that place: from the forest … from the heap of straw, pleasing when approaching and when receding, when looking before, when looking back, when bending back (their arms), when stretching them out, their eyes cast down and possessed of pleasant behaviour.

Now at that time a (great) merchant of Rājagaha went early one morning to a pleasure grove. The (great) merchant of Rājagaha saw these monks going out from this and that place: from a forest … from a heap of straw, and seeing them he made up his mind. Then the (great) merchant of Rājagaha approached those monks; having approached, he spoke thus to those monks: “If I, revered sirs, were to have dwelling-places built, would you stay in my dwelling-places?”

“Householder, dwelling-places have not been allowed by the Lord.”

“Well then, revered sirs, having inquired of the Lord, tell me (what he says).”

“Very well, householder,” and these monks, having answered the (great) merchant of Rājagaha in assent, approached the Lord; having approached the Lord, having greeted him, they sat down at a respectful distance. As they were sitting down at a respectful distance, these monks spoke thus to the Lord: “Lord, the (great) merchant of Rājagaha is anxious to have dwelling-places built. What line of conduct should be followed by us, Lord?” Then the Lord on this occasion having given reasoned talk addressed the monks, saying:

“I allow, monks, five (kinds of) abodes: a dwelling-place, a curved house, a long house, a mansion, a cave.”

Then these monks approached the (great) merchant of Rājagaha; having approached, they spoke thus to the (great) merchant of Rājagaha: “Householder, dwelling-places have been allowed by the Lord. Do now what seems right.” Then the (great) merchant of Rājagaha had sixty dwelling-places established on one day alone. When the (great) merchant of Rājagaha had had these sixty dwelling-places finished he approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance. As he was sitting down at a respectful distance, the (great) merchant of Rājagaha spoke thus to the Lord: “Lord, may the Lord consent to a meal with me on the morrow together with the Order of monks.” The Lord consented by becoming silent. Then the (great) merchant of Rājagaha, having understood the Lord’s consent, rising from his seat departed keeping his right side towards him.

Then the (great) merchant of Rājagaha, having had sumptuous foods, solid and soft, prepared towards the end of that night, had the time announced to the Lord, saying: “It is time, Lord, the meal is ready.” Then the Lord, having dressed in the morning, taking his bowl and robe, approached the dwelling of the (great) merchant of Rājagaha; having approached, he sat down on the appointed seat together with the Order of monks. Then the (great) merchant of Rājagaha, having with his own hand served and satisfied the Order of monks with the Awakened One at its head with sumptuous foods, solid and soft, sat down at a respectful distance when the Lord had eaten and had withdrawn his hand from his bowl. As he was sitting down at a respectful distance the (great) merchant of Rājagaha spoke thus to the Lord: “Lord, I had these sixty dwelling-places built because I need merit, because I need heaven. What line of conduct am I, Lord, to follow in regard to these dwelling-places?”

“Well now, do you, householder, establish these sixty dwelling-places for (the use of) the Order of the four quarters, present and to come.”

“Very well, Lord,” and the (great) merchant of Rājagaha, having answered the Lord in assent, had those sixty dwelling-places established for (the use of) the Order of the four quarters, present and to come.

Then the Lord thanked the (great) merchant of Rājagaha in these verses:

“They ward off cold and heat and beasts of prey from there
And creeping things and gnats and rains in the wet season.
When the dreaded hot wind arises, that is warded off.
To meditate and obtain insight in a refuge and at ease:—

“A dwelling-place is praised by the Awakened One as chief gift to an Order.
Therefore a wise man, looking to his own weal,
Should have charming dwelling-places built
so that those who have heard much can stay therein.

“To these food and drink, raiment and lodgings
He should give, to the upright, with mind purified.
(Then) these teach him dhamma dispelling every ill;
He, knowing that dhamma, here attains nibbāna, canker- less.”

Then the Lord, having given thanks to the (great) merchant of Rājagaha in these verses, rising from his seat, departed.

People heard: “It is said that dwelling-places are allowed by the Lord,” and they zealously had dwelling-places built. These dwelling-places did not have doors, and snakes, scorpions and centipedes got in. They told this matter to the Lord. He said: “I allow, monks, a door.” Having made a hole in the wall, they tied on the door with jungle creeper and with cord, but these were eaten by rats and white ants and when the tyings were eaten the doors fell down. They told this matter to the Lord. He said: “I allow, monks, a doorpost and lintel, a hollow like a mortar (for the door to revolve in) a small upper projection.” The doors did not meet. “I allow, monks, a hole for pulling through (the cord), cord for pulling through.” The doors could not be closed. “I allow, monks, a post for the bolt, a ‘monkey’s head,’ a pin (to secure the bolt), a stick (used as a bolt).”

Now at that time monks were not able to open a door. They told this matter to the Lord. He said: “I allow, monks, a keyhole and three (kinds of) keys: a copper key, a wooden key, a horn key.” But the dwelling-places were unguarded when those who, having unfastened (the doors), entered. They told this matter to the Lord. He said: “I allow, monks, a bolt and a pin (to secure the bolt).”

Now at that time dwelling-places were roofed with grass; they were cold in the cold weather, hot in the hot weather. They told this matter to the Lord. He said: “I allow you, monks, having lashed on (a roofing), to give it a smearing inside and out.” Now at that time dwelling-places had no windows. They were bad for the eyes and nasty smelling. They told this matter to the Lord. He said: “I allow, monks, three (kinds of) windows: a railing window, a lattice window, a stick window.” Squirrels and bats got through the spaces in the windows. They told this matter to the Lord. He said: “I allow, monks, drapery across the windows.” Squirrels and bats got in even through the drapery. “I allow, monks, shutters across the windows, little bolsters across the windows.”

Now at that time monks lay down to sleep on the ground and their limbs and robes were soiled with dust. They told this matter to the Lord. He said: “I allow, monks, a grass matting.” The grass matting was eaten by rats and white ants. “I allow, monks, a solid bench.” Because of the solid bench their limbs became painful. “I allow, monks, a little couch of split bamboo.”

Allowance for couches and chairs

Now at that time a bierlike long couch accrued to an Order. They told this matter to the Lord. He said: “I allow, monks, a long couch.” A long chair accrued. They told this matter to the Lord. He said: “I allow, monks, a long chair.” Now at that time a bierlike couch with slats accrued to an Order … a chair with slats … a bierlike couch with curved legs … a chair with curved legs … a bierlike couch with removeable legs … a chair with removeable legs accrued. “I allow, monks, a chair with removeable legs.”

Now at that time a rectangular chair accrued to an Order. They told this matter to the Lord. He said: “I allow, monks, a rectangular chair.” A tall rectangular chair accrued. They told this matter to the Lord. He said: “I allow, monks, even a tall rectangular chair.” A three-sided (couch) accrued. They told this matter to the Lord. He said: “I allow, monks, a three-sided (couch).” A tall three-sided (couch) accrued. They told this matter to the Lord. He said: “I allow, monks, even a tall three-sided (couch).” A plaited chair accrued … a cloth chair … a sheep-footed chair … a “stalks of the emblic myrobalan” chair … a wooden (chair) … a stool … a straw chair accrued to an Order. They told this matter to the Lord. He said: “I allow, monks, a straw chair.”

Now at that time the group of six monks lay down to sleep on high couches. People touring the lodgings, having seen them … spread it about, saying: “Like householders who enjoy pleasures of the senses.” They told this matter to the Lord. He said: “Monks, you should not lie down to sleep on high couches. Whoever should (so) lie down to sleep, there is an offence of wrong-doing.”

Now at that time a certain monk, lying down to sleep on a low couch, was bitten by a snake. They told this matter to the Lord. He said: “I allow, monks, supports for the couches.”

Now at that time the group of six monks used tall supports for the couches; they rocked to and fro together with the tall supports for the couches. “Monks, tall supports for couches should not be used. Whoever should use them, there is an offence of wrong-doing. I allow, monks, a support for a couch to be eight finger-breadths at the most.”

Now at that time thread accrued to an Order. They told this matter to the Lord. He said: “I allow you, monks, to weave a couch.” The ends used up much thread. “I allow you, monks, having pierced the ends, to weave small squares.” A piece of cotton cloth accrued. They told this matter to the Lord. He said: “I allow you, monks, to make a carpet.” A cotton quilt accrued to an Order. They told this matter to the Lord. He said: “I allow you, monks, having unravelled it, to make a squatting mat of three (kinds of) cotton: cotton from trees, cotton from creepers, cotton from grass.”

Now at that time the group of six monks used squatting mats half (the size of a man’s) body. People, touring the dwelling-places, having seen them … spread it about, saying: “Like householders who enjoy pleasures of the senses.” They told this matter to the Lord. He said: “ Monks, squatting mats half (the size of a man’s) body should not be used. Who-ever should use one, there is an offence of wrong-doing. I allow you, monks, to make a squatting mat the size of a head.”

Now at that time there came to be a festival on a mountain top near Rājagaha. People arranged mattresses for the great ministers: mattresses of wool, mattresses of cotton cloth, mattresses of bark, mattresses of tiṇa-grass, mattresses of leaves. When the festival was over they conveyed them away having taken off the covers. Monks saw much wool and cotton cloth and bark and tiṇa-grass and leaves thrown away at the festival place; and seeing it they told this matter to the Lord. He said: “I allow, monks, five (kinds of) mattresses: a mattress of wool … of cotton cloth … of bark … of tiṇa-grass, a mattress of leaves.”

Now at that time woven cloth as a requisite for lodgings accrued to an Order. They told this matter to the Lord. He said: “ I allow you, monks, to cover a mattress (with it).” Now at that time monks packed away a couch-mattress on a chair, they packed away a chair-mattress on a couch; the mattresses fell to bits. They told this matter to the Lord. He said: “I allow you, monks, a covered couch, a covered chair.” They packed them away without having put a cobweb cloth (beneath and the stuffing) came out from below. “I allow you, monks, having put a cobweb cloth (beneath the mattress), having spread it, to cover a mattress.” Having removed the covers, they carried them away. “I allow you, monks, to sprinkle them.” They still carried them away. “I allow, monks, line decoration.” They still carried them away. “I allow you, monks, the outline of the hand.”

Allowance for whitewash, etc.

Now at that time the sleeping places of members of other sects were whitewashed, the ground was coloured black, the walls were treated with red chalk. Many people went to see the sleeping places. They told this matter to the Lord. He said: “I allow, monks, whitewash, black colouring, red chalk (to be used) in a dwelling-place.” Now at that time the whitewash did not adhere to the rough walls. They told this matter to the Lord. He said: “I allow you, monks, having applied lumps of grain-husks, having kept some back with a spoon, to put on the whitewash.” The whitewash would not stick on. They told this matter to the Lord. He said: “I allow you, monks, having applied soft clay, having kept some back with a spoon, to put on the whitewash.” The whitewash would not stick on. “I allow, monks, what exudes from trees and flour-paste.”

Now at that time the red chalk did not adhere to the rough walls … as above … The red chalk would not stick on. They told this matter to the Lord. He said: “I allow you, monks, having applied the red powder of rice husks (mixed with) clay, having kept some back with a spoon, to put on the red chalk.” The red chalk would not stick on. They told this matter to the Lord. He said: “I allow, monks, mustard-powder, oil of beeswax.” It was too thick. They told this matter to the Lord. He said: “I allow you, monks, to sponge it over with a piece of cloth.”

Now at that time the black colouring did not adhere to the rough walls … as above … The black colouring would not stick on. They told this matter to the Lord. He said: “I allow you, monks, having applied clay (mixed with the excrement of) earthworms, having kept some back with a spoon, to put on the black colouring.” The black colouring would not stick on. They told this matter to the Lord He said: “I allow, monks, what exudes from trees, an astringent decoction.”

Rejection of a bold design

Now at that time the group of six monks had a bold design made with figures of women, figures of men, in a dwelling-place. People touring the dwelling-places, having seen this, … spread it about, saying: “Like householders who enjoy pleasures of the senses.” They told this matter to the Lord. He said: “Monks, you should not have a bold design made with figures of women, figures of men. Whoever should have one made, there is an offence of wrong-doing. I allow, monks, wreath-work, creeper-work, swordfish teeth, the five strips (of cloth design).”

Allowance for a balustrade

Now at that time dwelling-places were low to the ground … “… I allow monks, a balustrade.”

Now at that time dwelling-places were thronged with people. Monks were (too) modest to lie down. They told this matter to the Lord. He said: “I allow, monks, a curtain.” They looked in, having lifted up the curtain. They told this matter to the Lord. He said: “I allow, monks, a small half-wall.” They looked in over the top of the small half-wall. “I allow, monks, three (kinds of) inner rooms: a palanquin-like inner room, a tube-like inner room, an inner room on the roof.” Now at that time monks made an inner room in the middle of a small dwelling-place; there was no access. They told this matter to the Lord. He said: “I allow you, monks, to make an inner room at one side of a small dwelling-place, in the middle of a large one.”

Now at that time the base of a wall of a dwelling-place disintegrated. They told this matter to the Lord. He said: “I allow, monks, a timber buttress.” A wall of a dwelling-place let in the rain. “I allow, monks, a protecting screen (and) paste and water.”

Now at that time a snake fell from a grass roofing on to a certain monk’s shoulder. Terrified, he uttered a cry of distress. Monks, having run up, spoke thus to this monk: “Why did you, your reverence, utter a cry of distress?” Then this monk told this matter to the monks. The monks told this matter to the Lord. He said: “I allow, monks, a canopy.”

Now at that time monks hung their bags at the feet of couches, and at the feet of chairs: they were eaten by rats and white ants. They told this matter to the Lord. He said: “I allow, monks, a peg in the wall, an ‘elephant-tusk’ (peg).” Now at that time monks laid aside their robes on a couch and on a chair. The robes fell to pieces. They told this matter to the Lord. He said: “I allow, monks, a bamboo for robes, a cord for robes.”

Now at that time dwelling-places had no verandahs and were without shelter. They told this matter to the Lord. He said: “ I allow, monks, a verandah, a covered terrace, an inner court, a verandah roofing.” The verandahs were public. Monks were (too) modest to lie down. “I allow, monks, a moveable screen, a screen that can be drawn.”

Allowance for an assembly hall

Now at that time monks participating in a meal in the open air were bothered by cold and heat. They told this matter to the Lord. He said: “I allow, monks, an assembly hall.” The assembly hall was low to the ground … “… a cord for robes.” Now at that time monks spread out their robes in the open air on the ground. The robes were soiled by dust. “I allow, monks, a bamboo for robes and a cord for robes in the open air.”

The drinking water became tepid. “I allow, monks, a hall for the drinking water, a shed for the drinking water.” The hall for the drinking water was low to the ground … “… a cord for robes.” There was no vessel for the drinking water. “I allow, monks, a conchshell for drinking water, a saucer for drinking water.”

Allowance for a porch

Now at that time dwelling-places were not fenced in. “I allow, monks, three (kinds of) fences to fence them in: a fence of bricks, a fence of stones, a fence of wood.” There was no porch. “I allow, monks, a porch.” The porch was low to the ground. It was flooded with water. “I allow you, monks, to build it high to the ground.” There was no door to the porch. “I allow, monks, a door, a door-post and lintel … a cord to pull through.” Powdered grass fell from the porch. “I allow, monks, … the five (pieces of) cloth design.”

Now at that time a cell came to be swampy. They told this matter to the Lord He said: “I allow you, monks, to sprinkle gravel.” They did not succeed in doing so. “I allow you, monks, to lay down flagstones.” Water remained. “I allow, monks, a drain for the water.”

Now at that time monks made a fireplace here and there in a cell; the cell became soiled. They told this matter to the Lord. He said: “I allow you, monks, to make at one side a hall for the fire.” The hall for the fire was low to the ground … “I allow, monks, a balustrade.” The nail for the fire had no door. “I allow, monks, a door, a doorpost and lintel … a cord for pulling through.” Powdered grass fell into the hall for the fire. “I allow you, monks, … a cord for robes.”

Allowance for a fenced monastery

A monastery was not fenced in: goats and cattle injured the little plants. They told this matter to the Lord. He said: “I allow, monks, three (kinds of) hedges to fence it in: a hedge of bamboo, a hedge of thorns, a ditch.” There was no porch. As before, goats and cattle injured the little plants. “I allow, monks, a porch, an interlacing of stakes and thorns, a hedge of swallow-wort, a gateway, a door-bar.” Powdered grass fell from the porch. “I allow you, monks, … the five (pieces of) cloth design.” The monastery became swampy “… a drain for the water.”

Now at that time King Seniya Bimbisāra of Magadha wanted to have a long house with a smearing of plaster and clay built for an Order. Then it occurred to monks: “Now what kind of roofing is allowed by the Lord, what is not allowed?” They told this matter to the Lord. He said: “I allow, monks, five (kinds of) roofings: a roofing of tiles, a roofing of stones, a roofing of plaster, a roofing of tiṇa-grass, a roofing of leaves.”

Told is the First Portion for Repeating.

Second recitation section

The story of Anāthapiṇḍika

Now at that time the householder Anāthapiṇḍika was the husband of a sister of a (great) merchant of Rājagaha. Then the householder Anāthapiṇḍika went to Rājagaha on some business or other. At that time the Order with the Awakened One at its head had been invited for the morrow by the (great) merchant of Rājagaha. Then the (great) merchant of Rājagaha enjoined slaves and servants, saying: “Well now, good people, getting up early in the morning, cook conjeys, cook rice, prepare curries, prepare vegetables.” Then it occurred to the householder Anāthapiṇḍika: “Now, on my arrival formerly this householder, having put aside all duties, did nothing except exchange greetings with me, but now he seems excited and enjoins slaves and servants, saying: ‘Well now, good people … prepare vegetables.’ Now can there be for this householder a leading to (a bride’s home) or can there be a leading away from (a bride’s home) or is a great oblation arranged or is King Seniya Bimbisāra of Magadha invited for the morrow together with his troops?”

Then the (great) merchant of Rājagaha, having enjoined the slaves and servants, approached the householder Anāthapiṇḍika; having approached, having exchanged greetings with the householder Anāthapiṇḍika, he sat down at a respectful distance. The householder Anāthapiṇḍika spoke thus to the (great) merchant of Rājagaha as he was sitting down at a respectful distance: “Formerly you, householder, on my arrival, having put aside all duties, did nothing except exchange greetings with me, but now you seem excited and enjoin slaves and servants, saying: ‘Well now, good people … prepare vegetables.’ Now can there be for you, householder, a leading to … or is King Seniya Bimbisāra of Magadha invited for the morrow together with his troops?”

“There is to be for me, householder, neither a leading to (a bride’s home), nor is there to be a leading away from (a bride’s home), nor is King Seniya Bimbisāra of Magadha invited for the morrow together with his troops. But a great oblation is arranged by me: the Order is invited for the morrow with the Awakened One at its head.”

“Did you, householder, say ‘Awakened One?’”

“‘Awakened One’ I did say, householder.”

“Did you, householder, say ‘Awakened One’?”

“‘Awakened One’ I did say, householder.”

“Did you, householder, say ‘Awakened One’?”

“‘Awakened One’ I did say, householder.”

“Even this sound, householder, is hard to come by in the world, that is to say ‘Awakened One, Awakened One.’ Now would it be possible, householder, at this time to go up and see this Lord, a perfected one, a fully Self-awakened One?”

“This time is not a right time, householder, to go up and see this Lord, a perfected one, a fully Self-awakened One. But now, early Tomorrow you shall go up to see this Lord, a perfected one, a fully Self-awakened One.”

Then the householder Anāthapiṇḍika, thinking: “Early Tomorrow I will go up to see this Lord … fully Self-Awakened One,” lay down with mindfulness (so much) directed to the Awakened One, that he got up three times during the night thinking it was daybreak.

Then the householder Anāthapiṇḍika approached the gateway to the Cool Grove, and non-human beings opened the gateway. Then as the householder Anāthapiṇḍika was going out from the town, light vanished, darkness appeared; fear, consternation, hair standing on end arose so that he was desirous of turning back from there. Then the yakkha Sīvaka, invisible, made this sound heard:

“A hundred elephants, a hundred horses, a hundred chariots with she-mules,
A hundred thousand maidens adorned with jewelled earrings—
These are not worth the sixteenth part of one length of stride.
Advance, householder, advance, householder.
Advance is better for you, not retreat.”

Then darkness vanished for the householder Anāthapiṇḍika, light appeared, so that his fear, consternation, hair standing on end subsided. And a second time … And a third time did the yakkha Sīvaka made this sound heard: “… Advance is better for you, not retreat.” And a third time darkness vanished for the householder Anāthapiṇḍika, light appeared, so that his fear, consternation, hair standing on end subsided.

Then the householder Anāthapiṇḍika approached the Cool Grove. Now at that time the Lord was pacing up and down in the open air, having got up in the night towards dawn. Then the Lord saw the householder Anāthapiṇḍika coming in the distance; seeing him, having stepped down from the place for pacing up and down in, he sat down on an appointed seat, and sitting down the Lord spoke thus to the householder Anāthapiṇḍika: “Come, Sudatta.” Then the householder Anāthapiṇḍika, thinking: “The Lord addressed me by name,” joyful, elated, approached the Lord; having approached, having inclined his head to the Lord’s feet, he spoke thus to the Lord: “I hope, Lord, that the Lord is living at ease.” He said:

“Yes, always at ease he lives, the brahmin, attained to nibbāna,
Who is not stained by lusts, cooled, without attachments.
Having rent all clingings, having averted heart’s care,
Tranquil he lives at ease, having won to peace of mind.”

Then the Lord talked a progressive talk to the householder Anāthapiṇḍika, that is to say talk on giving, talk on moral habit, talk on heaven, he explained the peril, the vanity, the depravity of pleasures of the senses, the advantage in renouncing (them). When the Lord knew that the mind of the householder Anāthapiṇḍika was ready, malleable, devoid of the hindrances, uplifted, pleased, then he explained to him that teaching on dhamma which the awakened ones have themselves discovered: ill, uprising, stopping, the Way. And as a clean cloth without black specks will easily take dye, even so as he was (sitting) on that very seat, dhamma-vision, dustless, stainless, arose to the householder Anāthapiṇḍika, that “whatever is liable to uprising, all that is liable to stopping.” Then the householder Anāthapiṇḍika, having seen dhamma, attained dhamma, known dhamma, plunged into dhamma, having crossed over doubt, having put away uncertainty, having attained without another’s help to full confidence in the Teacher’s instruction, spoke thus to the Lord:

“Excellent, Lord! Excellent, Lord! Even, Lord, as one might set upright what has been upset, or might uncover what was concealed, or might show the way to one who is astray, or might bring an oil lamp into the darkness, thinking, ‘Those with eyes to see may see shapes,’ even so is dhamma explained in many a figure by the Lord. I myself, Lord, go to the Lord for refuge, to dhamma, and to the Order of monks. May the Lord accept me as a lay-disciple going for refuge from this day forth for as long as life lasts. And, Lord, may the Lord consent to a meal with me on the morrow together with the Order of monks.” The Lord consented by becoming silent. Then the householder Anāthapiṇḍika, having understood the Lord’s consent, rising from his seat, having greeted the Lord, departed keeping his right side towards him.

The (great) merchant of Rājagaha heard: “It is said that the Order with the Awakened One at its head is invited for the morrow by the householder Anāthapiṇḍika.” Then the (great) merchant of Rājagaha spoke thus to the householder Anāthapiṇḍika: “It is said, that the Order with the Awakened One at its head is invited by you, householder, for the morrow. But you are incoming. I can give you, householder, the means by which you can make a meal for the Order with the Awakened One at its head.”

“Thank you, householder, but I have the means by which I can make a meal for the Order with the Awakened One at, its head.”

The urban council of Rajagana heard: “The Order with the Awakened One at its head is invited for the morrow by the householder Anāthapiṇḍika.” Then the urban council of Rājagaha spoke thus to the householder Anāthapiṇḍika: “It is said that the Order … We can give you, householder, the means by which you can make a meal for the Order with the Awakened One at its head.”

“Thank you, masters, but I have the means … at its head.”

King Seniya Bimbisāra of Magadha heard: “The Order …” …

“Thank you, sire, but I have the means by which I can make a meal for the Order with the Awakened One at its head.”

Then the householder Anāthapiṇḍika, having had sumptuous foods, solid and soft, prepared towards the end of that night in the dwelling of the (great) merchant of Rājagaha, had the time announced to the Lord, saying: “It is time, Lord, the meal is ready.” Then the Lord, having dressed in the morning, taking his bowl and robe, approached the dwelling of the (great) merchant of Rājagaha; having approached, he sat down on the appointed seat together with the Order of monks. Then the householder Anāthapiṇḍika, having with his own hand served and satisfied with sumptuous foods, solid and soft, the Order of monks with the Awakened One at its head, when the Lord had eaten and had withdrawn his hand from the bowl, sat down at a respectful distance. As he was sitting down at a respectful distance, the householder Anāthapiṇḍika spoke thus to the Lord: “Lord, may the Lord consent to a rains-residence from me at Sāvatthī together with the Order of monks.”

“But, householder, Truth-finders delight in empty places.”

“It is understood, Lord, it is understood, Well-farer.” Then the Lord, having gladdened, rejoiced, roused, delighted the householder Anāthapiṇḍika with talk on dhamma, rising from his seat, departed.

Now at that time the householder Anāthapiṇḍika had many friends, many companions, his word carried weight. Then the householder Anāthapiṇḍika, having concluded that business at Rājagaha, set out for Sāvatthī. Then the householder Anāthapiṇḍika enjoined people on the way, saying: “Masters, build monasteries, prepare dwelling-places, furnish gifts; an Awakened One has arisen in the world, and this Lord, invited by me, will come along by this road.”

Then these people, urged on by the householder Anāthapiṇḍika, built monasteries, prepared dwelling-places, furnished gifts. Then the householder Anāthapiṇḍika, having arrived at Sāvatthī, looked all round Sāvatthī, thinking: “Now where could the Lord stay that would be neither too far from a village, nor too near, suitable for coming and going, accessible to people whenever they want, not crowded by day, having little noise at night, little sound, without folks’ breath, secluded from people, fitting for meditation?”

Then the householder Anāthapiṇḍika saw Prince Jeta’s pleasure grove, neither too far from a village … fitting for meditation, and seeing it, he approached Prince Jeta; having approached he spoke thus to Prince Jeta: “Give me, young master, the pleasure grove to make a monastery.”

“The pleasure grove is not to be given away, householder, even for the price of a hundred thousand.”

“Young master, the monastery is taken.”

“The monastery is not taken, householder.” They asked the chief ministers of justice, saying: “Is it taken or is it not taken?” The chief ministers spoke thus: “The monastery is taken at the price fixed by you, young master.” Then the householder Anāthapiṇḍika, having had gold coins brought out by means of wagons, had the Jeta Grove spread with the price of a hundred thousand.

The gold coins that were taken out the first time were not enough for a small open space near to the porch. Then the householder Anāthapiṇḍika enjoined the people, saying: “Go back, good people, bring (more) gold coins, I will spread this open space.” Then it occurred to Prince Jeta: “Now this can be no ordinary matter inasmuch as this householder bestows so many gold coins,” and he spoke thus to the householder Anāthapiṇḍika:

“Enough, householder; let me spread this open space, give this open space to me, it will be my gift.”

Then the householder Anāthapiṇḍika, thinking: “This Prince Jeta is a distinguished, well-known man; surely the faith in this dhamma and discipline of well-known men like this is very efficacious,” made over that open space to Prince Jeta. Then Prince Jeta built a porch on that open space. The householder Anāthapiṇḍika had dwelling-places made, he had cells made … porches … attendance halls … fire halls … huts for what is allowable … privies … places for pacing up and down in … halls in the places for pacing up and down in … wells … halls at the wells … bathrooms … halls in the bathrooms … lotus ponds … he had sheds made.

Giving building work

Then the Lord, having stayed at Rājagaha for as long as he found suiting, set out on tour for Vesālī. In due course, walking on tour, he arrived at Vesālī. The Lord stayed there at Vesālī in the Great Grove in the Hall of the Gabled Pillars. Now at that time people were making repairs carefully and they were also attending carefully, with the requisites of robes, almsfood, lodgings and medicines for the sick, to those monks who were looking after the repairs. Then it occurred to a certain poor tailor: “Now this can be no ordinary matter inasmuch as these people are making repairs carefully. What now if I too should make repairs?” Then that poor tailor, having himself kneaded mud, having piled up bricks, had wattle and daub walls erected. But because he was not skilful the piling was crooked and a wall fell down. And a second time … And a third time … a wall fell down.

Then that poor tailor … spread it about, saying: “These recluses, sons of the Sakyans, exhort, instruct those who give them the requisites of robes, almsfood, lodgings, medicines for the sick, and these look after their repairs. But I am poor. No one exhorts or instructs me or looks after my repairs.” Monks heard this poor tailor as he was … spreading it about. Then these monks told this matter to the Lord. Then the Lord on this occasion, in this connection, having given reasoned talk, addressed the monks, saying:

“I allow you, monks, to put repairs in charge (of a monk). Monks, the monk who is in charge of repairs should make an effort, thinking, ‘How can the dwelling-place be brought to a rapid termination?’ and he should restore broken and dilapidated parts.

“And thus, monks, should they be given in charge: First, a monk should be asked; having asked him, the Order should be informed by an experienced, competent monk, saying: ‘Honoured sirs, let the Order listen to me. If it seems right to the Order, let the Order give the repairs to the dwelling-place of the householder So-and-so in charge of the monk So-and-so. This is the motion. Honoured sirs, let the Order listen to me. The Order is giving the repairs … in charge of the monk So-and-so. If the giving in charge of the monk So-and-so, of the repairs to the dwelling-place of the householder So-and-so, is pleasing to the venerable ones, they should be silent; he to whom it is not pleasing should speak. Repairs to the dwelling-place of the householder So-and-so are given in charge of the monk So-and-so. It is pleasing to the Order; therefore it is silent. Thus do I understand this’.”

Allowance for the first seat, etc.

Then the Lord, having stayed at Vesālī for as long as he found suiting, set out on tour for Sāvatthī. Now at that time monks who were pupils of the group of six monks, having gone along in front of the Order of monks with the Awakened One at its head, took possession of dwelling-places, they took possession of sleeping places, saying: “This will be for our preceptors, this will be for our teachers, this will be for us.” Then the venerable Sāriputta, having gone along close behind the Order of monks with the Awakened One at its head, not being able to get a sleeping place—the dwelling-places being taken possession of, the sleeping places being taken possession of—sat down at the root of a certain tree. Then the Lord, getting up during the night towards morning, coughed. The venerable Sāriputta also coughed.

“Who is there?”

“It is I, Lord, Sāriputta.”

“Why are you, Sāriputta, sitting here?” Then the venerable Sāriputta told this matter to the Lord.

Then the Lord on this occasion, in this connection, having had the Order of monks convened, questioned the monks, saying: “Is it true, as is said, monks, that monks who are pupils … ‘… this will be for us’?”

“It is true, Lord.” The Awakened One, the Lord rebuked them, saying:

“How, monks, can these foolish men, having gone along in front of … saying ‘… this will be for us’? It is not, monks, for pleasing those who are not (yet) pleased …” And having rebuked them, having given reasoned talk, he addressed the monks, saying:

“Who, monks, is worthy of the best seat, the best water (for washing), the best alms?” Some monks spoke thus: “Whoever, Lord, has gone forth from a noble family, he is worthy of the best … alms.” Some monks spoke thus: “Whoever, Lord, has gone forth from a brahmin family … from a householder’s family … Whoever, Lord, knows the suttantas … is an expert on discipline … is a teacher of dhamma … is possessed of the first meditation … is possessed of the second meditation … is possessed of the third meditation … is possessed of the fourth meditation … is a stream winner … a once-returner … a non-returner … one perfected … a threefold wisdom man … a sixfold superknowledge man, he is worthy of the best seat, the best water (for washing), the best alms.”

Then the Lord addressed the monks, saying: “Formerly, monks, there used to be a large banyan on a slope of the Himalayas. Three friends lived near it: a partridge, a monkey and a bull-elephant. These lived courteous, deferential, polite to one another. Then, monks, it occurred to these friends: ‘Now let us find out which of us is the eldest by birth. We should respect, revere, reverence, honour him, and we should abide by his advice.’ Then, monks, the partridge and the monkey asked the bull-elephant: ‘You, friend, what long-ago thing do you remember?’

“‘When I, friends, was young I used to pass over this banyan keeping it between my thighs, and the topmost shoots brushed against my belly. This, friends, is a long-ago thing that I remember.’

“Then, monks, the partridge and the bull-elephant asked the monkey: ‘You, friend, what long-ago thing do you remember?’

“‘When I, friends, was young, having sat down on the ground, I used to eat the topmost shoots of this banyan. This, friends, is a long-ago thing that I remember.’

“Then, monks, the monkey and the bull-elephant asked the partridge: ‘You, friend, what long-ago thing do you remember?’

“‘Friends, in a certain open space there was a great banyan. I, having eaten one of its fruits, relieved myself in that open space, and this banyan has grown from that. So I, friends, am the eldest by birth’.

“Then, monks, the monkey and the bull-elephant spoke thus to the partridge: ‘You, friend, are the eldest of us by birth. We will respect, revere, reverence, honour you and we will abide by your advice.’

“Then, monks, the partridge caused the monkey and the bull-elephant to undertake the five moral habits and himself followed the observance of the five moral habits. They, having lived courteous, deferential, polite to one another, at the breaking up of the body after dying arose in a happy bourn, a heaven world. This, monks, came to be known as the ‘Partridge Brahma-faring.’

“Those who reverence the old—
those men are skilled in dhamma,
Worthy of praise here and now
and a happy bourn here-after.

“Well then, monks, if animals, breathers, can live courteous, deferential, polite to one another, so do you, monks, let your light shine forth here so that you, gone forth in this dhamma and discipline which are well taught, live likewise courteous, deferential, polite to one another. It is not, monks, for pleasing those who are not (yet) pleased …” Having given reasoned talk, he addressed the monks, saying:

“I allow, monks, greeting, rising up for, joining the palms in salutation, proper homage, the best seat, the best water (for washing), the best alms according to seniority. But, monks, what belongs to an Order should not be reserved according to seniority. Whoever should (so) reserve it, there is an offence of wrong-doing.

Persons not to be bowed to

“Monks, there are these ten who are not to be greeted: one ordained later is not to be greeted by one ordained earlier; one not ordained is not to be greeted; one belonging to a different communion (even) if he is more senior (yet) speaks what is not-dhamma is not to be greeted; a woman is not to be greeted; a eunuch … one under probation … one who deserves to be sent back to the beginning … one who deserves mānatta … one undergoing mānatta … one deserving rehabilitation is not to be greeted. These, ten, monks, are not to be greeted. These three, monks, are to be greeted: one ordained earlier is to be greeted by one ordained later; one belonging to a different communion if he is more senior and speaks what is dhamma is to be greeted; and, monks, a Truth-finder, a perfected one, a fully Self-awakened one is to be greeted in the world with its devas, with its Māras, with its Brahmās, by creatures with recluses and brahmins, with devas and mankind. These three, monks, are to be greeted.”

Rejection of reserved seating

Now at that time people prepared sheds for an Order, they prepared rugs, they prepared open spaces. Monks who were pupils of the group of six monks, saying: “Only what belongs to an Order is not allowed according to seniority by the Lord, not what is made on purpose for it,” having gone along in front of the Order of monks with the Awakened One at its head, took possession of the sheds, took possession of the rugs, took possession of the open spaces, thinking: “This will be for our preceptors, this will be for our teachers, this will be for us.” Then the venerable Sāriputta, having gone along close behind the Order of monks with the Awakened One at its head, not having a chance to get an open space—the sheds being taken possession of, the rugs being taken possession of, the open spaces being taken possession of—sat down at the root of a certain tree. Then the Lord, getting up during the night towards morning, coughed. The venerable Sāriputta also coughed.

“Who is there?”

“It is I, Lord, Sāriputta.”

“Why are you, Sāriputta, sitting here?” Then the venerable Sāriputta told this matter to the Lord. Then the Lord on this occasion, in this connection, having had the Order of monks convened, questioned the monks, saying: “Is it true, as is said, monks, …?” … Having rebuked them, having given reasoned talk, he addressed the monks, saying:

“Monks, even what is made on purpose for an Order should not be reserved according to seniority. Whoever should (so) reserve it, there is an offence of wrong-doing.”

Allowance for what is displayed by householders

Now at that time in a refectory inside a house people appointed high and broad things to recline upon, that is to say: a sofa, a divan, a long-haired coverlet, a many-coloured coverlet, a white coverlet, a wool coverlet besprent with flowers, a cotton quilt, a wool coverlet decorated with animals forms, a wool covering with hair on the upper side, a wool covering with hair at one side, a silken sheet studded with jewels, a sheet made with silk thread and studded with jewels, a dancer’s carpet, an elephant rug, a horse rug, a chariot rug, rugs of black antelope skins, a splendid sheeting of the hide of the kadali-deer, a sheet with an awning above, a couch with a red cushion at either end. Monks, being scrupulous, did not sit down on them. They told this matter to the Lord. He said: “I allow you, monks, except for the three: a sofa, a divan, a cotton quilt, to sit down on what is displayed by householders, but not to lie down on it.”

Now at that time in a refectory inside a house people appointed a couch and a chair, both covered up with cotton. Monks, being scrupulous, did not sit down on them. They told this matter to the Lord. He said: “I allow you, monks, to sit down on what is displayed by householders, but not to lie down on it.”

Appreciation for the Jetavana monastery

Then the Lord, walking on tour, in due course arrived at Sāvatthī. The Lord stayed there at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Then the householder Anāthapiṇḍika approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance. As he was sitting down at a respectful distance the householder Anāthapiṇḍika spoke thus to the Lord: “Lord, may the Lord consent to a meal with me on the morrow together with the Order of monks.” The Lord consented by becoming silent. Then the householder Anāthapiṇḍika, having understood the Lord’s consent, rising from his seat departed keeping his right side towards him. Then the householder Anāthapiṇḍika, having had sumptuous foods, solid and soft, prepared towards the end of that night, had the time announced to the Lord, saying: “It is time, Lord, the meal is ready.” Then the Lord, having dressed in the morning, taking his bowl and robe, approached the dwelling of the householder Anāthapiṇḍika; having approached, he sat down on the appointed seat together with the Order of monks. Then the householder Anāthapiṇḍika, having with his own hand served and satisfied the Order of monks with the Awakened One at its head with sumptuous foods, solid and soft, when the Lord had eaten and had withdrawn his hand from his bowl, sat down at a respectful distance. As he was sitting down at a respectful distance the householder Anāthapiṇḍika spoke thus to the Lord: “What line of conduct am I, Lord, to follow in regard to the Jeta Grove?”

“Well now, do you, householder, have the Jeta Grove prepared for (the use of) the Order of the four quarters, present and to come.”

“Very well, Lord,” and the householder Anāthapiṇḍika, having answered the Lord in assent, had the Jeta Grove prepared for (the use of) the Order of the four quarters, present and to come.

Then the Lord thanked the householder Anāthapiṇḍika in these verses:

“They ward off cold and heat and beasts of prey from there …
He, knowing that dhamma here, attains nibbāna, cankerless.”

Then the Lord, having given thanks to the householder Anāthapiṇḍika in these verses, rising from his seat departed.

Reservation of a seat, etc.

Now at that time a certain chief minister who was a disciple of the Naked Ascetics had a meal for an Order. The venerable Upananda, the son of the Sakyans, having arrived after (the others) while the meal was yet unfinished, turned away the monk who was next to him, and there was an uproar in the refectory. Then that chief minister … spread it about, saying: “How can these recluses, sons of the Sakyans, having arrived after (the others) turn away monks while a meal is yet unfinished so that there is an uproar in the refectory? Now, is it not possible, even sitting somewhere else, to eat as much as one pleases?” Monks heard this chief minister as he … spread it about. Those who were modest monks … spread it about, saying: “How can the venerable Upananda, the son of the Sakyans, having arrived after (the others), turn away the monk who is next to him while the meal is yet unfinished so that there is an uproar in the refectory?” Then these monks told this matter to the Lord. He said:

“Is it true, as is said, that you, Upananda, having arrived … in the refectory?”

“It is true, Lord.” The Awakened One, the Lord rebuked him, saying:

How can you, foolish man, having arrived … in a refectory? It is not, foolish man, for pleasing those who are not (yet) pleased …” Having rebuked him, having given reasoned talk, he addressed the monks, saying:

“ Monks, a monk should not turn (another) away while a meal is yet unfinished. Whoever should turn (another) away, there is an offence of wrong-doing. If he turns (another) away who is invited (to the meal), he should be told, ‘Go and fetch water.’ If this is thus accomplished, that is good; if it is not accomplished, having swallowed lumps of boiled rice properly, his seat should be given to a senior monk. But this I say, monks: that not by any method should a seat be reserved for a senior monk. Whoever should reserve one, there is an offence of wrong-doing.”

Now at that time the group of six monks turned ill monks away. The ill ones spoke thus: “We, your reverences, are not able to get up, we are ill.” Saying, “We will turn the venerable ones away,” having taken hold of them, having turned them away, they let go (of them) while they were standing. The ill ones, on being let go of, fell down. They told this matter to the Lord. He said: “Monks, one who is ill should not be turned away. Whoever should turn him away, there is an offence of wrong-doing.”

Now at that time the group of six monks, saying: “We are ill, we are not to be turned away,” kept to the best sleeping places. They told this matter to the Lord. He said: “I allow you, monks, to give a suitable sleeping place to one who is ill.”

Now at that time the group of six monks reserved lodgings on (some slight) pretext. They told this matter to the Lord He said: “Monks, a lodging should not be reserved on (some slight) pretext. Whoever should (so) reserve it, there is an offence of wrong-doing.”

Now at that time the group of seventeen monks were repairing a large dwelling-place in the neighbourhood, thinking: ‘We will spend the rains here.’ The group of six monks saw the group of seventeen monks as they were repairing the dwelling-place, and seeing them, they spoke thus:

“Your reverences, the group of seventeen monks are repairing a dwelling-place. Come, we will turn them away.”

Some spoke thus: “Wait, your reverences, until they have repaired it; when it is repaired, we will turn them away.” Then the group of six monks spoke thus to the group of seventeen monks: “Go away, your reverences, the dwelling-place was obtained by us.”

“Your reverences, should not this have been explained before, and we would have repaired another?”

“Your reverences, does not a dwelling-place belong to the Order?”

“Yes, your reverences, a dwelling-place belongs to the Order.”

“Go away, your reverences, the dwelling-place was obtained by us.”

“Your reverences, the dwelling-place is big; you stay, and we too will stay.”

“Go away, your reverences, the dwelling-place was obtained by us,” and angry, displeased, having taken them by the throat, they threw them out. These being thrown out, wept. Monks spoke thus:

“Why do you, your reverences, weep?”

“Your reverences, this group of six monks, angry, displeased, threw us out of a dwelling-place belonging to the Order.” Those who were modest monks looked down upon, criticised, spread it about, saying: “How can this group of six monks, angry, displeased, throw out monks from a dwelling-place belonging to an Order?” Then these monks told this matter to the Lord. He said:

“Is it true, as is said, monks, that the group of six monks, angry, displeased, threw out monks from a dwelling-place belonging to an Order?”

“It is true, Lord.” Having rebuked them, having given reasoned talk, he addressed the monks, saying:

“ Monks, a monk should not be thrown out of a dwelling-place belonging to an Order by one who is angry, displeased. Whoever (such) should throw him out should be dealt with according to the rule. I allow you, monks, to assign lodgings.”

Agreement for an assigner of lodgings

Then it occurred to the monks: “Now by whom should lodgings be assigned?”

They told this matter to the Lord. He said: “I allow you, monks, to agree upon a monk endowed with five qualities as assigner of lodgings: one who would not follow a wrong course through desire, one who would not follow a wrong course through hatred, one who would not follow a wrong course through stupidity, one who would not follow a wrong course through fear, and one who would know what is taken and what is not taken. And thus, monks, should he be agreed upon: First, a monk should be asked. Having asked him, the Order should be informed by an experienced, competent monk, saying: ‘Honoured sirs, let the Order listen to me. If it seems right to the Order, the Order should agree upon the monk So-and-so as assigner of lodgings. This is the motion. Honoured sirs, let the Order listen to me. The Order is agreeing upon the monk So-and-so as assigner of lodgings. If the agreement upon the monk So-and-so as assigner of lodgings is pleasing to the venerable ones, they should be silent; he to whom it is not pleasing should speak. The monk So-and-so is agreed upon by the Order as assigner of lodgings. It is pleasing to the Order, therefore it is silent. Thus do I understand this’.”

Then it occurred to the monks who were the assigners of lodgings: “Now, how should the lodgings be assigned?” They told this matter to the Lord. He said: “I allow you, monks, first to count the monks; having counted the monks, to count the sleeping places; having counted the sleeping places, to assign according to the accommodation for sleeping places.” Assigning according to the accommodation for sleeping places (some) sleeping places were left over. “I allow you, monks, to assign according to the accommodation in dwelling-places.” Assigning according to the accommodation in dwelling-places (some) dwelling-places were left over. “I allow you, monks, to assign according to the accommodation in cells.” Assigning according to the accommodation in cells (some) cells were left over. “I allow you, monks, to give an additional share also.”

When an additional share had been occupied another monk arrived. “It need not be given (to him if the occupier) is not willing.”

Now at that time monks assigned lodgings to one who was standing outside a boundary. They told this matter to the Lord. He said; “Monks, a lodging should not be assigned to one standing outside a boundary. Whoever should (so) assign it, there is an offence of wrong-doing.”

Now at that time monks, having occupied lodgings, reserved them for all time. They told this matter to the Lord. He said: “ Monks, having occupied a lodging, it should not be reserved for all time. Whoever should reserve it (thus), there is an offence of wrong-doing. I allow you, monks, to reserve it for the three months of the rains but not to reserve it for the dry season.”

Then it occurred to the monks: “Now, how many (times for) the assignment of lodgings are there?” They told this matter to the Lord. He said: “Monks, there are these three (times for) the assignment of lodgings: the earlier, the later, the intervening. The earlier on which they are to be assigned is the day following the full moon of Āsāḷha; the later on which they are to be assigned is the month following the full moon of Āsāḷha; the intervening on which they are to be assigned is the day following the Invitation, with reference to the next rains-residence. These, monks, are the three (times for) the assignment of lodgings.”

The Second Portion for Repeating.

Third recitation section

Now at that time the venerable Upananda, the son of the Sakyans, having occupied a lodging in Sāvatthī, went away to some village residence and occupied a lodging there too. Then it occurred to these monks: “Now your reverences, this venerable Upananda, the son of the Sakyans, is a maker of strife, a maker of quarrels, a maker of contention, a maker of disputes, a maker of legal questions in the Order. If he will spend the rains here, not one of us can live in comfort. Come, let us ask him.” Then these monks spoke thus to the venerable Upananda, the son of the Sakyans: “Have you not, reverend Upananda, occupied a lodging in Sāvatthī?”

“Yes, your reverences.”

“But do you, reverend Upananda, (although) alone reserve two (lodgings)?”

“I, your reverences, am giving up the one here and occupying the one there.” Those who were modest monks … spread it about, saying:

“How can the venerable Upananda, the son of the Sakyans, (although) alone reserve two (lodgings)?” They told this matter to the Lord. Then the Lord on this occasion, in this connection, having had the Order of monks convened, questioned the venerable Upananda, the son of the Sakyans, saying:

“Is it true, as is said, that you, Upananda … (lodgings)?”

“It is true, Lord.” The Awakened One, the Lord, rebuked him, saying:

“How can you, foolish man, (although) alone reserve two (lodgings)? The one occupied by you there, foolish man, is lost here, the one occupied by you here is lost there. Thus are you, foolish man, excluded from both. It is not, foolish man, for pleasing those who are not (yet) pleased …” … having given reasoned talk, he addressed the monks, saying:

“Monks, two (lodgings) should not be reserved by one (monk). Whoever should reserve (them), there is an offence of wrong-doing.

Now at that time the Lord in many a figure talked a talk on discipline to the monks, he spoke in praise of discipline, he spoke in praise of accomplishment in discipline, he spoke in praise of the venerable Upāli, referring (to him) again and again. Monks spoke thus: “The Lord in many a figure talked a talk on discipline … he spoke in praise of the venerable Upāli, referring (to him) again and again. Come, your reverences, let us master discipline under the venerable Upāli,” and they, many monks—elders and newly ordained and those of middle standing—mastered discipline under the venerable Upāli. The venerable Upāli, out of respect for the monks who were elders, recited standing, and also the monks who were elders, out of respect for dhamma, had it recited standing, so that the monks who were elders were tired as well as the venerable Upāli. They told this matter to the Lord. He said: “I allow you, monks, when a newly ordained monk is reciting to sit down on a seat that is the same (height) or on a higher one out of respect for dhamma; when a monk who is an elder is having it recited to sit down on a seat that is the same (height) or on a lower one out of respect for dhamma.”

Now at that time many monks standing near the venerable Upāli grew tired waiting for the recitation. They told this matter to the Lord. He said: “I allow you, monks, to sit down with those entitled to seats of an equal (height).” Then it occurred to monks: “Now, in respect of what is one entitled to seats of an equal (height)?” They told this matter to the Lord. He said: “I allow you, monks, to sit down together with those who are within three years (of your) standing.”

Now at that time several monks entitled to seats of an equal (height), having sat down on a couch, broke the couch; having sat down on a chair, they broke the chair. They told this matter to the Lord. He said: “I allow, monks, a couch for a group of three (persons), a chair for a group of three (persons).” But a group of three (people), having sat down on a couch, broke the couch; having sat down on a chair, they broke the chair. “I allow, monks, a couch for a group of two (persons), a chair for a group of two (persons).”

Now at that time monks were (too) scrupulous to sit down on a long seat with those not entitled to a seat of an equal (height). They told this matter to the Lord. He said: “I allow you, monks, except with a eunuch, a woman, a hermaphrodite, to sit down on a long seat with those not entitled to a seat of an equal (height).” Then it occurred to the monks: “Now, what is the maximum (length) of a ‘long seat’?”

“I allow, monks, the maximum (length) of a ‘long seat’ (to be) whatever is the maximum (length) that suffices (to seat) three (persons).”

Now at that time Visākhā, Migāra’s mother, wanted to have a long house with a verandah of the “elephant-nail” type built for an Order. Then it occurred to the monks: “What appurtenances of a long house are allowed by the Lord, what are not allowed?” They told this matter to the Lord. He said: “I allow, monks, all the appurtenances of a long house.”

Now at that time the grandmother of King Pasenadi of Kosala passed away. On her passing many unallowable goods accrued to an Order, that is to say a sofa, a divan … a cotton quilt … a couch with a red cushion at either end. They told this matter to the Lord. He said: “I allow you, monks, having broken off the legs of a sofa, to make use of it; having destroyed the horse-hair (stuffing) of a divan, to make use of it; having unravelled the cotton quilt, to make a squatting mat; to make a ground covering with what is over.”

Things not to be disposed of

Now at that time in a certain village residence not far from Sāvatthī the resident monks were worried at preparing lodgings for the incoming monks who arrived. Then it occurred to these monks: “At present we, your reverences, are worried at preparing lodgings for incoming monks who arrive. Come, your reverences, let us make over all the lodgings belonging to the Order to one (monk) and we will make use of them as belonging to him.” So these made over to one (monk) all the lodgings belonging to the Order. Incoming monks spoke thus to these monks: “Make ready lodgings, your reverences, for us.”

“Your reverences, there are no lodgings belonging to the Order, we have made them all over to one (monk).”

“But have you, your reverences, disposed of lodgings belonging to an Order?”

“Yes, your reverences.” Those who were modest monks … spread it about, saying: “How can these monks dispose of what belongs to an Order?” They told this matter to the Lord. He said:

“Is it true, as is said, monks, that monks disposed of lodgings belonging to an Order?”

“It is true, Lord.” The Awakened One, the Lord, rebuked them, saying:

“How, monks, can these foolish men dispose of lodgings belonging to an Order? It is not, monks, for pleasing those who are not (yet) pleased …” And having rebuked them, having given reasoned talk, he addressed the monks, saying:

“Monks, these five things not to be disposed of should not be disposed of by an Order or by a group or by an individual—even if disposed of they are not (really) disposed of. Whoever should dispose of them, there is a grave offence. What are the five?

1. A monastery, a site for a monastery. This is the first thing not to be disposed of that should not be disposed of by an Order or by a group or by an individual—even if disposed of it is not (really) disposed of. Whoever should dispose of it, there is a grave offence.
2. A dwelling-place, a site for a dwelling-place. This is the second thing …
3. A couch, a chair, a mattress, a squatting mat. This is the third thing …
4. A copper pot, a copper box, a copper jar, a copper vessel, an adze, a hatchet, an axe, a hoe, a spade. This is the fourth thing …
5. Jungle-rope, bamboo, coarse grass, reeds, tiṇa-grass, clay, wooden goods, clay goods. This is the fifth thing not to be disposed of that should not be disposed of by an Order or by a group or by an individual—even if disposed of it is not (really) disposed of. Whoever should dispose of it, there is a grave offence.

Monks, these five things not to be disposed of should not be disposed of by an Order or by a group or by an individual—even if disposed of they are not (really) disposed of. Whoever should dispose of them, there is a grave offence.”

Things not to be distributed

Then the Lord, having stayed at Sāvatthī for as long as he found suiting, set out on tour for Kiṭāgiri with a large Order of monks, with at least five hundred monks and with Sāriputta and Moggallāna. Then the monks who were followers of Assaji and Punabbasuka heard: “They say that the Lord has arrived at Kiṭāgiri with a large Order of monks … and with Sāriputta and Moggallāna. Come, your reverences, let us distribute all the lodgings belonging to the Order. Sāriputta and Moggallāna are of depraved desires, they are under the influence of depraved desires; we will not make ready lodgings for them.” They distributed all the lodgings belonging to the Order. Then the Lord, walking on tour, gradually reached Kiṭāgiri. Then the Lord addressed several monks, saying:

“Do you go, monks, and having gone up to the monks who are followers of Assaji and Punabbasuka, speak thus: ‘The Lord, your reverences, has come together with a large Order of monks … and with Sāriputta and Moggallāna; so, your reverences, make ready lodgings for the Lord and for the Order of monks and for Sāriputta and Moggallāna’.”

“Very well, Lord,” and these monks, having answered the Lord in assent, went up to the monks who were followers of Assaji and Punabbasuka; having gone up to the monks who were followers of Assaji and Punabbasuka, they spoke thus: “The Lord, your reverences, has come … make ready lodgings for the Lord and for the Order of monks and for Sāriputta and Moggallāna.”

“There are no lodgings, your reverences, belonging to the Order; all were distributed by us. The Lord, your reverences, is welcome, the Lord can stay in whatever dwelling-place he likes. Sāriputta and Moggallāna are of depraved desires, they are under the influence of depraved desires; we will not make ready lodgings for them.”

“But did you, your reverences, distribute lodgings belonging to the Order?”

“Yes, your reverences.” Those who were modest monks … spread it about, saying:

“How can these monks who are followers of Assaji and Punabbasuka distribute lodgings belonging to an Order?” Then these monks told this matter to the Lord. He said:

“Is it true, as is said, monks, that monks distributed … to an Order?”

“It is true, Lord.”

“How, monks, can these foolish men distribute lodgings belonging to an Order? It is not, monks, for pleasing those who are not (yet) pleased …” Having rebuked them, having given reasoned talk, he addressed the monks, saying:

“Monks, these five things not to be divided up should not be divided up by an Order or by a group or by an individual—even if divided up they are not (really) divided up. Whoever should divide them up, there is a grave offence. What are the five?

1. A monastery, a site for a monastery. This is the first thing not to be divided up that should not be divided up by an Order or by a group or by an individual—even if divided up it is not (really) divided up. Whoever should divide it up, there is a grave offence.
2. A dwelling-place, a site for a dwelling-place. This is the second thing …
3. A couch, a chair, a mattress, a squatting mat. This is the third thing …
4. A copper pot, a copper box, a copper jar, a copper vessel, an adze, a hatchet, an axe, a hoe, a spade. This is the fourth thing …
5. Jungle-rope, bamboo, coarse grass, reeds, tiṇa-grass, clay, wooden goods, clay goods. This is the fifth thing not to be divided up that should not be divided up by an Order or by a group or by an individual—even if divided up it is not (really) divided up. Whoever should divide it up, there is a grave offence.

On the gift of building work

Then the Lord, having stayed at Kiṭāgiri for as long as he found suiting, set out on tour for Āḷavī. Gradually, walking on tour, he arrived at Āḷavī. The Lord stayed there at Āḷavī at the chief shrine of Āḷavī. Now at that time the monks of Āḷavī gave repairs such as these into the charge (of a monk): they gave repairs in charge when there was merely putting aside in heaps … when there was merely smearing a wall … when there was merely placing a door … when there was merely making a socket for a bolt … when there was merely making a window-hole … when there was merely treating with whitewash … when there was merely treating with black colouring … when there was merely treating with red chalk … when there was merely roofing … when there was merely joining … when there was merely putting on a bar (to a doorpost) … when there was merely restoring broken and dilapidated parts … when there was merely plastering the floors; and they gave repairs in charge for twenty years, and they gave repairs in charge for thirty years, and they gave repairs in charge for life, and they gave the repairs to a completed dwelling-place into the charge (of a monk until) the time of his cremation.

Those who were modest monks spread it about, saying: “How can the monks of Āḷavī give repairs such as these into the charge (of a monk) … (until) the time of his cremation?” They told this matter to the Lord. He said:

“Is it true, as is said, monks, that the monks of Āḷavī … the time of his cremation?”

“It is true, Lord.” Having rebuked them, having given reasoned talk, he addressed the monks, saying:

“ Monks, repairs when there is merely putting aside in heaps should not be given into the charge (of a monk) … nor should repairs to a completed dwelling-place be given into the charge (of a monk) until the time of his cremation. Whoever should (so) give in charge, there is an offence of wrong-doing. I allow you, monks, to give repairs to a dwelling-place into the charge (of a monk) if it is not (yet) built or if it is not (yet) finished; in reference to work on a small dwelling-place, repairs may be given in charge for six or five years; in reference to work on a curved house repairs may be given in charge for seven or eight years; in reference to work on a large dwelling-place or a long house, repairs may be given in charge for ten or twelve years.”

Now at that time monks gave the whole of a dwelling-place into charge for repairs. They told this matter to the Lord. He said: “Monks, the whole of a dwelling-place should not be given in charge for repairs. Whoever should give one in charge, there is an offence of wrong-doing.”

“Now at that time monks gave two (dwelling-places) into the charge of one (monk). They told this matter to the Lord. He said: “Monks, two (dwelling-places) should not be given into the charge of one (monk). Whoever should (so) give in charge, there is an offence of wrong-doing.”

Now at that time monks, having taken on repairs, made another live (there). They told this matter to the Lord. He said: “Monks, having taken on repairs, you should not make another live (there). Whoever should make (another) live (there), there is an offence of wrong-doing.”

Now at that time monks, having taken on repairs, reserved (for their own use) what belonged to an Order. They told this matter to the Lord. He said: “Monks, having taken on repairs, you should not reserve (for your own use) what belongs to an Order. Whoever should (so) reserve it, there is an offence of wrong-doing. I allow you, monks, to occupy one good sleeping place.”

Now at that time monks gave repairs into the charge of one outside a boundary. They told this matter to the Lord. He said: “Monks, repairs should not be given into the charge of one outside a boundary. Whoever should (so) give them in charge, there is an offence of wrong-doing.”

Now at that time monks, having taken on repairs (to a building), reserved it for all time. They told this matter to the Lord. He said: “ Monks, having taken on repairs (to a building), you should not reserve it for all time. Whoever should (so) reserve it, there is an offence of wrong-doing. I allow you, monks, to reserve it for the three months of the rains, but not to reserve it for the dry season.”

Now at that time monks, having taken on repairs, went away and left the Order and passed away, and they pretended to be novices and they pretended to be disavowers of the training … to be committers of extreme offences … to be mad … to be unhinged … to have bodily pains … to be suspended for not seeing an offence … to be suspended for not making amends for an offence … to be suspended for not giving up a wrong view and they pretended to be eunuchs … to be living in communion as it were by theft … to have gone over to a sect … to be animals … to be matricides … to be parricides … to be slayers of one perfected … to be seducers of nuns … to be schismatics … to be shedders of a (Truth-finder’s) blood and they pretended to be hermaphrodites. They told this matter to the Lord. He said:

“This is a case, monks, where a monk, having taken on repairs, goes away. Thinking, ‘Do not let the Order suffer,’ (the repairs) should be given into the charge of another. This is a case, monks, where a monk, having taken on repairs, leaves the Order, passes away, pretends to be … a hermaphrodite. Thinking, ‘Do not let the Order suffer,’ (the repairs) should be given into the charge of another. This is a case, monks, where a monk, having taken on repairs, goes away while they are yet unfinished … pretends to be a hermaphrodite. Thinking, ‘Do not let the Order suffer,’ (the repairs) should be given into the charge of another. This is a case, monks, where a monk, having taken on repairs, on their completion goes away; they are still in his (charge). This is a case, monks, where a monk, having taken on repairs, on their completion leaves the Order … pretends to have committed an extreme offence: the Order is the owner. This is a case, monks, where a monk, having taken on repairs, on their completion pretends to be mad … pretends to be suspended for not giving up a wrong view: they are still in his (charge). This is a case, monks, where a monk, having taken on repairs, on their completion pretends to be a eunuch … pretends to be a hermaphrodite: the Order is the owner.”

Rejection of using elsewhere, etc.

Now at that time monks made use elsewhere of lodgings—appurtenances of a dwelling-place—belonging to a lay-follower. Then that lay-follower … spread it about, saying: “How can these revered sirs make use elsewhere of appurtenances belonging somewhere else?” They told this matter to the Lord. He said: “Monks, you should not make use elsewhere of appurtenances belonging somewhere else. Whoever should (so) make use of them, there is an offence of wrong-doing.”

Now at that time monks, being (too) scrupulous to convey to the Observance house and to the meeting place (things to sit on), sat down on the ground. Their limbs and robes were covered with dust. They told this matter to the Lord. He said: “I allow you, monks, to convey (things) temporarily.”

Now at that time a great dwelling-place belonging to an Order fell into decay. Monks, being scrupulous, did not take out the lodgings. They told this matter to the Lord. He said: “I allow you, monks, to convey (things) for the sake of protecting (them).”

Now at that time a costly woollen blanket—an accessory to a lodging—accrued to an Order. They told this matter to the Lord. He said: “I allow you, monks, to barter it for (something) advantageous.” Now at that time a costly woven cloth … “to barter it for (something) advantageous.”

Now at that time a bear’s hide accrued to an Order. They told this matter to the Lord. He said: “I allow you, monks, to make a towel for the feet.” Drapery accrued. “I allow you, monks, to make a towel for the feet.” Cloth accrued. “I allow you, monks, to make a towel for the feet.”

Now at that time monks trod upon a lodging while their feet were unwashed; the lodging was soiled. They told this matter to the Lord. He said: “Monks, a lodging should not be trodden upon while your feet are unwashed. Whoever should (so) tread upon one, there is an offence of wrong-doing.” Now at that time monks trod upon a lodging while their feet were damp … … with their sandals on … “… offence of wrong-doing.”

Now at that time monks spat on ground that had been treated; the colour was spoiled. They told this matter to the Lord. He said: “Monks, you should not spit upon ground that has been treated. Whoever should (so) spit, there is an offence of wrong-doing. I allow you, monks, a spittoon.” Now at that time the legs of couches and the legs of chairs scratched ground that had been treated. They told this matter to the Lord. He said: “I allow you, monks, to wrap them round with a piece of cloth.”

Now at that time monks leant against a wall that had been treated; the colour was spoiled. They told this matter to the Lord. He said: “Monks, you should not lean against a wall that has been treated. Whoever should lean against one, there is an offence of wrong-doing. I allow you, monks, a reclining board.” The reclining board scratched the ground underneath, it destroyed the wall above. “I allow you, monks, to wrap it round with a piece of cloth at the lower and the upper (ends).”

Now at that time monks were (too) scrupulous to lie down on a place for treading on with washed feet. They told this matter to the Lord. He said: “I allow you, monks, to lie down (in such a place), having spread a sheet.”

Allowance for meals for the Order, etc.

Then the Lord, having stayed at Āḷavī for as long as he found suiting, set out on tour for Rājagaha. Gradually, walking on tour, he arrived at Rājagaha. The Lord stayed there at Rājagaha in the Great Grove at the squirrels’ feeding place. Now at that time Rājagaha was short of food. People were not able to make a meal for the Order (but) they wanted to make a meal for special (monks), an invitation (-meal), food (allowed by) ticket, (food given) on a day of the waxing or waning of the moon, (given) on an Observance day, (given) on the day after an Observance day. They told this matter to the Lord. He said: “I allow you, monks, a meal for an Order, a meal for a special (monk), an invitation (meal) … (food given) on the day after an Observance day.”

Agreement for an issuer of meals

Now at that time the group of six monks, having chosen the sweet foods for themselves, gave poor foods to (other) monks. They told this matter to the Lord. He said:

“I allow you, monks, to agree upon a monk possessed of five qualities as issuer of meals: one who would not follow a wrong course from desire … from hatred … from stupidity … from fear, and one who would know what is issued and what is not issued. And thus, monks, should he be agreed upon: First, a monk should be asked … ‘… Thus do I understand this’.”

Then it occurred to the monks who were issuers of meals: “Now, how should a meal be issued?” They told this matter to the Lord. He said: “I allow you, monks, to issue (the food) after having put it into heaps and having tied on a ticket or a leaf.”

Agreement for an assigner of lodgings

Now at that time there was no assigner of lodgings for an Order. They told this matter to the Lord. He said: “I allow you, monks, to agree upon a monk endowed with five qualities as assigner of lodgings … and one who would know what is assigned and what is not assigned. And thus, monks, should he be agreed upon … ‘… Thus do I understand this’.”

Now at that time there was no keeper of the storeroom for an Order. They told this matter to the Lord. He said: “I allow you, monks, … and one who would, know what is guarded and what is not guarded. And thus, monks, should he be agreed upon … ‘… Thus do I understand this’.”

Now at that time there was no accepter of robes for an Order. They told this matter to the Lord. He said: “I allow … and one who would know what is taken and what is not taken … ‘… Thus do I understand this’.”

Now at that time there was no distributor of robe material … no distributor of conjey … no distributor of fruit for an Order. They told this matter to the Lord. He said: “I allow you, monks … and one who would know what is distributed and what is not distributed … ‘… Thus do I understand this’.”

Now at that time there was no distributor of solid food for an Order. The solid food, not being distributed, was lost. They told this matter to the Lord. He said: “I allow you … and one who would know what is distributed and what is not distributed … ‘… Thus do I understand this’.”

Agreement on one to dispose of trifles

Now at that time trifling accessories had accrued in the storeroom of an Order. They told this matter to the Lord. He said: “I allow you, monks, to agree upon a monk endowed with five qualities as disposer of trifles:… one who would know what is disposed of and what is not disposed of … ‘… Thus do I understand this.’ Each needle is to be given by the monk who is the disposer of trifles, pairs of scissors are to be given, sandals are to be given, waistbands … shoulder straps … strainers … regulation water pots … cross-seams … short cross-seams … circular seams … short circular seams … braiding … binding is to be given. If there comes to be ghee or oil or honey or molasses for an Order, it may be given to be partaken of at once; if there is need for it yet again, it may be given yet again; if there is need for it yet again, it may be given yet again.”

Agreement on an accepter of outer cloaks

Now at that time there was no accepter of outer cloaks … accepter of bowls for an Order. They told this matter to the Lord. He said: “I allow you, monks, to agree upon … one who would know what is taken and what is not taken. And thus, monks, … ‘… Thus do I understand this..”

Now at that time an Order had no superintendent of monastery attendants. The monastery attendants, not being superintended, did not do the work (properly). They told this matter to the Lord. He said: “I allow you, monks, to agree upon a superintendent of monastery attendants … and one who knows what is superintended and what is not superintended … ‘… Thus do I understand this..”

Now at that time an Order had no superintendent for the novices. The novices, not being superintended, did not do the work (properly) … ‘… Thus do I understand this..”

The Sixth Section: that on Lodgings.