English
if one complains or harasses an ordained bhikkhu, there is an offense of expiation. In a proper act, perceiving it as a proper act, for complaining and harassing, there is an offense of expiation. If one is doubtful about a proper act, and complains or grumbles, there is an offense of pācittiya. If one perceives a proper act as an improper act, and complains or grumbles, there is an offense of pācittiya. If one causes an unordained person to complain or grumble, there is an offense of dukkaṭa. If one, desiring to cause discredit, desiring to cause disrepute, desiring to cause embarrassment, causes an ordained person not appointed by the Sangha as a seat-arranger, or food-distributor, or gruel-distributor, or fruit-distributor, or snack-distributor, or small-item-distributor, or an unordained person, to complain or grumble, there is an offense of dukkaṭa. If one, desiring to cause discredit, desiring to cause disrepute, desiring to cause embarrassment, causes an unordained person, whether appointed or not appointed by the Sangha as a seat-arranger, or food-distributor, or gruel-distributor, or fruit-distributor, or snack-distributor, or small-item-distributor, or an unordained person, to complain or grumble, there is an offense of dukkaṭa. If one perceives an improper act as a proper act, there is an offense of dukkaṭa. If one is doubtful about an improper act, there is an offense of dukkaṭa. If one perceives an improper act as an improper act, there is an offense of dukkaṭa. 107. No offense: if one causes to complain or grumble one who acts out of normal desire, hatred, delusion, or fear; for one who is insane; for the first offender. The training rule concerning complaining, the third, is finished. 4. The first training rule concerning lodgings 108. At that time the Buddha, the Blessed One, was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. And at that time, during the cold season, monks, having arranged a lodging in the open air, warming their bodies, when the time was announced, departing from it, neither removed it themselves nor had it removed, they departed without asking permission. The lodging was left behind. Those monks who were of few wishes... they complained, grumbled, and criticized: "How can these monks, having arranged a lodging in the open air, departing from it, neither remove it themselves nor have it removed, and depart without asking permission?" , the lodging is put away!” Then those bhikkhus, having rebuked them in many ways, reported this matter to the Blessed One… (as before) … “Is it true, bhikkhus, that bhikkhus in the open air… (as before) … And thus, bhikkhus, you should recite this training rule: 109. “Should any bhikkhu spread out or have spread out a Saṅgha-owned bed, chair, mattress, or stool in the open air, and then depart without putting it away or having it put away, or without taking leave, it is an offense of expiation.” Thus was this training rule laid down by the Blessed One for the bhikkhus. 110. Now at that time, bhikkhus, having stayed in the open air, would put away their lodging early. The Blessed One saw those bhikkhus putting away their lodging early. Having seen them, on account of this incident, on account of this matter, he gave a Dhamma talk and addressed the bhikkhus: “I allow, bhikkhus, for eight months in the dry season, in a pavilion or at the foot of a tree where crows or kites do not soil, to leave the lodging.” 111. “Any” means whoever, of whatever kind… (as before) … “Bhikkhu” means… (as before) … in this context, “bhikkhu” is intended. “Saṅgha-owned” means given to the Saṅgha, dedicated. “Bed” means four kinds of beds: a bed with a frame, a bed with a woven base, a bed with crab-like legs, a bed with detachable legs. “Chair” means four kinds of chairs: a chair with a frame, a chair with a woven base, a chair with crab-like legs, a chair with detachable legs. “Mattress” means five kinds of mattresses: a wool mattress, a cloth mattress, a bark mattress, a grass mattress, a leaf mattress. “Stool” means one made of bark, or usīra grass, or muñja grass, or pabbaja grass, bound with an inner stuffing. “Having spread out” means having spread out oneself. “Having had spread out” means having had another spread out. If he has an unordained person spread it out, that person is troubled. If he has an ordained person spread it out, the one who spreads it out is troubled. “That p When departing, he should not take it up, meaning he should not take it up himself. He should not have it taken up, meaning he should not have another take it up. Or he should go without asking, meaning without asking a bhikkhu, or a novice, or a monastery attendant, if he goes beyond the distance of a middle-sized man's stone-throw, there is an offense of pācittiya. 112. If it is communal, and he perceives it as communal, having spread it out or had it spread out in the open air, when departing, he should not take it up, nor have it taken up, or he should go without asking, there is an offense of pācittiya. If it is communal, and he is in doubt... If it is communal, and he perceives it as personal, having spread it out or had it spread out in the open air, when departing, he should not take it up, nor have it taken up, or he should go without asking, there is an offense of pācittiya. A coverlet, or an upper sheet, or a ground sheet, or a mat, or a piece of hide, or a foot-wiper, or a wooden stool, having spread it out or had it spread out in the open air, when departing, he should not take it up, nor have it taken up, or he should go without asking, there is an offense of dukkaṭa. If it is personal, and he perceives it as communal, there is an offense of dukkaṭa. If it is personal, and he is in doubt, there is an offense of dukkaṭa. If it is personal, and he perceives it as personal, belonging to another, there is an offense of dukkaṭa. If it is his own personal item, there is no offense. 113. There is no offense if he goes having taken it up, if he goes having had it taken up, if he goes having asked, if he goes having put it away, if it is obstructed by something, in times of danger, for a mad person, for the first offender. The first training rule concerning lodgings, the fourth, is finished. 5. The second training rule concerning lodgings. 114. At that time, the Buddha, the Blessed One, was staying at Sāvatthī, in Jeta's Grove, in Anāthapiṇḍika's monastery. Now at that time, the group of seventeen bhikkhus were companions. They lived together when staying, and departed together when leaving. Having spread out a bed in a certain communal dwelling, when departing, they neither took it up nor had it taken up, and they departed without asking. The lodging by termites... It was prepared. Those monks who were of few wishes… they complained, grumbled, and criticized: "How can it be that the seventeen-group monks, having spread out bedding in a monastery belonging to the Sangha, when departing, neither take it up themselves nor have it taken up by others, and depart without asking permission, so that the lodging is eaten by termites!" Then those monks, having criticized the seventeen-group monks in many ways, reported the matter to the Blessed One… "Is it true, monks, that the seventeen-group monks, having spread out bedding in a monastery belonging to the Sangha, when departing, neither took it up themselves nor had it taken up by others, and departed without asking permission, so that the lodging was eaten by termites?" "It is true, Blessed One." The Buddha, the Blessed One, criticized them… "How can it be, monks, that these foolish men, having spread out bedding in a monastery belonging to the Sangha, when departing, neither take it up themselves nor have it taken up by others, and depart without asking permission, so that the lodging is eaten by termites! This, monks, is not for the conversion of the unconverted… And thus, monks, you should recite this training rule: 115. "Should any monk, having spread out bedding or had bedding spread out in a monastery belonging to the Sangha, when departing, neither take it up himself nor have it taken up by others, or should he depart without asking permission, there is an offense of pācittiya." 116. "Any monk" means any monk whatsoever… "Monk" here means the monk intended in this context. "Monastery belonging to the Sangha" means a monastery given and dedicated to the Sangha. "Bedding" means a cushion, a pillow, an upper sheet, a ground sheet, a mat, a piece of hide, a sitting cloth, a covering cloth, a grass mat, a leaf mat. "Having spread out" means having spread out himself. "Having had spread out" means having had another spread out. "Neither take it up himself when departing" means not taking it up himself. "Nor have it taken up by others" means not having another take it up. "Or should he depart without asking permission" means departing without asking a monk, or a novice, or a monastery attendant, within the precincts. For one who transgresses the boundary of that monastery, there is an offense of pācittiya. For one who transgresses the precincts of an un-bounded monastery, there is an offense of pācittiya. If, in a communal dwelling, one perceives it as communal, having spread out a bed or had one spread out, and departing, does not put it away or have it put away, or goes without asking permission, there is an offense of pācittiya. If, in a communal dwelling, one is in doubt, having spread out a bed or had one spread out, and departing, does not put it away or have it put away, or goes without asking permission, there is an offense of pācittiya. If, in a communal dwelling, one perceives it as personal, having spread out a bed or had one spread out, and departing, does not put it away or have it put away, or goes without asking permission, there is an offense of pācittiya. 117. In the precincts of a dwelling, or in a service hall, or in a pavilion, or at the foot of a tree,