English
Now at that time, two bhikkhus were dwelling in a communal dwelling, in an upper high dwelling. One was dwelling below, one above. The upper bhikkhu suddenly sat down on a bed with detachable legs. A leg of the bed fell down and landed on the head of the bhikkhu below. That bhikkhu cried out. Bhikkhus ran up and said to that bhikkhu, "Why, friend, did you cry out?" Then that bhikkhu reported the matter to the bhikkhus. Those bhikkhus who were of few wishes... they complained, grumbled, and criticized, "How can a bhikkhu suddenly sit down on a bed with detachable legs in a communal dwelling, in an upper high dwelling!" Then those bhikkhus, having criticized that bhikkhu in various ways, reported the matter to the Blessed One... "Is it true, bhikkhu, that you suddenly sat down on a bed with detachable legs in a communal dwelling, in an upper high dwelling?" "It is true, Blessed One." The Buddha, the Blessed One, criticized him... "How can you, foolish man, suddenly sit down on a bed with detachable legs in a communal dwelling, in an upper high dwelling! This, foolish man, is not for the conviction of the unconvinced... And thus, bhikkhus, you should recite this training rule: 130. "Whatever bhikkhu in a communal dwelling, in an upper high dwelling, on a bed or chair with detachable legs, should sit down or lie down, there is an offense of expiation." 131. "Whatever" means whoever, of whatever kind... "Bhikkhu" means... In this context, "bhikkhu" is intended to mean this. A communal dwelling means belonging to the Sangha. is given, is relinquished. A Vehāsakuṭi is a middle-sized man's dwelling, not touching the head. An Āhaccapādaka bed is one that stands by being fixed into the ground. An Āhaccapādaka chair is one that stands by being fixed into the ground. If he sits down on it, he sits down on it, there is an offense of pācittiya. If he lies down on it, he lies down on it, there is an offense of pācittiya. 132. If, perceiving it as belonging to the Saṅgha, he sits or lies down on an Āhaccapādaka bed or chair in an upper Vehāsakuṭi belonging to the Saṅgha, there is an offense of pācittiya. If, being in doubt about it belonging to the Saṅgha… If, perceiving it as belonging to an individual, he sits or lies down on an Āhaccapādaka bed or chair in an upper Vehāsakuṭi belonging to the Saṅgha, there is an offense of pācittiya. If, perceiving it as belonging to the Saṅgha, it belongs to an individual, there is an offense of dukkaṭa. If, being in doubt about it belonging to an individual, there is an offense of dukkaṭa. If, perceiving it as belonging to an individual, it belongs to another individual, there is an offense of dukkaṭa. If it belongs to oneself, there is no offense. 133. No offense – if it is not a Vehāsakuṭi, if it touches the head, if it is below, if it is not for use, if it is piled with planks, if a mat is given, if he stands on it and takes or attaches something, for a mad person, for the first offender. The training rule concerning the Vehāsakuṭi, the eighth, is finished. 9. The training rule concerning the Mahallakavihāra 134. At that time, the Buddha, the Blessed One, was staying in Kosambī, in Ghositārāma. Now at that time, the great minister, the attendant of Venerable Channa, had a dwelling built for Venerable Channa. Then Venerable Channa repeatedly had the finished dwelling re-roofed, repeatedly had it re-plastered. The dwelling, being overloaded, collapsed. Then Venerable Channa, dragging grass and wood, damaged the barley field of a certain brahmin. Then that brahmin complained, grumbled, and criticized – “How can the venerable ones damage our barley field?” The bhikkhus heard that brahmin complaining, grumbling, and criticizing. Those bhikkhus ...the monks of few wishes... they complained, they grumbled, they criticized: "How can Venerable Channa repeatedly have a finished dwelling re-roofed, repeatedly have it re-plastered? The dwelling is over-burdened, it's falling apart!" Then those monks, having criticized Venerable Channa in many ways, reported the matter to the Blessed One... "Is it true, Channa, that you repeatedly have a finished dwelling re-roofed, repeatedly have it re-plastered? The dwelling is over-burdened, it's falling apart?" "It is true, Blessed One." The Buddha, the Blessed One, rebuked him... "How can you, foolish man, repeatedly have a finished dwelling re-roofed, repeatedly have it re-plastered? The dwelling is over-burdened, it's falling apart! This, foolish man, is not for the conversion of the unconverted... And thus, monks, you should recite this training rule: 135. "When a monk is having a large dwelling built, he should supervise it while standing on uncultivated ground, up to the door-frame, for the fitting of the bolt, for the finishing of the window-joints, and for two or three layers of roofing. If he supervises it beyond that, even while standing on uncultivated ground, it is an offense of expiation." 136. A large dwelling is said to be one with an owner. A dwelling is one that is plastered, or whitewashed, or plastered and whitewashed. "Is having built" means either building himself or having it built. "Up to the door-frame" means within arm's reach all around the main beam. "For the fitting of the bolt" means for the fitting of the door. "For the finishing of the window-joints" means for the finishing of the windows: white plaster, black plaster, red ochre plaster, garland work, creeper work, makara-tooth work, and five-part work. "For two or three layers of roofing, while standing on uncultivated ground, he should supervise it" means: Cultivated ground is called early crops or late crops. If he supervises while standing on cultivated ground, there is an offense of wrong-doing. When roofing a path, having supervised two paths, he should give instructions for the third path and depart. For one covering in turns, having determined two turns, having ordered a third turn, he should depart. 137. If, standing on what is not green, he should determine further, for one covering with bricks, for each brick, there is an offense of pācittiya. For one covering with stones, for each stone, there is an offense of pācittiya. For one covering with plaster, for each lump, there is an offense of pācittiya. For one covering with grass, for each bundle, there is an offense of pācittiya. For one covering with leaves, for each leaf, there is an offense of pācittiya. If he determines more than two or three turns, perceiving it as more, there is an offense of pācittiya. If he determines more than two or three turns, being in doubt, there is an offense of pācittiya. If he determines more than two or three turns, perceiving it as less, there is an offense of pācittiya. If less than two or three turns, perceiving it as more, there is an offense of dukkaṭa. If less than two or three turns, being in doubt, there is an offense of dukkaṭa. If less than two or three turns, perceiving it as less, there is no offense. 138. No offense for two or three turns, for less than two or three turns, in a cave, in a grotto, in a grass hut, for the sake of another, with one's own property, no offense everywhere except a dwelling house, for one who is insane, for the first offender. The training rule concerning a large monastery, the ninth, is finished. 10. The training rule concerning living creatures 139. At that time, the Buddha, the Blessed One, was dwelling in Āḷavī, at the Aggāḷava shrine. Now at that time, the monks of Āḷavī, while doing new construction work, knowingly sprinkled or had sprinkled water containing living creatures on grass and earth. Those monks who were of few wishes... they complained, grumbled, and criticized – "How can the monks of Āḷavī knowingly sprinkle or have sprinkled water containing living creatures on grass and earth!" Then those monks, having criticized the monks of Āḷavī in many ways, reported the matter to the Blessed One... "Is it true, monks, that you knowingly sprinkle or have sprinkled water containing living creatures on grass and earth?" "It is true, Blessed One." The Buddha, the Blessed One, rebuked them... "How can you, foolish men, knowing that water has living beings, sprinkle or cause to be sprinkled grass or clay? This, foolish men, is not for the conversion of the unconverted..." And thus, bhikkhus, you should recite this rule of training: 140. "Whatever bhikkhu, knowing water with living beings, or grass or clay, sprinkles or causes to be sprinkled, there is an offense of expiation." 141. "Whatever" means whoever of whatever kind... "Bhikkhu" means... In this context, "bhikkhu" means the bhikkhu intended here. "Knowing" means one knows oneself or others inform him. "Sprinkles" means he sprinkles himself, there is an offense of expiation. "Causes to be sprinkled" means he commands another, there is an offense of expiation. Having been commanded once, he sprinkles much, there is an offense of expiation. 142. When there are living beings, perceiving living beings, one sprinkles or causes to be sprinkled grass or clay, there is an offense of expiation. When there are living beings, being in doubt, one sprinkles or causes to be sprinkled grass or clay, there is an offense of wrong-doing. When there are living beings, perceiving no living beings, one sprinkles or causes to be sprinkled grass or clay, there is no offense. When there are no living beings, perceiving living beings, there is an offense of wrong-doing. When there are no living beings, being in doubt, there is an offense of wrong-doing. When there are no living beings, perceiving no living beings, there is no offense. 143. There is no offense for one who did not intend, for one who was unmindful, for one who did not know, for one who is insane, for the first offender. The training rule concerning living beings, the tenth, is finished. The chapter on plant life is the second. Its summary – Plant, knowing, complaining, by departing, those two;