English
in one year, only once they give many requisites, this is to be taken as an interim exemption. This is the account of taking lodgings that appears in the Pāli regarding the day of entering the Rains-residence within the Rains-residence. This taking of lodgings, however, is of two kinds: during the season and during the Rains-residence. There, during the season, some visiting monks arrive before mealtime, some after mealtime, in the first watch, or the middle watch, or the last watch, whenever they arrive, at that time, the monks should be roused and lodgings should be given to them. There is no such thing as an improper time. But the one who assigns lodgings should be skillful, and one or two bed-places should be reserved. If, at an unusual time, one or two elders arrive, they should be told: "Venerable sirs, if all the monks are roused from the very beginning, they will all become annoyed; please stay in our dwelling place." But when many arrive, they should be roused and given lodgings in order. If a single enclosure is sufficient for each, a single enclosure should be given to each. There, the fire-hall, long-hall, circular hall, and so on, all belong to that same one. If it is not sufficient in this way, it should be given by way of the top of the palace. If palaces are not sufficient, it should be given by way of the top of the cell. If cells are not sufficient, it should be given by way of the top of the sleeping-place. If sleeping-places are not sufficient, it should be given by way of a bed-place. If a bed-place is not sufficient, it should be given by way of a single stool-place. But merely a standing place for a monk should not be taken. For this is not called a lodging. If, however, a stool-place is not sufficient, one bed-place or one stool-place should be taken in turns, and three people should be told: "Venerable sirs, rest here," for it is not possible to stay outdoors all night during the cold season. The senior elder, having rested in the first watch, should go out and say to the second elder: "Friend, enter here." If the senior elder is heavy with sleep and does not know the time, he should cough, knock on the door, and say: "Venerable sir, it is time, the cold is piercing." Then, having gone out, a space should be given; it is not allowed not to give. By the second elder, too, having rested in the middle watch, in the same way as before, it should be given to the other. One heavy with sleep should be awakened in the manner stated. Thus, for one night, one couch-place should be given to three. But in Jambudīpa, some bhikkhus say: “A lodging, whether a couch-place or a seat-place, or anything whatsoever, is suitable for some, unsuitable for some.” Whether they are newcomers or not, they take lodgings daily. This is called the taking of lodgings in the season. But during the rainy season, there is a duty for newcomers, there is a duty for residents. A newcomer, first of all, having left his own place and wishing to go and stay elsewhere, should not go there on the very day of the rains-retreat commencement. For the dwelling place there might be crowded, or the alms-round might not succeed, and he would not dwell comfortably. Therefore, “Now in about a month, the rains-retreat will commence,” he should enter that monastery. Staying there for about a month, if he is intent on study, he should observe the success of his study; if he is a meditator, he should observe the suitability for meditation; if he is intent on requisites, he should observe the gain of requisites, and he will dwell happily during the rains. And going there from one's own place, the alms-village should not be disturbed, nor should the people there be told: “Because of you, there are no ticket-meals or gruel and snacks or requisites for the rains-retreat. This is the offering for the cetiya, this is for the Uposatha hall. Receive this bolt and key for your monastery.” But having looked after the lodging, having put away the wooden and earthen vessels, and having fulfilled the duty of a traveler, he should go. Even when going thus, he should not go through the village gate, showing himself, having had the younger ones carry the bowls, robes, and bundles, and having had them take the oil flasks, staffs, and so on, and holding an umbrella. He should go by a hidden forest path. If there is no forest path, by thickets and so on. One should not go with force, But having fulfilled the duty of a traveler, Having cut off thoughts, One should go with a pure mind, According to the duty of traveling. But if there is a path by the village gate, And seeing him going with his retinue, People approach, saying, "He is like our elder!" And say, "Where, venerable sir, Are you going with all your requisites?" If one among them says this: "This is the time for the Rains Retreat, Where during the Rains, Regular alms-food and robes are received, Monks go there." If, hearing that, those people say, "Venerable sir, in this village too, People eat and reside; Do not go elsewhere!" And having called their friends and relatives, All consult together, And having established regular duties in the monastery, And ticket-food and the like, And requisites for the Rains Retreat, They entreat, "Venerable sir, Please reside right here!" It is permissible to accept all. All this is proper and blameless. However, in the Kurundi, it is said: "When asked, 'Where are you going?', One should say, 'To such-and-such a place.' When asked, 'Why are you going there?', The reason should be explained." Both are blameless Due to purity of mind. This is called the duty of a guest monk. Now this is the duty of a resident monk: Indeed, the monastery should be maintained By the resident monks beforehand. Repairs of broken parts And furnishings should be done. Night-quarters, day-quarters, Latrines, urinals, Meditation halls, monastery paths – All these should be maintained. Whitewashing the cetiya, Anointing the base with oil, Maintaining beds and chairs – All this too should be done. So that those who wish to reside for the Rains, Coming and engaging in recitation, Questioning, meditation, and so forth, May reside comfortably. After performing these preparations, From the fifth day of the bright half of Āsāḷha, The Rains Retreat requisites should be requested. Where should they be requested? From where they are customarily received. But it is not permissible to request From those who have not given before. Why should they be requested? Sometimes... And people give, sometimes afflicted by famine and so on, they do not give. There, for those who do not give, if the rain-residence robes are taken without asking, it becomes an obstacle to the gain of the monks who took them. Therefore, they should be taken only after asking. The one asking should say, "The time for taking your rain-residence robes is near." If they say, "Venerable Sir, this year we are afflicted by famine and so on, we cannot give," or "We will give less than what we gave before," or "Now cotton is easily available, we will give more than what we gave before," having considered that, the rain-residence robes for the monks in their respective dwellings should be taken in an appropriate manner. If people say, "Whoever receives our rain-residence robes, let him provide drinking water for three months, let him maintain the monastery path, let him maintain the stupa grounds and Bodhi tree grounds, let him pour water on the Bodhi trees," it should be told to the one who receives it. But if a village is distant, at a distance of one or two leagues, and if families there deposit a pledge and give rain-residence robes at the monastery, then without asking those families, the rain-residence robes should be taken for one who dwells in their dwelling, having performed the duties. But if a rag-robe wearer dwells in their dwelling, and seeing him arrived, they say, "We will give you the rain-residence robes," he should inform the Sangha. If those families do not wish to give to the Sangha, and say, "We will give only to you," then a monk of equal standing should be told, "Perform the duties and take it." But this is not proper for a rag-robe wearer. Thus, regarding gifts of faith, the donor people should be asked. But regarding the produce there, the stewards should be asked. How should they be asked? "Friends, will there be a covering cloth for the Sangha?" If they say, "Yes, Venerable Sir, we will give a nine-cubit cloth to each, take the rain-residence robes," then it should be taken. Even if they say – "There is no cloth; but there is material, take it, venerable sirs." Even if there is material, it is permissible to take it. Indeed, from the material given into the hands of the stewards with the words "use the permissible requisites," whatever is permissible, all of that is allowed to be used. Whatever is given here specifically for almsfood or for requisites for the sick, that, when presented for robes, should be presented after making an announcement for the well-being of the Sangha. What is given specifically for dwellings is a heavy requisite. For those presenting for robes what was given specifically for robes or for the four requisites, there is no need for an announcement. And when making an announcement, it should be done on an individual basis, not on behalf of the Sangha. An announcement is not permissible for gold and silver, nor for raw grain. It is permissible for permissible requisites, such as robes and rice. That, however, should be done thus: "Now there is plenty of food, alms are easy to obtain, the bhikkhus are troubled by robes, so much a portion of rice is desired to make robes for the bhikkhus." Or: "Requisites for the sick are easy to obtain, or there is no sick person, so much a portion of rice is desired to make robes for the bhikkhus."