English
Here, the arising of the thought "I will dwell here for Vassa" is called intention. "Monks, on the day of entering Vassa, one who does not wish to enter Vassa should not intentionally pass beyond the dwelling. Whoever passes beyond, incurs an offense of wrong-doing" (Mahāva. 186). By this (rule), on the day of entering Vassa, if one who does not wish to enter Vassa passes beyond the monastery boundary, there is an offense of wrong-doing for each monastery. Indeed, if on that day one passes beyond the precincts of a hundred monasteries, one incurs a hundred offenses. But if one passes beyond a monastery and returns without entering the precinct of another monastery, there is only one offense. If, due to some obstacle, one has not entered the earlier (Vassa), the later (Vassa) should be entered. "Monks, Vassa should not be entered by one without a dwelling. Whoever enters, incurs an offense of wrong-doing" (Mahāva. 204). By this (rule), for whom, covered by one of the five coverings, provided with... There is no tied-up lodging, therefore one should not reside there. "Monks, one should not reside for the rains in a corpse-hut. Whoever does so, commits an offense of wrong-doing." From this and similar sayings, it is not proper to reside in a corpse-hut, nor under an umbrella, nor in a pot. There, a corpse-hut is a hut made of stitched beds and the like. It is not proper to reside in that very place. But in a charnel ground, having made another small hut, it is proper to reside. Even under an umbrella, having placed the umbrella on four posts, having made an enclosure, having fitted a door, it is proper to reside. This is called an umbrella-hut. Even with a large pot, in the manner described for an umbrella, having made a small hut, it is proper to reside. "Monks, one should not reside for the rains in a hollow tree. Whoever does so, commits an offense of wrong-doing." According to this saying, it is not proper to reside in a mere hollow tree. But inside a large hollow tree, having made a small hut with a plank roof, and fitted an entrance door, it is proper to reside. Even having cut down a tree, and made a small hut with a plank roof on the stump, it is proper. "Monks, not on a tree branch." From this and similar sayings, it is not proper to reside on a mere branch. But on a large branch, having tied a platform, and made a small hut with a plank roof there, and fitted a door, one should reside. "Monks, I allow you to reside for the rains in a cattle-pen." From this and similar sayings, it is proper to reside in a cattle-pen, in a caravan, and in a boat. There, a cattle-pen is a dwelling place for cowherds. If the cattle-pen is abandoned, for one who went with the cattle-pen, there is no offense in breaking the rains retreat, because it is said: "Monks, I allow you to go wherever the cattle-pen goes." However, for one residing for the rains in a caravan, on the day of entering the rains retreat, the lay followers should be told: "It is proper to obtain a small hut." If they make and give one, having entered there, it should be said three times: "Here I shall reside for the rains." If they do not give one, then a cart standing in a temporary shed... should take shelter under it. If that is not found, a resolve should be made, but it is not proper to observe the Rains in a caravan. A resolve is merely the thought, "I will reside here for the Rains." If, while still on the road in a caravan, the day of Pavāraṇā arrives, one should perform Pavāraṇā right there. If the caravan, during the Rains, passes beyond the place desired by the bhikkhu, having resided in the desired place, one should perform Pavāraṇā there with the bhikkhus. Or if the caravan, during the Rains, stops or disperses in a certain village along the way, one should reside in that very village with the bhikkhus and perform Pavāraṇā, it is not proper to go further without performing Pavāraṇā. Even one observing the Rains on a boat should take shelter in a hut. If, after searching, it is not found, a resolve should be made. If, within the three months, the boat is still at sea, one should perform Pavāraṇā right there. If the boat reaches the shore, and this one wishes to go further, it is not proper to go. Having resided in the village reached by the boat, one should perform Pavāraṇā with the bhikkhus. Even if the boat goes elsewhere along the shore, and the bhikkhu wishes to reside in the first village reached, let the boat go. The bhikkhu, having resided right there, should perform Pavāraṇā with the bhikkhus. Thus, in these three situations: on foot, in a caravan, or on a boat, there is no offense for breaking the Rains, and one is permitted to perform Pavāraṇā. "Monks, having observed the Rains, one should not set out on tour without having completed the first three months or the last three months. Whoever sets out, commits an offense of wrong-doing." (Mahāvagga 186) by this saying. By one who has observed the first Rains, the first three months, by one who has observed the last Rains, the last three months, without completing them, a tour should not be set out on. But having observed the Rains, even without the dawn having risen, for one who sets out on that very day for a seven-day task, there is no offense if one returns within seven days. What then to say of one who, having resided for two or three days, sets out for a seven-day task, and returns within seven days. 180. "I allow , bhikkhus, for seven, for seven days' business, to go when sent, not when not sent. For a bhikkhu, a bhikkhuni, a probationer, a novice, a female novice, a male lay follower, a female lay follower." According to this saying, if one of the seven co-religionists, intending for the Sangha, a group, or an individual, or for one's own sake, builds a monastery, a half-yoga house, a palace, a mansion, a cave, a precinct, a storehouse, a service hall, a fire hall, a suitable hut, a latrine, a cloister, a cloister hall, a well, a well house, a hot bath, a hot bath hall, a pond, a pavilion, a park, or a park site, and then, specifying thus, sends a message: "Let the bhikkhus come, I wish to give alms, to hear the Dhamma, and to see the bhikkhus," then one should go for seven days' business when sent, not when not sent. Or if a male lay follower or a female lay follower, likewise intending for the Sangha, a group, or an individual, builds one of the monasteries etc., or for one's own sake, has one of the residences, sleeping places, houses etc., built, or specifies some other work to be done, or being ill, sends a messenger to the bhikkhus saying: "Venerables, please come, I wish to give alms, to hear the Dhamma, and to see the bhikkhus," then one should go for seven days' business when sent, not when not sent. "I allow, bhikkhus, for seven, for seven days' business, to go even when not sent, how much more so when sent. For a bhikkhu, a bhikkhuni, a probationer, a novice, a female novice, and for one's mother and for one's father." According to this saying, for these seven co-religionists, starting with the bhikkhu, and for one's sick mother and father, if one thinks: "I will seek sick-food, or food for the sick-attendant, or medicine, or I will inquire, or I will attend," for this reason, one should go even when not sent, how much more so when sent. However, in the Andhakaṭṭhakathā, it is said: "Those who are attendants of parents, whether relatives or non-relatives, for them too it is permissible to go even when not sent." But this is neither in the (main) Aṭṭhakathā, nor in the Pāli (canon). it is said, therefore it should not be taken. But if a monk's brother or other relative is sick, and he sends a messenger to the monk, saying, "I am sick, venerable sir, please come; I wish for the venerable sir's coming," he should go for a seven-day period, but not if uninvited. If a supporter of monks living with monks in the same monastery is sick, and he sends a messenger to the monks, saying, "I am sick, venerable sirs, please come; I wish for the venerable sirs' coming," they should go for a seven-day period, but not if uninvited. If a monk, nun, female trainee, novice, or female novice has arisen with discontent, remorse, or a wrong view, he should go for a seven-day period even if uninvited, thinking, "I will allay the discontent or cause it to be allayed, or I will dispel the remorse or cause it to be dispelled, or I will clarify the wrong view or cause it to be clarified, or I will give a Dhamma talk," how much more so if invited. If any monk has incurred a grave offense and is worthy of probation, or worthy of being sent back to the beginning, or worthy of penance, or worthy of rehabilitation, he should go even if uninvited, thinking, "I will exert myself in giving probation and so on, I will announce it, or I will be a quorum member," how much more so if invited. The same applies to a nun worthy of penance, or worthy of being sent back to the beginning, or worthy of rehabilitation. If a novice wishes to receive ordination, or wishes to ask about the rains retreat, or if a female trainee wishes to receive ordination, or if her training is disturbed, or if a female novice wishes to undertake the training, or wishes to ask about the rains retreat, he should go even if uninvited, how much more so if invited. If the Sangha wishes to perform an act on a monk or nun, whether it be an act of censure, or an act of banishment, or an act of expulsion, or an act of reconciliation, or an act of suspension, he should go even if uninvited, how much more so if invited, thinking, "Why should the Sangha not perform the act, or should it be resolved lightly?" If Even if an act has been done, one should go even if not sent, "What if it proceeds properly? What if it causes hair to fall? What if it causes a nose-rope to be put on? What if the Sangha should revoke that act?" 181. "I allow, monks, to go for a Sangha-matter" (Mahavagga 199) – according to this,