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it is permissible to go even for a Sangha-matter connected with dwellings. Here (Mahavagga Commentary 199), whatever needs to be done in assembly halls and other dwellings, or in stupas, parasols, altars, etc., even a monk's personal dwelling, all of it is intended as a Sangha-matter. Therefore, to accomplish that, one should go to bring materials and supplies, or to give food and wages to carpenters and the like. Furthermore, this extra-canonical rule should be understood here: it is not permissible to go to listen to the Dhamma if uninvited, but if in a great monastery an agreement has been made beforehand, "On such and such a day, we shall assemble," then one is considered invited, and it is permissible to go. It is not permissible to go saying, "I will wash my belongings." But if teachers and preceptors send one, it is permissible. If the monastery is not too far, [but] one cannot manage to go there and return today, it is permissible. It is not allowed to go for the purpose of recitation, questioning, etc. But it is allowed to go saying, "I will see my teacher." If the teacher tells him, "Do not go today," it is permissible. It is not allowed to go to see a supporter's family or a relative's family. If, while monks are observing the Rains, a village is abandoned due to thieves, what should be done there? One should go to where the village is. If the village splits into two, one should go to where there are more people. If the majority are faithless and displeased, one should go to where there are faithful and pleased people. And here, if the village has not gone too far, one should go there for alms, then return to the monastery and reside. If it has gone far, by the end of seven days, the dawn rises... it must be given up. If it is not possible, one must reside in that same suitable place. If people give regular alms, like ticket-meals, it should be said: “We did not reside in that monastery.” But if it is said: “We do not give to the monastery or the mansion, we give to you, eat wherever you reside,” then one may eat as one pleases, that belongs to them. But if it is said: “Having made it reach your dwelling place, eat,” then, having taken it to where they reside, and having made it reach there for the duration of the rains, it should be eaten. If they give a rains-residence gift at the time of invitation, if they have caused the dawn to rise within seven days, it should be accepted. But those whose rains-residence is broken should say: “We did not reside there, we are those whose rains-residence is broken.” If they say: “Let those to whom our dwelling has been given accept it,” it should be accepted. But any divisible goods, such as robes, brought here with the thought: “Lest what is deposited in the monastery be lost,” should be divided there, after going and announcing it. The same method applies to fields, lands, etc., and their produce, given to stewards with the words: “Give the four requisites to the venerable ones from here.” For it is not permissible to divide Sanghika divisible goods, whether they are inside the monastery or outside the boundary, after announcing them to those outside the boundary. But it is certainly permissible to divide them, even if they are located in both places, after announcing them to those inside the boundary. But if the bhikkhus who have entered the rains-residence are harassed by wild animals, they seize them, they tear them apart; or are harassed by snakes, they bite them, they tear them apart; or are harassed by thieves, they plunder them, they beat them; or are harassed by pisācas, they possess them, they kill them; thinking: “This is an obstacle,” they should depart; there is no offense in breaking the rains-residence. If the village is burnt by fire, or swept away by water. The bhikkhus suffer from lack of alms-food, thinking: “This is an obstacle,” they should depart; there is no offense in breaking the rains-residence. If the dwelling is burnt by fire, or by water, or uprooted, monks are distressed by the lodging, ‘This is an obstacle,’ so one should depart. There is no offense in breaking the Rains retreat. If monks who have undertaken the Rains retreat do not obtain a sufficient supply of coarse or fine food, ‘This is an obstacle,’ so one should depart. If they obtain a sufficient supply of coarse or fine food, but do not obtain suitable food, ‘This is an obstacle,’ so one should depart. Even if they obtain a sufficient supply of coarse or fine food, and obtain suitable food, but do not obtain suitable medicines, ‘This is an obstacle,’ so one should depart. If they obtain a sufficient supply of coarse or fine food, and obtain suitable food, and obtain suitable medicines, but do not obtain a suitable attendant, ‘This is an obstacle,’ so one should depart. In all such cases, there is no offense in breaking the Rains retreat. But if a woman invites a monk who has undertaken the Rains retreat, saying: ‘Come, venerable sir, I will give you gold, or silver, or a field, or land, or an ox, or a cow, or a male slave, or a female slave; I will give you my daughter for a wife, or I will be your wife, or I will bring another woman to be your wife.’ And if the monk thinks: ‘Indeed, the mind is said by the Blessed One to be fickle; this might be an obstacle to my holy life.’ He should depart. There is no offense in breaking the Rains retreat. In the same way, if a prostitute invites him, or a grown-up girl invites him, or an eunuch invites him, or relatives invite him, or kings invite him, or thieves invite him, or rogues invite him, the same rule applies. If a monk who has undertaken the Rains retreat sees an ownerless treasure, and if the monk thinks: ‘Indeed, the mind is said by the Blessed One to be fickle; this might be an obstacle to my holy life.’ He should depart. There is no offense in breaking the Rains retreat. If a monk who has undertaken the Rains retreat sees many monks striving for a schism in the Sangha, or hears, "Many monks are striving for a schism in the Sangha," and if that monk thinks, "A schism in the Sangha has been declared by the Blessed One as serious; may the Sangha not split while I am present," he should depart. There is no offense in breaking the rains retreat. If a monk who has entered the rains retreat hears, "In such and such an abode, many monks, it is said, are striving for a schism in the Sangha," and if that monk thinks, "Those monks are my friends; I will tell them, 'Friends, a schism in the Sangha has been declared by the Blessed One as serious; may a schism in the Sangha not be pleasing to the venerable ones.' They will heed my words, they will listen, they will pay attention," he should depart. There is no offense in breaking the rains retreat. But once the Sangha is split, there is nothing to be done by going there. If, however, any monk, having agreed when told, "Reside here for these three months of the rains," then breaks his word, there is an offense of wrong-doing (dukkaṭa). Not only for breaking that agreement is there a dukkaṭa, but also for breaking any such agreement as, "Receive alms for these three months, both of us will reside here for the rains, we will recite the Pāṭimokkha together," there is a dukkaṭa. And that is when one's mind was pure at first, but later broke the agreement. If one's mind was impure from the beginning at the time of agreement, there is a pācittiya offense. The dukkaṭa for breaking the agreement is combined with the pācittiya. 182. Monks who have entered the rains retreat should be told, "Tie brooms," setting aside the regular duties during the rains retreat. If sticks and splints are easily available, each monk should tie six or five hand-brooms and two or three long-handled brooms. If they are difficult to find, two or three hand-brooms and one long-handled broom should be tied. Novices should pound five or five torches, and make a border of rags in the dwelling places. Performing the duty And by them, it should not be taught, nor caused to be taught; no recitation should be done; no ordination should be given, no higher ordination should be given; no reliance should be given; no listening to Dhamma should be done. Indeed, all these are proliferations. Or, "Having become free from proliferation, we will practice only the ascetic's duty," or, "Let all thirteen ascetic practices be undertaken," "Let them pass their time by standing and walking, without lying down," "Let them observe the vow of silence," or, "Even those who have gone for a seven-day task should receive their share of requisites"— such unrighteous practice should not be done. But this is how it should be done: The Dhamma of study establishes the three kinds of true Dhamma. Therefore, diligently teach and cause to be taught, do recitation. Without disturbing those dwelling in meditation houses, sit within the monastery and teach, cause to be taught, do recitation. Make listening to Dhamma abundant. When ordaining, purify and ordain. Purify and give higher ordination. Purify and give reliance. Indeed, even one young man of good family, having received the going forth and higher ordination, establishes the entire Dispensation. According to your own strength, undertake as many ascetic practices as you are able. This is the rainy season retreat; one should be diligent throughout the entire day and during the first and last watches of the night. Effort should be aroused. Even the ancient great elders, having cut off all hindrances, fulfilled the practice of solitary dwelling during the rainy season retreat. Knowing the measure of speech, it is proper to give a discourse on the ten topics, the ten foulness meditations, the ten recollections, or the thirty-eight meditation objects. To perform the duties for arriving guests. To give permission to those who have gone for a seven-day task— such a practice should be done. Furthermore, monks should be advised: "Do not speak contentious, slanderous, or harsh words.