English
The bed-legs should be taken out and placed aside. The spittoon should be taken out and placed aside. The back-rest board should be taken out and placed aside. The floor-covering, having been noted as it was spread, should be taken out and placed aside. If there is a canopy in the dwelling, the ceiling-cloth should first be taken down. The corners and parts of the window-frame should be wiped. If a wall, plastered with red ochre, is dirty, a cloth should be moistened, wrung out, and it should be wiped. If a floor, colored black, is dirty, a cloth should be moistened, wrung out... Having obtained, it should be wiped clean. If the ground is not yet done, with water having sprinkled again and again, it should be swept, "lest the monastery be afflicted by dust," having gathered the rubbish, it should be thrown aside. The ground-covering, having aired, having cleaned, having shaken out, having brought back, as it was arranged at first, just so it should be arranged. For this very purpose, indeed, it was said: "having noted how it was arranged, having taken it out, it should be put aside." But if at first it was arranged by someone unknowingly, from all sides, from the wall, by about two fingers or by about three fingers, having moved it away, it should be arranged. This is here the rule for arranging – if a mat is too large, having cut it, having folded the edge, having tied it, it should be arranged. If one does not know how to fold the edge and tie it, it should not be cut. The bed-legs, having aired, having wiped clean, should be placed in their proper place. The bed, having aired, having cleaned, having shaken out, having lowered it, carefully, without striking, without clashing, having moved it past the door-frame, as it was arranged, it should be arranged. The chair, having aired, having cleaned, having shaken out, having lowered it, carefully, without striking, without clashing, having moved it past the door-frame, as it was arranged, it should be arranged. The cushion and pillow, having aired, having cleaned, having shaken out, having brought back, as they were arranged, they should be arranged. The sitting-mat, having aired, having cleaned, having shaken out, having brought back, as it was arranged, it should be arranged. The spittoon, having aired, having wiped clean, having brought back, should be placed in its proper place. The back-rest board, having aired, having wiped clean, having brought back, should be placed in its proper place. The bowl and robes should be put away. By one putting away the bowl, having taken the bowl with one hand, having touched the underside of the bed or the underside of the chair with the other hand, the bowl should be put away. And the bowl should not be put away on the bare ground. By one putting away the robe, with one hand, the robe... Taking hold with one hand the robe-pole or the robe-rope, having wiped the far end, and made a fold at the near end, the robe should be put away. If dusty winds blow from the east, the eastern windows should be closed. If dusty winds blow from the west, north, or south, the southern windows should be closed. If it is the cold season, the windows should be opened by day, and closed by night. If it is the hot season, they should be closed by day, and opened by night. If it is dirty, the compound should be swept, the storeroom should be swept, the service hall should be swept, the fire hall should be swept, the latrine should be swept, drinking water and rinsing water should be provided, water should be poured into the rinsing jar. If the preceptor has arisen discontent, the co-resident should lead him elsewhere, or another monk should be told, "Take the elder and go elsewhere," or a Dhamma talk should be given to him. If the preceptor has arisen remorse, the co-resident should dispel it, or have it dispelled by another, or a Dhamma talk should be given to him. If the preceptor has arisen a wrong view, the co-resident should resolve it, or another should be told, "Have the elder's wrong view resolved," or a Dhamma talk should be given to him. If the preceptor has incurred a grave offense and is worthy of probation, the co-resident should make an effort, to approach and request each monk for the granting of probation. If he himself is capable, he should grant it himself. If he is not capable, he should have it granted by another. If the preceptor is worthy of being sent back to the beginning, or worthy of penance, or worthy of rehabilitation, effort should be made in the manner stated. If the Sangha wishes to perform an act upon the preceptor, whether it be an act of rebuke, or of dependence, or of expulsion, or of reconciliation, or of suspension, the co-resident should make an effort, "By what means, then..." the Saṅgha should not perform an act against the preceptor, or they should change it to a lighter one.” If a co-resident knows that “the Saṅgha intends to perform an act of suspension against the preceptor,” he should approach each monk and plead, “Venerable sirs, do not perform an act against our preceptor.” If they still perform it, he should plead, “Perform a lighter act, either one of rebuke or one of admonition.” If they still perform it, then the preceptor should be asked, “Venerable sirs, behave properly.” Thus, having made him behave properly, the monks should be asked, “Venerable sirs, let the act subside.” If the preceptor’s robe needs to be washed, it should be washed by the co-resident, or effort should be made, “How might the preceptor’s robe be washed?” If the preceptor’s robe needs to be made, or the dye needs to be boiled, or the robe needs to be dyed, all should be done by the co-resident, or effort should be made, “How might the preceptor’s robe be dyed?” When dyeing the robe, it should be thoroughly turned over and dyed, and one should not leave while drops are still falling. Without asking the preceptor, a bowl should not be given to anyone, a bowl should not be received from anyone, a robe should not be given to anyone, a robe should not be received from anyone, an accessory should not be given to anyone, an accessory should not be received from anyone, anyone’s hair should not be cut, anyone’s hair should not be caused to be cut, anyone’s personal service should not be performed, anyone’s personal service should not be caused to be performed, anyone’s errand should not be performed, anyone’s errand should not be caused to be performed, one should not be anyone’s junior monk, anyone should not be taken as a junior monk, anyone’s almsfood should not be carried out, anyone’s almsfood should not be caused to be carried out, without asking the preceptor, the village should not be entered; if one wishes to enter for alms or for any other business, one should ask and then enter. Not to be entered. If the preceptor, rising early, wishes to go far for alms, he should say, "Let the young ones go for alms," and then go. If he goes without saying, and the disciple, going to the monastery enclosure, does not see the preceptor, it is permissible to enter the village. If, even while entering the village, he sees him, it is permissible to ask permission from the place he is seen. Without asking the preceptor, one should not go to the charnel ground for dwelling or for contemplating impurity. One should not depart in any direction. One who wishes to depart should state his purpose and ask permission up to three times. If he permits, good. If he does not permit, and for the one dwelling dependent on him, recitation, inquiry, or meditation does not succeed, and the preceptor is foolish and unskilled, only wishing to keep him near himself, and does not let him go, even if he prevents him in such a way, it is permissible to go. If the preceptor is sick, he should be attended to for life. His recovery should be awaited. One should not go anywhere. If there is another monk attending, one should search for medicine, give it into his hand, and saying, "Venerable sir, this one will attend," then go. This much is the preceptor's duty. 184. And this same (duty) is called the teacher's duty because it is to be done by the disciple for the teacher. Here, only the name is different. There, up to the dyeing of robes, if the duty is not performed, there is a loss for the preceptor and the teacher. Therefore, for one not doing it, whether released from dependence or not released, there is an offense. For some, the offense applies only to those not released from dependence, from the time of receiving the bowl. If the preceptor or teacher accepts the duty, even if there are many co-residents and disciples, all incur an offense. If the preceptor or teacher says, "I have an attendant; you all apply yourselves to your own recitation, attention, and so forth," then there is no offense for the co-residents and others. If the preceptor or teacher does not know acceptance or non-acceptance, he is foolish. Many co-residents and so on, among them, if one monk, endowed with duties, takes the burden upon himself, saying: "I will do the work for the preceptor or the teacher; you all dwell without worry," and dismisses the others, from the time he takes the burden, there is no offense for them. Here, among the pupils, the pupil dependent on the teacher must perform all the teacher's duties as long as he lives dependent on the teacher. But pupils for ordination, for full admission, and for Dhamma study, even if independent of reliance, must perform the duties from the beginning up to the dyeing of robes. However, in giving bowls and so on without asking, there is no offense for them. Among these, the pupil for ordination and the pupil for full admission are the teacher's responsibility for life. The pupil dependent on the teacher and the pupil for Dhamma study, as long as they live nearby, should be cared for and assisted by the teachers and preceptors, through instruction, questioning, admonition, and exhortation.