{"collection":"Buddhism","html_url":"https://unchartedknowledge.5gfusion.net/browse/bud/sbe20/sbe20069.htm","path":"bud/sbe20/sbe20069.htm","source_url":"https://sacred-texts.com/bud/sbe20/sbe20069.htm","text":"1. Now when the Blessed One had remained at the Kit\u00e2 Hill as long as he thought fit, he proceeded on his journey towards \u00c2lav\u00ee; and in due course he arrived at \u00c2lav\u00ee, and there, at \u00c2lav\u00ee, the Blessed One stayed at the Agg\u00e2lava Shrine.\nNow at that time the Bhikkhus of \u00c2lav\u00ee 2 used to\ngive new building operations in charge (to one or other of their number) 1, such as the following 2 when some clay or earth had merely to be put aside in heaps, when a wall had merely to be re-plastered, when a door had merely to be made, when the socket for a bolt had merely to be made, when some joinery-work had merely to be done to a window, when some whitewashing merely had to be done, or some black colouring laid on, or some red colouring 3, or some roofing-work, or some joinery, or a bar had to be fixed to a door 4, when breaches or decay had merely to be repaired 5, or the flooring to be re-plastered 6; and they assigned this office to one another for terms of twenty or thirty years, or\nfor life; or they gave in charge a completely finished Vih\u00e2ra to a Bhikkhu for such time as should elapse till the smoke rose (from the funeral pyre on which his body should be burnt 1).\nThe moderate Bhikkhus murmured, &c. (as usual, down to) The Blessed One said to the Bhikkhus:\n'You are not, O Bhikkhus, to confer the office of building overseer when clay has merely to be put aside in heaps . . . . (&c., as before, down to) body shall be burnt. Whosoever shall so confer it, shall be guilty of a dukkata. I allow you, O Bhikkhus, to give a Vih\u00e2ra not yet begun, or not yet finished 2, in charge as a new building. And with reference to the work on a small Vih\u00e2ra, it may be given in charge as a navakamma for a period of five or six years, that on an Addhayoga for a period of seven or eight years, that on a large Vih\u00e2ra or a P\u00e2s\u00e2da for ten or twelve years.'\n2. Now at that time the Bhikkhus gave the whole of a Vih\u00e2ra as a navakamma (to one Bhikkhu to superintend)--or two Vih\u00e2ras to one Bhikkhu--or the Bhikkhu who had taken the work in charge got another (Bhikkhu to live there and take charge for him)--or the Bhikkhu who had taken in charge a\nbuilding belonging to the Samgha kept exclusive possession of it--or the Bhikkhus gave work in charge to one not at that time within the boundary 1--or Bhikkhus who had once taken charge kept exclusive possession for all time.\nThey told [each of] these matters to the Blessed One.\n'You are not, O Bhikkhus, to do [any one of these things]. Whosoever does, he is guilty of a dukkata. And the Bhikkhu in charge may take one good sleeping-place into his exclusive possession for the three months of the rainy, but not during the dry season.'\n3. Now at that time Bhikkhus who had taken charge of building operations left the place [or otherwise became incompetent in one or other of the twenty and three ways set out in the next paragraph 2].\nThey told this matter to the Blessed One.\n'In case that occurs, O Bhikkhus, as soon as he has taken charge, or before the building has been completed, let the office be given to another lest there should be loss to the Samgha. In case the building has been completed, O Bhikkhus, if he then leaves the place, it (the office and its privileges) is still his--if he then returns to the world, or dies, or admits that he is a s\u00e2manera, or that he has abandoned the precepts, or that he has become guilty of an extreme offence, the Samgha\nbecomes the owner 1--if he then admits that he is mad, or that his mind is unhinged, or that he is afflicted with bodily pain, or that he has been suspended for his refusal to acknowledge an offence, or to atone for an offence, or to renounce a sinful doctrine, it (the office and its privileges) is still his--if he then admits that he is a eunuch, or that he has furtively attached himself to the Samgha, or that he has gone over to the Titthiyas, or that he is an animal, or that he has murdered his mother, or his father, or an Arahat, or that he has violated a Bhikkhun\u00ee, or that he has caused a schism in the Samgha, or that he has shed (a Buddha's) blood, or that he is an hermaphrodite, then the Samgha becomes the owner.'\n212:2 The Bhikkhus of \u00c2lav\u00ee are frequently mentioned in connection p. 213 with offences in relation to the navakammam. See, for instance, P\u00e2r\u00e2gika III, 5, 30.\n213:1 For the rule authorising such giving in charge in general cases, see above, VI, 5.\n213:2 For most of the following technical terms in building, see our notes above on Kullavagga V, 11, and V, 1, 2.\n213:3 See our note on this phrase above, V, 11, 6.\n213:4 Gandikadh\u00e2na-matten\u00e2 ti dv\u00e2ra-b\u00e2h\u00e2nam upari-kapota-gandika-yogana-mattena (B.). Gandi is used in this sense at G\u00e2taka I, 237. Compare the use of Dhamma-gandik\u00e2, 'block of execution,' at G\u00e2taka I, 150, II, 124. The word gandik\u00e2 occurs also at G\u00e2taka I, 474 (last line), in the sense of 'bunch:' but it is there probably a misprint; for Oldenberg, in the parallel passage at Bhikkhun\u00ee-vibha\u1e45ga, P\u00e2kittiya I, 1, reads bhandike. That the two words are easily confused in Burmese writing is shown by the fact that the Berlin (Burmese) copy of Buddhaghosa reads here also bhandik\u00e2dh\u00e2na-matten\u00e2 ti, &c., and again afterwards bhandika.\n213:5 See our note on this phrase above, VI, 5, 2.\n213:6 Paribhanda-karana-matten\u00e2 ti gomaya-paribhanda-kas\u00e2va-parikarana-mattena (B.). The very same expression is used in a wholly doubtful sense, and of some process of tailoring, in. Mah\u00e2vagga VII, 1, 5.\n214:1 Dh\u00fbmak\u00e2likan ti idam y\u00e2v\u2019 assa kitaka-dh\u00fbmo na pa\u00f1\u00f1\u00e2yat\u00eeti t\u00e2va ayam vih\u00e2ro etass\u2019 ev\u00e2 ti evam dh\u00fbma-k\u00e2le apaloketv\u00e2 kata-pariyositam vih\u00e2ram denti (B.). The word recurs below, applied to sikkh\u00e2padam, in XI, 1, 9.\n214:2 V\u00eeppakatan ti ettha vippakato n\u00e2ma y\u00e2va gop\u00e2nasiyo na \u00e2rohanti. Gop\u00e2nas\u00eesu pana \u00e2rulh\u00e2su bahukato n\u00e2ma hoti: tasm\u00e2 tato patth\u00e2ya na d\u00e2tabbo (B.). The use of bahukato is noteworthy. for in the only other passage where we have found the word (Mah\u00e2vagga VI, 36, 2), it has a totally different application. There is possibly a misreading in the one MS. available. (? pakato.)\n215:1 See above, VI, 11, 3.\n215:2 See Mah\u00e2vagga II, 22, 3, and II, 36, 1-3. In the latter of these two passages the three cases are omitted. In Mah\u00e2vagga IX, 4, 2, and 8, the whole 23 are given.\n216:1 That is, the navakammiko loses his privileges (his lien on the best sleeping-place, &c.).","title":"SBE 20: Sixth Khandhaka: Chapter 17","type":"page"}