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The monks plucked and ate them all, including the unripe ones.” They reported it to the king. He said, “It’s good that the venerables have eaten the mangoes. Still, the Buddha has praised moderation.” People complained and criticized them, “How can the Sakyan monastics eat the king’s mangoes without moderation?” The monks heard the complaints of those people and then told the Buddha. “You shouldn’t eat mangoes. If you do, you commit an offense of wrong conduct.” Soon afterwards a certain association was offering a meal to the Sangha.

just as he had done to Meṇḍaka. They, too, experienced the stainless vision of the Truth, and they expressed their appreciation in the same way and became lay followers. Meṇḍaka then personally served various kinds of fine foods to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal, Meṇḍaka sat down to one side and said, “Sir, as long as you’re staying in Bhaddiya, I would like to offer a regular meal to the Sangha of monks headed by the Buddha.” The Buddha then instructed, inspired, and gladdened him with a teaching, after which he got up from his seat and left. 22. The allowance for the five products of a cow, etc. When the Buddha had stayed at Bhaddiya for as long as he liked, he set out wandering toward Aṅguttarāpa with a large sangha of twelve-hundred and fifty monks. He had not informed Meṇḍaka. When Meṇḍaka heard about it, he told his slaves and workers,

that simultaneous probation should remain silent. Any monk who doesn’t approve should speak up. For the second time, I speak on this matter. … For the third time, I speak on this matter. … The Sangha has given monk so-and-so simultaneous probation according to the longest duration, that is, for the offense that was concealed for ten days. The Sangha approves and is therefore silent. I’ll remember it thus.’” Simultaneous probations according to the longest duration, that is, for all the offenses that were concealed the longest At one time a monk had committed a number of offenses entailing suspension: one concealed for one day, two for two days, three for three days, four for four days, five for five days, six for six days, seven for seven days, eight for eight days, nine for nine days, ten for ten days. He told the monks about this,

“Load lots of salt, oil, rice, and fresh food onto the carts, and bring along twelve-hundred and fifty cowherds and twelve-hundred and fifty dairy cows. We’ll give the Buddha fresh milk wherever we see him.” Meṇḍaka caught up with the Buddha while he was crossing a wilderness area. Meṇḍaka approached the Buddha, bowed down, “Sir, please accept tomorrow’s meal from me together with the Sangha of monks.” The Buddha consented by remaining silent. Knowing that the Buddha had consented, Meṇḍaka bowed down, circumambulated the Buddha with his right side toward him, and left. The following morning Meṇḍaka had various kinds of fine foods prepared and then had the Buddha informed that the meal was ready. The Buddha robed up, took his bowl and robe, and went to Meṇḍaka’s meal offering where he sat down on the prepared seat together with the Sangha of monks. Meṇḍaka told the twelve-hundred and fifty cowherds, “Listen, bring one cow for each and every monk and give them fresh milk.”

adding, “What should I do now?” They told the Buddha. “Well then, the Sangha should give that monk simultaneous probation according to the longest duration, that is, for all the offenses that were concealed the longest. And it should be given like this. That monk should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, ‘Venerables, I’ve committed a number of offenses entailing suspension: one concealed for one day … ten for ten days. I ask the Sangha for simultaneous probation according to the longest duration, that is, for all the offenses that were concealed the longest.’ And he should ask a second and a third time.

Wherever two monks are staying together, one shouldn’t make a determination, while the invitation of the other is brought. If you do make a determination, you commit an offense of wrong conduct.” 6. The process for making amends for an offense At one time on the invitation day, a certain monk had committed an offense. “The Buddha has laid down a rule that one shouldn’t invite correction if one has an unconfessed offense. And I’ve committed an offense. So what should I do?” They told the Buddha. “On the invitation day, a monk may have committed an offense.

Goiter, and branded, Whipped, wanted, and elephantiasis; Serious, and abnormal appearance, Blind in one eye, and so crooked limb. Lame, and paralyzed on one side, Who is crippled; Old age, blind, mute, and deaf, And in regard to the blind and mute. What is called blind and deaf, And mute and deaf;

I’m now protected and guarded; May the creatures turn back. I pay homage to the Buddha, To the seven fully awakened Buddhas.” On one occasion a monk who was plagued by lust cut off his own penis. They told the Buddha. He said, “This fool has cut off one thing, when he should’ve cut off something else. You shouldn’t cut off your own penis. If you do, you commit a serious offense.” On one occasion a wealthy merchant of Rājagaha had obtained a valuable block of sandalwood.

This is not an obstacle to doing the invitation ceremony.” 7. The process for revealing an offense At one time a certain monk remembered an offense during the invitation ceremony. “The Buddha has laid down a rule that one shouldn’t invite correction if one has an unconfessed offense. And I’ve committed an offense. So what should I do?” They told the Buddha. “A monk may remember an offense during the invitation ceremony. He should say to a monk sitting next to him,

When a procedure of banishment has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done against one who hasn’t confessed their offense, it’s done legitimately, it’s done by a unanimous assembly. “When a procedure of banishment has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after accusing the person of their offense, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of banishment has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after reminding the person of their offense, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of banishment has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after charging the person with their offense, it’s done legitimately, it’s done by a unanimous assembly.” The group of twelve on legitimate legal procedures is finished. The group of fourteen on wishing “When a monk has three qualities, the Sangha may, if it wishes, do a legal procedure of banishing him: he’s quarrelsome, argumentative, and a creator of legal issues in the Sangha; he’s ignorant and incompetent, often committing offenses, and lacking in boundaries; he’s constantly and improperly socializing with householders.

At one time a monk had committed two offenses entailing suspension, both concealed for two months. “I’ve committed two offenses entailing suspension, both concealed for two months. Let me ask the Sangha for probation for two months for one of those offenses.” While on probation, he was overcome with guilt. He considered what he had done and thought, “Let me ask the Sangha for probation for two months for the other offense too.” He told the monks everything that had happened, adding, “What should I do now?” They told the Buddha. “Well then, the Sangha should give that monk probation for two months for that offense.

When a monk has another three qualities, the Sangha may, if it wishes, do a procedure of banishing him: he has wrong livelihood by body; he has wrong livelihood by speech; he has wrong livelihood by body and speech. “The Sangha may, if it wishes, do a procedure of banishment against three kinds of monks: those who are quarrelsome, argumentative, and creators of legal issues in the Sangha; those who are ignorant and incompetent, often committing offenses, and lacking in boundaries; those who are constantly and improperly socializing with householders. The Sangha may, if it wishes, do a procedure of banishment against three other kinds of monks: those who’ve failed in the higher morality; those who’ve failed in conduct; those who’ve failed in view. The Sangha may, if it wishes, do a procedure of banishment against three other kinds of monks: those who disparage the Buddha; those who disparage the Teaching; those who disparage the Sangha.

Piṇḍola Bhāradvāja then rose into the air, took hold of that bowl, and circled around Rājagaha three times. Just then that merchant, together with his wives and children, was standing in his own house, raising his joined palms in homage, thinking, “May Venerable Piṇḍola Bhāradvāja land right here at our house.” And Piṇḍola Bhāradvāja did just that. The merchant then took the bowl from his hands, filled it with expensive fresh foods, and gave it back to Piṇḍola Bhāradvāja, who then left for the monastery. that Piṇḍola Bhāradvāja had taken down the merchant’s bowl, and making a great uproar, they followed right behind him. Hearing all the noise, the Buddha asked Venerable Ānanda what it was,

and thought, “Why don’t the venerables, too, gather on the fourteenth, fifteenth, and eighth day of the half-month?” He then went to the Buddha, bowed, sat down, and told him what he had thought, adding, “It would be good, sir, if the venerables, too, gathered on the fourteenth, fifteenth, and eighth day of the half-month.” The Buddha then instructed, inspired, and gladdened him with a teaching. When the Buddha had finished, the king got up from his seat, bowed, circumambulated the Buddha with his right side toward him, and left. Soon afterwards the Buddha gave a teaching and addressed the monks: “You should gather together on the fourteenth, the fifteenth, and the eighth day of the lunar half-month.” When the monks heard about the Buddha’s instruction,

and Ānanda told him what had happened. Soon afterwards the Buddha had the Sangha of monks gathered and questioned Piṇḍola Bhāradvāja: “Is it true, Bhāradvāja, that you brought down that merchant’s bowl?” “It’s true, sir.” The Buddha rebuked him, “It’s not suitable, Bhāradvāja, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. How could you show a superhuman ability, a wonder of supernormal power, to householders for the sake of a miserable wooden bowl? It’s just like a woman showing her private parts for a miserable <i lang='pi' translate='no'>māsaka</i> coin. This will affect people’s confidence …” After rebuking him …

they started gathering on those days. People came to hear a teaching, but the monks sat in silence. The people complained and criticized them, “How can the Sakyan monastics gather on the fourteenth, fifteenth, and eighth day of the half-month, but then sit in silence like dumb pigs? Shouldn’t they give a teaching when they gather together?” The monks heard the complaints of those people and they told the Buddha. Soon afterwards the Buddha gave a teaching and addressed the monks: “When you gather together on the fourteenth, the fifteenth, and the eighth day of the lunar half-month, you should give a teaching.” 2. The instruction to recite the Monastic Code

Once this has been said, they can do the invitation ceremony. This is not an obstacle to doing the invitation ceremony.” The first section for recitation is finished. 9. The group of fifteen on non-offenses At one time on the invitation day, five or more resident monks had gathered together in a certain monastery. They did not know that there were other resident monks who had not arrived. Perceiving that they were acting according to the Teaching and the Monastic Law, perceiving that the assembly was complete although it was not, they did the invitation ceremony. While they were doing it, a greater number of resident monks arrived. They told the Buddha. “On the invitation day, five or more resident monks may have gathered together in a certain monastery.

the Buddha gave a teaching and addressed the monks: “You shouldn’t show a superhuman ability, a wonder of supernormal power, to householders. If you do, you commit an offense of wrong conduct. Now destroy that wooden bowl and turn it into splinters. Give these to the monks to use as scent in ointments. And you shouldn’t use a wooden bowl. If you do, you commit an offense of wrong conduct.” At that time the monks from the group of six used luxurious bowls made with gold and silver. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” “You shouldn’t use almsbowls made with gold,

Once again when the night was well advanced, Sahampati, the magnificent supreme being, approached the Buddha, illuminating the whole forest grove. He bowed down to the Buddha and stood up, appearing just like a great bonfire. But it was even more splendid and sublime than the previous ones. The next morning Uruvelā Kassapa went to the Buddha and said, “It’s time, Great Ascetic, the meal is ready. And who was it that visited you last night?” “That was Sahampati, the supreme being. He came to me to hear the Teaching.” Uruvelā Kassapa thought, “The Great Ascetic is powerful and mighty, in that even Sahampati, the supreme being, goes to him to hear the Teaching. But he’s not a perfected one like me.” The Buddha ate his meal and continued to stay in the same forest grove. The fourth wonder is finished. At this time Uruvelā Kassapa was holding a great sacrifice, and the whole of Aṅga and Magadha wanted to attend with much food of various kinds.

While the Buddha was reflecting in private, he thought, “Why don’t I instruct the monks to recite a monastic code, consisting of those training rules that I have laid down for them? That would be their procedure for the observance day.” In the evening, when the Buddha had come out from seclusion, he gave a teaching and addressed the monks. He told them what he had thought, adding: “You should recite the Monastic Code. And you should do it like this. A competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. If the Sangha is ready, it should do the observance-day ceremony, it should recite the Monastic Code.