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With Bhaddiya So I have heard. At one time the Buddha was staying near Anupiya in a mango grove. Now at that time, Venerable Bhaddiya son of Kāḷīgodhā, even in the wilderness, at the foot of a tree, or in an empty dwelling, frequently expressed this heartfelt sentiment: “Oh, what bliss! Oh, what bliss!” Several mendicants heard him and thought, “Without a doubt, Venerable Bhaddiya leads the spiritual life dissatisfied. It’s when recalling the pleasures of royalty he formerly enjoyed as a

The World So I have heard. At one time, when he was first awakened, the Buddha was staying in Uruvelā at the root of the tree of awakening on the bank of the Nerañjarā River. There the Buddha sat cross-legged for seven days without moving, experiencing the bliss of freedom. When seven days had passed, the Buddha emerged from that state of immersion and surveyed the world with the eye of a Buddha. He saw sentient beings tormented with many torments, and burning with many fevers born of greed

With Yasoja So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time five hundred mendicants headed by Yasoja arrived at Sāvatthī to see the Buddha. At that, those visiting mendicants, while exchanging pleasantries with the resident mendicants, preparing their lodgings, and putting away their bowls and robes, made a colossal racket. “Yes, reverend,” replied that mendicant. Then, as easily as a strong person would extend or con

Short-lived So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then in the late afternoon, Venerable Ānanda came out of retreat and went to the Buddha. He bowed, sat down to one side, and said to him: “It’s incredible, sir, it’s amazing! How short-lived was the Blessed One’s mother! For seven days after the Blessed One was born, his mother passed away and was reborn in the host of joyful gods.” “That’s so true, Ānanda! For the mothers of

“Sir, we go for refuge to the Buddha and the Teaching. Please accept us as lay followers who have gone for refuge for life.” By means of the double refuge, they became the first lay followers in the world. The account with the ape-flower tree is finished. 5. The account of the supreme being’s request After seven days, the Buddha came out from that stillness and went from the ape-flower tree to a goatherd’s banyan tree, and he stayed there. Then, while reflecting in private, the Buddha thought this: “I have discovered this profound truth, so hard to see, so hard to comprehend. It’s peaceful and sublime, subtle, beyond the intellect, and knowable only to the wise. But human beings delight in holding on, find pleasure in holding on, rejoice in holding on, and because of that it’s hard for them to see causal relationships, dependent origination.

At one time the Sangha at Sāvatthī had made an agreement that they would not give the going forth during the rains residence. Then, one of Visākhā’s grandsons went to the monks and asked for the going forth. The monks told him about their agreement, adding, “Please wait while the monks observe the rains residence. Once we’ve completed the rains residence, we’ll give you the going forth.” When they had completed the rains residence, the monks told Visākhā’s grandson that they would give him the going forth. “If I had been given the going forth, venerables, I would have enjoyed it.

To the restrained ones who live on the gifts of others, Such a one supplies them with ten things: Long life, beauty, happiness, and strength, And eloquence, too, one gets from that; Hunger, thirst, and wind are removed, The bladder is cleaned and the food digested. This tonic is praised by the Accomplished One. Therefore, for a person looking for happiness— One wishing for heavenly bliss Or desiring human prosperity—

and told him what he had been thinking, adding, “I wonder, sir, did I make much merit or demerit?” “When you invited the Sangha of monks headed by the Buddha for a meal on the following day, you made much merit. When each and every monk received rice from you, you made much merit. You are heading for heaven.” When the official heard this, he was joyful and elated. He got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left. Soon afterwards the Buddha had the Sangha gathered and questioned the monks: “Is it true, monks, that monks who had been invited for a meal ate someone else’s rice porridge beforehand?” “It’s true, sir.” The Buddha rebuked them …

At one time there was a certain monk who was staying in the wilderness. He was enjoying his dwelling. “The Buddha has laid down a rule that a monk like me shouldn’t live without formal support. Yet I’m enjoying my dwelling in the wilderness. So what should I do?” They told the Buddha. “If you notice that you are enjoying your stay in the wilderness, but unable to obtain formal support, I allow you to live without. When a suitable support-giver comes, you should live with formal support from him.” 60. The allowance to make proclamations using the family name At one time a certain person wanted the full ordination with Venerable Mahākassapa.

Theravāda Collection on Monastic Law The Great Division The chapter on the invitation ceremony 1. Being uncomfortable At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. At that time in a certain monastery in the Kosalan country a number of monks who were friends had entered rainy-season residence together. “How can we have a comfortable rains, live in peace and harmony, and get almsfood without trouble?” Then it occurred to them, “Let’s not talk to one another. Whoever returns first from almsround in the village should prepare the seats, and set out a foot stool, a foot scraper, and water for washing the feet. He should wash the bowl for leftovers and put it back out, and set out water for drinking and water for washing.

Whoever returns last from almsround may eat whatever is left over, or he should discard it where there are no cultivated plants or in water without life. He should put away the seats and also the foot stool, the foot scraper, and the water for washing the feet. He should wash the bowl for leftovers and put it away, put away the water for drinking and the water for washing, and sweep the dining hall. Whoever sees that the pot for drinking water, the pot for washing water, or the waterpot in the restroom is empty should fill it. If he can’t do it by himself, he should call someone over by hand signal, and they should fill it together. He shouldn’t speak because of that. In this way we’ll have a comfortable rains, live in peace and harmony, and get almsfood without trouble.” And they did just that. Now it was the custom for monks who had completed the rainy-season residence to go and see the Buddha. And so, when the three months were over and they had completed the rains residence, they put their dwellings in order, took their bowls and robes, and set out for Sāvatthī. When they eventually arrived, they went to the Jeta Grove, Anāthapiṇḍika’s Monastery. There they approached the Buddha, bowed, and sat down.

“There’s the Vālika Monastery, which is delightful, quiet, and free from chatter. Let’s resolve this legal issue there.” And so they went to the Vālika Monastery. The committee decides on the ten practices Revata then informed the Sangha: “Please, venerables, I ask the Sangha to listen. If the Sangha is ready, I will question Venerable Sabbakāmī on the Monastic Law.” And Sabbakāmī informed the Sangha: “Please, venerables, I ask the Sangha to listen. If the Sangha is ready, I will reply when asked by Revata about the Monastic Law.”

At that time in Benares there was a gentleman called Yasa, the son of a wealthy merchant, who had been brought up in great comfort. He had three stilt houses: one for the winter, one for the summer, and one for the rainy season. While Yasa was spending the four months of the rainy season in the rainy-season house, he was attended on by female musicians, and he did not come down from that house. On one occasion, while he was enjoying himself with worldly pleasures, he fell asleep before his attendants. He then woke up first, while the oil lamp was still burning. He saw his attendants sleeping: one with a lute in her armpit, another with a tabor on her neck, still another with a drum in her armpit; one with hair disheveled, another drooling, still another talking in her sleep. It was like a charnel ground before his very eyes. When he saw this, the downside became clear, and a feeling of repulsion stayed with him. He uttered a heartfelt exclamation: “Oh the oppression! Oh the affliction!”

the Buddha thought, “Yasa is incapable of returning to the lower life to enjoy worldly pleasures as he did while still a householder. Let me stop using my supernormal powers.” The merchant saw Yasa sitting there and he said to him, “Dear Yasa, your mother is grieving and lamenting. Please give her back her life.” Yasa looked to the Buddha, and the Buddha said to the merchant, “What do you think, householder: suppose the mind of one such as you—who has seen and understood the Truth with the trainee’s knowledge and vision—while he was reviewing what he had already seen and understood, was freed from the corruptions through letting go. Would he be able to return to the lower life to enjoy worldly pleasures as he did while still a householder?” “Definitely not.” “But this is what has happened to Yasa.

If he steals a <i lang='pi' translate='no'>pāda</i> coin, the value of a <i lang='pi' translate='no'>pāda</i>, or more than a <i lang='pi' translate='no'>pāda</i>, he’s not an ascetic, not a Sakyan monastic. Just as a fallen, withered leaf is incapable of becoming green again, so too is a monk who, intending to steal, takes an ungiven <i lang='pi' translate='no'>pāda</i> coin, the value of a <i lang='pi' translate='no'>pāda</i>, or more than a <i lang='pi' translate='no'>pāda</i> not an ascetic, not a Sakyan monastic. You shouldn’t do this for as long as you live. A monk who’s fully ordained shouldn’t intentionally kill a living being, not even a small insect. If he intentionally kills a human being, even causing an abortion, he’s not an ascetic, not a Sakyan monastic. Just as an ordinary stone that has broken in half cannot be put back together again, so too is a monk who has intentionally killed a human being not an ascetic, not a Sakyan monastic. You shouldn’t do this for as long as you live. A monk who’s fully ordained shouldn’t claim a superhuman quality, not even just saying, ‘I delight in solitude.’

“I’m free from all snares, Both human and divine. I’m free from the great bond: Terminator, you’re defeated!” “The snare is ethereal, And it comes from the mind. With that I’ll bind you: You’re not free from me, monastic.” “Sights, sounds, tastes, smells, And tangibles, the mind’s delights—

Then the Lord of Death, the Evil One, thought, “The Buddha knows me, the Happy One knows me,” and sad and miserable he disappeared right there. The second account of the Lord of Death is finished. 11. The account of the fine group of people When the Buddha had stayed at Benares for as long as he liked, he set out wandering toward Uruvelā. At a certain point he left the road, entered a forest grove, and sat down at the foot of a tree. Just then a fine group of thirty friends and their wives were enjoying themselves in that forest grove. Because one of them did not have a wife, they had brought him a sex worker. While they were all carelessly enjoying themselves, that sex worker took that man’s possessions and ran away.

Since it is the custom for Buddhas to greet newly-arrived monks, the Buddha said to them, “I hope you’re keeping well, monks, I hope you’re getting by? I hope you had a comfortable rains, that you lived together in peace and harmony, and got almsfood without trouble?” “We’re keeping well, sir, we’re getting by. We had a comfortable rains, lived together in peace and harmony, and had no trouble getting almsfood.” They told the Buddha what had happened during the rains and while traveling to Sāvatthī. Soon afterwards the Buddha gave a teaching and addressed the monks: “I allow monks who have completed the rainy-season residence to participate in a robe-making ceremony. Once you have participated in the robe-making ceremony, five things are allowable for you:

Kassapa, I ask you this: Why did you abandon the fire worship?” “As a reward for the sacrifice, they promise worldly pleasures: Sights, sounds, and tastes, and women, too. But knowing the stain of ownership, I found no delight in worship and sacrifice.” “So your mind didn’t delight there— In sights, sounds, or tastes. What then, in the world of gods and humans, Does your mind delight in? Tell me this, Kassapa.”

“I saw the state of peace that is detached from sensual existence, Where there is nothing and no ownership; It doesn’t change, and can’t be found through another. That’s why I found no delight in worship and sacrifice.” Uruvelā Kassapa got up from his seat, arranged his upper robe over one shoulder, bowed down with his head at the Buddha’s feet, and said, “Sir, you’re my teacher, I’m your disciple; you’re my teacher, I’m your disciple.” The one hundred and twenty thousand brahmin householders from Magadha thought, “So Uruvelā Kassapa is practicing the spiritual life under the Great Ascetic.” Reading their minds, the Buddha gave them a progressive talk—