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The Book of the Twos Chapter Five Sandhita Beneath the Bodhi Tree, bright green and growing, being mindful, my perception became one with the Buddha. It’s been thirty one eons since I gained that perception; and it’s due to that perception that I’ve attained the ending of defilements.

The Book of the Eights Chapter One Mahākaccāyana Don’t get involved in lots of work, avoid people, and don’t try to acquire things. If you’re eager and greedy for flavors, you’ll miss the goal that brings such happiness. They know it really is a bog, this homage and veneration in respectable families. Honor is a subtle dart, hard to extract, and hard for a reprobate to give up. The deeds of a mortal aren’t bad because of what others do. You yourself should not do bad, for mortals have deeds as t

The Book of the Sixteens Puṇṇikā “I used to be a water-carrier. Even when it was cold, I would always plunge into the water, afraid of my masters’ beatings, harassed by fear of abuse and anger. “I have been on the wrong path, and you’ve guided me to the noble path. Madam, I give to you this ablution cloth.” “Keep the cloth for yourself, I do not want it. If you fear suffering, if you don’t like suffering, then don’t do bad deeds either openly or in secret. If you should do a bad deed, or you’re

The Book of the Sixes Vijayā Four or five times I left my dwelling; I had failed to find peace of heart, or any control over my mind. I approached a nun and politely questioned her. She taught me the Dhamma: the elements and sense fields, the four noble truths, the faculties and the powers, the awakening factors, and the eightfold path for the attainment of the highest goal. After hearing her words, I did her bidding. In the first watch of the night, I recollected my past lives. In the middle wa

For one who overcomes worldly pleasures. But removing the conceit ‘I am’, This, indeed, is the highest bliss.” The account with the powderpuff tree is finished. 4. The account with the ape-flower tree After seven days, the Buddha came out from that stillness and went from the powderpuff tree to an ape-flower tree. There too he sat cross-legged for seven days without moving, experiencing the bliss of freedom. Just then the merchants Tapussa and Bhallika were traveling from Ukkalā to that area. Then a god who was a former relative of theirs said to them, “Sirs, a Buddha who has just attained awakening is staying at the foot of an ape-flower tree. Go to that Buddha and offer him crackers and honey.

At one time there was a young brahmin who had murdered his father. He was troubled, ashamed, and disgusted by what he had done, and he thought, “How can I escape from this terrible action?” It occurred to him, “These Sakyan monastics have integrity. They’re celibate and their conduct is good, and they’re truthful, moral, and have a good character. If I were to go forth with them, I might be released from this bad action.” He then went to the monks and asked for the going forth. The monks said to Upāli, “Previously a dragon appearing as a young brahmin asked for the going forth. So, please examine this young brahmin, Upāli.”

Skilled in defeating his opponents. Wherever his opponents turn, he refutes them, And the crowd is convinced. He doesn’t abandon his position, Yet answers questions without hurting anyone. He’s capable of acting as messenger, And about the business of the Sangha, they speak to him. When speaking, or sent out by the community of monks, He doesn’t think, ‘I’m doing it.’ As far as the actions by which one commits offenses,

It’s appropriate to give congee regularly.” The Buddha then got up from his seat and left. Soon afterwards he gave a teaching and addressed the monks: “I allow congee and honey balls.” 12. The government official with recently acquired faith When people heard that the Buddha had allowed congee and honey balls, they prepared rice porridge and honey balls early in the morning. After eating rice porridge and honey balls to their satisfaction in the morning, the monks did not eat as much as they had intended in the dining hall. At this time a certain government official who had recently acquired faith in Buddhism had invited the Sangha of monks headed by the Buddha for the meal on the following day. “Why don’t I prepare twelve hundred and fifty bowls of meat for the twelve hundred and fifty monks? I can then give one bowl to each and every monk.”

The following morning that official had various kinds of fine foods prepared, as well as twelve hundred and fifty bowls of meat. He then had the Buddha informed that the meal was ready. The Buddha robed up, took his bowl and robe, and went to that brahmin’s house where he sat down on the prepared seat together with the Sangha of monks. That official then served the monks in the dining hall. As he did so, the monks said, “Only a little, thanks.” “Please don’t say that because I’ve only recently acquired faith in Buddhism. I’ve prepared much food of various kinds, as well as twelve-hundred and fifty bowls of meat. I’ll bring one bowl of meat to each and every one of you. Venerables, please accept as much as you like.” “We’re not taking so little because of that, but because we ate rice porridge and honey balls to our satisfaction early in the morning.”

The supreme teacher. I alone am fully awakened; I’m cool and extinguished. I’m going to the city of Kāsi, To set rolling the wheel of the Teaching. In this world immersed in darkness, I’ll beat the drum of freedom from death.” “According to your own claim you must be a universal Victor.” “Indeed, those like me are victors, Those who have ended the corruptions.

The third section for recitation on the Licchavīs is finished. 19. The account of General Sīha On one occasion a number of well-known Licchavīs were seated together in the public hall, praising the Buddha, the Teaching, and the Sangha in many ways. Sīha the general, a disciple of the Jains, was seated in that gathering. “No doubt that Buddha is perfected, a fully Awakened One, since these well-known Licchavīs praise the Buddha, the Teaching, and the Sangha in this way. Why don’t I go and visit that Buddha?” He then went to the Jain ascetic from Ñātika and said, “Sir, I wish to visit the ascetic Gotama.” “But Sīha, why visit the ascetic Gotama who believes that actions don’t have results when you believe that they do? For the ascetic Gotama believes in inaction, teaches that, and trains his disciples in that.”

Sīha’s intention to go died down. The same sequence of events happened a second time. A third time a number of well-known Licchavīs were seated together in the public hall, praising the Buddha, the Teaching, and the Sangha in many ways. Sīha heard this, and he had the same thoughts as before. And it occurred to him, “What can the Jain ascetics do to me, whether I get their permission or not? Let me go and visit the Buddha, the Perfected and fully Awakened One, without getting permission from the Jains.” Soon afterwards, in the middle of the day, General Sīha set out from Vesālī with five hundred carriages to visit the Buddha. He went by carriage as far as the ground would allow, dismounted, and then approached the Buddha on foot. He bowed, sat down, “Sir, I have heard that the ascetic Gotama believes in inaction, that he teaches inaction, and that he trains his disciples in that. Those who say this,

do they say what you have said without falsely misrepresenting you? Do they explain according to the Teaching so that they can’t be legitimately criticized? I don’t wish to misrepresent you.” “There’s a way, Sīha, one could rightly say of me that I believe in inaction, that I teach inaction, and that I train my disciples in that. What’s that way? I teach the non-doing of misconduct by body, speech, and mind. I teach the non-doing of the various kinds of bad and unwholesome actions. There’s also a way one could rightly say of me that I believe in action, that I teach action, and that I train my disciples in that. What’s that way? I teach the doing of good conduct by body, speech, and mind. I teach the doing of the various kinds of good and wholesome actions. There’s a way one could rightly say of me

the extermination of the various kinds of bad and unwholesome qualities. There’s a way one could rightly say of me that I’m austere, that I teach for the sake of austerity, and that I train my disciples in that. What’s that way? I say that bad, unwholesome qualities— misconduct by body, speech, and mind—are to be disciplined. One who has abandoned them, cut them off at the root, made them like a palm stump, eradicated them, and made them incapable of reappearing in the future—such a one I call austere. Indeed the Buddha has abandoned the bad, unwholesome qualities that are to be disciplined, has cut them off at the root, made them like a palm stump, eradicated them, and made them incapable of reappearing in the future. There’s a way one could rightly say of me that I’m retiring, that I teach for the sake of retiring, and that I train my disciples in that. What’s that way? One who has retired from any future conception in a womb, any rebirth in a future life, who has cut it off at the root, made it like a palm stump, eradicated it, and made it incapable of reappearing in the future—such a one I call retiring.

Indeed the Buddha’s future conception in a womb, his rebirth in a future life, is abandoned and cut off at the root, made like a palm stump, eradicated, and incapable of reappearing in the future. There’s a way one could rightly say of me that I’m at ease, that I teach for the sake of ease, and that I train my disciples in that. What’s that way? I’m at ease in the highest sense, I proclaim my Teaching for the sake of ease, and I train my disciples in that.” When the Buddha had finished, Sīha exclaimed, “Wonderful, sir, wonderful! Just as one might set upright what’s overturned, or reveal what’s hidden, or show the way to one who’s lost, or bring a lamp into the darkness so that one with eyes might see what’s there—just so has the Buddha made the Teaching clear in many ways. I go for refuge to the Buddha, the Teaching, and the Sangha of monks. Please accept me as a lay follower who’s gone for refuge for life.” “Consider it carefully, Sīha. It’s good for well-known people such as yourself to reflect carefully.” “Now I’m even more pleased with you, sir. Had I become a lay follower of another religion, they would’ve carried a banner all over Vesālī to proclaim it.

At the end of the middle part of the night, Venerable Ānanda asked a second time, and again received no reply. At the end of the last part of the night, when the sky was flaring up at dawn, he asked a third time. And the Buddha replied, “Ānanda, the gathering is impure.” Venerable Mahāmoggallāna thought, “Who is the Buddha talking about?” Reading the minds of the the entire Sangha of monks, he saw that person—immoral, with bad qualities, impure and dubious in conduct, hiding his actions, not a monastic while claiming to be one, not abstaining from sexuality while claiming to do so, rotten inside, lustful, defiled—seated in the midst of the Sangha. He went up to him and said, “Get up, the Buddha has seen you.

Keṇiya then personally served various kinds of fine foods to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal, Keṇiya sat down to one side, and the Buddha expressed his appreciation with these verses: “Sacrifice is the best fire worship, Sāvittī the best meter; A king is the best of humans, The ocean the chief of rivers. The moon is the best in the night sky, The sun the best of all that shines. But for those making offerings, desiring merit, The Sangha is indeed the best.”

Any monk who doesn’t approve should speak up. The Sangha has designated an observance-day forecourt based on these markers. The Sangha approves and is therefore silent. I’ll remember it thus.’” On one occasion, on the observance day in a certain monastery, the junior monks had gathered first. Thinking, “There’s no point in being here before the senior monks arrive,” As a consequence, the observance-day ceremony was done at the wrong time. “On the observance day, the senior monks should gather first.” At that time at Rājagaha, there was a number of monasteries within the same monastery zone. The monks argued about where the observance-day ceremony should be done.

The Sangha has established a monastery zone, defining who belongs to the same community and who should do the observance-day ceremony together. The Sangha designates this same zone as a may-stay-apart-from-the-three-robes area. Any monk who approves of designating this monastery zone as a may-stay-apart-from-the-three-robes area should remain silent. Any monk who doesn’t approve should speak up. The Sangha has designated this monastery zone as a may-stay-apart-from-the-three-robes area. The Sangha approves and is therefore silent. I’ll remember it thus.’” When they heard that the Buddha had allowed the designation of a may-stay-apart-from-the-three-robes area, monks stored their robes in inhabited areas. Their robes were lost, burned, and eaten by rats. As a consequence, they had shabby robes. Other monks asked them why, and they told them what had happened.

Seeing Upāli coming, they said to him, “Why are you coming back, Upāli?” And he told what he had done. “You have done the right thing. The Sakyans are indeed temperamental. They might well have held you responsible for our departure and have had you executed.” The young Sakyans then took Upāli with them and went to the Buddha, where they bowed, sat down, “Sir, we Sakyans are proud. This barber Upāli has been serving us for a long time.