… The apologists then cite the Buddha as an authority in support of these considerations by quoting the passage from the Vinaya in which the Buddha first sent his arahant disciples out to spread the Dhamma to as many people as possible:
Then the Blessed One addressed the monks, “I am released, monks, from all snares, human & divine. You, too, monks, are also released from …
… His mind was so big that he was able not
only to teach the Dhamma, but also formulate the Vinaya. He put
together a community that’s lasted 2,500 years.
Ajaan Lee goes on to say the Buddha’s large size came from the fact
that he was first willing to make himself small. He cut himself off
from his family, all of …
… They tell us his story in the Vinaya. It’s a long
story about how he was born the son of a courtesan. She found herself
pregnant, so she sent out word that she was sick for a while, and she
didn’t want to receive visitors. She figured that if she gave birth,
if it was a girl she’d keep it and …
… This term is sometimes wrongly translated as “slander.” However, slander usually entails falsehood, whereas examples given both in the discourses and the Vinaya show that this term denotes true statements meant to discredit one person in the eyes of another.
§ 28. I have heard that on one occasion the Blessed One was staying near Pāvā in Cunda the silversmith’s mango grove. Then Cunda …
… As in the Vinaya: There are lots of
wheels that go through the permutations of a particular rule. If you
do the action with a particular perception in mind, for example,
what’s the result in terms of the penalty? When you do it with other
perceptions, what are the results? The text goes through all the
different permutations. Those are wheels.
The important …
… He is totally released, I tell you, from suffering & stress.” —SN 22:39
“Just as the ocean has a single taste—that of salt—in the same way, this Dhamma-Vinaya has a single taste: that of release.” —Ud 5:5
In other words, the ability of the monks to give, in unison, the right answers to the Buddha’s questions does not fulfill …
… Assaji and Punabbasu were two of the six ringleaders of the notorious “group-of-six” monks, whose misbehavior led to the formulation of many rules in the Vinaya. (The group is named after the number of ringleaders, not the number of members, which—according to the Commentary—reached more than one thousand.) In the origin story to Saṅghādisesa 13, the monks led by Assaji …
CHAPTER FOUR
Food
The three main classes of food—staple foods, non-staple foods, and juice drinks—have already been discussed in BMC1 under the Food Chapter of the pācittiya rules. The question of making fruit allowable has been discussed under Pc 11. Here we will discuss aspects of the topic of food not covered in those passages.
Cooking & storing foods
One may not …
… Only those who can act in this manner are qualified for the Department of Spreading the Dhamma in line with the Dhamma and Vinaya.
* * *
When the duties of all these departments are fully observed by a community, a group, or an individual, they will help our religion to prosper and thrive. But as long as we are unable to fulfill these duties, the establishment …
… Let me obtain the Going-forth in the Blessed One’s presence, let me obtain Acceptance.”
“Anyone, Sabhiya, who has previously belonged to another sect and who desires the Going-forth & Acceptance into this Dhamma & Vinaya, must first undergo probation for four months. If, at the end of four months, the monks feel so moved, they give him the Going-forth & accept him into …
… Listed in the origin story to the third rule in the monastic code (Pārājika 3), they are the only meditation instructions given in the Vinaya, the section of the Canon devoted to monastic discipline. This shows that they were considered indispensible guidance for those monks who might memorize only the Vinaya in the course of their monastic career.
In the discourses, the sixteen steps …
… Release
“Just as the ocean has a single taste—that of salt—in the same way, this Dhamma & Vinaya has a single taste: the taste of release.” — Ud 5:5
“Defiled by passion, the mind is not released. Defiled by ignorance, discernment does not develop. Thus from the fading of passion is there awareness-release. From the fading of ignorance is there discernment-release …
… These two kinds of questioning parallel what they do in a
cross-examination in the Vinaya. Say that monk A suspects monk B of
having committed an offense to the point where he was ready to accuse
him in the Sangha. The first step is to turn to monk C, who is an
expert in the monk’s rules and start asking him questions …
… That’s why we have the vinaya, to make sure that our life here together is a life conducive to the practice. People get along because they avoid harming one another. Instead of being a distraction, life in the community then becomes an aid to the practice. Instead of dwelling on what they don’t like about each other, the members of the community …
… Thus it is that many evil, unskillful qualities/events /actions—born of greed, caused by greed, originated through greed, conditioned by greed—come into play.
[Similarly with aversion and delusion.]
“And a person like this is called one who speaks at the wrong time, speaks what is unfactual, speaks what is irrelevant, speaks contrary to the Dhamma, speaks contrary to the Vinaya. Why…? Because …
… The Buddha taught his Dhamma and Vinaya for right here. He placed the religion right here—hell is right here; the paths and their fruitions are placed right here—so that we can separate things out and make our choice.
We do that by sitting in concentration and contemplating right here. Concentration is a mind established firmly, established constantly, established upright. It doesn’t …
… Studying like a water viper means to study the words of the Buddha without then putting them into practice, having no sense of shame at doing evil, disobeying the training rules of the Vinaya, making oneself like a poisonous snake-head, full of the fires of greed, anger, and delusion.
Studying for the sake of emancipation means to study the Buddha’s teachings out …
… and by night, with nothing to obscure it.
§ 6. The method of practice for those who have studied a great deal
People who have studied a lot of the Dhamma and Vinaya—who have learned a large number of approaches together with their many ramifications—when they then come to train their minds, find that their minds don’t settle down easily into concentration …
… The Vinaya-mukha, extracting a general principle from this rule, says, “This training rule was formulated to prevent negligence and to teach one to care for things. It should be taken as a general model.”
Summary: When one has set a bed, bench, mattress, or stool belonging to the Community out in the open: Leaving its immediate vicinity without putting it away, arranging to …
… This is why I have collected this anthology of passages dealing with the factors of the noble eightfold path, drawn from the suttas and Vinaya—disciplinary rules—of the Pāli Canon, so that you can read the Canon’s teachings on these topics for yourself. I have also provided introductions to the readings as an aid in comprehending the idiom in which the suttas …
Free the Dhamma | The Heart a Flowing Stream
… The apologists then cite the Buddha as an authority in support of these considerations by quoting the passage from the Vinaya in which the Buddha first sent his arahant disciples out to spread the Dhamma to as many people as possible: Then the Blessed One addressed the monks, “I am released, monks, from all snares, human & divine. You, too, monks, are also released from …
MN 38 Mahā Taṇhāsaṅkhaya Sutta | The Greater Craving-Destruction Discourse
… He is totally released, I tell you, from suffering & stress.” —SN 22:39 “Just as the ocean has a single taste—that of salt—in the same way, this Dhamma-Vinaya has a single taste: that of release.” —Ud 5:5 In other words, the ability of the monks to give, in unison, the right answers to the Buddha’s questions does not fulfill …
