… They kept arguing, quarreling, & disputing, stabbing one another with weapons of the mouth: “You don’t understand this Dhamma-Vinaya. I understand this Dhamma-Vinaya. How could you understand this Dhamma-Vinaya? You practice wrongly. I practice rightly. I’m consistent. You’re inconsistent. What should be said first, you said last. What should be said last, you said first. What you cogitated so …
… Ekaṁsena Gotami dhāreyyāsi, ‘N’eso dhammo n’eso vinayo n’etaṁ Satthu-sāsananti.’
You may categorically hold, ‘This is not the Dhamma, this is not the Vinaya, this is not the Teacher’s instruction.’
Ye ca kho tvaṁ Gotami dhamme jāneyyāsi, ‘Ime dhammā virāgāya saṁvattanti no sarāgāya.
As for the qualities of which you may know, ‘These qualities lead to dispassion, not to passion …
… Thus it is that many evil, unskillful qualities—born of delusion, caused by delusion, originated through delusion, conditioned by delusion—come into play.
“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 of having wrongly inflicted suffering on another …
… Après 45 ans, le Bouddha considéra qu’il avait établi son Dhamma et Vinaya – le nom qu’il utilisait lui-même pour son enseignement – sur des bases solides. Chacun des quatre groupes dans son parisā contenait des personnes qui avaient au minimum atteint certains stades d’éveil, et pouvaient donc incarner le Dhamma et Vinaya dans leurs paroles et leurs actions. Il renonça donc …
… The Blessed One said, “Monks, the new monks—those who have not long gone forth, who are newcomers in this Dhamma & Vinaya—should be encouraged, exhorted, & established by you in the four establishings of mindfulness.
“Which four? ‘Come, friends. Remain focused on the body in & of itself—being ardent, alert, unified, clear-minded, concentrated, & single-minded1 for knowledge of the body as it has …
… I ask to dedicate this volume to the memory of Ajaan Suwat Suvaco, in gratitude not only for his encouragement in this endeavor, but also for the many valuable lessons he has kindly taught me in Dhamma and Vinaya, through word and example, over the years.
Ṭhānissaro Bhikkhu
(Geoffrey DeGraff)
Metta Forest Monastery
Valley Center, CA 92082-1409 U.S.A.
March, 2007
Abbreviations
Pali Suttas:
AN
Aṅguttara Nikāya
Dhp
Dhammapada
DN
Dīgha Nikāya
MN
Majjhima Nikāya
SN
Saṁyutta Nikāya
Thig
Therīgāthā
Ud
Udāna
Pali Vinaya:
Cv
Cullavagga
Mv
Mahāvagga
NP
Nissaggiya Pācittiya
Pc
Pācittiya
Pr
Pārājika
Sg
Saṅghādisesa
Sk
Sekhiya
All translations are based on the Royal Thai Edition of the Pali Canon (Bangkok: Mahāmakut Rājavidyālaya, 1982).
… He responded with eight principles for recognizing what qualifies as Dhamma and Vinaya, and what does not. The commentary tells us that after her instruction, Mahāpajāpati Gotamī in no long time became an arahant.
The eight principles have been widely cited ever since. One Thai writer has called them the “constitution of Buddhism,” as they form the standards against which the validity of any …
The Subduing of Passion
Rāga-vinaya Sutta (AN 4:96)
“Monks, these four types of individuals are to be found existing in the world. Which four? The one who practices for his/her own benefit but not for that of others. The one who practices for the benefit of others but not for his/her own. The one who practices neither for his/her …
… The Blessed One said: “Monks, a monk who is skilled in seven bases and has three modes of investigation is fulfilled & fully accomplished in this Dhamma & Vinaya—the ultimate person.
“And how is a monk skilled in seven bases? There is the case where a monk discerns form, the origination of form, the cessation of form, the path of practice leading to the cessation …
… The individual to be ordained as a monk has to possess the proper characteristics in line with the principles of the Vinaya.
2. Saṅgha-sampatti: The monks who gather to witness the ordination constitute a legitimate quorum in line with the Vinaya.
3. Sīmā-sampatti: The territory in which the ordination is held has had its boundaries properly defined.
When an individual ordains in …
… The Vinaya tells of a naga (1) who wanted to become a monk, but whose request was denied by the Buddha. In a Thai version of the story, the naga asked, as a boon, that all subsequent human candidates for the monkhood be called “naga” for the duration of their candidacy.
Nibbana: Literally, the “unbinding” of the mind from passion, aversion, and delusion, and …
… The Blessed One has criticized being worried at the time of death.
“Now it may be that you are thinking, ‘Nakula’s mother will not reach firm ground in this Dhamma & Vinaya, will not attain a firm foothold, will not attain consolation, overcome her doubts, dispel her perplexity, reach fearlessness or gain independence from others with regard to the Teacher’s message [a standard …
[ Mahāvagga Contents ]
X kosambakakkhandhako
The Khandhaka Concerning Kosambī
271 kosambakavivādakathā: The Discussion of the Quarrel at Kosambī
272 dīghāvuvatthu: The Case of Dīghāvu
273 bālakaloṇakagamanakathā: The Discussion of Going to Bālakaloṇaka
274 pācīnavaṃsadāyagamanakathā: The Discussion of Going to the Eastern Bamboo Park
275 pārileyyakagamanakathā: The Discussion of Going to Pārileyyaka
276 aṭṭhārasavatthukathā: The Discussion of the Eighteen Grounds
277 osāraṇānujānanā: The Allowance for Rehabilitation …
DN 29 Pāsādika Sutta | The Inspiring Discourse
… They kept arguing, quarreling, & disputing, stabbing one another with weapons of the mouth: “You don’t understand this Dhamma-Vinaya. I understand this Dhamma-Vinaya. How could you understand this Dhamma-Vinaya? You practice wrongly. I practice rightly. I’m consistent. You’re inconsistent. What should be said first, you said last. What should be said last, you said first. What you cogitated so …
Titlepage | The Buddhist Monastic Code, Volumes I & II
The Buddhist Monastic Code II The Khandhaka Rules Translated & Explained by Ṭhānissaro Bhikkhu (Geoffrey DeGraff)
Le Triple Joyau | Les Enseignements du Bouddha
… Après 45 ans, le Bouddha considéra qu’il avait établi son Dhamma et Vinaya – le nom qu’il utilisait lui-même pour son enseignement – sur des bases solides. Chacun des quatre groupes dans son parisā contenait des personnes qui avaient au minimum atteint certains stades d’éveil, et pouvaient donc incarner le Dhamma et Vinaya dans leurs paroles et leurs actions. Il renonça donc …
