… As a result, they conclude that the passages asserting the categorical status of the four noble truths and right view found in the rest of the Canon—the Vinaya, the first four nikāyas, and other poetry in the fifth nikāya—are later interpolations.
From there, these scholars have further interpreted these passages from the Aṭṭhaka Vagga in line with traditional Western schools of thought …
… Go look in the Vinaya. A couple of the rules were actually formulated because some arahants made some mistakes. For instance, there’s the rule against monks eating stored-up food. Ven. Belatthasisa, who was an arahant, figured, “Well, I can just go for alms once a week, take the leftover rice, and dry it. That’s a nice frugal way of living, and …
… The teachings of the Dhamma, the rules of the Vinaya, are all in this context of the apprenticeship: picking up qualities of the heart, picking up a sense of values, from being around someone whose behavior is Dhamma. After all, the whole idea of putting an end to suffering is a very strong statement of values right there—that this is the important issue …
… 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 …
… But the Buddha also taught the Vinaya, which are the monk’s rules.
They’re his expression of how you apply those principles to the
nitty-gritty of daily life. One of his principles is that if there has
been a split in the Sangha, the monastic order, you don’t just paper
over it. You try to get to the root cause.
If …
… He thought of the difficulty of setting up
the Dhamma, setting up the Vinaya, setting up the Sangha. He thought
of how subtle the Dhamma was that he’d discovered, and how it would be
very difficult for people to understand.
The commentaries get tied up in knots about this. Here he was: He
works all that hard to become a teaching Buddha, and …
… 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 …
Truths with Consequences | Noble & True
… As a result, they conclude that the passages asserting the categorical status of the four noble truths and right view found in the rest of the Canon—the Vinaya, the first four nikāyas, and other poetry in the fifth nikāya—are later interpolations. From there, these scholars have further interpreted these passages from the Aṭṭhaka Vagga in line with traditional Western schools of thought …
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 …
