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Talkbox

2020 Feb 22 20:44:08
Cheav Villa:  _/\_ _/\_ _/\_

2020 Feb 22 18:45:07
Johann: May all spend a blessed Uposatha, those holding it today and those tomorrow, or both

2020 Feb 19 12:31:58
Johann: Nyom Moritz

2020 Feb 19 12:05:18
Moritz: Vandami Bhante _/\_ _/\_ _/\_

2020 Feb 18 21:27:07
Johann: Nyom

2020 Feb 18 21:02:57
Cheav Villa: Vandami Bhante _/\_ _/\_ _/\_

2020 Feb 18 09:12:06
Danilo: Bhante Johann _/\_

2020 Feb 18 09:10:31
Johann: Nyom Danilo

2020 Feb 16 22:24:43
Moritz: Bang Villa _/\_

2020 Feb 16 10:54:04
Cheav Villa: Sadhu Sadhu Sadhu  _/\_ _/\_ _/\_

2020 Feb 16 06:43:32
Johann: A blessed Sila day all today, observing the Uposatha Silas

2020 Feb 15 22:34:40
Danilo: Bhante _/\_

2020 Feb 15 22:31:22
Johann: Nyom Danilo

2020 Feb 15 14:16:33
Cheav Villa:  : *thumb* _/\_

2020 Feb 15 13:51:34
Moritz: Bang Villa _/\_

2020 Feb 12 23:36:22
Moritz: Chom reap leah, good night _/\_

2020 Feb 12 23:04:39
Cheav Villa: Master Moritz _/\_

2020 Feb 12 23:04:24
Cheav Villa: Vandami Bhante _/\_ _/\_ _/\_

2020 Feb 12 23:03:33
Moritz: Bang Villa _/\_

2020 Feb 12 22:57:44
Moritz: Vandami Bhante _/\_ _/\_ _/\_

2020 Feb 10 18:34:34
Johann: Nyom

2020 Feb 10 15:06:07
Sophorn:  _/\_ _/\_ _/\_ Vandami Bhante

2020 Feb 10 15:05:31
Sophorn: Meister Moritz  _/\_

2020 Feb 10 14:10:41
Moritz: Bang Sophorn _/\_

2020 Feb 09 21:43:05
Johann:  _/\_ Bhante Ariyadhammika

2020 Feb 09 19:11:06
Johann: Nyom

2020 Feb 09 19:06:51
Cheav Villa: Master Moritz _/\_

2020 Feb 09 19:06:36
Cheav Villa: Vandami Bhante _/\_ _/\_ _/\_

2020 Feb 09 18:53:15
Moritz: Bong Villa _/\_

2020 Feb 08 22:38:59
Johann: Wie immer zugeneigt, Nyom.

2020 Feb 08 17:21:10
Sophorn:  _/\_ Bhante, es lässt sich nicht hochladen. Kana macht das wie gehabt _/\_

2020 Feb 08 06:18:20
Johann: A blessed full moon Uposatha, a blessed Magha Puja, Sangha day, all today.

2020 Feb 06 20:30:12
Johann:  _/\_ Bhante Ariyadhammika

2020 Feb 04 14:45:08
Cheav Villa:  _/\_ _/\_ _/\_

2020 Feb 01 06:40:40
Johann: A blessed Sila-day in Union all. May it be by nobody missed for certain not so benifical things.

2020 Jan 31 10:22:34
Moritz: Vandami Bhante _/\_ _/\_ _/\_

2020 Jan 31 07:05:45
Moritz: Bong Villa _/\_

2020 Jan 30 11:25:07
Moritz: Vandami Bhante _/\_ _/\_ _/\_

2020 Jan 30 08:44:22
Johann: Bhante Ariyadhammika  _/\_

2020 Jan 30 05:03:27
Johann: Nyom

2020 Jan 30 03:22:25
Moritz: Vandami Bhante _/\_ _/\_ _/\_

2020 Jan 30 02:39:50
Moritz: Sadhu for good wishes, brother Vivek. Maybe good for another topic :) _/\_

2020 Jan 29 20:10:42
Vivek:  :-|  :) Be courageous for wholesomeness.  :-\  ^-^ but don't attach to it  _/\_  *sgift* . All Youngsters-- be a Veera(celibacy)  ;-)  to reach mahaveera(buddha).  Live and let others live in R.I.P.(rest in peace)  <.I.>

2020 Jan 29 16:05:37
Cheav Villa: Welcome Master Moritz :) _/\_

2020 Jan 29 13:44:04
Moritz: I finally arrived :)

2020 Jan 29 13:43:56
Moritz:  Brother Vivek _/\_

2020 Jan 29 13:43:46
Moritz: Bong Villa _/\_

2020 Jan 28 13:04:10
Cheav Villa:  _/\_ _/\_ _/\_

2020 Jan 28 12:31:39
Johann: Atmas "sleeping rock" is always a well protected place. The fire now moving fast east into the village, may it case no harm and destruction for all.

2020 Jan 28 12:12:48
Cheav Villa: May Bhante could find a safe place during this fire time _/\_ _/\_ _/\_

2020 Jan 26 12:06:21
Cheav Villa: Vandami Bhante _/\_ _/\_ _/\_

2020 Jan 25 23:25:33
Johann: Nyom Villa

2020 Jan 24 09:58:40
Johann: As thought, incl. the Devas.

2020 Jan 24 08:29:47
Cheav Villa: He kept walking on road num 3 _/\_ _/\_ _/\_

2020 Jan 24 08:28:40
Cheav Villa: But could not help only giving drinking water. Bhante told his lost in this area 3days ago then he walr

2020 Jan 24 08:24:26
Cheav Villa: with Dad and Srey muk kamao, going to visit His Grand ma Grand pa. Fortunately he met Bhante Khmema kumara on the main road

2020 Jan 24 08:22:10
Cheav Villa: Kana Bhante this morning aroung 7.30 kana son arrived near Psar Tram kna on national road number3

2020 Jan 24 08:20:39
Cheav Villa: Sadhu Sadhu Sadhu  _/\_ _/\_ _/\_

2020 Jan 24 07:05:21
Johann: A blessed chinese new year, new moon Uposatha those who celebrate it today.

2020 Jan 23 21:53:22
Cheav Villa:  _/\_ _/\_ _/\_

2020 Jan 23 21:46:43
Johann: Sokh chomreoun

2020 Jan 23 21:25:30
Cheav Villa: Vandami Bhante :) _/\_ _/\_ _/\_

2020 Jan 23 11:48:02
Johann: A blessed and fruitful new moon Uposatha, those observing it today

2020 Jan 22 13:30:29
Johann: May Sukha come to fulfillment, Nyom. It's well for now.

2020 Jan 22 09:39:03
Danilo: did Bhante's health get better?

2020 Jan 22 09:37:11
Danilo: Bhante Johann _/\_

2020 Jan 21 19:20:53
Johann: Meister Moritz

2020 Jan 21 19:01:10
Moritz: Vandami Bhante _/\_ _/\_ _/\_

2020 Jan 21 13:09:02
Johann: Blind like ants are being believing in technic, scients and incapable to trace where and how effects take their cause.

2020 Jan 20 19:30:27
Moritz: Vandami Bhante _/\_ _/\_ _/\_

2020 Jan 19 20:32:04
Johann: Nyom Moritz

2020 Jan 19 20:29:34
Moritz: Vandami Bhante _/\_ _/\_ _/\_

2020 Jan 19 15:01:46
Johann: some moved to topic here

2020 Jan 19 10:20:11
Johann: Nyom Moritz

2020 Jan 19 10:03:16
Moritz: Vandami Bhante _/\_ _/\_ _/\_

2020 Jan 18 08:14:54
Moritz: _/\_ _/\_ _/\_

2020 Jan 18 05:57:52
Johann: A blessed and fruitful Sila day

2020 Jan 17 19:19:18
Moritz: Chom reap leah _/\_

2020 Jan 17 18:37:01
Cheav Villa:  _/\_

2020 Jan 17 18:14:15
Moritz: Bong Villa _/\_

2020 Jan 17 13:39:36
Sophorn: Many greetings to everyone,

2020 Jan 17 13:39:19
Sophorn:  _/\_ _/\_ _/\_

2020 Jan 17 10:29:19
Johann: "so, now I go up and clear the area a little, make some merits, and I will not share my merits, with anybody..."  ^-^

2020 Jan 17 08:49:11
Chanroth: ធ្វើអាស្រមហើយចេញពីរសេចក្ដីល្អ ធ្វើអ្វីដើម្បីខ្លួល្អជាង

2020 Jan 17 08:45:08
Chanroth: សូមលាហើយ

2020 Jan 17 08:33:16
Cheav Villa:  _/\_ _/\_ _/\_

2020 Jan 17 06:56:27
Johann: A blessed and fruitful Uposatha, those observing it today.

2020 Jan 17 06:45:45
Johann: Nyom Moritz

2020 Jan 17 06:44:49
Moritz: Vandami Bhante _/\_ _/\_ _/\_

2020 Jan 16 23:01:31
Moritz: Mr. Lew _/\_

2020 Jan 15 14:16:00
Cheav Villa:  _/\_ _/\_ _/\_

2020 Jan 15 11:15:29
Moritz: _/\_ _/\_ _/\_

2020 Jan 15 11:12:01
Johann: Nyom

2020 Jan 15 10:24:02
Cheav Villa: Master Moritz _/\_

2020 Jan 15 10:21:50
Moritz: Bong Villa _/\_

2020 Jan 15 10:11:56
Moritz: Vandami Bhante _/\_ _/\_ _/\_

2020 Jan 12 22:22:36
Moritz: Chom reap leah _/\_

2020 Jan 12 22:04:02
Moritz: _/\_

2020 Jan 12 21:34:30
Cheav Villa: Sadhu Sadhu Sadhu  _/\_ _/\_ _/\_

2020 Jan 12 21:31:02
Johann: Sokh chomreoun, may happiness come to fullfillment, all

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Author Topic: Monastic attender - Klosterdiener (Aramika) [Forum Guide]  (Read 4717 times)

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Offline Johann

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Monastic attender - Klosterdiener (Aramika) [Forum Guide]
« on: February 08, 2013, 12:17:46 AM »

click image to "general Forum guide"

Monastic attender - Klosterdiener (Aramika) [Forum Guide]

 *sgift*

Diese Forum ist dazu gewidmet, um einerseits die Aufgaben eines Klosterdieners allgemein zu verstehen, die Aufgaben hier an unserem Platz etwas zu koordinieren und Raum für ein Bindeglied zwischen den Bedürfnissen und "Wünsche" der Laienschaft und der klösterlichen Sangha herzustellen.

Auch wenn, speziell im Westen, der Glaube besteht, daß Mönch oder Nonne zu sein, ein Sozialdienst wäre, und daß man von ihnen dieses oder jenes, was man im Alltag zu erledigen hat, erwarten kann, ist eben das abnehmen aller weltlichen Angelegenheiten eines Mönches oder einer Nonne, die Grundvoraussetzung, daß diese sich in Gesellschaft von Laien in einen unkorrupten und gewissensfreien Art bewegen können und damit fähig sind, so sie es wünschen, das Dhamma auch ohne Strings und Adaptionen in Wort aber auch Tag zu lehren.

Für einen Laien gibt es kaum großer Verdienste, als sich um das weltliche Wohl, die Bedarfsmittel von Bhikkhus und Bhikkhunis anzunehmen und damit Aufgabe und Großzügigkeit zu lernen. Auch stellt der Umstand einer demütigen und zuvorkommenden Gesellschaft von Laien einen nicht unerheblichen Druck für die eigene Praxis eines Mönches oder einer Nonne dar und erinnert damit stets an ihre Pflichten. Es mag leicht sein, sich in einer geschäftlichen Beziehung zu arrangieren und man mag glauben, daß es nochmal leichter ist, wenn man "bedient" wird. In diesem Fall ist es, wenn man Dhammapraxis nicht für andere Zwecke missbraucht, gegenteilig. Jede Gabe, die man bekommt und annimmt, erzeugt unweigerlich eine Schuld und diese Schuld ist erst dann völlig erlöschen, wenn man neben dem Praktizieren auch das höchste Ziel erreicht. Man kann das so sehen wie einen Kredit für Studium, der erlischt, wenn das Examen erreicht ist, aber lange nachwirkt, wenn man das Studium nicht durchzieht, abbricht oder missbraucht.

Aramika (Klosterhelfer) kann man in diesem Zusammenhang, wie Studienhelfer oder Gehilfen der Professoren sehen und die Laien, die sich einbringen wollen, wie die Professoren und die Bhikkhunis wie die Schüler, aber auch umgekehrt. Da sind die Professoren (Klösterliche oder Laien) und da sind die Schüler (Klösterliche oder Laien) und beide werden unterstützt von Studienhelfern, in beide Richtungen, wie immer es gerade an bedarf ist. 

Klosterhelfer, auch wenn es so aussehen mag, sind ziemlich freie Leute, alles was sich machen ist freiwillig und so passiert es ihnen nie, dass sie diesem oder jenem verpflichtet sind und können dadurch stets gut vermitteln und Aufgaben erfüllen, die sich immer im Grenzland befinden. Wer kennt sie nicht, die Hausmeister, die den meisten nur dann auffallen, wenn Sie sich über irgend etwas mokieren und selten, wenn Sie all die vielen Dinge tun, die wir selten bemerken.

Gerne können Sie sich jederzeit der munteren und freudigen Gemeinschaft der Aramkia hier anschließen. Dies ermöglicht ihnen auch etwas freier, ohne andere bemühen zu müssen, dort und da Fehler zu beheben, etwas zu verbessern, dort und da Aufgaben zu übernehmen. Lassen Sie es allen einfach wissen. Wenn ihnen etwas auffällt, daß sie gerne übernehmen möchten, oder wo Sie dienlich sein möchten, helfen möchten, etwas glauben beitragen zu können, lassen Sie es wissen. Hier ist sicherlich der beste Platz dafür. Und wenn Sie gerne etwas machen möchten, aber nicht so recht wissen was: keine Sorge, selbst hundert Hände wären noch zu wenig, um zu tun was alles gut zu tun wäre.

Aramkia, ob Mann oder Frau, sind wie alle hier keine die für diesen oder jenen Arbeiten, oder gar Angestellte oder Mitarbeiter. Keiner Arbeitet hier für eine jemand anderen als für Buddha, Dhamma, Sangha und dieser Platz ist nur eine von sicher mehreren Möglichkeiten dies zu tun.

Aramkia, auch wenn sie Moderationsmöglichkeiten haben, nutzen diese eben nur zur eventuellen Moderation oder Hilfe. Keiner hier nutzt irgendwelche Möglichkeiten, um zu Zensieren, zu Löschen, zu bestrafen oder gar zu bannen. Diese Dinge passen nicht für Mönche und Nonnen und passen daher auch nicht für jene, die sich zu ihnen geneigt fühlen.

Die derzeitigen Globalen Aramika/Aramikini (dies haben neben Moderations- und diversen Zugangsmöglichkeiten auch einige Administrative Möglichkeiten) sind:
die ehrenwerte   Kusala zeitweise
der werteMoritz zeitweise
undJohann
die ehrenwerte Sophorn zeitweise (urspr. Klosterspenderin und Gönnerin diese Platzes und unsere Möglichkeiten)

die derzeitigen Aramika/Aramikinis (diese haben Moderations- und Zugangmöglichkeiten)

(der werteMirco ) zeitweise
die ehrenwerte Dhammasukha zeitweise
(der werteHarry ) zeitweise seit 23.4.2015

(Zugang zu dem Administationskonto, um Global Aramika oder Armika-Möglichkeiten zuzuweisen, haben der werte Moritz, Johann und im Not-/Bedarfsfall die werte Sophorn.)

 :-*


Was ist ein Aramika?

ārāma <ved ārāmá> I. Adj (–|~) Freude habend (an), Gefallen findend (an); II. m 1. Lustgarten, Park; 2. Buddh
Park für die Mönchsgemeinde

ārāmika Adj <skr ~ m> Buddh zu einem Ārāma gehörend od ihn aufsuchend


ārāma (link see more details)

Source: A Dictionary of Buddhism, Oxford University Press, 2003, 2004 (which is available in electronic version from answer.com)
Description:
ārāma (Pāli). Site or residence occupied by a monastic community during the rainy season.


Source: A.P. Buddhadatta Mahathera, Concise Pali-English and English-Pali Dictionary [available as digital version from Metta Net, Sri Lanka]
Description:
ārāma : [m.] 1. pleasure; delight; 2. a park; 3. a monastery.

ārāmika

Source: A.P. Buddhadatta Mahathera, Concise Pali-English and English-Pali Dictionary [available as digital version from Metta Net, Sri Lanka]
Description:
ārāmika : [m.] an attendant in a monastery. (adj.) belonging to a monastery   :o   :-X  :).

Source: Pali-English Dictionary, TW Rhys Davids, William Stede,
Description:
Ārāmika (adj.) [fr. ārāma] 1. (to ārāma 1) finding delight in, fond of (c. gen.) (or servant in general?) Miln 6 (sanghassa trsl. at the service of the order). -- 2. (to ārāma 2) belonging to an Ārāma, one who shares the congregation, an attendant of the Ārāma Vin i.207 sq.; ii.177 (& ˚pesaka), 211; iii.24; iv.40; v.204; A ii.78 (˚samaṇuddesa); iii.109 (id.), 275 (˚pesaka); J i.38 (˚kicca) Vism 74 (˚samaṇuddesa). -- f. ārāmakiṇī a female attendant or visitor of an Ārāma Vin i.208.

[*unfertig und noch unübersetzt]
« Last Edit: March 19, 2016, 11:56:34 PM by Johann »
This post and Content has come to be by Dhamma-Dana and so is given as it       Dhamma-Dana: Johann

Offline Johann

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Re: Monastic attender - Klosterdiener (Aramika) [Forum Guide]
« Reply #1 on: November 06, 2019, 08:27:35 PM »
​អារាមិក  :)

There is an allowance in Mv.VI.15.2 for monastery attendants: lay people whose job is to look after the affairs of the monastery. In feudal and pre-feudal days, these attendants would be given to a monastery by a king or other feudal lord. The origin story to the allowance suggests that in some cases the gift would encompass the inhabitants of an entire village. The tax revenues and corvée labor from the village, instead of going to the secular authorities, would go to the monastery. Again, the Pali Canon and commentaries do not discuss this arrangement in any detail. This is in sharp contrast to the Vinayas of some of the other early schools, such as the Mūlasarvāstivādins, who went to great lengths to prohibit non-Buddhist kings from later rescinding such arrangements. This point argues for the relative lateness of these rules in the other Vinayas: The Buddha was not so foolish as to try to legislate for kings.

A living story on many places here: in Khmer: បិលិន្ទវច្ឆវត្ថុ

Namo tassa bhagavato arahato sammā-sambuddhassa

(Mv.VI.15.1) [45] Now on that occasion Ven. Pilindavaccha, wanting to build/dig a cell was having a spot on a mountainside near Rājagaha cleared.

Then King Seniya Bimbisāra of Magadha went to Ven. Pilindavaccha and, on arrival, having bowed down to him, sat to one side.

As he was sitting there, he said to Ven. Pilindavaccha, “Venerable sir, what is the elder having built?”

“Great king, I’m having a spot cleared on the mountainside. I want to build/dig a cell.”

“Venerable sir, does the master have need for a monastery attendant?”

“Great king, the Blessed One has not allowed a monastery attendant.”

“In that case, venerable sir, having asked the Blessed One, inform me (what he says).”

“As you say, great king,” Ven. Pilindavaccha responded to King Seniya Bimbisāra of Magadha.

(Mv.VI.15.2) Then Ven. Pilindavaccha instructed, urged, roused, & encouraged King Seniya Bimbisāra of Magadha a with Dhamma talk.

Having been instructed, urged, roused, & encouraged by Ven. Pilindavaccha with a Dhamma talk, he got up from his seat, bowed down to him, circumambulated him, keeping him to his right, and left.

Then Ven. Pilindavaccha sent a messenger to the Blessed One’s presence, (saying,) “Lord, King Seniya Bimbisāra of Magadha wants to give a monastery attendant. What course should I take?”

Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

“I allow a monastery attendant.”[1]

(Mv.VI.15.3) A second time, King Seniya Bimbisāra of Magadha went to Ven. Pilindavaccha and, on arrival, having bowed down to him, sat to one side.

As he was sitting there, he said to Ven. Pilindavaccha, “Venerable sir, did the Blessed One allow a monastery attendant?”

“Yes, great king.”

“In that case, venerable sir, I will give the master a monastery attendant.”

Then King Seniya Bimbisāra of Magadha, having promised Ven. Pilindavaccha a monastery attendant, forgot. After a long time, on remembering, he addressed a certain all-purpose minister, “I say, that monastery attendant we promised the master — has the monastery attendant been given to him?”

“No, you majesty, the monastery attendant hasn’t been given to the master.”

“I say, how long has it been since that day?”

(Mv.VI.15.4) Then the minister, having counted the days, said to King Seniya Bimbisāra of Magadha, “Five hundred days, your majesty.”

“I say, in that case, give the master five hundred monastery attendants.”

Responding, “As you say, your majesty,” to King Seniya Bimbisāra of Magadha, the minister gave Ven. Pilindavaccha five hundred monastery attendants.

They lived in a separate village.

They called it ‘Monastery Attendant Village’ and also ‘Pilindavaccha Village’.

[46] At that time, Ven. Pilindavaccha would visit the families in the village.

Then, early in the morning, Ven. Pilindavaccha adjusted his under robe and — carrying his bowl and robes — went into Pilindavaccha Village for alms.

(Mv.VI.15.5) And on that occasion, there was a festival in the village.

Little girls — ornamented & garlanded — were playing.

As he was going through Pilindavaccha Village for alms without bypassing a donor, Ven. Pilindavaccha came to the residence of a certain monastery attendant and, on arrival, sat down on a seat laid out.

And on that occasion, the daughter of the monastery attendant’s wife, seeing other little girls ornamented & garlanded, was crying, “Give me a garland! Give me an ornament!”

So Ven. Pilindavaccha said to the monastery attendant’s wife, “What is this little girl crying about?”

“Venerable sir, this little girl, seeing other little girls ornamented & garlanded, is crying, ‘Give me a garland! Give me an ornament’ But from where is there a garland for us poor people? From where an ornament?”

(Mv.VI.15.6) Then Ven. Pilindavaccha, taking a circle of grass, said to the monastery attendant’s wife, “Now set this circle of grass on this little girl’s head.”

Then the monastery attendant’s wife, taking that circle of grass, set it on the little girl’s head.

It became a garland of gold: beautiful, attractive, exquisite.

There was no garland of gold like it even in the king’s harem.

People said to King Seniya Bimbisāra of Magadha, “In the house of that monastery attendant over there is a garland of gold: beautiful, attractive, exquisite. There is no garland of gold like it even in your majesty’s harem. So from where did that poor man (get it)? It must have been taken by theft.”

So King Seniya Bimbisāra had the monastery attendant’s family imprisoned.

(Mv.VI.15.7) Then a second time, early in the morning, Ven. Pilindavaccha adjusted his under robe and — carrying his bowl and robes — went into Pilindavaccha Village for alms. As he was going through Pilindavaccha Village for alms without bypassing a donor, he came to the residence of the monastery attendant and, on arrival, asked the neighbors, “Where has the monastery attendant’s family gone?”

“Venerable sir, the king has had them imprisoned on account of that garland of gold.”

Then Ven. Pilindavaccha went to the residence of King Seniya Bimbisāra of Magadha and, on arrival, sat down on a seat laid out.

Then King Seniya Bimbisāra of Magadha went to Ven. Pilindavaccha and, on arrival, having bowed down to him, sat to one side.

As he was sitting there, Ven. Pilindavaccha said to him:

(Mv.VI.15.8) “Why, great king, has the monastery attendant’s family been imprisoned?”

“Venerable sir, in the monastery attendant’s house was a garland of gold: beautiful, attractive, exquisite. There is no garland of gold like it even in our own harem. So from where did that poor man (get it)? It must have been taken by theft.”

Then Ven. Pilindavaccha willed that the palace of King Seniya Bimbisāra be gold.

And it became made entirely of gold.

“But from where did you get so much of this gold, great king?”

(Saying,) “I understand, venerable sir. This is simply the master’s psychic power,” he had the monastery attendant’s family released.

(Mv.VI.15.9) [47] The people, saying, “A psychic wonder, a superior human feat, they say, was displayed to the king and his assembly by Master Pilindavaccha,” were pleased and delighted. They presented Ven. Pilindavaccha with the five tonics: ghee, butter, oil, honey, and sugar-molasses.

Now ordinarily Ven. Pilindavaccha was already a receiver of the five tonics, so he distributed his gains among his following.

They came to live in abundance. They put away their gains, having filled jars and water-pots. They hung up their gains in windows, having filled water strainers and bags.

These kept oozing and seeping.

Their dwellings were crawling and creeping with rats.

People, engaged in a tour of the dwellings and seeing this, criticized and complained and spread it about, “These Sakyan-son contemplatives have inner storerooms like King Seniya Bimbisāra of Magadha.”

(Mv.VI.15.10) The monks heard the people criticizing and complaining and spreading it about.

Those bhikkhus who were modest … criticized and complained and spread it about:

“How can the monks be intent on such abundance?”

Then the monks reported the matter to the Blessed One.

“Is it true, as they say, monks, that you are intent on such abundance?”

“It’s true, O Blessed One …”

Having rebuked them and given a Dhamma talk, he addressed the monks:

“There are these tonics to be taken by sick bhikkhus: ghee, butter, oil, honey, sugar-molasses. Having been received, they may be consumed from storage seven days at most. Beyond that, one is to be dealt with in accordance with the rule.”[2]

This post and Content has come to be by Dhamma-Dana and so is given as it       Dhamma-Dana: Johann

Tags: Aramika