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Talkbox

2019 Nov 14 22:46:22
Johann: Atma leaves the paranimmita-vasavatti deva and nimmanarati deva now to find good birth by themself, no more power left.

2019 Nov 14 22:00:48
Cheav Villa: _/\_ _/\_ _/\_

2019 Nov 14 21:39:00
Johann: Duties and Silas are words of same meaning, denoting "proper conduct and giving in ones relations where ne desires to have a good and safe stand"

2019 Nov 14 21:25:51
Cheav Villa:  _/\_ _/\_ _/\_

2019 Nov 14 21:21:02
Johann: May all have good rest at the end of day, done ones duties or even a blessed done merits after that as well. My person is now off of energy and good to rest as well.

2019 Nov 14 13:43:11
Khemakumara:  _/\_ _/\_ _/\_

2019 Nov 14 10:35:51
Johann: Respecting the Devas one gains their respect and protection.

2019 Nov 14 10:34:40
Johann: Bhante. (Meawmane is a spirit from a Server in Bangkok)

2019 Nov 14 10:28:52
Khemakumara: Nyom Meawmane

2019 Nov 14 10:27:53
Khemakumara:  _/\_ _/\_ _/\_ Bhante

2019 Nov 13 20:44:51
Cheav Villa:  _/\_ _/\_ _/\_

2019 Nov 13 20:28:20
Johann: Bhante  _/\_ Nyom, Nyom

2019 Nov 13 13:19:14
Cheav Villa: Kana Bhante :) _/\_ _/\_ _/\_

2019 Nov 13 11:54:18
Johann: Mahā (written), not moha (following civil transliteration of khmer, very unuseful, better following pali transliteration) "Deluded Wisdom Monastery" could be understood while "Great Wisdom Monastery"  :)

2019 Nov 13 10:22:14
Johann: mudita

2019 Nov 13 09:56:41
Cheav Villa: Kana now at Panha Moha Viheara, waiting for  Bhikkuni

2019 Nov 13 09:47:10
Cheav Villa: Vandami Bhante _/\_ _/\_ _/\_

2019 Nov 12 08:01:41
Cheav Villa: Sadhu Sadhu Sadhu  _/\_ _/\_ _/\_

2019 Nov 12 05:35:02
Khemakumara:  Sīlena nibbutiṁ yanti. Through virtue they go to Unbinding. May it be a fruit-and pathful Uposatha day.

2019 Nov 11 16:41:52
Varado: Happily indeed we live, we, for whom there is [nowhere] anything at all. We will feed on rapture like the Ābhassarā devas. Dh.v.200.

2019 Nov 11 11:40:45
Johann: Ven. Sirs  _/\_ (Kana trust that leave for some rest will not reduce Bhantes releasing joy here)

2019 Nov 11 11:13:48
Cheav Villa: Sadhu Sadhu Sadhu  _/\_ _/\_ _/\_

2019 Nov 11 11:06:19
Johann: May it be an auspicious end of the Vassa of the Noble ones, a deep Anapanasati day today, for all conducting the full moon uposatha today.

2019 Nov 11 06:00:43
Johann: " Happy/peaceful the area/custom of the Arahats, craving and wandering on having layed aside"?

2019 Nov 11 03:22:11
Johann: Of which would mean what, Lok Ta, if not wishing to use google or not given means?

2019 Nov 10 23:54:03
Varado: Sukhino vata arahanto taṇhā tesaṃ na vijjati _/\_

2019 Nov 10 19:51:07
Khemakumara:  _/\_ _/\_ _/\_ Bhante Ariyadhammika

2019 Nov 10 17:54:44
Johann: ភនតេ វ៉ាលិ

2019 Nov 10 14:42:47
Johann: Lok Ta  _/\_

2019 Nov 09 16:31:12
Cheav Villa: Sadhu Sadhu Sadhu  :) _/\_ _/\_ _/\_

2019 Nov 09 16:25:14
Johann: May Nyom and all have a safe travel

2019 Nov 09 16:03:41
Cheav Villa: Kana and kids Plan to go to Aural tomorrow, will leave Phnom Penh at 5am  _/\_ _/\_ _/\_

2019 Nov 09 15:41:39
Cheav Villa: Vandami Bhante  _/\_ _/\_ _/\_

2019 Nov 09 15:37:40
Johann: Bhante Ariyadhammica, Nyom Villa

2019 Nov 09 15:35:16
Johann: Sadhu

2019 Nov 09 14:56:15
Varado: Homage to the Noble Sangha _/\_ _/\_ _/\_

2019 Nov 09 14:55:15
Varado: Blessed is the arising of Buddhas. Blessed is the explaining of the true teaching. Blessed is concord in the community of bhikkhus. Of those in concord, blessed is their practice of austerity.

2019 Nov 09 14:53:06
Johann: Ven Grandfather, Nyom Annaleana,

2019 Nov 09 01:57:47
Moritz: Vandami, Bhante Varado _/\_

2019 Nov 09 01:43:05
Varado: Pūjā ca pūjanīyānaṃ

2019 Nov 09 00:44:14
Johann: Worthy those on path or reached the aim

2019 Nov 08 22:36:29
Varado: Homage to those elder bhikkhus of long-standing who have long gone forth, the fathers and leaders of the Sangha. _/\_

2019 Nov 08 20:16:23
Johann: May the Venerables allow my persons leave, running out of battery.  _/\_

2019 Nov 08 20:09:51
Johann: Sadhu, Sadhu!

2019 Nov 08 20:09:14
Varado: Homage to Good Friends. For this is the entire holy life. _/\_ _/\_ _/\_

2019 Nov 08 20:07:04
Varado: Homage to the Good Friends. For this is the entire holy life. _/\_ _/\_ _/\_

2019 Nov 08 19:29:09
Varado: Thanks for summary. I send article on milk. Anything else?

2019 Nov 08 18:53:24
Varado: Also greed, hatred, and delusion. Tīni akusalamūlāni: lobho akusalamūlaṃ doso akusalamūlaṃ moho akusalamūlaṃ (D.3.214).

2019 Nov 08 18:36:34
Johann: So does it, so does it, for Bhikkhus, layman, laywoman as well. And what is the root of stinginess? Ingratitude (wrong view).

2019 Nov 08 18:30:56
Varado: Possessing five qualities, a bhikkhuni is deposited in hell as if brought there. What five? She is miserly with dwellings, families, gains, praise, and the Dhamma (A.3.139). Pañcahi bhikkhave dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye: katamehi pañcahi: Āvāsamaccha

2019 Nov 08 18:23:39
Varado: Macchariya for lodgings, maybe?

2019 Nov 08 18:01:17
Johann: Kana saw that Bhikkhunis has even a rule in regard of macchariya, for Vineyya in their Vinaya.

2019 Nov 08 17:58:14
Johann: So does it dear Ven. Grandfather, so does it. Amacchariya is the domain of the Noble Ones, beginning by the stream to the complete of stinginess's root.

2019 Nov 08 17:51:33
Varado: Having eliminated the stain of stinginess together with its origin, they are beyond criticism.

2019 Nov 08 17:35:15
Johann: ...and "Vineyya maccheramalaṁ samūlaṁ aninditā"

2019 Nov 08 17:29:21
Johann: These Devas and Brahmas...  :) mudita

2019 Nov 08 16:53:41
Varado: May the Buddha bless you. May the Dhamma shine on you. May Wat Ayum be a refuge to many. For any possible help with questions, please email. My pleasure.

2019 Nov 08 13:55:57
Johann: ..."This shows that the Buddha would not be troubled by those who become angry and resentful, but by those who are strongly opinionated and who relinquish their views reluctantly...."

2019 Nov 08 09:27:01
Johann: Ven. Bhantes

2019 Nov 08 09:23:11
Khemakumara:   _/\_ _/\_ _/\_ Bhante Ariyadhammika

2019 Nov 08 06:26:12
Johann: It was four days after closing that decreased in last instance

2019 Nov 08 06:15:13
Moritz: The bot traffic is not decreasing.

2019 Nov 08 06:15:10
Johann: Ayasma Moritz

2019 Nov 08 06:14:53
Moritz: (was logged in long time before, but not at PC)

2019 Nov 08 06:14:52
Johann: Ayasama Moritz

2019 Nov 08 06:14:06
Moritz: Vandami Bhante _/\_ _/\_ _/\_

2019 Nov 08 02:08:55
Moritz: Sadhu _/\_ May Bhante bear and overcome all sickness well _/\_ _/\_ _/\_

2019 Nov 08 02:05:42
Khemakumara: Khantı paramaṁ tapo tītikkhā. Patient forbearance is the highest austerity

2019 Nov 08 02:01:46
Khemakumara: lack of energy because of sickness of the body (boils) Nyom Moritz

2019 Nov 08 01:53:48
Khemakumara: Meister Moritz

2019 Nov 08 01:52:12
Moritz: Hoping Bhante is well _/\_

2019 Nov 08 01:51:55
Moritz: Vandami Bhante (Khemakumara) _/\_ _/\_ _/\_

2019 Nov 07 20:02:22
Johann: enery, battery saysfinish for now... may there be food for liberation be found and got touched by many independently.

2019 Nov 07 20:00:16
Johann: Every being, even without capacity to gain higher, is worthy of metta, worthy to be not harmed in existance, worthy to help in times of needing the four paccayas, Ven. Grandfather.

2019 Nov 07 19:37:39
Visitor: Let us treat those with Buddhanature with the respect appropriate to future Buddhas.

2019 Nov 07 19:01:03
Johann: Maybe an inspirig topic on the matter How should I express Mudita or Joy for all beings? for all having access (upanissaya).

2019 Nov 07 18:56:59
Johann: Sadhu, Sadhu. That's how mudita is good understood in relation with "Buddhanature"

2019 Nov 07 18:54:52
Visitor: Homage to all those with Buddhanature. _/\_ _/\_ _/\_

2019 Nov 07 18:53:59
Visitor:  Homage to all the Buddhas.  _/\_ _/\_ _/\_

2019 Nov 07 18:28:47
Johann: Dear lok ta Visitor

2019 Nov 07 17:29:02
Cheav Villa:  _/\_  _/\_ _/\_

2019 Nov 07 17:24:12
Johann: Don't worry either, yet perfect if visiting the Nuns. Mudita

2019 Nov 07 17:21:15
Cheav Villa: About the medicin called loṇasociraka, Kana will take time to go to Visit Wat Panha to ask her for detail  _/\_ _/\_ _/\_

2019 Nov 07 17:21:05
Johann: Cetana counts, the own one, Nyom.

2019 Nov 07 17:18:42
Johann: May Nyom not worry to much about it. My person guesses Nyom Chanroth might have lot of joy in the idea of planting. While Cacaco is fine, yet not a need or request, it's something that can be gained in shops.

2019 Nov 07 17:09:57
Cheav Villa: Kana now seen without Sila… someone could not tell the truth 

2019 Nov 07 17:01:13
Cheav Villa: Kana ordered 5kg via web, phoned them 2days ago but still no delivery cause of no confirmation since he still abroad now

2019 Nov 07 16:49:17
Cheav Villa: But the Cacao company in Mondolkiri doesnt allowed, they sale Cacao beans.

2019 Nov 07 16:47:38
Cheav Villa: Kana Bhante  _/\_ _/\_ _/\_ as he informed to bring only Cacao fruits for Bhante could make and use of medecine againts Malaria

2019 Nov 07 16:20:48
Johann: Indeed releasing investigation cause hunger and no food can be expected at the end as well.

2019 Nov 07 16:18:35
Johann: When homeless effort is requested, no joy in sacrificing into it. Oh this monks... of modern world.  :)

2019 Nov 07 16:16:59
Johann: Oh this monks  :) When household effort can be made for favor and house, all engaged...

2019 Nov 07 14:17:18
Johann: Āyasmā Moritz (Master, a usual address for skilled lay people in the Tipitaka)

2019 Nov 06 17:27:06
Cheav Villa: Master Moritz _/\_

2019 Nov 06 17:23:52
Moritz: Bong Villa _/\_

2019 Nov 06 17:23:46
Moritz: Vandami Bhante _/\_

2019 Nov 06 00:13:12
Vithou:  _/\_

2019 Nov 05 22:47:19
Moritz: Hello Visitor! _/\_

2019 Nov 05 16:44:34
Johann: ...and that is good! Cacao

2019 Nov 05 16:31:04
Cheav Villa: Kana Bhante _/\_ _/\_ _/\_ :)

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Author Topic: Monastic attender - Klosterdiener (Aramika) [Forum Guide]  (Read 4077 times)

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Online 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

Online 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]

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