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Prologue: As stated above, our Buddha Gotama, the Self-Enlightened One had only one occasion when the disciples gathered together in an assembly characterised by four features. It was on this occasion that the Buddha gave instructions for the first time on the obligation of a bhikkhu, 翱惫腻诲补 笔腻峁璱尘辞办办丑补.

Brief exhortations and code of discipline laid down by the Buddhas is called 笔腻峁璱尘辞办办丑补 because they keep away those, who observe and follow them, from the danger of falling into states of woe. The 辫腻峁璱尘辞办办丑补 is of two forms (a) 翱惫腻诲补 笔腻峁璱尘辞办办丑补 (b) Ana 笔腻峁璱尘辞办办丑补.

Of those two forms, the 辫腻峁璱尘辞办办丑补 for exhortation, 翱惫腻诲补 笔腻峁璱尘辞办办丑补 is taught by Fully Self-Enlightened Buddhas exclusively. 翱惫腻诲补 笔腻峁璱尘辞办办丑补 consists of three stanzas beginning with: 鈥�碍丑补苍迟墨 Paraman tapo 迟颈迟颈办办丑腻.鈥� Every Buddha gave their exhortation only with these three stanzas; there has been no deviation among them. However, as regards the occasions and time intervals when they were delivered, there had been differences as explained below:

Buddha 痴颈辫补蝉蝉墨 taught 翱惫腻诲补 笔腻峁璱尘辞办办丑补 once in every seven years; the exhortation held good for seven years. Buddhas 厂颈办丑墨 and 痴别蝉蝉补产丑奴 taught it every six years, Buddhas Kakusana and Konaguna, every year and Buddha Kassapa every six months, as His exhortations lasted for six months^[1].

We will describe here also what is mentioned in the introduction to section on 痴别谤补帽箩补, in the first volume of the Vinaya Commentary regarding this 翱惫腻诲补 笔腻峁璱尘辞办办丑补.

All the Buddhas of the past taught 翱惫腻诲补 笔腻峁璱尘辞办办丑补 only. (But the 翱惫腻诲补 笔腻峁璱尘辞办办丑补 was then not taught once in every half month). To explain further: Buddha 痴颈辫补蝉蝉墨 taught 翱惫腻诲补 笔腻峁璱尘辞办办丑补 once every six years and He recited it himself. The bhikkhu disciples did not recite the 辫腻峁璱尘辞办办丑补 within the precincts of their own monastery. All the bhikkhus within the entire region of 闯补尘产耻诲墨辫补 gathered together to hold the uposatha service only in the precinct of the monastery where Buddha 痴颈辫补蝉蝉墨 resided. The monastery was situated in the garden of 碍丑别尘腻, a sanctuary for animals near the country of Bandhumati.

During the days of Buddha 痴颈辫补蝉蝉墨, there used to be eighty-four thousand monasteries, and within each monastery there dwelt ten thousand to twenty thousand bhikkhus who were keeping themselves pure by staying away from individuals with whom they have nothing in common (惫颈蝉补产丑腻驳补 puggala). They also observe more austere practices. Devas, who had taken up the duty of announcing the Uposatha days, went round the monasteries where bhikkhus resided (once every year) to address them: 鈥淵our Reverence, who have a peaceful life, a year is past, two years, three years, four years, five years have past. This is the sixth year and the coming full-moon day is the day when you should all approach the Buddha to pay homage and to hold the Uposatha service. It is now time for you all to assemble in the presence of the Buddha.鈥�

Bhikkhus, who possessed of supernormal powers, found their own way to the monastery in the 碍丑别尘腻 Sanctuary where the Buddha 痴颈辫补蝉蝉墨 was residing. Bhikkhus who possessed no supernatural power went to that monastery with the assistance of the devas in this manner: The powerless bhikkhus were then living in monasteries situated near the shores of the east, west, north and south oceans. Before they proceeded to the assembly, they performed the bounden duties of setting beds and dwelling places in order, then taking the necessary bowls and robes, they willed, 鈥淟et us be off鈥� and instantaneously they found themselves(with the aid of the devas) sitting in the presence of Buddha 痴颈辫补蝉蝉墨 in the Observance Hall, and paying respect to him.

When the full assembly of bhikkhus had congregated, Buddha 痴颈辫补蝉蝉墨, recited the 翱惫腻诲补 笔腻峁璱尘辞办办丑补 as follow:

1. 碍丑补苍迟墨 辫补谤补尘补峁� tapo 迟颈迟颈办办丑腻
狈颈产产腻苍补峁� 辫补谤补尘补峁� vadanti 叠耻诲诲丑腻.
Na hi pabbajito par奴pagh膩ti
Na Samano hoti 辫补谤补峁� 惫颈丑别峁�峁�丑补测补苍迟辞

Forbearing patience (碍丑补苍迟墨: 础诲丑颈惫腻蝉补苍补 碍丑补苍迟墨)^[2] is the most excellent moral practice. Buddhas proclaim: 鈥�狈颈产产腻苍补, which is freedom from craving, is supreme.鈥� He who injures, kills others is not one who has gone forth. One who harms others is not a noble bhikkhu who has extinguished all defilements.

2. Sabbap膩passa ak膩rana峁�,
Kusalassa 鲍辫补蝉补尘辫补诲腻.
Sacitta 辫补谤颈测辞诲补辫补苍补峁�,
Etam 叠耻诲诲丑腻na S膩sanam.

鈥淣ot to do anything evil (to refrain from evil), to cultivate faultless meritorious deeds pertaining to four realms, to purify ones mind by discarding the five-fold hindrances which defile it鈥濃�斺�攖hese are the instructions, exhortations, advices given by each and every Buddha. (One should endeavour to refrain from demeritorious deeds by observing moral precepts; to perform meritorious deeds pertaining to four realms through practice of Concentration and Insight meditations of both mundane and supramundane levels; and bring about complete purification of one鈥檚 mind through attainment of arahatta-phala. This is the expressed exhortation, instruction laid down by all the Buddhas.)

3. Anupav膩do amupagh膩to
p膩timokkhe ca sa峁卾aro
尘补迟迟补帽帽耻迟腻 ca bhattasami峁�
panta帽ca sayan膩sana峁�
adhicitte ca 膩yogo
etam 叠耻诲诲丑腻na 蝉腻蝉补苍补峁�.

鈥淣ot to accuse others or cause others to accuse (meaning vocal restraint); not to ill-treat others or cause others to kill or ill treat others (bodily restraint), to observe the chief moral precepts and guard them from being stained or blemished (meaning observance of 笔腻峁璱尘辞办办丑补-sa峁卾ara-蝉墨濒补 and Indriya-sa峁卾ara-蝉墨濒补.)^[3]

Knowing the right measure in the matter of food (referring to 膧j墨vap膩risuddhi-蝉墨濒补 and Paccaya-sannissita-蝉墨濒补), dwelling in places of seclusion (蝉补辫辫腻测补 蝉别苍腻蝉补苍补), constant application to develop the eight attainments (蝉补尘腻辫补迟迟颈) which serve as the basis of Insight 帽腻峁嘺 (痴颈辫补蝉蝉补苍腻-帽腻峁嘺)鈥濃�斺�攖his set of six precepts (dhamma) constitute the exhortation, instruction and advices of all the Buddhas (given by every Buddha).

(This stanza gives an abridged exposition of the three trainings, namely, adhi 蝉墨濒补, adhi citta and adhi 辫补帽帽腻)

In this manner only, Buddha 厂颈办丑墨 and all other Buddhas taught and recited the 翱惫腻诲补 笔腻峁璱尘辞办办丑补; there are no differences as special teaching or verse recited by them. As stated above, the Dhammapada commentary mentions only differences in time factor.

Only these three verses form the 翱惫腻诲补 笔腻峁璱尘辞办办丑补 stanza which were recited by all the

Buddhas. Buddhas with longer life span recited them all throughout their life time; Buddhas of shorter life span recited them in the earlier portion of their lives (笔补峁�峁�丑补尘补 Bodhi), from the time they started laying down the training rules till they stopped teaching, reciting the 翱惫腻诲补 笔腻峁璱尘辞办办丑补. Only their disciples recited the Vinaya disciplinary rules, also called the 膧苍腻 笔腻峁璱尘辞办办丑补, once every fortnight. (Buddhas never recited the 膧苍腻 笔腻峁璱尘辞办办丑补).

Therefore, our own Buddha Gotama, the Enlightened One, taught the 翱惫腻诲补 笔腻峁璱尘辞办办丑补 only in the first twenty years of His Buddhahood, known as the 笔补峁�峁�丑补尘补 Bodhi. (Cf. Vinaya Commentary First book etc.)

Footnotes and references:

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[1]:

This is as mentioned in the Introduction to 膧nnandatthera辫补帽帽腻 vatthu of Dhammapada Commentary (Vol. II).

[2]:

Adhivasana khant墨鈥搈eans exertion or putting forth energy to bear patiently the blames and accusations made by others, forbearance to withstand cold and heat without the slightest sign of discomfort.

[3]:

厂墨濒补s: read Anudipani. Chapter VI P膩ram墨ta (Perfections).