Maha Buddhavamsa - Choosing and Buying a Land for building Vihara Jetavana By Anathapindika

Maha Buddhavamsa
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw


Choosing and Buying a Land for building Vihara
Jetavana By Anathapindika
Arriving at Savatthi, Anathapindika look around to find
land suitable for building a vihara; a place
that must meet five requirements: (1) not too far from town,
(2) not too close to the city, (3) have access to the highway,
(4) easy to be visited by anyone at any time, and (5) free
from the noise of cities, villages, and people involved with
five objects of sense. He found that the Prince Jeta's garden
meet these requirements, then he went to Prince Jeta
with the intent to buy, "Your honor, I ask that
you are willing to sell your garden with the price we agreed. "
Prince Jeta answered, "The rich man, I can not give
my garden even if you cover it with pieces
of gold coin from side to side. "
(Note: If Prince Jeta said, "I will not sell
my garden. "It is something that can not be bargained
again, but he said, "I can not give my garden
even if you cover it with gold coins
from side to side. "That is the price that inadvertently
he has set in excess of fairness.)
Anathapindika took advantage of the opportunities presented
by Prince Jeta through his words and ask, "Your
Majesty, you have mentioned the price of your garden. "Prince Jeta
refuted by saying, "I did not say anything
about to sell my garden. "
Anathapindika argues that the prince had to sell
his garden while the prince has consistently denied that he ever
said he would sell his farm and eventually the two agreed
to resolve it in court. Minister who became a judge
decided, "Your Honor, because His Majesty has been mentioned
price (which is out of the ordinary) with the words' Even if
you cover it with pieces of gold from
side to side 'means that you have intended to bargain


in the sale of your garden. "(This is a statement of earthly
smooth and soft, and therefore must be considered with
deep wisdom in order to obtain the interpretation
true.)
After winning the case in court, Anathapindika
ordered the person to send the trains containing
gold coins to cover the garden's soil
Prince Jeta. For land that can not be covered because there
trees, he measured the area of ​​land, then
put the pieces of gold money in other places with the number
which is equivalent to the broad land. Thus the rich man
Anathapindika spent eighteen crore pieces
gold which he kept for use in emergencies,
now he used to buy land to build
Vihara.
After the first wave of the train line, it is known that
number of pieces of gold is enough to cover most
of soil in the garden except a small patch that is suitable for
build the trail. Anathapindika commanded
people, "go and bring back the gold coins in
trains to cover the land to build the path. "
Prince Jeta Mendanakan Pathways to vihara
Seeing the face Anathapindika an increasingly brighter
when he let go of their wealth, pondering prince,
"Removing the assets in the form of coins
gold by the rich to do good like this
certainly a noble deed fund. 'With these thoughts in mind, he
said to the rich people, "Enough ... enough .... Do not cover
plot it with another gold piece; beg you willing to
menyisakannya for me, I want mendanakan trail
for the vihara. "Anathapindika thinking," Prince Jeta is
famous person, known by everyone, exposing
belief in Buddhism by a famous would be very
good. "Then he gave a plot of land to the prince


which soon built terraced walkway with a roof to
the vihara.
Development Jetavana vihara By Anathapindika
After spending eighteen crore gold coin to
purchase of Prince Jeta's garden, he spent another eight
twelve crore to build a magnificent vihara on the ground
orchard. First he cut down trees
unwanted and leave some trees for shade
and maintain natural beauty. Kuti fragrant (gandhakuti)
Tathagata to bed surrounded by the rooms of the
bhikkhus and walkways with seven terraced roofs. Hall
equipped with a terrace for Samgha, a small building as a
warehouses, toilets, trails are closed roof, the wells
water-covered roofs, bathrooms with hot and cold water
are in separate buildings, square water tanks and pavilions
built in a sacred vihara complex.
Site Vihara
Location Jetavana vihara not only is the location of the vihara of
Buddha (Gotama) alone; but also the location of the vihara
Previous Buddhas, such as Kassapa and so on,
such as the following explanation:
(1) In the Buddhist Vipassi, a rich man named Punabba
Sumittà buy a piece of land in this place (the location
equal Jetavana vihara), the size of Yojana,
for the number of gold bricks that are used to cover
land from side to side; then build monasteries
a very large and majestic in the land, and
mendanakannya to Samgha.
(2) In times of Sikhi Buddha, a rich man named Sirivaddha
buy land in the same place by paying
worth (according to Jataka Comments) many plowshares
made of gold which was sequenced; or stick gold


lined up (according to the Vinaya Comments) from tip to tip and
mendanakannya after building a vihara for Samgha.
The land was measuring three gàvuta,
(3) In the Buddhist Vessabhå, a rich man named Sotthija,
buy the same place by paying for
number of blocks of gold shaped foot print
elephants (Comments Jataka); shaped or ploughshare (Comments
Vinaya) which was sequenced from end to end and then
mendanakannya with buildings on it. The land was
half-size or two gàvuta Yojana.
(4) In the Buddhist Kakusandha, a rich man named Iccuta
buy the same spot, measuring one gàvuta, with
pay for the number of gold bricks (according Comments
Jataka); or beam-shaped gold elephant feet (according to
Comments Vinaya) are arranged to cover the entire surface
ground, then mendanakannya to the Buddha with
all the buildings on it.
(5) In the Buddhist Konàguna, a rich man named Ugga
buy the same place, by paying for
many turtles gold (according to comments Jataka); or
gold brick (according to the Vinaya Comments) drawn from the
to cover the entire surface of the soil-sized
gàvuta half, and mendanakannya together vihara
has been built on it.
(6) In times of Kassapa Buddha, a rich man's name was
Sumaïgala buy the same place, with pay
for the number of beams of gold (according to comments Jataka);
or tortoise gold (according to the Vinaya Comment) made
from side to side covering the entire surface of the soil
sized two-pal, and mendanakannya together vihara
have been built above it.
(7) Now, during our Buddha, Gautama, a wealthy
named Sudatta (Anathapindika) buying land in places


Similarly, the eight-pal to pay for
number of gold coins arranged from side to
cover the entire surface of the soil and mendanakannya
after building Jetavana vihara.
Samvega (Religious Deep Feelings)
Ponder seriously will the amount of land
varied and the price paid to build the vihara
during the seven Buddhas, we should bring up feelings
profound religious that 'all worldly achievement and
prosperity will become extinct ', and therefore now is the time
the right to strive to liberate
themselves from attachment to worldly achievement with
develop a sense of boredom and disappointment towards the achievement of
worldly.
Buddha Journey Toward Savatthi
When Jetavana vihara are beautiful and fun have been built
at a cost of eighteen crore gold, in the enchanting land
eighteen crore worth of gold, sending Anathapindika
special envoy to send an invitation with respect
to the Tathagata. Tathagata after receiving an invitation soon
decided to leave for the Savatthi, (partly because he
have seen the fact that Savatthi His place will be
persist during most of his life, and partly
again because Savatthi is "Land of Victory" for Him
to save millions of humans, gods, and Brahma from
cauldron of suffering, and with such a view, Tathagata
leave the vihara Veëuvana in Rajagaha and headed
Savatthi, accompanied by Samgha, stopping for one night at
every home in every stop, which is located at
every Yojana along the way, as it has been governed by
Anathapindika before.
When the Tathagata arrived at Vesali his way to Savatthi,
He settled in the vihara with a covered roof terrace in the woods


large (Mahàvana). On that occasion the Tathagata set
regulations in the assignment of a bhikkhu, with the approval
Samgha (Natkammavàca) in charge of the task
improving places to live didanakan by the people.
Then after leaving Vesali and continue the journey
toward Savatthi, students consisting of six bhikkhus,
Chabaggi, walked ahead of bhikkhu-led group
Buddha, took over the place-a good place to live, where
good sleep, saying, "This is for our ordination,
this for our teachers. "
When the Tathagata continue the journey, accompanied by Samgha,
Venerable Sariputta, although he is entitled to be near Tathagata
as Student President the right, never acted
so let the bhikkhus and others take place,
but he still follows from the back row, caring and
maintain the comfort of the bhikkhus who have elderly
or the sick.
Therefore, as follows from behind the line, he
too late and all the homes and beds have been taken
by chabbaggi, because there is no place to sleep, he spent
night under a tree. Tathagata, knowing
this incident, considering, "If, while I am still alive,
bhikkhus being disrespectful to the other bhikkhus,
what if I've passed away? "
Because of a very deep sense of concern (dhammasamvega),
Tathagata morning gathering of bhikkhus and said,
"Bhikkhus, is it true that the group chabbaggi,
walked ahead of the others, and take the places of
good living for themselves, and negate the
proper resting for an older bhikkhu? "
When told that it is,
Tathagata reprimanded them and after giving the sermon
Dhamma appropriate, he asked his bhikkhus, "Who,


bhikkhus, who deserves a priority with respect to
shelter, water (for washing), and food? "
Some of the bhikkhus replied, "Venerable bloody royal
entitled to receive priority in terms of shelter, water for
washing, and food, "some others said," The bhikkhu
caste Brahmins are entitled to priority in respect
with shelter, water for washing, and food, "which
Another said, "bhikkhu who came from rich families
deserve priority in terms of shelter, water for
washing, and food, "while another replied,
"He who holds fast to the Vinaya, or a teacher of Dhamma
(Dhamma kathika), one who has attained the first jhana ...
Jhana Jhana Second ... Third ... Fourth Jhana is a decent ...
given priority to housing, water for washing, and
food. "Finally, there is also the opinion that" A
Sotapanna ... Sakadagamin ... Anagamin ... Sukha Vipassaka Arahanta
(No Abhinnà) ... Tevijja Arahanta (which has three
wisdom) ... Chalabhinnà Arahanta (which has six
exceptional knowledge) ... is deserving a place
The best seat, the best water for washing and food
The best. "
Then the Buddha told the bhikkhus, "bhikkhus,
with respect to rights take priority over the place, water
(For washing), or alms, in my leadership,
consideration of birth, blood, caste, social status is not
important; as well as those who mastered the Vinaya, Suttanta,
or Abhidhamma; as well as those who have mastered
First Jhana and so on, nor a Sotapanna, and
onwards.
"In fact, bhikkhus, those who are in
My leadership to give respect, get up and greet,
geminate hand to greet him, prostrate on the basis
seniority; the best seat, the best water (for washing), funds
The best food should be given based on seniority. In the case of
receive the best seat, and so on, based solely on


seniority in age, seniority in relation to the length he
become bhikkhus. Thus, a more senior bhikkhu worthy
get priority. "
"At this time, bhikkhus, is the student's major Sariputta
My right hand. He is keeping the wheel of Dhamma taught
still spinning, he was a man worthy of a place-
Me when I was not there anymore. Sariputta has spent
yesterday evening by walking and sitting under a tree
(Because it needs a place to rest). bhikkhus, if
action is very rude and without consideration
within the bhikkhus even while I'm still alive, how
would conduct the bhikkhus at the times to come
(After I passed away). "
Then the Tathagata, to exhort the bhikkhus, telling
to them (the story of three friends, a pheasant, a
bhikkhuey, and elephant) Tittira Jataka of Kulàvaka VAGGA in
Ekakanipàta. "bhikkhus, in ancient times, even with animal
can understand: 'is not good disrespect
to one another, we must first determine who is
The oldest among us and then we must be respectful
and bowing to him. 'Then, after selecting the oldest
among them, they respect him and obey him,
so they train the practice of 'honor more
parents' (vuddhàpacàyana) that brought them reborn in
nature gods.
Ye vuddhamapacàyanti
nara Dhammassa kovidà
ditthe Dhamme ca pàsamsà
ca samparàye suggati
Those who are wise in practice the respect for
older, to determine between three categories of birth,
virtue, and age, those who are virtuous and older in
terms of age to be respected. Such men are worthy of praise even
in this life and have the opportunity to become residents


paradise in the afterlife.
"bhikkhus, even the animals, bhikkhueys, elephants, and
partridge can live together, for mutual interests,
courteous and respectful to each other. If you, who have
let go forth and receive ordination through
beliefs (saddhàpabbajita) in my Sasana which gives
commands either. Living without a common interest,
without manners, without respect to one another, whether the behavior
so is it worth it? (Of course not). The attitude thus that
lack of respect and lack of humility would not
foster respect and appreciation for the Sasana by
those still outside ... and so on. "
After delivering a sermon in detail the importance of
mutual respect and mutual respect, and after a punishing
chabbaggi bhikkhus, the Tathagata set the following rules:
"I allow the bhikkhus, salute, get up and
hello, geminate hand in greeting, bowing
based on seniority; the best seat, the best water (for
wash), the funds should be awarded based on the best food
seniority. bhikkhus, in terms of residence and place of
sleep the whole right of bhikkhus, Samghika, someone
should not prevent him to be utilized in the order
seniority. Whoever did it, is a violation
(Dukkata àpatti).
Ten Types of Human Inadequate Given Respect
Having established two ordinances, one concerns what
allowed, both in relation anunnàta and what not
allowed, patikkhitta, Tathagata continued his words
"Dasayime bhikkhave, avandiyà, and so on, there are ten
types of individuals in the following list, which is not worthy of respect:
(1) An ordained bhikkhu who first did not give
respect to the other bhikkhus who were ordained later.


(2) A bhikkhu does not pay homage to those who
not a bhikkhu.
(3) A bhikkhu does not pay homage to those who
religion / sects (samvàsa), who did not discuss
Dhamma (adhammavàdi), even if they are older.
(4) A bhikkhu does not pay homage to a
women.
(5) A bhikkhu does not pay homage to an eunuch
(Eunuch).
(6) A bhikkhu who is free from infringement (pakata) does not
saluted one another bhikkhu who was
punished by Samgha (parivàsa).
(7) A bhikkhu who is free from infringement (pakata) does not
saluted the other bhikkhus who have decided
to undergo an error from the level of redemption
parivàsa first because one of the offenses
Samghàdisesa that can be recovered (while undergoing
parivàsa redemption; while undergoing punishment period
Longer, manatta for six days to obtain
probation from Samgha; after undergoing redemption
mànatta and soon to be restored (abbhàna).
(8) A bhikkhu who is free from infringement does not give
respect to the other bhikkhus who are on a redemption
par ivàsa and decided to undergo redemption
mànatta.
(9) A bhikkhu who is free from infringement does not give
respect to the other bhikkhus who are on a redemption
mànatta.
(10) A bhikkhu who is free from infringement does not give


respect to the other bhikkhus who have undergone redemption
mànatta and soon to be restored (abbhàna). "
After explaining the ten types of people who do not deserve
respect, Tathagata went on to explain about
three types of individuals worthy of respect.
Three Types of Individuals Eligible Receiving Respect
"bhikkhus, these three types of individuals are eligible
respect. They are:
(1) a bhikkhu who was ordained first suitable
honored by the other bhikkhus to be ordained
later;
(2) a senior bhikkhu who came from other streams
talking Dhamma (Dhammavàdi) deserve receive
respect;
(3) in three realm of creatures, humans, gods, and Brahma,
that should be given respect, which has achieved
Perfect Enlightenment, Buddha the greatest, it is proper
receiving the homage of all creatures;
bhikkhus, three types of individuals are eligible receiving
reverence. "