Forest dweller 16 texts and 44 matches in Suttanta TBW

Sutta St Title Words Ct Mr Links Quote
an1.198-208 forest dwellers 1 0 Eng  ไทย  සිං  Рус 6(203) … among forest dwellers is Revata Khadiravaniya."[n.86] He was Sāriputta's youngest brother. Compelled by his mother to marry when still young, he ran away and received ordination. His verses are at Th 645–58.
an5.98 Āraññakasutta forest dweller forest dweller 3 0 Eng  ไทย  සිං  Рус 98. A Forest Dweller
1Bhikkhus, possessing five things, a bhikkhu cultivating mindfulness of breathing in no long time penetrates to the unshakable. What five? (1) Here, a bhikkhu has few undertakings … (2) He eats little … (3) He is seldom drowsy … (4) He is a forest dweller who resorts to remote lodgings. (5) He reviews the extent to which his mind is liberated. Possessing these five things, a bhikkhu cultivating mindfulness of breathing in no long time penetrates to the unshakable."
HomeAṅguttara NikāyaThe Book of the Fives98. A Forest Dweller
an5.114 Andhakavindasutta forest dwellers 1 0 Eng  ไทย  සිං  Рус 5(4) They should be encouraged, settled, and established in bodily seclusion thus: ‘Come, friends, be forest dwellers. Resort to remote lodgings in forests and jungle groves.’
an5.181 Āraññikasutta forest dwellers forest dwellers. forest dweller forest dweller. forest dwellers. 15 1 Eng  ไทย  සිං  Рус 181. Forest Dwellers
1Bhikkhus, there are these five kinds of forest dwellers. What five? (1) One who becomes a forest dweller because of his dullness and stupidity; (2) one who becomes a forest dweller because he has evil desires, because he is driven by desire;[n.1179] Pāpiccho icchāpakato āraññiko hoti. Mp: "He thinks, ‘While I am living in the forest, they will honor me with the four requisites, thinking I’m a forest dweller. They will esteem me for my virtues, thinking that I’m conscientious and secluded, and so forth.’ Thus he is a forest dweller based on evil desire, because he is overcome by desire." (3) one who becomes a forest dweller because he is mad and mentally deranged; (4) one who becomes a forest dweller, thinking: ‘It is praised by the Buddhas and the Buddhas’ disciples’; (5) and one who becomes a forest dweller for the sake of fewness of desires, for the sake of contentment, for the sake of eliminating defilements, for the sake of solitude, for the sake of simplicity. These are the five kinds of forest dwellers. One who becomes a forest dweller for the sake of fewness of desires, for the sake of contentment, for the sake of eliminating defilements, for the sake of solitude, for the sake of simplicity, is the foremost, the best, the preeminent, the supreme, and the finest of these five kinds of forest dwellers.
2Just as, bhikkhus, from a cow comes milk, from milk comes curd, from curd comes butter, from butter comes ghee, and from ghee comes cream-of-ghee, which is reckoned the foremost of all these, so one who becomes a forest dweller for the sake of fewness of desires … for the sake of simplicity, is the foremost, the best, the preeminent, the supreme, and the finest of these five kinds of forest dwellers."
HomeAṅguttara NikāyaThe Book of the Fives181. Forest Dwellers
an6.59 Dārukammikasutta forest dwellers 1 0 Eng  ไทย  සිං  Рус
My family gives gifts, Bhante. And those gifts are given to bhikkhus who are arahants or on the path to arahantship, those who are forest dwellers, almsfood collectors, and wearers of rag-robes."[n.1385] The three qualities he mentions are ascetic practices (dhutaṅga). These are contrasted below with non-ascetic monastic practices: living near a village, accepting invitations from laypeople to meals at their homes, and wearing robes prepared by householders.
an8.58 Dutiyaāhuneyyasutta forest dweller 1 0 Eng  ไทย  සිං  Рус
(4) He is a forest dweller, one who resorts to remote lodgings.
dpd_ebts.js forest dweller 1 13 Eng  ไทย  සිං  Рус vānara masc. monkey; lit. forest dweller [vana + *ara]
mn5 Anaṅgaṇasutta forest dweller 3 10 Eng  ไทย  සිං  Рус 25If the spheres of these evil unwholesome wishes are seen and heard to be unabandoned in any bhikkhu, then for all he may be a forest dweller, a frequenter of remote abodes, an almsfood eater, a house-to-house seeker, a refuse-rag wearer, a wearer of rough robes,[n.71] These are strict ascetic practices. The forest dweller, almsfood eater, house-to-house seeker and refuse-rag wearer are explained in Vsm II. still his fellows in the holy life do not honour, respect, revere, and venerate him. Why is that? Because the spheres of these evil unwholesome wishes are seen and heard to be unabandoned in that venerable one.

So too, if the spheres of these evil unwholesome wishes are seen and heard to be unabandoned in any bhikkhu, then for all he may be a forest dweller … … unabandoned in that venerable one.
mn32 Mahāgosiṅgasutta forest dweller 1 4 Eng  ไทย  සිං  Рус
Here, friend Sāriputta, a bhikkhu is a forest dweller himself and speaks in praise of forest dwelling; he is an almsfood eater himself and speaks in praise of eating almsfood; he is a refuse-rag wearer himself and speaks in praise of wearing refuse-rag robes; he is a triple-robe wearer himself and speaks in praise of wearing the triple robe;[n.361] Mahā Kassapa was the pre-eminent disciple among those who observed the ascetic practices. he has few wishes himself and speaks in praise of fewness of wishes; he is content himself and speaks in praise of contentment; he is secluded himself and speaks in praise of seclusion; he is aloof from society himself and speaks in praise of aloofness from society; he is energetic himself and speaks in praise of arousing energy; he has attained to virtue himself and speaks in praise of the attainment of virtue; he has attained to concentration himself and speaks in praise of the attainment of concentration; he has attained to wisdom himself and speaks in praise of the attainment of wisdom; he has attained to deliverance himself and speaks in praise of the attainment of deliverance; he has attained to the knowledge and vision of deliverance himself and speaks in praise of the attainment of the knowledge and vision of deliverance. That kind of bhikkhu could illuminate this Gosiṅga Sāla-tree Wood."
mn77 Mahāsakuludāyisutta forest dwellers 2 25 Eng  ไทย  සිං  Рус 20Suppose, Udāyin, my disciples honoured, respected, revered, and venerated me, and lived in dependence on me, honouring and respecting me, with the thought: ‘The recluse Gotama is secluded and commends seclusion.’ Now there are disciples of mine who are forest dwellers, dwellers in remote resting places, who live withdrawn in remote jungle-thicket resting places and return to the midst of the Saṅgha once each half-month for the recitation of the Pāṭimokkha. But I sometimes live surrounded by bhikkhus and bhikkhunīs, by men and women lay followers, by kings and kings’ ministers, by other sectarians and their disciples. So if my disciples honoured me … with the thought: ‘The recluse Gotama is secluded and commends seclusion,’ then those disciples of mine who are forest dwellers … should not honour, respect, revere, and venerate me for this quality, nor should they live in dependence on me, honouring and respecting me.
mn86 Aṅgulimālasutta forest dweller 1 0 Eng  ไทย  සිං  Рус 18Now at that time the venerable Angulimāla was a forest dweller, an almsfood eater, a refuse-rag wearer, and restricted himself to three robes. He replied: Enough, great king, my three robes are complete."
sn15.13 Tiṁsamattasutta Anamataggasaṁyuttaṁ forest dwellers 2 0 Eng  ไทย  සිං  Рус 1At Rājagaha in the Bamboo Grove. Then thirty bhikkhus from Pava approached the Blessed One—all forest dwellers, almsfood eaters, rag-robe wearers, triple-robe users, yet all were still with fetters.[n.262] The same group of bhikkhus provided the occasion for the Buddha to institute the offering of the kaṭhina robe at the end of the Vassa, the annual rains residence; see Vin I 253–54. Forest dwelling, etc., are four of the ascetic practices (dhutaṅga). Spk: Yet all were still with fetters (sabbe sasaṁyojanā): Some were stream-enterers, some oncereturners, some nonreturners, but among them there were no worldlings or arahants. Having approached, they paid homage to the Blessed One and sat down to one side. Then it occurred to the Blessed One: These thirty bhikkhus from Pava are all forest dwellers, almsfood eaters, rag-robe wearers, triple-robe users, yet all are still with fetters. Let me teach them the Dhamma in such a way that while they are sitting in these very seats their minds will be liberated from the taints by nonclinging."
sn16.5 Jiṇṇasutta Kassapasaṁyuttaṁ forest dweller forest dwellers 4 0 Eng  ไทย  සිං  Рус 2For a long time, venerable sir, I have been a forest dweller and have spoken in praise of forest dwelling; I have been an almsfood eater and have spoken in praise of eating almsfood; I have been a rag-robe wearer and have spoken in praise of wearing rag-robes; I have been a triple-robe user and have spoken in praise of using the triple robe; I have been of few wishes and have spoken in praise of fewness of wishes; I have been content and have spoken in praise of contentment; I have been secluded and have spoken in praise of solitude; I have been aloof from society and have spoken in praise of aloofness from society; I have been energetic and have spoken in praise of arousing energy."[n.279] This is Mahākassapa's lion's roar; see too MN I 214,1–17, where Kassapa describes the ideal monk in the same terms. The first four items are ascetic practices; the next five, virtues nurtured by observance of these practices. At AN I 23,20 the Buddha declares Mahākassapa the foremost among his bhikkhu disciples who are proponents of the ascetic practices, as is clear too from SN14.15 above.
3Considering what benefit, Kassapa, have you long been a forest dweller … and spoken in praise of arousing energy?"

4–5Considering two benefits, venerable sir. sn.ii.203 For myself I see a pleasant dwelling in this very life, and I have compassion for later generations, thinking, ‘May those of later generations follow my example!’[n.280] Reading with Se: App’ eva nama pacchima janata diṭṭhanugatiṁ apajjeyya. Be and Ee have the plural apajjeyyuṁ. At KS 2:136 this is rendered: "For surely these (those who will come after us) may fall into error." The translator here evidently understands diṭṭhanugati as resolvable into diṭṭhi + anugati, with diṭṭhi meaning wrong view. Spk and Spk-pṭ are silent, but I find it more plausible to take the first part of the compound as the past participle diṭṭha, "the seen" in the sense of an example or role model. This interpretation can claim support from the use of the idiom at AN I 126,19–20, 127,22–23; III 108,5–6, 251,8, and 422,10, 19. See too MLDB, n. 57. For when they hear, ‘The enlightened disciples of the Buddha were for a long time forest dwellers and spoke in praise of forest dwelling … were energetic and spoke in praise of arousing energy,’ then they will practise accordingly, and that will lead to their welfare and happiness for a long time.
6Considering these two benefits, venerable sir, I have long been a forest dweller … and have spoken in praise of arousing energy.
sn16.8 Tatiyaovādasutta Kassapasaṁyuttaṁ forest dwellers forest dweller 4 0 Eng  ไทย  සිං  Рус
Just so, Kassapa, in the past the elder bhikkhus were forest dwellers and spoke in praise of forest dwelling; they were almsfood eaters and spoke in praise of eating almsfood; they were rag-robe wearers and spoke in praise of wearing rag-robes; they were triple-robe users and spoke in praise of using the triple robe; they were of few wishes and spoke in praise of fewness of wishes; they were content and spoke in praise of contentment; they were secluded and spoke in praise of solitude; they were aloof from society and spoke in praise of aloofness from society; they were energetic and spoke in praise of arousing energy.
3Then, when a bhikkhu was a forest dweller and spoke in praise of forest dwelling … sn.ii.209 … when he was energetic and spoke in praise of arousing energy, the elder bhikkhus would invite him to a seat, saying: ‘Come, bhikkhu. What is this bhikkhu's name? This is an excellent bhikkhu. This bhikkhu is keen on training. Come, bhikkhu, here's a seat, sit down.’
4Then it would occur to the newly ordained bhikkhus: ‘It seems that when a bhikkhu is a forest dweller and speaks in praise of forest dwelling … when he is energetic and speaks in praise of arousing energy, the elder bhikkhus invite him to a seat … .’ They would practise accordingly, and that would lead to their welfare and happiness for a long time.
5But now, Kassapa, the elder bhikkhus are no longer forest dwellers and do not speak in praise of forest dwelling … sn.ii.210 … they are no longer energetic and do not speak in praise of arousing energy.
sn16.11 Cīvarasutta Kassapasaṁyuttaṁ forest dweller 1 0 Eng  ไทย  සිං  Рус 14Then, friend, the Blessed One descended from the road and went to the foot of a tree.[n.306] Spk: This took place on the day of their first meeting. The attainment of arahantship was mentioned beforehand because of the sequence of the teaching, but it actually took place afterwards. The Buddha descended from the road with the intention of making Kassapa a forest dweller, a rag-robe wearer, and a one-meal eater from his very birth (as a monk). I folded in four my outer robe of patches and said to him: ‘Venerable sir, let the Blessed One sit down here. This will lead to my welfare and happiness for a long time.’ The Blessed One sat down on the appointed seat and said to me: ‘Your outer robe of patches is soft, Kassapa.’ –‘Venerable sir, let the Blessed One accept my outer robe of patches, out of compassion.’ –‘Then will you wear my worn-out hempen rag-robes? ’ –‘I will, venerable sir.’ Thus I offered the Blessed One my outer robe of patches and received from him his worn-out hempen rag-robes.[n.307] Spk: The Blessed One wanted to exchange robes with Kassapa because he wished to appoint the elder to his own position (theraṁ attano ṭhāne ṭhapetukāmatāya). When he asked whether the elder could wear his rag-robes he was not referring to his bodily strength but to the fulfilment of the practice (paṭipattipūraṇa). The Buddha had made this robe from a shroud that had covered a slave woman named Puṇṇa, which had been cast away in a cremation ground. When he picked it up, brushed away the creatures crawling over it, and established himself in the great lineage of the nobles ones, the earth quaked and sounded a roar and the devas applauded. In offering the robe, the Buddha implied: "This robe should be worn by a bhikkhu who is from birth an observer of the ascetic practices. Will you be able to make proper use of it?" And Kassapa's assent signifies, "I will fulfil this practice." At the moment they exchanged robes the great earth resounded and shook to its ocean boundaries.
sn21.8 Nandasutta Bhikkhusaṁyuttaṁ forest dweller 3 0 Eng  ไทย  සිං  Рус
Nanda, this is not proper for you, a clansman who has gone forth out of faith from the household life into homelessness, that you wear well-pressed and well-ironed robes, paint your eyes, and carry a glazed bowl. This is proper for you, Nanda, a clansman who has gone forth out of faith from the household life into homelessness, that you be a forest dweller, an almsfood eater, a rag-robes wearer, and that you dwell indifferent to sensual pleasures."
2When shall I see Nanda as a forest dweller,
3Then, some time later, the Venerable Nanda became a forest dweller, an almsfood eater, a rag-robes wearer, and he dwelt indifferent to sensual pleasures.