Treasure of Truth Illustrated Dhammapada
Treasure of Truth Illustrated Dhammapada
PAD
~~ .(j, IL,
Ven. W. Sarada Maha Thero
Singapore Buddhist Meditation Centre,
Singapore.
25th May 1994,
Computer Consultant
ONG HUA SIONG
Desktop Publishing
SUMITH MEEGAMA
Computer Typesetting
ANG LIAN SWEE (SITA)
Computer Assistance
UPALI ANANDA
J.A.SIRISENA
Cooer Photograph
BERTY GUNASEKERA
Rrst Published
27 November, 1993
Second Edition
25 May, 1994
Printed in Singapore
ISBN : 98UJ0-4938-2
Copyright © By Ven. Weragoda Sarada Maha Thero
COVE:lt, The Buddha~ Sratue in Ille Image flouse ol Jayalllhi V1haro,v. Weroaoda, Meeliyagoda. Sn Lanka erec/ed oo
3 June. 1953. II is inarguable ooe of /he mast beouliful and serene looking image of /he Buddha ever colUlnlcled.
TIie Author wishes /0 1roruler a/I the merits rhar he ha, accrued in prinring BuddhiSI /i/ero/Ure awl propagating
Buddhum /0 his tare Teacher /he Veneroble l'andir Ya/a/omarte IVajironana llaha Nayaka Thero wha was the late Chief
Monk ofJayanti Viharoya, IVemgoda. Meeriyagoda. Sri Lanka /1 .,..,, hi, unending efforts rhat saw ro the wcceswl ettttion of the Swue.
,\uihar:
com. \TIAO., ~l,:U li\ TIIER:O
:i!dttar:
MR, F:ll ~lN :'iRl'l'Afl, \
Edilarltl , 111.1101:i:
\~_ l_ K11ll:NKC.(lll,\ l'IY,\TI i., UIi m:rw (l!.' I
\IF.. •• I IA\ ·ovff,\ l)f.lWj \.','1);\ .~w IA TI n:RO !II I . "ll(,
r ROF'. D.1Wlll HI.I • EU, 1 -,\'ANI
l!lv•lrll; 0-11:1:
1l:C. I'. \\1CHIIA.~L '.11.Y JI.I\
• Bo r.J:
\ 'en. fir. it ".W N~'akliThcm (Malll~'SO;!l
Vtn. I
l.'· ii.I
Vt
-~
\' n.. .:-dl.. •
\ !a~
\ ;,-n.
\ ,'t,n, ~~ ~n)
"' ,,.~n1
\'en. Them~. ;i I, 1l I
1t11. Punc ll" 'JY Thero !Sri l.;in a)
"• n. nd., ~ ,i I. fllQI
•~ii. md.l Th D ( \ )
\' ·n. HuddhM:!~ O~ri,ml
M ntJ
!j
~ ~f")
M t rl
,' lr. 1)
ML\ ~
.,.,
Ms. rl
.~ ~- 1· rl
,torl
1 Suffering pursues the evil-doer, as the cart-wheel the hoof of the draught ox. . . . . . . . . . . . . . . . . . . 2
2 Happiness follows the doer of good, as the shadow that leaves not the person. . . . . . . . . . . . . . . . . . . 4
3 The hatred of those who mull over the wrong done to them keeps on growing. . . . . . . . . . . . . . . . . . 6
4 Those who do not mull over the harm done to them are appeased. . . . . . . . . . . . . . . . . . . . . . . . . 8
5 Hatred never conquers hatred. Only non-hatred conquers hatred. . . . . . . . . . . . . . . . . . . . . . . . . 10
6 Some know not that life ends in death. Thought of death prevents quarrelling. . . . . . . . . . . . . . . . . . 12
7 Death overpowers the sensuous, undisciplined and g)uttonuous like the wind a weak tree. . . . . . . . . . . . 14
8 Death overpowers not the steadfast thinker just as the wind does not tremble a firm rock. . . . . . . . . . . . 16
9 Those who are tainted, unrestrained and devoid of truthfulness do not deserve the robe. . . . . . . . . . . . . 18
1O The taintless and firm in conduct, restrained and truthful, are worthy of the stained robe. . . . . . . . . . . . 20
11 Those who view the unreal as real and the real as unreal reach not up to the real, misled as they are. . . . . . . 22
12 Viewing the real as real, the unreal as unreal, they being correctly guided, reach the real. . . . . . . . . . . . . 24
13 Lust pierces the undeveloped and uncultured mind like rain the ill-thatched roof. . . . . . . . . . . . . . . . . 26
14 Lust pierces not the developed and cultured mind as rain does not the well-thatched roof. . . . . . . . . . . . 28
15 Seeing one's own impure action the evil doer grieves and is vexed here and hereafter. . . . . . . . . . . . . . . 30
16 Seeing the purity ofone's own action the doer of good continues to rejoice in both worlds. . . . . . . . . . . . 32
17 The evil doer suffers here and hereafter and more so when he is born in realms of woe. . . . . . . . . . . . . . 34
18 The doer of good is happy here and hereafter and happier when born in a blissful state. . . . . . . . . . . . . . 36
19 Reciting Dhamma, without practice of it, is fruitless like a cowherd's count of another's cattle. . . . . . . . . . 38
20 Practice of Dhamma, with less of recital, totally unattached, qualifies one for recluseship. . . . . . . . . . . . . 40
21 Heedfulness and diligence are the way to Nibbana. The heedless are like unto the dead. . . . . . . . . . . . . . 44
22 The wise, delighting in the way of the Noble Ones, rejoice in heedfulness. . . . . . . . . . . . . . . . . . . . . 46
23 The steady and constant meditator wins the supreme security and bliss of Nibbana. . . . . . . . . . . . . . . . 48
24 Mindful and striving, pure, restrained and righteous, man advances to fame and prosperity. . . . . . . . . . . 50
25 Striving, diligent and restrained, let every wise man make for himself an unassailable island. . . . . . . . . . . 52
26 While the ignorant are heedless, the wise guard heedfulness like a valued treasure. . . . . . . . . . . . . . . . 54
27 Delight not in sensuality or heedlessness. Diligently contemplative, one wins immense bliss. . . . . . . . . . . 56
28 The wise and worthy, griefless and diligent, ascend high to view the grieving folk below. . . . . . . . . . . . . 58
29 Diligent and awake, the wise outrun the heedless, like a swift horse a weak one. . . . . . . . . . . . . . . . . . 60
30 Heedfulness made Magha the king of devas. Heedfulness is forever praised. . . . . . . . . . . . . . . . . . . . 62
31 Like a burning fire, the heedful monk moves forward, destroying all bonds big and small. . . . . . . . . . . . . 64
32 The monk who delights in heedfulness never fails to win the Deathless. . . . . . . . . . . . . . . . . . . . . . 66
33 Like the fletcher the arrow the wise one sbaightens the fickle mind. . . . . . . . . . . . . . . . . . . . •. . . 70
34 Like a fish out of its watery abode, this mind trembles at having to abandon Mara's realm. . . . . . . . . . . . 72
35 It is well indeed resbaining this fleeting, wandering mind. Such resbaint brings happiness. . ......... 74
36 The subtle and secretive mind, when well guarded, will yield happiness. . . . . . . . . . . . . . . . . . . . . . 76
37 Resbaining the wandering, bodiless, cave-dwelling mind, one is freed from death's shackle. . . . . . . . . . . 78
38 A fickle mind, a shallow faith and ignorance of Dhamma lead not one to total wisdom. . . . . . . . . . . . . . 80
39 A vigilant, lustless, hateless mind which transcends good and evil, knows no fear. . . . . . . . . . . . . . . . . 82
40 Win over the forces of evil with wisdom, fortifying your mind as a guarded city. . . . . . . . . . . . . . . . . . 84
41 Soon this body will lie lifeless, devoid of consciousness, like a worthless log of burnt wood. . . . . . . . . . •. 86
42 A misdirected, misguided mind does to a person far greater harm than a bitter enemy. . . . . . . . . . . . . . 88
43 A well-directed mind does to a person far greater good than one's parents or one's kinsmen. . . . . . . . . . . 90
44 Who will comprehend this well-taught Dhamma as a garland-maker selects his flowers? . . . . . . . . . . . . 94
45 Like a garland-maker, a Leamer on the Path will comprehend this well-taught Dhamma. . . . . . . . . . . . . 96
46 Viewing this body as foam and a mirage, one avoids the shafts of death and goes beyond him. . . . . . . . . . 98
47 As a flood sweeps away a sleeping village, death carries away the heedlessly sensuous. . . . . . . . . . . . . 100
48 Death grabs the pursuer of sensual pleasures at will before reaching the point of satety. . . . . . . . . . . . . 102
49 The mendicant must sojourn the village for his needs gently like a bee on a flower. . . . . . . . . . . . . . . 104
50 Consider only your own commissions and omissions and not those of others. . . . . . . . . . . . . . . . . . 106
51 Mere sweet words which one never practises, are like flowers without fragrance. . . . . . . . . . . . . . . . . 108
52 Sweet words which are put into practice are like flowers, beautiful, colourful and fragranL . . . . . . . . . . 110
53 All mortals must do many good deeds like making garlands out of a mass of flowers. . . . . . . . . . . . . . 112
54 Scent of flower or sandal goes not against the wind. But fragrance of virtue blows everywhere. . . . . . . . . 114
55 Of all fragrances like that of sandal, lavender and jasmine, fragrance of virtue is supreme. . . . . . . . . . . . 116
56 The fragrance of the virtuous wafts even among the gods. All others fall short of thal . . . . . . . . . . . . . 118
57 Of the diligent and the virtuous totally freed through wisdom, death never tracks the path. . . . . . . . . . . 120
58 Just as a fragrant and lovely lotus may blossom forth out of a garbage-heap on the roadside... . . . . . . . . 122
59 Likewise in this worldly mess, the disciple outshines the blinded worldlings by his wisdom. . . . . • . . . . 124
60 To the sleepless, nightis long; to the weary, the league; to the ignorant the cycle of existence. . . . . . . . . 128
61 If one finds no equal or superior for company, a solitary career is commendable. . . . . . . . . . . . . . . . 130
62 The unwise man prides over his children and his wealth. But he has not even himself. . . . . . . . . . . . . 132
63 An unwise man who knows he's a fool is a wise man thereby. Knowing it not he's truly a fool. . . . . . . . . 134
64 The unwise misses the Dhamma though close to the wise, like a spoon misses flavour of food. . . . . . . . . 136
65 The wise speedily gathers the Dhamma from the wise like the tongue the flavour of food. . . . . . . . . . . . 138
66 The unwise committing crimes of evil consequences live as enemies to themselves. . . . . . . . . . . . . . 140
67 That action which is likely to make one repent later, is not good action at all. . . . . . . . . . . . . . . . . . 142
68 Deeds whose results one faces with glee, without remorse, are good deeds indeed. . . . . . . . . . . . . . . 144
69 The unwise thinks evil deeds are sweet till they ripen nol As they ripen he's plunged in grief. . . . . . . . . 146
70 Senseless austerities of reduced eating is not worth a fragment of grasping the Dhamma. . . . . . . . . . . . 148
71 Results of evil acts ripen not as swiftly as curdling milk. They smoulder like sparks under ash. . . . . . . . . 150
vi
76 Associate with wise persons who like treasure-revealers show your faults constructively. . . . . . . . . . . . 162
77 Advice of wise persons pleases the virtuous and displeases the evil ones. . . . . . . . . . . . . . . . . . . . . 164
78 Associate not with the wicked and the evil. Seek the company of noble and virtuous friends. . . . . . . . . . 166
79 A Dhamma-lover dwells in peace and comfort, delighting in the noble teachings. . . . . . . . . . . . . . . . 168
80 The wise discipline themselves as irrigators water, fletchers arrow, and carpenters wood. . . . . . . . . . . . 170
81 Both in praise and blame the wise are unshaken like the rock in the wind. . . . . . . . . . . . . . . . . . . . 172
82 The Buddha's teaching makes the wise tranquil like a fathomless lake still and clear. . . . . . . . . . . . . . 174
83 The wise are not elated or depressed by happiness or by pain. The wise do renounce all. . . . . . . . . . . . 176
84 The wise will never do any wrong for the sake of any gain whatsoever. . . . . . . . . . . . . . . . . . . . . . 178
85 Only a few cross over to the further shore. Others run helplessly along the near shore. . . . . . . . . . . . . 180
86 Those who practise Dhamma and whose action is right will cross to Nibbana, the Deathless. . . . . . . . . . 182
87 Abandon unwholesome views, become homeless and wisely strive for Nibbana. . . . . . . . . . . . . . . . . 184
88 The wise person purifies himself, being non-attached, desireless and by forsaking pleasures. . . . . . . . . . 186
89 Practice of the seven factors and non-attachment ensures Nibbana. . . . . . . . . . . . . . . . . . . . . . . 188
90 Journeyed, sorrowless, freed from bonds, one suffers no torment of passions here. . . . . . . . . . . . . . . 192
91 Mindfully delighting in no abode, they move from home to homeless like departing swans. . . . . . . . . . . 194
92 The path of the liberated cannot be traced like the course of birds in the sky. . . . . . . . . . . . . . . . . . 196
93 Path of the passionless, unattached to food, is untraceable like the course of birds in the air. . . . . . . . . . 198
94 He whose senses are guarded like trained horses, is pure and humble, is adored even by gods. . . . . . . . . 200
95 Peaceful like the earth and pure like a lake the Arahant runs no more in Samsara. . . . . . . . . . . . . . . . 202
96 Tranquil in mind, in speech, and action is he who is totally freed through perfect wisdom. . . . . . . . . . . 204
97 No more believer, a knower of his goal, a relentless demolisher of all that interferes. . . . . . . . . . . . . . . 206
98 The abode of Arahats whether in village, valley, forest, hill or dale is indeed delightful. . . . . . . . . . . . . 208
99 Forests where no commoners delight, are a delight to those who seek no sensual pleasures. . . . . . . . . . 210
100 One meaningful word which leads to calm is better than a thousand empty ones. . . . . . . . . . . . . . . . 214
101 One meaningful stanza which leads to calm is better than a thousand empty ones. . . . . . . . . . . . . . . 216
102 One single dharnma word which leads to calm is better than uttering a thousand empty ones. . . . . . . . . 218
103 Conquest of oneself excels the victoyy over a thousand others in battle. . . . . . . . . . . . . . . . . . . . . 220
104 Win oneself, not other common folk. 'Tis victoyy supreme. With a self ever restrained . . . . . . . . . . . . . . . 222
105 Such victoyy of a man should irreversible be by Mara or Brahma or any of the gods. . . . . . . . . . . . . . . 224
106 Even a moment's homage to a self-cultured person excels worship of a hundred years . . . . . . . . . . . . . 226
107 Adoring one who has developed himself excels fire-worship of a hundred years. . . . . . . . . . . . . . . . . 228
108 Acts of worship and prayer for a year never equal a fourth of homage to the worthy. . . . . . . . . . . . . . 230
109 Respectful behaviour towards elders confers long life, beauty, joy and strength. . . . . . . . . . . . . . . . . 232
vii
116 Hasten to cultivate goodness. Restrain the mind from vice. Delay diverts the mind to evil. . . . . . . . • . . 248
117 Never repeat an act of evil. Never more incline that way. Evil amassed leads to unhappiness. • . . • • • • . • 250
118 Repeat your acts of goodness. Delight therein. Goodness amassed brings happiness. . . . . . . . . . . . . . 252
ll9 Even evil is seen as goodness till it ripens not. But when it ripens its evil is seen. . • . . . • • . . . . . . . • 254
120 The doer of acts of goodness appreciates his own only when good results begin to appear. • • . . • • . • • . 256
121 Ignore not the effects of evil. Even bit by bit they gather like water drops in a pot. . • • . . • • • . • • • • • • 258
122 Underrate not goodness. Even little acts of goodness total up like a pot filling drop by drop. • •.•••••. 260
123 Shun evil ways like a wealthy merchant with little escort shunning a bandit-infested road. . . . . . . . . . . 262
124 With no evil deeds no evil effects indeed. A woundless hand safely carries any poison ••..••..•••••. 264
125 Whatever evil act is done against a virtuous person its evil will boomerang on the doer. . . . . . . . . . . . . 266
126 Evil-doers get reborn in hell, and to heavens the virtuous go. The undefiled in Nibbana end. • ..••••.. 268
127 An evil doer has no escape from his bad actions wherever he tries to hide. . • • . . . • . . • . . . . . . . . . 270
128 Wherever a person may hide in the sky, or sea or mountain, there is no escape from Death. • . . . . . . . . 272
129 All dread death and physical harassment. Taking oneself as the example, kill not, hurt not. • • • . . . • • • • 276
130 Life is dear to all. Taking oneself as the example, kill not, hurt not. . • • . . • • . • • • . . . • • • • . • • • . 278
131 Harassing others in quest of one's own happiness, one gains no happiness hereafter. . . . . . . . . . . . . . 280
132 Harassing not others, those who seek happiness gain their own happiness hereafter. • . . . . • . . . • • • • 282
133 Use no harsh words. It is painful. More harsh words will follow with retaliatory action. . . . . . . . . . . . . 284
134 Let one hold one's peace like a cracked gong. In this silence one is already in Nibbana. . . . . . . . . . . . . 286
135 A cowherd goads cattle to pasture. Decay and death all beings to their end. . . . . . . . . . . . . . . . . . . 288
136 Evil doer who is unmindful of consequences suffers consequently because of his own deeds. . . . . • . . . • 290
137 He who maliciously offends the inoffensive soon falls into one of ten woeful states. . . • • • . . . • . . . . . 292
138 Evil doer comes to suffer acute pain, break up of body and disease and derangement of mind. . . . • • • . • 294
139 Evil doer comes to suffer rejection by kings, serious accusations, loss of wealth and kinsmen. . . • • • • • . 296
140 Fire bums down the dwellings of the evil doer. Such a man gets born in hell after death. . • • . . • • • • • • 298
141 Nudity nor fasting, nor diverse penances will cleanse a mortal who is steeped in doubt. ..••••.••••• 300
142 The celibate who's restrained and is full oflove for the entire world is indeed a true bhikkhu•••..••••• 302
143 Man deterred by a sense of shame is apprehensive of censure like a good horse of the whip. . • . . • • • • • 304
144 Do ye discipline and restrain yourselves like a noble steed at whip-lash. . . . . . . . . . . . . . . . . . . . . 306
145 The morally good ones discipline themselves like irrigators the water, fletchers the arrow... • • . • • • • • • . 308
146 For ever ablaze, whatlaughter, what joy? Trapped in darkness, seek ye not a light? . . . . . . . . . . . . . . 312
147 See this decked out body, much thought of. But truly sore within. It's never ever steady. . . . • . . . . . . . 314
viii
157 One who loves himself should guard himself. A wise man checks at least once every nighL . . . . . . . . . . 336
158 First do the right thing yourself. Then instruct others. One's own purity a wise man treasures. . . . . . . . . 338
159 If one himself does exactly as one instructs, then with a well-tamed self one tames others. . . . . . . . . . . 340
160 Be ye your own protector. Who else is? With a well-tamed self one's found a rare protector. . . . . . . . . . . 342
161 A diamond being itself a stone, cuts stones. Likewise, self-wrought evil assails the fool. . . . . . . . . . . . . 344
162 Corrupt behaviour is suicidal, self-ruinous like the strangling Mfiluva creeper on a Sala tree. . . . . . . . . . 346
163 Calamitous, self-ruinous things are easy to do. Beneficial and worthy are most difficult to do. . . . . . . . . 348
164 The fool's scant respect for the words of the wise invariably spells disaster for him. . . . . . . . . . . . . . . 350
165 Self-wrought evil defiles the doer. In evil undone one's truly pure. None redeems another. . . . . . . . . . . 352
166 With the highest altruism damage not one's welfare. Pursue your goal with wisdom. . . . . . . . . . . . . . 354
167 No depraved vision, no heedlessness, and no low pursuits for worldly gains. . . . . . . . . . . . . . . . . . . 358
168 Diligently active, live the Dhamma to perfection. Such life gives happiness here and hereafter. . . . . . . . . 360
169 Live dhamma to perfection, not half-heartedly. Dhamma-life ensures happiness everywhere. . •. . . . . .. 362
170 With correct vision oflife one slips out ofDeath's grip. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 364
171 ~e world looks a gaily decked royal chariot But the wise sink not therein. . . . . . . . . . . . . . . . . . . 366
172 Mistakes corrected makes one to shine like the moon beaming out of a bank of clouds. . . . . . . . . . . . . 368
173 Who so by the power of one's virtues reduces one's evil done, he beams like the moon... . . . . . . . . . . . 370
174 Of this blind world only a handful escapes like birds escaping from a net . . . . . . . . . . . . . . . . . . . 372
175 Like geese in flight, the wise steadily move away from the world. . . . . . . . . . . . . . . . . . . . . . . . . 374
176 There is no crime that a doubting, shameless liar cannot commit . . . . . . . . . . . . . . . . . . . . . . . 376
177 The miserly indeed never praise giving and never make their way to heaven. . . . . . . . . . . . . .. . . . 378
178 Being a stream-winner is a far greater achievement than a journey to heaven. . . . . . . . . . . . . . .. . . 380
ix
273 Best among ways the Noble Path, Ariyan Truths among truths. The Seer among beings. . . . . . . . . . . . 584
274 This way and none other for purified vision. Enter thereupon and defy all evil. . . . . . . . . . . . . . . . . 586
275 Treading this path you shall tenninate all suffering. Realising the way, I've made it known. . . . . . . . . . . 588
276 Do ye strive yourselves. Buddhas only teach the way. Tread the path and be ye released. . . . . . . . . . . . 590
277 All conditioned things are transient Disillusionment through this knowledge leads to release. . . . . . . . . 592
278 All conditioned things are sorrow-fraught. This knowledge clears your path... . . . . . . . . . . . . . . . . . 594
279 All things are without self. This disillusionment leads to the path... . . . . . . . . . . . . . . . . . . . . . . . 596
280 Unenterprising, youthful but lazy, irresolute and weak, fail in their way to wisdom. . . . . . . . . . . . . . . 598
281 Enter the Path revealed to you by the sages. Restrain yourselves in body, mind and speech. . . . . . . . . . 600
282 From energetic application springs wisdom. Enter upon the way for its increase. . . . . . . . . . . . . . . . 602
283 Cut down the forest, no single tree. 'Tis the forest that begets fear. Be ye freed of that. . . . . . . . . . . . . 604
284 As long as man's passion for woman remains uncut, the mind's held in bondage. . . . . . . . . . . . . . . . 606
285 Cut off passions, like breaking a lily with one's hand. Pursue the path of peace to Nibbana. . . . . . . . . . . 608
286 The unwise plans for the future from season to season, oblivious to dangers which inhere. . . . . . . . . . . 610
287 Man dotes on children and wealth. But death sweeps him like a flood a sleeping village. . . . . . . . . . . . . 612
288 When death comes, neither parents, nor children nor kinsmen can protect one. . . . . . . . . . . . . . . . . 614
289 Knowing the truth of this, the virtuous and wise should soon clear the path to Nibbana. . . . . . . . . . . . 616
.
PAKINNAKA . VAGGA CHAPTER21 Page
Miscellaneous Number of Verses 16 No.
290 Viewing the possibility of greater happiness, the wise should give up the lesser ones. . . . . . . . . . . . . . 620
291 Who so causes pain to others and expects happiness, will not be freed from tangles of enmity. . . . . . . . . 622
292 Defilements increase in them who do what is not to be done and neglect what should be done. . . . . . . . . 624
293 Constantly contemplative on the body, mindful and alert, they wear off their defilements. . . . . . . . . . . 626
294 All failings destroyed, vision put right, and senses buly controlled, he's the wholly perfect man. . . . . . . . 628
295 Ridding mind-hindrances with scepticism as the fifth ...he's the thoroughly perfect man. . . . . . . . . . . . 630
296 Mindful of the Buddha, day and night, his disciples rise with a full awakening. . . . . . . . . . . . . . . . . 632
297 Mindful of the Dhamma, day and night, his disciples rise with a full awakening. . . . . . . . . . . . . . . . . 634
298 Mindful of the Sangha, day and night, his disciples rise with a full awakening. . . . . . . . . . . . . . . . . . 636
299 Mindful of the body, day and night, his disciples rise with a full awakening. . . . . . . . . . . . . . . . . . . 638
300 Delighting in harmlessness, day and night, his disciples rise with a full awakening. . . . . . . . . . . . . . . 640
301 With a mind delighting in self-culture, day and night, his disciples rise with a full awakening. . . . . . . . . 642
302 To renounce and delight therein are difficult. Home is painful too. Let not pain hunt you. . . . . . . . . . , 644
303 The confident and virtuous, with wealth and fame, they are praised wherever they go. . . . . . . . . . . . . 646
304 The virtuous are visible from afar. The unworthy, like arrows at night, aren't seen tho' near. . . . . . . . . . 648
305 Taming oneself, alone everywhere, one should ever delight in the woods. . . . . . . . . . . . . . . . . . . . 650
xii
306 He who asserts what's not true and he who denies what's true, both suffer equally in hell. . . . . . . . . . . 654
307 Many who don the dyed robe, undisciplined and of sinful ways, thereby get reborn in hell. . . . . . . . . . . 656
308 Better for an undisciplined sinful monk to swallow hot iron balls than thrive on public alms. . . . . . . . . . 658
309 Adulterer gathers demerit and lies uneasy. Suffering censure here he faces pain in hell. . . . . . . . . . . . . 660
310 To the adulterer, 'tis limited pleasure and punishment's dread. A sin he should totally shun. . . . . . . . . . 662
311 DI-lived recluseship to hell-fire leads like kusa grass that cuts when wrongly grasped. . . . . . . . . . . . . . 664
312 Slack in deeds, foul in ways and unreliable in the holy-life. These never lead to great results. . . . . . . . . . 666
313 In what's to be done, resolute ye be. Slackness truly degrades. . . . . . . . . . . . . . . . . . . . . . . . . . 668
314 Evil is better undone. It does torment the doer. Good deeds done never to torments lead. . . . . . . . . . . . 670
315 Guard oneself like a border town, against evils' onslaught. Neglect here leads one to ruin. . . . . . . . . . . 672
316 Those ashamed of what is not shameful, and unashamed of the shameful are all hell-bound. . . . . . . . . . 674
317 Those fearing what they should not, fearing not what they should are destined for birth in hell. . . . . . . . 676
318 Seeing faults in the faultless and none in the faults, those misled are to pain destined. . . . . . . . . . . . . 678
319 Knowing wrong as wrong and right as right, those well-guided ones are in heaven born. . . . . . . . . . . . 680
320 As an elephant in battle endures arrows, abuse I endure. But many folks lack that strength. . . . . . . . . . . 684
321 The trained is led in pageant. Him the king mounts. Who endures abuse is best among men. . . . . . . . . 686
322 Trained horses and tuskers are excellent. The self-disciplined excels them all. . . . . . . . . . . . . . . . . . 688
323 With a true discipline one gets to that ungone region of Nibbana, and not by any other means. . . . . . . . . 690
324 The elephant in rut, hardly restrainable, eats not in captivity, remembering its forest life. . . . . . . . . . . . 692
325 The stupid, slothful and greedy ones, like hogs fattened on swill, repeat births. . . . . . . . . . . . . . . . . 694
326 Like a mahout an elephant in rut, I should today mindfully restrain my free roaring mind. . . . . . . . . . . 696
327 Like an elephant sunk in mud, elevate yourselves out of the evil way, diligent and mindful. . . . . . . . . . . 698
328 If you can get a wise, blameless companion, keep his company joyfully, overcoming all troubles. . . . . . . . 700
329 The absence of a fitting companion, lead a solitary life like a king in exile. . . . . . . . . . . . . . . . . . . . 702
330 Lonely, easy life, like a lordly elephant in the forest, avoiding evil, is better than evil company. . . . . . . . . 704
331 Pleasant are friends in need, and goodness at life's end. Ending of dukkha is equally so. . . . . . . . . . . . . 706
332 'Tis lovely caring for one's mother and father. So it is to minister to ascetics and brahmins. . . . . . . . . . 708
333 Pleasant to be virtuous all one's life. Faith, wisdom and shunning evil are equally good. . . . . . . . . . . . 710
334 Craving born of heedlessness plunges man from birth to birth like a monkey's leap for fruit. . . . . . . . . . 714
335 Whomsoever craving overpowers, his griefs proliferate like Birana grass after rain. . . . . . . . . . . . . . . 716
336 Who so rids himselfof craving, sorrows totally fall off him like water-drops from a lotus leaf. . . . . . . . . . 718
337 Root out craving like Birana grass for its fragrant root. Let not death repeatedly shatter you. . . . . . . . . . 720
338 With its roots intact, a felled tree grows again. With craving within, pain does ever rise. . . . . . . . . . . . 722
339 Caught in alluring lustful thoughts, misjudging people are swept away by the flood of craving. . . . . . . . . 724
340 Alluring thoughts nurture craving. Seeing it sprouted, with wisdom cut it at the root. . . . . . . . . . . . . 726
341 Bound to delights and endearments pleasure-seekers are invariable victims of birth and decay. . . . . . . . . 728
342 Worldly beings who are enmeshed in craving, like trapped hare, come to grief again and again. . . . . . . . . 730
343 Worldlings are trapped in their craving like a hare. Let a release-seeker his craving quell. . . . . . . . . . . . 732
344 He who greedless to greed flies back, behold him as flying from freedom to bondage again. . . . . . . . . . . 734
345 Fetters of iron, etc., are not reckoned as strong as desire for wife, children and worldly goods. . . . . . . . . 736
xiii
360 Restraint in eye, ear, nose and tongue is good. It yields good results. . . . . . . . . . . . . . . . . . . . . . . 768
361 Restraint in deed, in speech, in mind is good. Restrained fully, the monk ends suffering. . . . . .. . . . . . 770
362 Restrained in limb and speech, totally composed with inward delight. He is called a bhikkhu. . . . . . . . . . 772
363 Guarded in speech, with no conceit, the monk expounds with sweetness the Dhamma in full. . . . . . . . . 774
364 Delighting in, pondering over and abiding by the Dhamma, such bhikkhu shall not degenerate. . . . . . . . 776
365 Disdain not one's receipts nor envy others. Envious bhikkhu reaches no tranquil mind. . . . . . . . . . . . 778
366 The monk who belittles not even the little he gets, gods praise him as being pure and alerL . . . . . . . . . . 780
367 He truly is the monk who thinks not as I and mine, and grieves not for what truly exists not. . . . . . . . . . 782
368 Dwelling in love with delight in Buddha's word, bhikkhu gets his bliss where conditions cease. . .. . . . . . 784
369 Bail thy boat, 0 monk. Emptied, it will swiftly move. Lustless and hateless in Nibbana be. . . . .. . . . . . 786
370 Cut five-fold fetters, in their opposites train. Then he is called Crossed-the-Flood monk. . . . . . . . . . . . 788
371 Meditate, 0 monk, and brook no delay. Let no lust baffle you. Groan not as you face the fire. . . . . . . . . . 790
372 Unwise can meditate not. Meditating not, in wisdom fail. Wise and meditative reach thy goal. . . . . . . . . 792
373 In solitude with a tranquilled mind, a monk who grasps the Dhamma will have bliss supreme. . . . . . . . . 794
374 As one becomes aware of the rise and fall of the aggregates, one gets the joy of deathlessness. . . . . . . . . 796
375 Sense-restraint, Patimokkha discipline and noble friends: 'tis where the wise bhikkhu begins. . . . . . . . . 798
376 Convivial and courteous, a good disciple becomes extremely joyous and his suffering ends. . . . . . .. . . . 800
377 Like a jasmine creeper its faded flowers, so ye bhikkhus, give up your lust and aversion. . . . . . . . . . . . 802
378 Physically restrained, gently tranquilled, rid of allurements, truly-pacified is the bhikkhu called. . . .. . . . 804
379 Exhort yourself, month after month, live mindfully and self-guarded. You'll indeed be happy. . . . .. . . . 806
380 You lead yourself, you guide your way. Control your own selflike a merchant his good horse. . . . . . . . . 808
381 A joyous bhikkhu who delights in the Buddha's way soon reaches the Saritsara's blissful end. . ....... 810
382 The tender bhikkhu on the Buddha's way, illumines this world like the moon out of the clouds. . . . . . . . 812
383 Cut off the stream. Reject sensuality. Conditionality ended, be ye in Nibbana. . . . . . . . . . . . . . . . . . 816
384 When in two things one's gone to the end, that knowledge rids him of all that binds him. . . . . . . . . . . 818
385 For whom a far or near exist not, with no anguish or entanglement, him a true brahmin I call. . . . . . . . . 820
386 Sitting meditative, dust free, duties done and highest goal reached, him a true brahmin I call. . . . . . . . . 822
387 Sun and moon, a warrior in armour, an ardent sage. Above all these Buddha's radiance glows. . . . . . . . . 824
388 Evil barred, a brahmin; by steady life, a monk; rid of stains, a hermit one truly is. . . . . . . . . . . . . . . . 826
389 Strike not a brahmin, nor latter violently react. Shame on the former, the latter much worse. . . . . . . . . 828
xiv
157 One who loves himself should guard himself. A wise man checks at least once every night. . . . . . . . . . . 336
158 First do the right thing yourself. Then instruct others. One's own purity a wise man treasures. . . . . . . . . 338
159 ff one himself does exactly as one instructs, then with a well-tamed self one tames others. . . . . . . . . . . 340
160 Be ye your own protector. Who else is? With a well-tamed self one's found a rare protector. . . . . . . . . . . 342
161 A diamond being itself a stone, cuts stones. Likewise, self-wrought evil assails the fool. . . . . . . . . . . . . 344
162 Corrupt behaviour is suicidal, self-ruinous like the strangling Mfiluva creeper on a Sala tree. . . . . . . . . . 346
163 Calamitous, self-ruinous things are easy to do. Beneficial and worthy are most difficult to do. . . . . . . . . 348
164 The fool's scant respect for the words of the wise invariably spells disaster for him. . . . . . . . . . . . . . . 350
165 Self-wrought evil defiles the doer. In evil undone one's truly pure. None redeems another. . . . . . . . . . . 352
166 With the highest altruism damage not one's welfare. Pursue your goal with wisdom. . . . . . . . . . . . . . 354
167 No depraved vision, no heedlessness, and no low pursuits for worldly gains. . . . . . . . . . . . . . . . . . . 358
168 Diligently active, live the Dhamma to perfection. Such life gives happiness here and hereafter. . . . . . . . . 360
169 Live dhamma to perfection, not half-heartedly. Dhamma-life ensures happiness everywhere. . . . . . . . . . 362
170 With correct vision of life one slips out ofDeath's grip. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 364
171 The world looks a gaily decked royal charioL But the wise sink not therein. . . . . . . . . . . . . . . . . . . 366
172 Mistakes corrected makes one to shine like the moon beaming out of a bank of clouds. . . . . . . . . . . . . 368
173 Who so by the power of one's virtues reduces one's evil done, he beams like the moon... . . . . . . . . . . . 370
174 Of this blind world only a handful escapes like birds escaping from a neL . . . . . . . . . . . . . . . . . . . 372
175 Like geese in flight, the wise steadily move away from the world. . . . . . . . . . . . . . . . . . . . . . . . . 374
176 There is no crime that a doubting, shameless liar cannot commit. . . . . . . . . . . . . . . . . . . . . . . . 376
177 The miserly indeed never praise giving and never make their way to heaven. . • • • . . . . • . . . . • • . . 378
178 Being a stream-winner is a far greater achievement than ajoumey to heaven. . • • . . . . . • . . . . . . . • 380
ix
197 For those who harbourno enmity itis blissful to live even among enemies. . . . . . . . . . . . . . . . . . . 422
198 It is comfort indeed to live among the diseased for those with feelings of good health. . . . . . . . . . . . . 424
199 Unagitated we live in comfort in the midst of highly agitated worldlings. . . . . . . . . . . . . . . . . . . . . 426
200 Possessionless we live in great happiness. Sustained by joy are we like heavenly beings. . . . . . . . . . . . . 428
201 Victory begets enmity. Vanquished lies in grief. Beyond both these lies bliss of equanimity. . . . . . . . . . . 430
202 No fire like passions, no loss like wrath, no misery like this self. Nibbana's bliss supreme. . . . . . . . . . . . 432
203 Hunger's the severest ailmenl Sarilsaric life's an utter dismay. Beyond these is Nibbana bliss. . . . . . . . . 434
204 Good health is the best gain. Contentment is the best wealth. In Nibbana, the highest bliss. . . . . . . . . . 436
205 Through sweetness of solitude and joy of tranquility, via the Dhamma, to innocence and quiel . . . . . . . 438
206 Being with worthy ones is constant happiness. Avoid the fool for perpetual peace. . . . . . . . . . . . . . . . 440
207 In the company of fools one ever suffers. The wise, like kinsmen, are a pleasure source. . . . . . . . . . . . . 442
208 Like the moon, the starry way, do ye associate the wise who are steady and sound. . . . . . . . . . . . . . . 444
209 With no application and misapplication, the pleasure-seeker envies the zealous one. . . . . . . . . . . . . . 448
210 Not seeing dear ones is painful, so is seeing the disliked. Make no contact with both. . . . . . . . . . . . . . 450
211 Reject thoughts oflikes and dislikes. Freed of bonds, suffer ye no pain of separation. . . . . . . . . . . . . . 452
212 From endearment, grief and fear arise. No endearment, no grieforfear. . . . . . . . . . . . . . . . . . . . . 454
213 From affection, grief and fear arise. No affection, no grieforfear. . . . . . . . . . . . . . . . . . . . . . . . 456
214 From attachment, grief and fear arise. No attachment, no grieforfear. . . . . . . . . . . . . . . . . . . . . . 458
215 From lust, grief and fear arise. To the lust-less, no grief or fear. . . . . . . . . . . . . . . . . . . . . . . . . . 460
216 From craving, grief and fear arise. No craving, no grieforfear. . . . . . . . . . . . . . . . . . . . . . . . . . 462
217 Perfect in virtue and insight and mindful of one's obligations. Such a one is liked by people. . . . . . . . . . 464
218 Keenly on Nibbana bent, from worldly pleasures freed. He is said to be upstream bound. . . . . . . . . . . . 466
219 Doers of merit are received in heaven as long-absentees are welcomed by kinsmen. . . . . . . . . . . . . . . 468
220 Effects of good living welcome the doer hereafter, like kinsmen a relative returning home. . . . . . . . . . . 470
221 Shun pride, shun anger, get beyond all fetters. You shall then suffer no pain of mind. . . . . . . . . . . . . . 474
222 He who restrains an emerging anger pilots himself with perfect command. . . . . . . . . . . . . . . . . . . 476
223 Conquer anger with love, evil with good, greed with charity and falsehood with truth. . . . . . . . . . . . . 478
235 Unprepared for death, thou art, like a withering leaf. Empty-handed, to depart . . . . . . . . . . . . . . . . 504
236 Be wise and strive in earnest An island for yourself, make. To the ariyan place you shall go. . . . . . . . . . 506
237 At life's end, at death's door you strive. With nothing for the way and no stop in between. . . . . . . . . . . 508
238 Quick and wise, an island to yourself make. Stainless, free from death and decay. . . . . . . . . . . . . . . . 510
239 Gradually, and bit by bit, remove your rusty rot like a silversmith. . . . . . . . . . . . . . . . . . . . . . . . 512
240 Rust born of iron eats it up. So does evil deeds the man who transgresses. . . . . . . . . . . . . . . . . . . . 514
241 No-revision destroys learning. Lethargy ruins family life. Apathy a danger to one's beauty. . . . . . . . . . . 516
242 Inchastity's a woman's ruin. Miserliness is so to a giver. Evil ways a ruin here and hereafter. . . . . . . . . . 518
243 Ignorance is the worst of stains. Discarding it, 0 Bhikkhus, be ye all stainless. . . . . . . . . . . . . . . . . . 520
244 Shamelessly like a crow a man easily lives. In his arrogance, avarice and ambition he stinks. . . . . . . . . . 522
245 Guarded by shame, 'tis difficult living, being care-free and pure in one's ways. . . . . . . . . . . . . . . . . . 524
246 He destroys life, in theft he indulges. A liar and adulterer, he is. . . . . . . . . . . . . . . . . . . . . . . . . 526
247 ...and living in drunkenness steeped, ends up here in calamitous ruin. . . . . . . . . . . . . . . . . . . . . . 528
248 Know ye that evil" ways are hard to restrain. Let no greed or evil ways ever drag you to pain. . . . . . . . . . 530
249 Jealous of others' receipt of gifts made in faith, tranquility of mind one will never attain. . . . . . . . . . . . 532
250 Whoever totally eliminates the aforesaid envy his mind will be tranquil by day and night . . . . . . . . . . . 534
251 Lust the fiercest tire; hate the tightest grip, delusion the worst trap, craving the worst flood. . . . . . . . . . 536
252 Easy to detect are others' faults. One's own one hides like a crafty gambler his losing die. . . . . . . . . . . . 538
253 Detecting and protesting over others' faults, one never rids one's own. Far from release is he. . . . . . . . . 540
254 The skies are free of foot-prints. While worldlings tany, the liberated brook no delay. . . . . . . . . . . . . . 542
255 Skies are free of foot-prints. Conditioned things never eternal. Buddhas know no agitation. . . . . . . . . . . 544
..
DHAMMATTHA VAGGA CHAPTER 19 Page
Established in Dhamma Number of Verses 17 No.
256 An upholder of justice judges not in haste. The wise judge with care the right from wrong. . . . . . . . . . . 548
257 Cautious and just, with fairness he leads. Guarded by Dhamma, Dhamma-dweller he's called. . .. .. . . . 550
258 Profuse in words, one's not thereby wise. Secure, loving and dauntless, wise he truly is. . . . . . . .. . . . 552
259 By extent of speech, one's no true Dhamma-liver. Alert in its practice, he's the true liver. . . . . .. . . .. . 554
260 Grey hairs alone make no senior. Merely ripe in years, empty-in-age he is called. . . . . . . . . .. . . .. . 556
261 Stainless, endowed with truth, virtue, love and restraint, such a steadfast one true Elder is. . . . . . . . . . . 558
262 Jealous, selfish, deceitful, he is no virtuous man tho' fluent in speech and handsome in form. . . . . . . . . 560
263 With evil routed out in toto, possessed of wisdom and void of stains, wholesome is he called. . . . . . . . . . 562
264 Full of lies, greed and desire, he can truly be no monk, parading only his shaven head. . . . . . .. . . . . . 564
265 Battling all evils, both great and small, through his conquest of evil is he a samana called. . . . . . . . . . . 566
266 By mere begging of food, one is no bhikkhu. Nor by adopting any commoners' way. . . . . . . . . . . .. . 568
xi
273 Best among ways the Noble Path, Ariyan Truths among truths. The Seer among beings. . . . . . . . . . . . 584
274 This way and none other for purified vision. Enter thereupon and defy all evil. . . . . . . . . . . . . . . . . 586
275 Treading this path you shall terminate all suffering. Realising the way, I've made it known. . . . . . . . . . . 588
276 Do ye strive yourselves. Buddhas only teach the way. Tread the path and be ye released. . . . . . . . . . . . 590
277 All conditioned things are transienl Disillusionment through this knowledge leads to release. . . . . . . . . 592
278 All conditioned things are sorrow-fraught. This knowledge clears your path... . . . . . . . . . . . . . . . . . 594
279 All things are without self. This disillusionment leads to the path... . . . . . . . . . . . . . . . . . . . . . . . 596
280 Unenterprising, youthful but lazy, irresolute and weak, fail in their way to wisdom. . . . . . . . . . . . . . . 598
281 Enter the Path revealed to you by the sages. Restrain yourselves in body, mind and speech. . . . . . . . . . 600
282 From energetic application springs wisdom. Enter upon the way for its increase. . . . . . . . . . . . . . . . 602
283 Cut down the forest, no single tree. 'Tis the forest that begets fear. Be ye freed of that. . . . . . . . . . . . . 604
284 As long as man's passion for woman remains uncut, the mind's held in bondage. . . . . . . . . . . . . . . . 606
285 Cut off passions, like breaking a lily with one's hand. Pursue the path of peace to Nibbana. . . . . . . . . . . 608
286 The unwise plans for the future from season to season, oblivious to dangers which inhere. . . . . . . . . . . 610
287 Man dotes on children and wealth. But death sweeps him like a flood a sleeping village.. . . . . . . . . . . . 612
288 When death comes, neither parents, nor children nor kinsmen can protect one. . . . . . . . . . . . . . . . . 614
289 Knowing the truth of this, the virtuous and wise should soon clear the path to Nibbana. . . . . . . . . . . . 616
290 Viewing the possibility of greater happiness, the wise should give up the lesser ones. . . . . . . . . . . . . . 620
291 Who so causes pain to others and expects happiness, will not be freed from tangles of enmity. . . . . . . . . 622
292 Defilements increase in them who do what is not to be done and neglect what should be done. . . . . . . . . 624
293 Constantly contemplative on the body, mindful and alert, they wear off their defilements. . . . . . . . . . . 626
294 All failings destroyed, vision put right, and senses truly controlled, he's the wholly perfect man. . . . . . . . 628
295 Ridding mind-hindrances with scepticism as the fifth ...he's the thoroughly perfect man. . . . . . . . . . . . 630
296 Mindful of the Buddha, day and night, his disciples rise with a full awakening. . . . . . . . . . . . . . . . . 632
297 Mindful of the Dhamma, day and night, his disciples rise with a full awakening. . . . . . . . . . . . . . . . . 634
298 Mindful of the Sangha, day and night, his disciples rise with a full awakening. . . . . . . . . . . . . . . . . . 636
299 Mindful of the body, day and night, his disciples rise with a full awakening. . . . . . . . . . . . . . . . . . . 638
300 Delighting in harmlessness, day and night, his disciples rise with a full awakening. . . . . . . . . . . . . . . 640
301 With a mind delighting in self-culture, day and night, his disciples rise with a full awakening. . . . . . . . . 642
302 To renounce and delight therein are difficult. Home is painful too. Let not pain hunt you. . . . . . . . . . . 644
303 The confident and virtuous, with wealth and fame, they are praised wherever they go. . . . . . . . . . . . . 646
304 The virtuous are visible from afar. The unworthy, like arrows at night, aren't seen tho' near. . . . . . . . . . 648
305 Taming oneself, alone everywhere, one should ever delight in the woods. . . . . . . . . . . . . . . . . . . . 650
xii
306 He who asserts what's not true and he who denies what's true, both suffer equally in hell. . . . . . . . 654
307 Many who don the dyed robe, undisciplined and of sinful ways, thereby get reborn in hell. . . . . . . . 656
308 Better for an undisciplined sinful monk to swallow hot iron balls than thrive on public alms. . . . . . . 658
309 Adulterer gathers demerit and lies uneasy. Suffering censure here he faces pain in hell. . . . . . . . . . . . . 660
310 To the adulterer, 'tis limited pleasure and punishment's dread. A sin he should totally shun. . . . . . . . . . 662
311 Ill-lived recluseship to hell-fire leads like kusa grass that cuts when wrongly grasped. . . . . . . . . . . . . . 664
312 Slack in deeds, foul in ways and unreliable in the holy-life. These never lead to great results. . . . . . . . . . 666
313 In what's to be done, resolute ye be. Slackness truly degrades. . . . . . . . . . . . . . . . . . . . . . . . . . 668
314 Evil is better undone. It does torment the doer. Good deeds done never to torments lead. . . . . . . . . . . . 670
315 Guard oneself like a border town, against evils' onslaught. Neglect here leads one to ruin. . . . . . . . . . . 672
316 Those ashamed of what is not shameful, and unashamed of the shameful are all hell-bound. . . . . . . . . . 674
317 Those fearing what they should not, fearing not what they should are destined for birth in hell. . . . . . . . 676
318 Seeing faults in the faultless and none in the faults, those misled are to pain destined. . . . . . . . . . . . . 678
319 Knowing wrong as wrong and right as right, those well-guided ones are in heaven born. . . . . . . . . . . . 680
320 As an elephant in battle endures arrows, abuse I endure. But many folks lack that strength. . . . . . . . . . 684
321 The trained is led in pageant. Him the king mounts. Who endures abuse is best among men. . . . . . . . . 686
322 Trained horses and tuskers are excellent. The self-disciplined excels them all. . . . . . . . . . . . . . . . . . 688
323 With a true discipline one gets to that ungone region of Nibbana, and not by any other means. . . . . . . . . 690
324 The elephant in rut, hardly restrainable, eats not in captivity, remembering its forest life. . . . . . . . . . . . 692
325 The stupid, slothful and greedy ones, like hogs fattened on swill, repeat births. . . . . . . . . . . . . . . . . 694
326 Like a mahout an elephant in rut, I should today mindfully restrain my free roaring mind. . . . . . . . . . . 696
327 Like an elephant sunk in mud, elevate yourselves out of the evil way, diligent and mindful. . . . . . . . . . . 698
328 If you can get a wise, blameless companion, keep his company joyfully, overcoming all troubles. . . . . . . . 700
329 The absence of a fitting companion, lead a solitary life like a king in exile. . . . . . . . . . . . . . . . . . . . 702
330 Lonely, easy life, like a lordly elephant in the forest, avoiding evil, is better than evil company. . . . . . . . . 704
331 Pleasant are friends in need, and goodness at life's end. Ending of dukkha is equally so. . . . . . . . . . . . . 706
332 'Tis lovely caring for one's mother and father. So it is to minister to ascetics and brahmins. . . . . . . . . . 708
333 Pleasantto be virtuous all one's life. Faith, wisdom and shunning evil are equally good. . . . . . . . . . . . 710
334 Craving born of heedlessness plunges man from birth to birth like a monkey's leap for fruit. . . . . . . . . . 714
335 Whomsoever craving overpowers, his griefs proliferate like Birana grass after rain. . . . . . . . . . . . . . . 716
336 Who so rids himself of craving, sorrows totally fall off him like water-drops from a lotus leaf. . . . . . . . . . 718
337 Root out craving like Birana grass for its fragrant root. Let not death repeatedly shatter you. . . . . . . . . . 720
338 With its roots intact, a felled tree grows again. With craving within, pain does ever rise. . . . . . . . . . . . 722
339 Caught in alluring lustful thoughts, misjudging people are swept away by the flood of craving. . . . . . . . . 724
340 Alluring thoughts nurture craving. Seeing it sprouted, with wisdom cut it at the root. . . . . . . . . . . . . 726
341 Bound to delights and endearments pleasure-seekers are invariable victims of birth and decay. . . . . . . . . 728
342 Worldly beings who are enmeshed in craving, like trapped hare, come to grief again and again. . . . . . . . . 730
343 Worldlings are trapped in their craving like a hare. Let a release-seeker his craving quell. . . . . . . . . . . . 732
344 He who greedless to greed flies back, behold him as flying from freedom to bondage again. . . . . . . . . . . 734
345 Fetters of iron, etc., are not reckoned as strong as desire for wife, children and worldly goods. . . . . . . . . 736
xiii
360 Restraint in eye, ear, nose and tongue is good. It yields good results. . . . . . . . . . . . . . . . . . . . . . . 768
361 Restraint in deed, in speech, in mind is good. Restrained fully, the monk ends suffering. . . . . . . . . . . . 770
362 Restrained in limb and speech, totally composed with inward delight. He is called a bhikkhu. . . . . . . . . . 772
363 Guarded in speech, with no conceit, the monk expounds with sweetness the Dhamma in full. . . . . . . . . 774
364 Delighting in, pondering over and abiding by the Dhamma, such bhikkhu shall not degenerate. . . . . . . . 776
365 Disdain not one's receipts nor envy others. Envious bhikkhu reaches no tranquil mind. . . . . . . . . . . . 778
366 The monk who belittles not even the little he gets, gods praise him as being pure and alerL . . . . . . . . . . 780
367 He truly is the monk who thinks not as I and mine, and grieves not for what truly exists not. . . . . . . . . . 782
368 Dwelling in love with delight in Buddha's word, bhikkhu gets his bliss where conditions cease. . . . . . . . . 784
369 Bail thy boat, 0 monk. Emptied, it will swiftly move. Lustless and hateless in Nibbana be. . . . . . . . . . . 786
370 Cut five-fold fetters, in their opposites train. Then he is called Crossed-the-Flood monk. . . . . . . . . . . . 788
371 Meditate, 0 monk, and brook no delay. Let no lust baffle you. Groan not as you face the fire. . . . . . . . . . 790
372 Unwise can meditate noL Meditating not, in wisdom fail. Wise and meditative reach thy goal. . . . . . . . . 792
373 In solitude with a tranquilled mind, a monk who grasps the Dhamma will have bliss supreme. . . . . . . . . 794
374 As one becomes aware of the rise and fall of the aggregates, one gets the joy of deathlessness. . . . . . . . . 796
375 Sense-restraint, Patimokkha discipline and noble friends: 'tis where the wise bhikkhu begins. . . . . . . . . 798
376 Convivial and courteous, a good disciple becomes extremely joyous and his suffering ends. . . . . . . . . . . 800
377 Like a jasmine creeper its faded flowers, so ye bhikkhus, give up your lust and aversion. . . . . . . . . . . . 802
378 Physically restrained, gently tranquilled, rid of allurements, truly-pacified is the bhikkhu called. . . . . . . . 804
379 Exhort yourself, month after month, live mindfully and self-guarded. You'll indeed be happy. . . . . . . . . 806
380 You lead yourself, you guide your way. Control your own self like a merchant his good horse. . ....... 808
381 Ajoyous bhikkhu who delights in the Buddha's way soon reaches the Saritsara's blissful end. . . . . . . . . 810
382 The tender bhikkhu on the Buddha's way, illumines this world like the moon out of the clouds. . . . . . . . 812
383 Cut off the stream. Reject sensuality. Conditionality ended, be ye in Nibbana. . . . . . . . . . . . . . . . . . 816
384 When in two things one's gone to the end, that knowledge rids him of all that binds him. . . . . . . . . . . 818
385 For whom a far or near exist not, with no anguish or entanglement, him a true brahmin I call. . . . . . . . . 820
386 Sitting meditative, dust free, duties done and highest goal reached, him a true brahmin I call. . . . . . . . . 822
387 Sun and moon, a warrior in armour, an ardent sage. Above all these Buddha's radiance glows. . . . . . . . . 824
388 Evil barred, a brahmin; by steady life, a monk; rid of stains, a hermit one truly is. . . . . . . . . . . . . . . . 826
389 Strike not a brahmin, nor latter violently react. Shame on the former, the latter much worse. . . . . . . . . 828
xiv
Index
xv
Pronunciation of Letters
a as u in but fi as gn in Signor
a II
a " art t II
t " not
II
" Ein d " d " hid
i II
" machine n II
n " hint
u II
u " EUt E
II
E " Ii~
u II
u " rule b II
b " rib
e " e " ten m II
m " him
e " a " fate }'.
II
~ " !lard
0 " 0 " hot r II
r " rat
0 II
0 " note II
" sell
k II
k " key V
II
V " vile
g II
g " get s II
s " sit
11 II
ng " rin!l h II
h " hut
C " eh " rich II
1 " felt
j II
j " jug ril II
ng " sin!l
The vowels e" and 0 are always long, except when followed by a double conso-
11 11 11
nant, e.g., ettha, otta. But, to make reading the Pali text easier, long "e" and long "o" are
indicated thus: e" and "o". We adopted this non-conventional method, to make for eas-
11
ier reading.
There is no difference between the pronunciation of un" and "m". The former never
stands at the end, but is always followed by a consonant of its group.
The dentals t" and "4" are pronounced with the tip of the tongue placed against
11
"h" sound immediately following, as in blockhead, pighead, cathead, loghead, etc. where
the "h" in each is combined with the preceding consonant in pronunciation.
xvi
n Lhe religin 1s Ii ratur~ f lhc world lhaL pr - min nlly rep,.rie _en
man' conlinued ur~e towards the :.piritual. The Dbamm.ip.ada o u-
pies .1 pla e of hi h di ·tin ·Lion. Its sacr I cnnten s have uncea ingi)•
innucnced human lhnu~hl. holding alufl Uni torch of I nowledc to li~hl
the palh f me in their qucs for rulh and inn r solac . ]n the c.u nt
(llobal context Th, Dba:mm:i.pada ha:; \•olv d inl . the: ·ta. ur of an
ouli,t;111 ing I· :i urc oi th c mnlon hum;;m h ritage, trans nding
m;in-rm1d borders .1nd ound ri · and ri·in above lim1l~1lions im posed by lime. The
Dhammap.ida , in short, is amon h ha.ndfol of gems of sacred litemlur stc _m I b
people an ov r th gl be, 1 spedivc of clc.1va1J):::s of c1· d, foilh anc varie ate re!igi us
profess ion . .
The primar, purpos.,e of the pr ent Eni?Ji h renderi.n i of The:Dhamnml1ada, und r th lill •
Th Tre iniry o(Truth is lo tak the word of th Buddha {urlheratleld, in a. verbal an :vis .i!
idiom that will ha e J"(N!al r appeal to the mod m mind. The t mail wi_dom embodied in
lh verse!> of Th Dh mmapad. holtl · within il th potenlial to bring lr.mquilily lo men
anJ women lroubl, d b lh . Lr -~ s an l nilicl oflifi as iL is bein~ liveJ by a 1 ood majoriLy
of lh p op! in today s wo Id oi dish· rmony and dislr s:.. In spite of th I ply ( It need of
the contemporary world Lo) arn for r, a , o!ac a d lranquili1L '. lhi: , ord oflhe Buddha
ha not ene1t1 ly been resi:nled in • fn:qu ·nq· that throbs to th rlwthm of thi modem
min •~ t.
11'he raJion-1 of the present 'Lran ·lation lheref r • is bri Th Dh ru.: p..1da do er o
g nerations \~hn '.tr b ing · r ught up :right ru 1d lhe ~lo e 011 a staple fare of vi. u.al
me- ag m na in~ in rnulliple colour, from Lhe world'ii. visual - primary mcdh - both of
, I Lro:ni.c and prin c;.1 c~nri .
In consequence, The reai ury of ruth ha.,; ~$ ils mosl prom·nen core · alur a erie of
423 spech,lty commissioned i!lu lraliom , al th rate o one p .r s.l,m:r.11 in Th Jhammapad·1.
TI i:. veritable gallers of Dh, mmapada illu. l ralioni; 1s I h r .i ion o • rr t P. \\ u:k-
ram an:ayalm, a w 11-knOl'li\ ri Ln nknn pm[ .•for I 1-1 was · • i te!.l by arli l It \,\ i-
xviii
~f,,,.JJ ~\__;
Ven. Weragoda Sarada Maha Thero
Author - Chief Monk, SBMC, Singapore
25th MAYJ994
xix
hagen,. Th fir~I F.ngli:;'h 'Lr.im ation , as by Prof. :'\fax Muller. 'ince then man' •n~li ·h
versions ha e appeared.
Ofoll hf e translillion , lhc pr · nl v i1 11 nlill d ''lh 'frearney of' ruth' hi'ls scv. ral
·b1inr lo uniqu n .-". U i· in lh1i. version lhata I the4'23s tt1nzas ha e been illuslr,al d. F.a h
of lh, 423 stanzas l·n s its m n c. pcci,111~• . ommi!i.si,oncd ill ustralion. The: ulhor of'Lhis work
- Ven. Wera~oc a a.rad.a -1aha 'hem. is wi!lcl, known for his efforL lo spre·a l lhe word of
lh Buddl1t1 worldwide. \ n. ·,wada a BI. dhist ~n iikkh o ind ·a1i ahl z al hM hrought
oul iif.l puhH atiom; on Buddhist ih mes, lo hi: credit. I Ii. r cent work "l.ife of lhc Buddh.
in Piclurcs 'has m:quired wodd, id,nccl,'li rn. The pre enl wur1'1.i ,1 rn nwnenlal pub! h.:~lion .
The slrudure of the TrieiiS'UJY 01 Truth. is highly impr ssivc. Her , ea h stanza is
lrans'li lemlcd in Roman charad 'I'$. lh p -os. nr r of Pali sl.inz..is ·s given and the
significan of th a.Ii \ nrds, i;; onv y d. The n1~gina] slor}' ouL of which a giv n sbnza
st ms i::. also narrated. Popular Lram;lation. , xegeti al materi al nd a commenl.ary arc
provided Lo ~idc lhe users. I. have lh !,lre,1le t plea une in describin t lhh, work a~ a gre:1l
conlribu ion lo th ,:orl l "tcralur of Bud hi m i1nd rcla.l d .i s u . ,t onl}' lh cont m-
p r. ry worM bu ' n gen rations ln come\ ill proii fa·nm hi:. work · en.\· ·eragoda ar.ada
faha Them de: eif'Vej the prai:.e and he hi~hesl r o~nilion of all for this monumental
contribution to human culture.
• Dr. Ki • - · 1a•- • nd
b 1h ka T: ,
,_hi. r m te ia P ,,, D Li l ~
I find
comp
a1.
n
tr-1n
•· ·
1
.
\•'
I
I
..fa.
cd
he
m nl
I,)
1.1
h
uthor ai "T
lo
i
rec gn iz4: fo'II)' and
! en. W
D ·
o no/ believe in anything (shnpllJ)
because you have hea,~d it.
Do not believe in tradition because they
have been han(!ed down for many generations
Do not believ1e in anything becaur;e it is
spoken and rurnoured by 111any.
Do not believe in. an_ything 1{.r;bnp~fJ) becau e
it is found written in your religious books.
Do not believe in anything mere(lJ on the authority
of your teachers and elde,-·s.
But after oh ervation and analy~is
when you find that anything agrees with rea on
and is conducive to the good and benefit of one and all
then accept it and live up to it
BUDD/ill
fl\.11g111/ara 1'\'ilroya. \{ol. I. 188-193 P.1.S. l::d.J
TO WIN PEACE
The q.uestion that inevitably suggests
itself ls, how iar can the great message
of the Buddha apply to the present-day
world? Perhaps it may apply, p,erhaps it
may not; but if we follow the principles
enunciated by the Buddha, we will
ultimately .win peace and tranquility for
the world.
Sri Nehn, - Fonner Prim·e Min.ister otlndia
YAM.AKA VAGGA
Twin Verses
while residing at the Jetavana Monastery in Savat- All that we experience begins with thought. Our
thi, the Buddha spoke this verse, with reference to words and deeds spring from thought. If we speak or
Cakkhupala, a blind monk. act with evil thoughts, unpleasant circumstances and
On one occasion, Monk Cakkhupala came to pay experiences inevitably result. Wherever we go, we create
homage to the Buddha at the Jetavana Monastery. One bad circumstances because we carry bad thoughts. We
night, while pacing up and down in meditation, the cannot shake off this suffering as long as we are tied to
monk accidentally stepped on some insects. In the our evil thoughts. This is very much like the wheel of a
morning, some monks visiting the monk found the cart following the hoofs of the ox yoked to the cart. The
dead insects. They thought ill of the monk and reported cart-wheel, along with the heavy load of the cart, keeps
the matter to the Buddha. The Buddha asked them following the draught oxen. The animal is bound to this
whether they had seen the monk killing the insects. heavy load and cannot leave it.
When they answered in the negative, the Buddha said,
"Just as you had not seen him killing, so also he had Commentary
not seen those living insects. Besides, as the monk had The first two verses in the Dhammapada reveal an important con-
already attained arahatship he could have no intention cept in Buddhism. When most religions hold it as an important part
of their dogma that the world was created by a supernatural being
of killing, so he was innocent." On being asked why called 'God', Buddhism teaches that all that we experience (the
Cakkhupfila was blind although he was an arahat, the 'world' as well as the 'selr) is created by thought, or the cognitive
Buddha told the following story: process of sense perception and conception. This also proves that
writers on Buddhism are mistaken in stating that the Buddha was si-
Cakkhupala was a physician in one of his past exist- lent concerning the beginning of the world. In the Rohilassa Sulla
ences. Once, he had deliberately made a woman patient of the At;lgullara Nikiiya, the Buddha states clearly that the world,
blind. That woman had promised to become his slave, the beginning of the world, the end of the world, and the way lead-
ing to the end of the world, are all in this fathom long body itself
together with her children, if her eyes were completely with its perceptions and conceptions.
cured. Fearing that she and her children would have to
The word mano is commonly translated as 'mind'. But the Buddha
become slaves, she lied to the physician. She told him takes a phenomenalistic standpoint in the mind-matter controversy
that her eyes were getting worse when, in fact, they that had baffled philosophers throughout history. The duality -
were perfectly cured. The physician knew she was de- 'mind' and 'body' - is rejected by the Buddha. The Buddha ex-
ceiving him, so in revenge, he gave her another oint- plains in the Sabba Sulla of the Samyutfa Nikiiya that all that we
can talk about is 'sense experience', including thought or concep-
ment, which made her totally blind. As a result of this tion as the sixth sense. The terms niima and riipa, commonly trans-
evil deed the physician lost his eyesight many times in lated as 'mind' and 'body' are not two 'entities' that co-exist in
his later existences. relation to each other. They are only two ways of looking at the sin-
gle 'activity' called 'experience'.Niima (naming) is 'experience' seen
subjectively as 'the mental process of identifying an object' {riipa
Explanatory Translation (Verse 1) kiiye adhiviicana sampassa).
dhammii manopubbangamii manosefthii Riipa (appearance) is 'experience' seen objectively as an 'entity' that
manomayti ce padufthena manasii bhasati vii is perceived and conceived through the mental process of identifica-
tion (niima kiiye palhigha sampassa). Mano refers to 'thought' or
karoti vci tato dukkharh narh anveti vahato padarh the mental process of conceptualization, which integrates and
cakkarh iL'a. makes meaning out of the different percepts brought in through the
different senses. This meaningful total 'experience' is the dhammii,
dhammii: experience; manopubbangamii: thought viewed subjectively as 'identification of an entity' (niima) and objec-
precedes; manose{{hii: thought is predominant; ce: tively as 'the entity identified' (riipa). Dhammii which is this "mean-
ingful totality of experience" is normally seen as pleasant or
therefore, if; padufthena: (with) corrupted; unpleasant circumstance (loka dhamma).
manasa: thought; bhasati: (one) speaks; karoti vii:
or acts; ta/6: due to it; dukkharh: suffering; narh:
that person; anveti: follows; vaha/6 padarh:
draught animal's hoof; cakkarh iva: as the cart
wheel.
3. Akko .hi mam auadhi mmn Vh.o bear ,,vi thin them nmi ty:
a}lnl man) ahiisi me 'He has abused .and beaten rne
ye lam t1ptma11hantl defoaled me and plundered m "
verari'l' tesmh na sammati 0:3) hate is not aUa for hem.
Now Narada, perceiving that the curse would fall Explanatory Translation (Verse 4)
back on his brother-ascetic, he felt compassion for him,
and therefore put forth the power of his meditation and marn akkocchi marn avadhi marn ajini me ahasi
prevented the sunrise. When the sun did not rise, the ye tarn na upanayhanti tesarn verarn sammati.
king had to intervene and ask Devala to apologise. marn: me; akkocchi: (he) insulted; marn: me;
Devala refused. Then said Narada to Devala, "teacher, I avadhi: (he) assaulted; marn: me; ajini: (he) de-
will put forth my power of meditation and make the feated; ahasi: (he) robbed; me: my (belongings);
sun to rise. At the moment of sunrise please keep a ye: those who; tarn: such thoughts; na upanay-
lump of clay on your head and submerge in water and hanti: does not constantly return to; tesarn: their;
rise in different places as you go your way." As soon as verarn: enmity; sarnmati: ceases.
the sun's rays touched the lump of clay on his head, it
divided into seven pieces. Thereupon Devala ducked in Living in human society, people often quarrel with
the water, and came up in a different place, and ran one another. When such conflicts occur, people often
away. When the Buddha had given his instruction, he keep thinking about the wrongs done to them by oth-
said, "monks, at that time the king was Ananda, Devala ers. When that happens, their anger tends to grow. But
was Tissa, and Narada was myself, when at that time he in those who forgive and forget the wrongs done to
was obstinate." them, anger quickly vanishes. They are then at peace.
The Buddha advised them not to keep thoughts of
enmity, for this could be only appeased by thoughts of Commentary
friendliness. This pair of verses reveals the psychological principle that is basic to
emotional control. Emotion is an excitement of the body that begins
with a thought. A thought creates a mental picture which. if held
Explanatory Translation (Verse 3) onto, excites a corresponding emotion. It is only when this mental
picture is discarded and paid no attention to, that the emotion sub-
marn akkocchi mam avadhi marn ajini me ahasi sides. The Buddha's constant advice to His followers was not to re-
ye tarn upanayhanti tesarn verarn na sammati taliate but to practice patience at all times and places, even under
provocation. The Buddha praises those who forebear the wrongs of
marn: me; akkocchi: (he) insulted; marn: me; others, even though they have the power to retaliate. In the Dham-
avadhi: (he) assaulted; marn: me; ajini: (he) de- mapada itself there are many instances that show how the Buddha
practiced patience, even when he was severely criticised, abused,
feated; ahasi: (he) robbed; me: my (belongings); and attacked. Patience is not a sign of weakness or defeatism but the
ye: those who; tarn: such thoughts; upanayhanti: unfailing strength of great men and women. The secret of patience
keep coming back to; tesarn: their; verarn: enmity; is to change the mental picture or how you interpret a situation. An
na sarnmati: never ceases. example is given in the Shantivadi Jataka, where the saint Shan-
tivadi was the Buddha Gotama in his former life. The saint kept re-
peating the thought, "long live the king may he be free from harm,"
When a person holds that he was insulted, as- while his limbs were severed until death, by this cruel king who
saulted, defeated, or robbed, his anger continues to in- wanted to test his patience.
crease. The anger of such a person has no way of
subsiding. The more he goes over is imaginary trouble
the greater becomes his desire to avenge it.
10
While residing at the Jetavana Monastery in Savat- other, as if we are going to live for ever. But, if we face
thi, the Buddha uttered this verse, with reference to the the fact of death, our quarrels will come to an end. We
monks of Kosambi. will then realize the folly of fighting when we ourselves
The monks of K6sambi had formed into two are doomed to die. Excited by emotions our thought be-
groups. One group followed the master ofVinaya and ing clouded, we cannot see the truth about life. When
the other followed the teacher of the Dhamma. Once we see the truth, however, our thoughts become free of
they were quarrelling among themselves over a minor emotions.
Vinaya rule. Even the Buddha could not stop them
from quarrelling; so he left them and spent the vassa, Commentary
religious retreat in the monsoon season, all alone in The essence of Buddhism is facing the reality of death and imperma-
Rakkhita Grove near Parileyyaka forest. There, the ele- nence. Why we suffer is because we run away from reality, carried
away by emotions. Emotions are in conflict with reality; therefore,
phant Parileyya waited upon the Buddha. they are bound to be thwarted by reality. Not only anger but all self-
The lay disciples of K6sambi, on learning the rea- centred emotions come to an end when we face the reality of death.
son for the departure of the Buddha, refused to make of- It is a realistic thought that ends all unhappiness. Those who do not
face reality in this Buddhist way, continue to be frustrated and an-
ferings to the remaining monks. This made them gry, and suffer in consequence.
realize their mistake and reconciliation took place Generally, people are not aware that death will overtake them one
among themselves. Still, the lay disciples would not day. They act unmindful of this universal truth. Both monks and lay-
treat them as respectfully as before, until they owned men, unmindful of death and considering themselves as immortals,
up their fault to the Buddha. But the Buddha was away are often heedless in cultivating virtues. They engage themselves in
strife and arguments and are often dejected, with their hopes and as-
and it was in the middle of the vassa; so the monks of pirations shattered. At times, they postpone their work with the
K6sambi spent the vassa in misery and hardship. hope of doing it on a grand scale in the future, and end up without
At the end of the vassa, the Venerable Ananda and being able to do anything. Therefore, it is only proper that one
should daily reflect on death.
many monks approached the Buddha and gave the mes-
sage from Anathapindika and other lay disciples implor- Being mindful of death is central to the Buddhist way of under-
standing the real nature of life. There are people in this world, peo-
ing him to return. In due course the Buddha returned ple in various walks oflife, who resent the very word 'death', let
to the Jetavana Monastery in Savatthi. The monks fol- alone reflect on it. Infatuated by long life, good health, youth and
lowed him there, fell down at his feet, and admitted prosperity, they completely forget the fact that they are subjected to
their fault. The Buddha rebuked them for disobeying death. Immersed in the evanescent pleasures of the five-fold senses,
they seek only material satisfaction in this world, completely disre-
Him. He told them to remember that they must all die garding a future life, and indulging in vice through the mind, body
some day and therefore, they must stop their quarrels and speech. They regard this impermanent and evanescent life as
and must not act as if they would never die. permanent and everlasting. It is to arouse a sense of dissatisfaction
in such blind and ignorant people, to allay the pangs of sorrow
caused by the separation of parents and children, and from wealth
Explanatory Translation (Verse 6) and property, to inculcate the doctrine of impermanence in all be-
ings, and thereby convince them of the unsatisfaction of life, and di-
ettha pare mayariz yamiimase na ea vijiinanti tat- rect them towards the attainment of everlasting peace, that the
tha ye ea vijiinanti tato medhagii sammanti. Buddha preached these words.
Aperson who has not comprehended the doctrine of the Buddha is
ettha: in this place; pare: those others; mayariz: infatuated by long life and considers himself as immortal, even
we; yamiimase: die; na vijiinanti: do not know; tat- though he may see many deaths around him; he is infatuated by
tha: here; ye ea: some; vijiinanti: know (it); tato: good health and considers himself free from disease even though he
may see countless diseased persons around him; he is infatuated by
due to that (awareness); medhagii: conflicts and youth even though he may see many aged persons and considers
disputes; sammanti: subside. himself as one who is not subjected to old age; he is infatuated by
wealth and prosperity even though he may see countless persons
Most of us are not willing to face the reality of im- rendered destitute through loss of wealth; and he never thinks for a
permanence and death. It is because we forget this fact moment, that he too, might be subjected to such a state.
that our lives are transitory, that we quarrel with each
While residing at Veluvana, the Bamboo Grove The following thought, we are told, occurred to the
Monastery in Rajagaha, the Buddha spoke these verses, two youths, ''Why should we look at this? Before a hun-
with reference to Sanjaya, a former teacher of the Chief dred years have passed, all these people will have gone
Disciples, the Venerable Sariputta and the Venerable hence and will no more be seen. It behoves us rather to
Moggallana (formerly Upatissa and K6lita). seek the Way of Release." And taking this thought to
Before the Buddha appeared in the world, there heart, they sat down. Then Kolita said to Upatissa,
were two Brahamai:ia villages not far from Rajagaha "Friend Upatissa, you do not appear to be pleased and
named Upatissa village and K61ita village. One day a delighted as on previous days. Nay rather, you are af-
Brahamal)a's wife named Riipasari, who lived in Upa- flicted with melancholy. What is in your mind?"
tissa village, conceived a child; and on the same day a "Friend K61ita, I sit thinking, 'There is no lasting satis-
brahamin's wife named Moggali, who lived in Kolita vil- faction in looking upon these folk; this is all unprofit-
lage, likewise conceived a child in her womb. We are able; it behoves me rather to seek the Way of Release
told that for seven generations these two families had for myself. But why are you melancholy?" Kolita said
been firmly knit and bound together in the bonds of the same thing. When Upatissa discovered that Kolita's
friendship; they performed the Protection of the Em- thoughts were one with his own, he said, "Both of us
bryo for the two expectant mothers on the same day. have had a happy thought. It behoves us both to seek
On the expiration of ten lunar months, both women the Way of Release and to retire from the world to-
gave birth to sons. gether. Under what teacher shall we retire from the
world?"
On the day appointed for the name of the children,
they gave the name Upatissa to the son of the brahamin Now at this time a wandering ascetic named San-
woman whose name was Sari, because he was the son jaya entered the city of Rajagaha, accompanied by a
of the principal family in Upatissa village; to the other large retinue of wandering ascetics. "We will retire from
boy, because he was the son of the principal family in the.world and become monks under Sanjaya," said Upa-
Kolita village, they gave the name Kolita. As they grew tissa and Kolita. So they dismissed five hundred retain-
up, both boys attained the highest proficiency in all the ers, saying to them, "Take the litters and the chariots
arts and sciences. Whenever the youth Upatissa went to and go," and, together with the remaining five hun-
the river or the garden to enjoy himself, five hundred dred, retired from the world and became monks under
golden litters accompanied him; five hundred chariots Sanjaya. From the day when these two youths retired
drawn by thoroughbreds accompanied the youth Kolita. from the world and became monks under Sanjaya, San-
The two youths had retinues of five hundred boys jaya reached the pinnacle of gain and renown. In but a
apiece. few days they had passed the bounds of Sanjaya's teach-
ing. Therefore they asked him, "Teacher, is this all the
Now there is a festival celebrated every year in Raja- religious truth you know, or is there something more
gaha which goes by the name of Mountain-top festival. besides?" "This is all there is; you know all."
Acouch for the two youths was set up in one place, and
the two youths sat together and witnessed the passing The questions Upatissa and Kolita asked, the oth-
show. When there was occasion to laugh, they laughed; ers, too, were not able to answer; but every question the
when there was occasion to weep, they wept; when it others asked, Upatissa and Kolita answered. In this man-
was time to give alms, they gave alms. In this way they ner they travelled over the Land of the Rose-apple; then
witnessed the festivities for several days. But one day, they retraced their steps and returned to their own
when they had grown wiser, there was no laugh when homes again. Before they separated, Upatissa said to
they might have laughed, as on preceding days, there Kolita, "Friend Kolita, whichever of us first attains the
were no lears when they might have wept, and when Deathless is to inform the other." Having made this
their alms were sought they gave no alms. agreement, they separated.
24 Th • T1 ~ my uf T r11ll1 (D/urmmlfpmlu)
26
While residing at the Jetavana Monastery in Savat- Nanda's heart; but the Buddha, without so much as tak-
thi, the Buddha spoke these verses, with reference to ing his bowl, led him to the Monastery and said to him,
Monk Nanda, a cousin of the Buddha. Venerable "Nanda, would you like to become a monk?" So great
Kfiludayi, knowing that it was the proper time for the was Prince Nanda's reverence for the Buddha that he re-
Buddha to go to see his father, described the beauty of frained from saying, "I do not wish to become a monk,"
the journey and conducted the Buddha with his retinue and said instead, ''Yes, I should like to become a monk."
of many Arahats to Kapilapura. And there, in the com- Said the Buddha, ''Well then, make a monk of Nanda."
pany of his kinsfolk, the Buddha, taking a shower of Thus it happened that on the third day after the Bud-
rain for his text, related the Vessantara Jataka. On the dha's arrival at Kapilapura he caused Nanda to become
following day he entered the city for alms. By the recita- a monk.
tion of the Stanza, "A man should exert himself and While the Buddha was thus residing at Jetavana,
should not live the life of Heedlessness," he established Venerable Nanda, becoming discontented, told his trou-
his father in the Fruit of Conversion; and by the recita- bles to the monks, saying, "Brethren, I am dissatisfied. I
tion of the Stanza, "A man should live righteously," he am now living the religious life, but I cannot endure to
established Maha Pajapati in the Fruit of Conversion live the Religious Life any longer. I intend to abandon
and his father in the Fruit of the Second Path. the higher precepts and to return to the lower life, the
On the following day, while the ceremonies of life of a layman."
Prince Nanda's sprinkling, house-warming, and mar- The Exalted One, hearing of this incident, sent for
riage were in progress, the Buddha entered the house Venerable Nanda and said to him, "Nanda, is the report
for alms, placed his bowl in Prince Nanda's hands, and true that you spoke as follows to a large company of
wished him good luck. Then, rising from his seat, He monks, 'Brethren, I am dissatisfied; I am now living the
departed without taking his bowl from the hands of the Religious Life, but I cannot endure to live the Religious
Prince. Out of reverence for the Buddha, Prince Nanda Life any longer; I intend to abandon the higher precepts
did not dare say, "Venerable, receive your bowl," but and to return to the lower life, the life of a layman'?" "It
thought within himself, "He will take his bowl at the is quite true, Venerable." "But, Nanda, why are you dis-
head of the stairs." But even when the Buddha reached satisfied with the Religious Life you are now living?
the head of the stairs, He did not take his bowl. Why cannot you endure to live the Religious Life any
Thought Nanda, "He will take his bowl at the foot of the longer? Why do you intend to abandon the higher pre-
stairs." But the Buddha did not take his bowl even cepts and to return to the lower !ife, the life of a lay-
there. Thought Nanda, "He will take his bowl in the pal- man?" "Venerable, when I left my house, my noble wife
ace court." But the Buddha did not take his bowl even Janapada-Kalyani, with hair half-combed, took leave of
there. Prince Nanda desired greatly to return to his me, saying, 'Noble sir, please return immediately.' Ven-
bride, and followed the Buddha much against his own erable, it is because I keep remembering her that I am
will. But so great was his reverence for the Buddha that dissatisfied with the religious life I am now living; that I
he did not dare say, "Receive your bowl," but continued cannot endure to live the religious life any longer; that I
to follow the Buddha, thinking to himself, "He will take intend to abandon the higher precepts and to return to
his bowl here! He will take his bowl there! He will take the lower life, the life of a layman." Then the Exalted
his bowl there!" One took Venerable Nanda by the arm, and by his
At that moment they brought word to his bride power conducted him to the World of the Thirty-three.
Janapada-Kalyani belle-of-the country, "My lady, the Ex- On the way the Buddha pointed out to Venerable Nanda
alted One (Buddha} has taken Prince Nanda away with in a certain burnt field, seated on a burnt stump, a
him; il is his purpose to deprive you of him." There- greedy monkey which had lost her ears and nose and
upon Janapada-Kalyini, with tears streaming down her tail in a fire.
face and hair half-combed, ran after Prince Nanda as
fast as she could and said to him, "Noble sir, please re-
turn immediately." Her words caused a quaver in
(cont'd on page 29)
16. ldha modafi p.ecca modati [1er,c one joys one joys he ·eafter;
katapunno ubhayottha modah in both wise doe he merit-maker joy;
so modati stl vamodati one joys an on rejo· ces,
di.svti kammauisuddhimatlano 1: 16) on 's ow1.1 pure kammas seeing.
I'. !dlw lappafi pecca tappatl Here ne burns, one bums hereafter.
piipakiiri ubhayattha tapJJafi in huth ,. is,e does the evH~doer bum;
piipam mi katan Ii lappati •v·l rve done remorsd Uy one burns,
bhiyyo lappati duggO/i1i1 gato (1:17) and more one burns passed lo realm. of woe ..
while residing at the Jetavana Monastery in Savat- afraid, youngest brother.' She said no more, but died
thi, the Buddha spoke this verse, with reference to Su- immediately.'' Said the Exalted One to Anathapindika,
manadevi, the youngest daughter of Anathapindika. "Great treasurer, your daughter did not talk incoher-
Every day, two thousand monks took their meal in ently.'' "But why did she speak thus?" "Solely because
the house of Anathapindika at Savatthi, and a like num- you were her youngest brother. Householder, your
ber in the house of the eminent female lay disciple daughter was old in the Paths and the Fruits, for while
Visakha. Anathapindika appointed his oldest daughter you have attained but the Fruit of Conversion, your
Maha Subhadda; the latter showed the monks the cus- daughter had attained Paths and the Fruits, that she
tomary attentions, hearkened to the Law, and as a re- spoke thus.'' "Was that the reason, Venerable?" "That
sult obtained the Fruit of Conversion; afterwards she was the reason, householder.''
married and went to live with her husband's family. ''Where has she now been reborn, Venerable?" "In
Then he appointed Culla Subhadda, who followed her the World of the Tusita gods, householder.'' ''Venerable,
older sister's example, obtaining the Fruit of Conver- while my daughter remained here among her kinsfolk,
sion, and afterwards marrying and going to live with she went about rejoicing, and when she went hence,
the family of her husband. Finally he appointed his she was reborn in the Deva world." Then the Buddha
youngest daughter Sumana. Sumana obtained the said to him, "It is even so householder. They that are
Fruit of the Second Path, but remained unmarried. heedful, be they lay folk or religious, rejoice both in this
Anathapindika was in the refectory when he received . world and in the world beyond."
his daughter's message, but immediately went to her
and said, ''What is it, dear daughter Sumana?" Sumana Explanatory Translation (Verse 18)
said to him, ''What say you, dear youngest brother?" •
"You talk incoherently, dear daughter." "I am not talk- katapuiifl6 idha nandati pecca nandati ubhayattha
ing incoherently, youngest brother." "Are you afraid, nandati me pufliiam katam iii nandati suggatim
dear daughter?" "I am not afraid·, youngest brother." gato bhiyyo nandati
She said no more, but died immediately.
katapuiiii6: he who has done virtuous deeds; idha:
Although the treasurer had obtained the Fruit of in this world; nandati: rejoices; pecca: in the next
Conversion, he was unable to bear the grief that arose world; nandati: rejoices; ubhayattha: in both
within him. Accordingly, when he had performed the fu- worlds; nandati: rejoices; me: by me; puiiiiam.
neral rites over his daughter's body, he went weeping to katam: good deeds have been done; iii: this way;
the Buddha. Said the Buddha, "Householder, how is it nandati: (he) rejoices; suggatim gato: having gone
that you come to me sad and sorrowful, with tears in to happy state; bhiyyo: exceedingly; nandati: re-
your eyes, weeping?" ''Venerable, my daughter Sumana joices.
is dead." "Well, why do you weep? Is it not death cer-
tain for all?" "I know that, Venerable. But my daughter The person who has done good and virtuous deeds
was so modest and so conscientious. What grieves me rejoices in this world. Gone to a pleasant state of exist-
so much is the thought that when she died, she was ence after death, he rejoices exceedingly. This way he re-
not in her right senses." joices here and in the next world. In both worlds he
"But what did your youngest daughter say, great rejoices realising that he has done virtuous deeds.
treasurer?" ''Venerable, I addressed her as 'dear Su-
mana,' and she replied, 'What say you, dear youngest Commentary
brother?' Then I said to her, 'You talk incoherently, dear bhiyyii: greatly. The virtuous rejoice in this life hut even more in
the next life in heaven. They rejoice also remembering the good they
daughter.' 'I am not talking incoherenlly, youngest have done.
brother.' 'Are you afraid, dear daughter?' 'I am not
38
20. Apparil pi ce sahitani bhosamiino 1'hol ~h few the sacred t xts he eh ant
dhamma ..,a hoti arwdhammaciirl in Dham.rna doe his practic run,
riigan ea dosan ea pahiiya moham dear of delusion, lus Land liate,
samtn.appajiina su imul.fadtlo ,. isdom per~ cted, with 'heart\ ·ell-freoed
anupadiyiina idba llii hu r,(uh vii
sa bhiiga a siimann,assa· hoti (1:20)
Hearing this applause, the pupils and fellow-resi- sahilarh: the word of the Buddha; apparh api: even
dents of the younger monk were offended at the Bud- a little; bhiisamiin6: repeating; ee: if; dhammassa:
dha and said, ''Why did the Buddha do this? He of the teaching; anudhammaeiiri h6ti: lives in ac-
bestowed applause on each of four occasions on the old cordance with the leaching; ragarh ea: passion;
monk who knows nothing at all. But to our own d6sarh ea: ill-will; m6harh ea: delusion; pahiiya:
teacher, who knows all the Sacred Word by heart and is giving up; so: he; sammappajan6: possessing pene-
at the head of five hundred monks, he gave no praise at trative understanding; suvimuttacitt6: freed from
all." The Teacher asked them, "Monks, what is it you emotions; idha vii: either here; hurarh va: or the
are talking about?" When they told Him, He said, next world; anupadiyano: not clinging lo;
"Monks, your own teacher is in my Religion like a man siimannassa: of the renounced life; bhiigava hoti:
who tends cows for hire. But my son is like a master does partake of.
who enjoys the five products of the cow at his own
good pleasure." A true seeker of truth though he may speak only lit-
tle of the Buddha's word. He may not be able to recite
Explanatory Translation (Verse 19) extensively from religious texts. But, if he belongs to
the teaching of the Buddha assiduously, lives in accord-
pamatt6 nar6 sahitarh bahurh bhiisamiin6 api ee ance with the teachings of the Buddha, if he has got rid
takkar6 na hoti paresarh gavo ganayarh g6p6 iva of passion, ill-will and delusion, he has well penetrated
siimaftftassa bhiigavii na h6ti. experience and is free from clinging to worldly things,
he is a partaker of the life of a renunciale.
pamatt6: slothful; nar6: person; sahitarh: the Bud-
dha's word; bahurh: extensively; bhiisaman6: re- Commentary
cites; api: though; ee: yet; takkar6: behaving
sahitam: literally this means any literature. But in this instance, the
accordingly; na hoti: does not become; paresarh: of reference is specifically to the Buddhist literature. The Word of the
others; giiv6: cattle; ganay<irh: protecting; g6p6 Buddha is enshrined in the Three Baskets (pitakas). This stanza em-
iva: cowherd like; siimaiiiiassa: the renounced !ife; phasizes the fact that the mere reciting of the word of the Buddha is
bhiigavii na hoti: does not partake of. not going to make much of a difference in the religious life of a per-
son if the truth-seeker is not prepared to practice what is being re-
cited. The fulfillment of religious life is ensured only if the person
Some persons may know the word of the Buddha who organizes his life according to what has been said by the Bud-
extensively and can repeat it all. But through utter ne- dha. The effort of the person who merely recites the word of the
glect they live not up to it. In consequence they do not Buddha is as futile as the activity of the cowherd who takes the
reach any religious attainments. He enjoys not the trouble to count others' cattle while the dairy products are enjoyed
by someone else - the owner. The stanza refers to a person who
fruits of recluse life. This is exactly like the way of life of was very much teamed in the literature of Buddhism but had not
a cowherd who looks after another's cattle. The cow- practiced what was said in it.
herd takes the cattle to the pasture in the morning, and suvimulta citto: freed from emotions. An individual who has freed
in the evening he brings them back to the owner's himself from clinging and grasping attains the total emotional free-
house. He gets only the wages. dom.
anupddiydno: An individual who has ended the habit of clinging
Explanatory Translation (Verse 20) and grasping to this world and the nexL
.,
APPAMADA VAGGA
Heedfulness
The king suspected that it was done at the instiga- Those who are truly wise are especially aware of the
tion of Magandiya but he did not show that he was sus- need for sanity. They take delight in sanity. They take
picious. Instead, the king pretended to be very pleased pleasure in the pursuit of sanity because it is the region
with her and said that he would grant her a great fa- of the supernormal.
vour, and honour all her relatives. So, the relatives were
sent for and they came gladly. On arrival at the palace, Explanatory Translation (Verse 23)
all of them, including Magandiya, were seized and put
jhayino siilatikii niccarh dalhaparakkamii le dihrii
to death in the palace courtyard.
yogakkhemarh anuttararh nibbanarh phusanti
When the Buddha was told about these two inci-
dents, he said that those who are mindful do not die; jhiiyino: the meditative; siilatikii: unceasing in ef-
but those who are negligent are as dead even while liv- fort; niccarh: constantly; dalhaparakkamii: stead-
ing. fast; le dihra: those wise individuals;
.11ogakkhemarh: free of bonds; anuttararh: unsur-
Explanatory Translation (Verse 21) passable; nibbanam: stillness; phusanti: touch.
appamado amalapadarh pamado maccuno padarh Those wise individuals who steadfastly practice
appamatta na miyanli ye pamatta yalha mala meditation, reach a level of understanding that enables
them to experience Nibbana. Those wise individuals
appamado: sanity; amalapadarh: is the path to
who unceasingly continue in their meditation, firmly
deathlessness; pamado: insanity; maccuno and steadfastly, experience Nibbana, which is the su-
padarh: is the path to death; appamalta: those who
preme release from all bonds.
are sane; na miyanli: do not die; ye: those who;
pamalta: are insane; mala yalha: (they are) like
Commentary
the dead.
Appamcida: this is an expression found in numerous contexts in
The path lo the Deathless is the perpetual aware- the Teachings of the Buddha. Even in his last words this occurs.
The exact significance of appamiida is "sanity" absence of madness
ness of experience. The deathless does not imply a which, according to Buddhism, is not a normal (pulhujjana) state
physical state where the body does not die. When an in- but a supernormal (Ariya) state. The Buddha meant by this term
dividual becomes totally aware of the processes of expe- constant alertness and keen awareness of the process of experienc•
riencing, he is freed from the continuity of existence. ing. The trainees were advised to be constantly aware of the experi•
ence within to avoid involvement with existence (bha11a). Therefore
Those who do not have that awareness are like the this alertness is a constant slate of mind of the advanced trainee and
dead, even if they are physically alive. an Awakened One.
Amato: Nibbana, the ultimate goal of Buddhists. As this positive
Explanatory Translation (Verse 22) term clearly indicates, Nibbana is not annihilation or a state of noth-
ingness as some are apt to believe. It is the permanent, immortal, su-
etarh visesato nalva appamadarh hi pandila ap- pramundane state which cannot be expressed by mundane terms.
pamade pamodanli. ariyiinarh gocare ralii Na miyanti: do not die. This should not be understood lo mean
that they are immortal. No being is immortal, not even Buddhas or
elarh: this; visesa/6: especially; flatva: recognizing; Arahants. The idea implied herein is that the heedful, who realize
appamadarh hi: established in mindfulness; Nibbana, are not reborn, and so do not die. The heedless are re-
garded as dead because they are not intent on doing good, and are
pandita: the wise ones; appamade: in mindful- subject to repeated births and deaths.
ness; pamodanli: take delight; ariyanarh: of noble
Nibbdna: ni + vtina, lit., departure from craving. It is a supramun-
ones; gocare: fit way of behaviour; rata: delighting dane state that can be attained in this life itself. It is also explained
in. as extinction of passions, but not a state oi nothingness. It is an eter-
nal blissful state of relief that results from the complete eradication
of the passions.
Residing at Veluvana Monastery, the Buddha spoke tions. Kumbhaghosaka had no ready cash for such an
this verse, with reference to Kumbhaghosaka, the occasion. So he was forced to get some gold coins from
banker. At one time, a plague epidemic broke out in the his treasure. As these coins were handed over to the
city of Rajagaha. In the house of the city banker, the ser- maid, she substituted them with her money and sent
vants died on account of this disease; the banker and the coins to the king. After some time, she sent a mes-
his wife were also attacked by the disease. When they sage to the king asking him to send some men and
were both infected with the disease they told their summon Kumbhaghosaka to the court.
young son Kumbhaghosaka to leave them and flee from Kumbhaghosaka, reluctantly, went along with the men.
the house and to return only after a long time. Also, The maid and her daughter also went to the palace,
they told him that at such and such a place they had ahead of them.
buried a treasure of great worth. The son le~ the city At the palace, the king told Kumbhaghosaka to
and stayed in a forest for twelve years and then came speak out the truth and gave him assurance that he
back to the city. By that time, he was quite a grown up would not be harmed on this account. Kumbhaghosaka
youth and nobody in the city recognized him. He went then admitted that those Kahapanas (gold coins) were
to the place where the treasure was hidden and found it his and also that he was the son of the city banker of
was intact. But he reasoned and realized that there was Rajagaha, who died in the plague epidemic twelve years
no one who could identify him and that if he were to ago. He further revealed the place where the treasure
unearth the buried treasure and make use of it people was hidden. Subsequently, all the buried treasure was
might think a young poor man had accidentally come brought to the palace; the king made him a banker and
upon buried treasure and they might report it to the gave his daughter in marriage to him. Afterwards, tak-
king. In this case, his property would be confiscated ing Kumbhaghosaka along with him, the king went to
and he himself might be manhandled or put in captiv- the Buddha at the Veluvana Monastery and told him
ity. So he concluded it was not yet time to unearth the how the youth, though rich, was earning his living as a
treasure and that meanwhile he must find work for his hireling of the laborers, and how he had appointed the
living. Dressed in old clothes Kumbhaghosaka lqoked youth a banker.
for work. He was given the work of waking up and rous-
ing the people to get up early in the morning and of go- Explanatory Translation (Verse 24)
ing round announcing that it was time to prepare food,
and time to fetch carts and yoke the bullocks. u(!hiinavato satimato sucikammassa nisammak-
One morning, King Bimbisara heard him. The king cirino saflflatassa ea dhammajivino appamattassa
who was a keen judge of voices commented, "This is yaso abhivar/.r/.hati
the voice of a man of great wealth." A maid, hearing the
uffhiinavato: steadfast; satimato: attentive; suei-
king's remark sent someone to investigate. He reported kammassa: pure in action and behaviour; nisam-
that the youth was only a hireling of the labourers. In makiirino: careful in all activities; saflflatassa: well
spite of this report the king repeated the same remark restrained; ea: and; dhammajivino: leading a right-
on two subsequent days. Again, enquiries were made
eous life; appamattassa: mindful person; yaso:
but with the same result. The maid thought that this glory; abhivar/.r/.hati: increases greatly.
was very strange, so she asked the king to give her per-
mission to go and personally investigate. Disguised as If a person is persevering, attention focussed
ordinary folk, the maid and her daughter set out to the within, if his physical and spiritual actions are unblem-
place of the laborers. Saying that they were travellers, ished, if he is restrained and if he is living in accordance
they asked for shelter and were given accommodation with the Teaching and is sane, his glory will grow.
in the house of Kumbhaghosaka just for one night.
However, they managed to prolong their stay there. Commentary
During that period, twice the king proclaimed that a cer- ulJhdnavato: an individual, who is alert and energetic, and is n~t le-
tain ceremony must be performed in the locality of the thargic. He continues on the path of truth-seeking without llaggmg
laborers, and that every household must make contribu- and with steadfast endurance.
tri ing, dillgenl and restrained, l"t u ry 11 is mtm rnake for him elf an unas ailable island.
56
Explanatory Translation (Verse 27) - Craving for Existences and Ignorance are called "the outstanding
causes that lead to happy and unhappy destinies (courses of exist-
pamiidam mci anuyufljetha kiimaratisanthavam ence)." Kcimacchanda means sensual desires or attachment to pleas-
urable sense-objects such as form, sound, odour, taste, and contact.
mci (anuyunjetha) appamallo hijhciyanto vipu/am This is regarded as one of the fetters, too that bind one to Sarhsara.
sukham pappoti An average person is bound to gel tempted by these alluring objects
of sense. Lack of self-control results in the inevitable arising of pas-
pamiidam: heedlessness; mii: do not; sions. This Hindrance is inhibited by One-pointedness, which is one
anuyufljetha: indulge in; kiimaratisanthavam: sen- of the five characteristics of Jhanas. it is attenuated on attaining
Sakadagami and is completely eradicated on attaining Anagfuni. Sub-
sual pleasures; mci: avoid; appamatto hi: the mind- tle forms of attachment such as Rupa Raga and Arupa Raga (Attach-
ful person;jhiiyanto: meditatively engaged; ment to Realms of Form and Formless Realms) are eradicated only
vipulam sukham: high-bliss; pappoti: reaches. on attaining Arahatship. The following six conditions tend to the
eradication of sense-desires. (i) perceiving the loathsomeness of the
Do not indulge in heedlessness. Avoid craving for object, (ii) constant meditation on loathsomeness, (ii) sense-re-
straint, (iv) moderation in food, (v) good friendship, and (vi) profit-
sensual pleasures, whatever their nature. The mindful
able talk.
person is tranquil in mind. He will attain the great bliss.
Another comment is as follows:
Commentary
Dependent on feeling arises craving which, like ignorance, is the
lctimarati santhavam: the expression implies indulgence in sensual other most important factor in the "Dependent origination." Attach-
pleasures. The stanza stresses the fact that such indulgence leads to ment, thirst, clinging are some renderings for this Pali term. This is
the relaxation of mindfulness and the flagging of enthusiasm for an aspect of the 2nd Noble Truth - Craving is threefold - namely,
truth-seeking. The implication here is that one should not give in to craving for sensual pleasures, craving for sensual pleasures associ-
attachments, whatever their nature. Therefore, the main emphasis is ated with the view of etemalism, i.e., enjoying pleasures thinking
on the need to avoid tanha which is literally translated as "thirst". It that they are imperishable, and craving for sensual pleasures with
is this "thirst", desire, greed, craving, manifesting itself in various the view of nihilism i.e., enjoying pleasures thinking that everything
ways, that gives rise to all forms of suffering and the continuity of perishes after death. The last is the materialistic standpoint. These
being (bhava). But it should not be taken as the first cause, for there are also interpreted as attachment to Realms of Form and Formless
is no first cause possible, according to Buddhism, because every- Realms respectively. Usually these two terms are rendered by crav-
thing must have a cause. So "thirst" is not the first or the only con- ing for existence and non-existence. There are six kinds of craving
dition for the arising of sorrow. But it is an essential condition for corresponding to the six sense objects such as form, sound and so
the arising of sorrow. The term "thirst" includes not only desire for, on. They become hvelve when they are treated as internal and exter-
and attachment to, sense-pleasures, wealth and power, but also de- nal. They are reckoned as thirty-six when viewed as past, present
sire for, and attachment to, ideas and ideals, views, opinions, theo- and future. When multiplied by the foregoing three kinds of craving,
ries, conceptions and beliefs. According to the Buddha's analysis, all they amount to one hundred and eight. It is natural for a worldling
the troubles and strife in the world, from little personal quarrels in to develop a craving for the pleasures of sense. To overcome sense-
families to great wars between nations and countries, arise out of desires is extremely difficult. The most powerful factors in the wheel
this "thirst", from this point of view, all economic, political and so- of life are ignorance and craving, the two main causes of the De-
cial problems are rooted in this selfish 'thirst'. Great statesmen who pendent Origination. Ignorance is shown as the past cause that con-
try to settle international disputes and talk of war and peace only in ditions the present; and craving, the present cause that conditions
economic and political terms touch the superficialities, and never go the future. Dependent on craving is grasping which is intense crav-
deep into the real root of the problem. As the Buddha told Rattapala: ing. Craving is like groping in the dark to steal an object. Grasping
"The world lacks and hankers, and is enslaved to 'thirst'." corresponds to the actual stealing of the object. Grasping is caused
Kcimarati can also be described as the sensual urge. In modem lan- by both attachment and error. It gives rise to the false notions, of "I"
guage, it may be called "the impulsive urge." The Buddha said, and "mine". Grasping is four-fold - namely, Sensuality, False
"What, 0 monk, is the origin of suffering? It is that craving which Views, Adherence to rites and ceremonies, and the Theory of a soul.
gives rise to ever fresh rebirth and, bound up with pleasure and lust, mti pamtidam anuyuiijetha: this is an admonition to those who
now here, now there. finds ever fresh delight." The sensual urge is quest for truth. If they need to succeed in reaching their goal they
accompanied by the urge for existence or the urge for non-exist- must never relax their mindfulness. They must not engage in activi-
ence. Of this urge or Craving for Existence it is said: "No first begin- ties that are likely to bring about worldliness and are likely to empha-
ning of the Craving for Existence can be perceived, 0 monks, before size worldly pleasures. The non-engagement in mindfulness is a bar
which it was not and after which it came to be. But it can be per- to proper meditation.
ceived that Craving for Existence has its specific condition. I say, 0
monks. that also Craving for Existence has its conditions that feed it
and are not without it. And what is it? 'Ignorance', one has to reply
While residing at the Jetavana Monastery, the Bud- time he left you he has done nothing but lie and sleep."
dha spoke this verse, with reference to two monks, who "But you, monk?" "I Venerable, early in the morning
were friends. brought firewood and prepared the charcoal-dish, and
It appears that these two monks obtained a Medita-
during the first watch I sat and warmed myself, but I
tion topic from the Buddha and retired to a forest her- did not spend my time sleeping." Then said the Buddha
mitage. Early in the morning one of them brought to the slothful monk, "You who have spent your time
firewood, prepared the charcoal-dish, and during the in heedlessness say, 'I am heedful.' You mistake heed-
first watch sat and chatted with the probationers and lessness for heedfulness. Compared with my son, you
novices. The other, a heedful monk, engaged in medita- are like a weak and slow horse; but he, compared with
tion, thus admonished his friend, "Brother, do not act you, is like a fleet-footed horse."
thus. For a monk that is heedless stand ready four
states of suffering, as if they were his own house. The fa- Explanatory Translation (Verse 29)
vour of the Buddhas may not be won by double-deal- pamattesu appama/16 su//esu bahujagaro sumed-
ing." When the lazy monk paid no attention to his haso sighasso abalassam iva hitvli yati.
admonition, the zealous monk said, "This monk cannot
endure to be spoken to." Having failed to spur his com- pama//esu: among the urimindful; appamatto: the
rade to greater effort, the zealous monk, abiding in mindful one; su//esu: among those who are asleep;
heedfulness, resumed his meditations. bahujligaro: the wide awake; sumedhaso: the blem-
The slothful Venerable, having warmed himself dur- ishless one of deep wisdom; sighasso: a fast horse;
ing the first watch, entered the monastery just as his abalassam iva: as a weak horse; hitva: leaving be-
friend, having finished his walk, entered his cell. Said hind; yliti: forges well ahead.
the slothful monk to the zealous monk, "Slothful one,
you entered the forest for the purpose of lying down The extremely wise individual of deep wisdom is al-
and sleeping. Seeing that you obtained a Meditation ways alert and mindful. He is therefore like a wide-
topic from the buddhas, ought you not rather to rise awake individual among those who are deep in sleep.
and devote yourself to the practice of meditation?" So That wise person, who possesses supreme insight over-
saying, he entered his own place of residence, lay down, takes in spirituality all those ordinary masses, just as a
and went to sleep. But his friend, after walking up and fast horse easily overtakes a weak one.
down during the first watch and resting during the sec-
ond watch, rose in the last watch and devoted himself Commentary
to the practice of meditation. Living thus the life of hilvti ytiti: leaves behind; defeats; overtakes. These are the central
heedfulness, in no long time he attained Arahatship, to- ideas of this stanza. The concept enshrined in this stanza is that
those who are alert and mindful overtake others who are lethargic
gether with the Supernatural Faculties. The other and unalert. To emphasize this notion several analogies are shown.
monk, however, spent his time in utter heedlessness. The sleepless person is wide awake while others are sleeping away
their time. The disabled horse is overtaken by the fleet-footed. In
When the two monks had completed residence, that manner the alert person overtakes those others who are heed-
they went to the Buddha, paid obeisance to him, and less and flagging in spirit. This way the wise ones very easily over-
sat down respectfully on one side. The Buddha ex- take the less intelligent, foolish individuals who are not their equals.
changed friendly greetings with them and queried, "I Among the truth-seekers those who are steadfast in their search
overtake others in spiritual attainments. They also discard the work-
trust that you have lived the life of heedfulness and that a-day world.
you have devoted yourselves earnestly to the practice of Heedful amongst the heedless, wide awake amongst the slumbering,
meditation. I trust that you have reached the goal of the the wise man advances as does a swift horse, leaving a weak jade be-
Religious Life." The heedless monk replied, "venerable, hind.
how can this monk be said to be heedful? From the
While residing at the Jetavana Monastery, the Bud- fear; bhikkhu: the monk; avum thulam: minute
dha spoke this verse, with reference to a certain monk. and large; saflflojanam: the bonds; aggi iva: like a
fire; daham: bums away; gacchali: makes his way
The story goes that this monk obtained from the
teacher a meditation topic leading to arahatship and re- (Nibbana).
tired to the forest. Although he strove and struggled The monk, as the seeker after truth, is frightened of
with might and main, he was unable to attain arahat- mindlessness because he knows that if one is unmind-
ship. Thereupon he said to himself, "I will ask the Bud- ful, one will be caught up in the unending sufferings of
dha to give me a meditation topic better suited to my samsara. Therefore, he forges ahead diligently, and
needs." So he departed from his place of residence and mindfully burning away those bonds that fetter people
set out to return to the Buddha. On the way he saw a to worldliness.
great forest fire raging. Accordingly he climbed up to
the top of a bald mountain and sat down. As he Commentary
watched the fire consume the forest, he concentrated
sairtiojanam: fetters. There are ten fetters tying beings to the wheel
his mind on the following thought, "Even as this fire ad- of existence, namely: (i) personality perspective, (ii) uncertainty or
vances, consuming all obstacles both great and small, split mind, (iii) alienated discipline, (iv) sensual passion, (v) hate,
so also ought I to advance, consuming all obstacles (vi) passion for form, (vii) passion for the formless, (viii) judgement,
both great and small by the fire of knowledge of the no- (ix) anxiety, (x) unawareness. The first five of these are called 'lower
fetters', as they tie to the sensual world. The latter five are called
ble path." 'higher fetters', as they tie to the higher worlds, i.e. the form and
The Buddha, even as he sat in his Perfumed Cham- formless world.
ber, became aware of the course of his thoughts and He who is free from (i) to (iii) is a Sotopanna, or Streamwinner, i.e.,
spoke as follows, "Monk, this is precisely true. Even as one who has entered the stream to Nibbana, as it were. He who, be-
fire consumes all obstacles both great and small, so also sides these three fetters, has overcome (iv) and (v) in their grosser
form, is called a Sakadiigami, a 'Once-Returner' (to this sensual
is it necessary with the fire of knowledge to consume world). He who is fully freed from (i) to (v) is an Aniigiimi, or 'Non-
and utterly destroy all attachments both small and great Retumer' (to the sensual worlds). He who is freed from all the ten
which arise within these living beings." And sending fetters is called an Arahat, i.e., a perfectly Holy One.
forth a luminous image of himself, present, as it were, pamiide bhagadassi vd: he sees being unaware as conducive to
sitting face to face with that monk, he gave a stanza. fear. The fear that is seen has to do with the recurring cycle of exist-
ence. He is aware that if he relaxes in his effort to improve himself
At the conclusion of the stanza that monk, even as in his spiritual progress he will endlessly face births and deaths.
he sat there, consumed all the attachments and at- Therefore he considers unmindfulness as the root cause of all these
tained Arahatship, together with the Supernormal Fac- sufferings. This is the reason why he sees fear in lack of mindfulness.
ulties. And straightway, soaring through the air, he appamdda rato: delighting in mindfulness. The truth-seeker can
approached the Buddha, praising and glorifying the achieve success in his quest if he pursues it with happiness. If his de-
light in the deathless ceases, he will not be able to continue in his
golden body of the Buddha. And when he had done him path towards Nibbana. Therefore the monk - seeker after truth -
homage, he departed. is described as an individual who takes delight in the alertness of the
mind.
Explanatory Translation (Verse 31) Bhikkhu: Afully ordained disciple of the Buddha is called a Bhik-
khu. "Mendicant monk" may be suggested as the closest equivalent
appamadara/6 pamade bhayadassi va bhikkhu for "Bhikkhu." He is not a priest as he is no mediator between God
avum thulam sannojanarh aggi iva daham gac- and man. He has no vows for life, but he is bound by his rules
which he takes of his own accord. He leads a life of voluntary pov-
chati. erty and celibacy. Ifhe is unable to live the Holy Life, he can discard
the robe at any time.
appamcidara/6: taking delight in mindfulness;
pamade: in mindlessness; bhayadassi va: seeing
Mind Training
CITTAVAGGA -- -
Mind
While residing on the Cfilika Mountain, the Buddha trembles; miiradheyyam: death's realm; pahiitave:
spoke these verses, with reference to Venerable Meghiya. to abandon; pariphandati: flutters and trembles
Once, by reason of attachment to the three evil When making an effort to abandon the realm of
thoughts, lust, hatred, delusion, Venerable Meghiya was Mara (evil), the mind begins to quiver like a fish taken
unable to practice Exertion in this mango-grove and re- out of the water and thrown on land.
turned to the Buddha. The Buddha said to him,
"Meghiya, you committed a grievous faull I asked you Commentary
to remain, saying to you, 'I am now alone, Meghiya.
Just wait until some other monk appears.' But despite cittam: This term is commonly translated as mind or conscious-
ness and seen as the essence of the so-called being which plays the
my request, you went your way. A monk should never most important part in the complex machinery of man. It is more
leave me alone and go his way when I ask him to re- appropriately translated as a 'mental state' or, even better, an 'emo-
main. A monk should never be controlled thus by his tional state'. It is this cilia that is either defiled or purified, and is the
thoughts. As for thoughts, they are flighty, and a man bitterest enemy and the greatest friend of oneself. This dtta seems
to be the equivalent of 'soul' in Western thought. In Buddhism,
ought always to keep them under his own control." however, the 'soul' as a permanent entity is not recognized. Cilia
At the conclusion of the stanzas Meghiya was estab- which takes its place refers to the emotional state of a person which
is not an entity but a fluctuating activity like a flame. Sometimes
lished in the fruit of conversion and many other monks emotions are excited and sometimes the dtta is calm (emotions are
in the fruits of the second and third paths. absent). We might even translate it as the 'temperament' or 'tem-
per'. Writers on Buddhism mistakenly call it 'mind' or 'conscious-
Explanatory Translation (Verse 33) ness'. But what is meant is the 'affective' rather than the cognitive
aspects of the mental process. When a person is fast asleep and is in
phandanam capa/am durakkham dunnivtirayam a dreamless state, he experiences a kind of mental state which is
more or less passive than active. It is similar to the mental state one
cittam medhiivi ujum karoli. usukiiro tejanam iva experiences at the moment of conception and at the moment of
death. The Buddhist philosophical term for this type of mental state
phandanam: pulsating, throbbing; capalam: fickle, is Bhavanga dtta which means the mental state natural to one's
unsteady; durakkham: difficult to guard; dun- condition of existence. Arising and perishing every moment, it flows
niviirayam: hard to restrain; cittam: the mind; on like a stream not remaining the same for two consecutive mo-
ments. We do experience this type of mental state not only in a
medhiivi: the wise one; ujum karoti: straightens; dreamless state but also in our waking state. In the course of our life
usukiiro iva: like a fletcher; tejanam: an arrow-shaft we experience Bhavanga mental states more than any other type of
mental state. Hence Bhavanga becomes the natural state of mind.
In the Dhammapada there are several references to Some scholars identify Bhavanga with sub-consciousness. Accord-
the craftsmanship of the fletcher. The Buddha seems to ing to the Dictionary of Philosophy sub-consciousness is 'a compart-
have observed the process through which a fletcher ment of the mind alleged by certain psychologists and philosophers
transforms an ordinary stick into an efficient arrow- to exist below the threshold of consciousness.' In the opinion of
some Western psychologists, sub-consciousness and consciousness
shaft. The disciplining of the mind is seen as being a co-exist.
parallel process. In this stanza the Buddha says that the But Bhavanga is not a sub-plane. It does not correspond to F. W.
wise one straightens and steadies the vacillating mind Myer's subliminal consciousness either.
that is difficult to guard, like a fletcher straightening an
arrow-shaft.
Bhavanga is so called because it is the resting state of mind that is be a causative factor, but we ourselves are directly responsible for
natural to an individual's life-continuum. That is why life-contin- the actions that finally follow.
uum has been suggested as the English equivalent for Bhavanga. It is extremely difficult to suggest a suitable rendering for Javana.
But a better translation could be 'Resting mental state'.
Aperception is suggested by some. Impulse is suggested as an alter-
This Bhavanga state of mind which one always experiences as long native rendering, which seems to be less satisfactoyy than a percep-
as it is uninterrupted by external stimuli, vibrates for a thought-mo- tion. Here, the Pali term is retained.
ment and passes away when a stimulus activates the senses. Sup-
pose, for instance, the eye is stimulated. Then the Bhavanga stream Javana, literally, means running. It is so called because, in the
of consciousness is arrested and sensedoor consciousness (whose course of a thought-process, it runs consequently for seven thought-
function is to tum the attention towards the object) arises and moments, or, at times of death, for five thought-moments with an
passes away . Immediately after this, there arises a visual perception identical object. The mental states occurring in all these thought-
which sees the object, but yet knows no more about it. This sense moments are similar, but the potential force differs.
operation is followed by a moment of the reception of the object so This entire thought-process which takes place in an infinitesimal
seen. Next arises the investigating thought-moment which momen- part of time ends with the registering consciousness lasting for two
tarily examines the object so seen. This is followed by the determin- thought-moments. Thus one thought-process is completed at the
ing thought-moment. On this depends the subsequent
expiration of seventeen thought-moments.This is the analysis of a
psychologically important stage Javana. It is at this stage that an ac-
thought process involved in the experience of an object.
tion is judged, whether it be moral or immoral when discrimination
is exercised and will play its part. Kamma is performed at this stage. In the Buddhist system an essential element in the quest for higher
spiritual achievement is the reflection upon the real nature of the
If decided correctly, it becomes moral; if wrongly, immoral. Irrespec-
mind - ciltiinupassanii.
tive of the desirability or the undesirability of the object presented to
the mind, it is possible for one to make the Javana process moral or 'Cittiinupassanii' means reflection of mind. The mind is so com-
immoral. If, for instance, one meets an enemy, anger will arise auto- plex and subtle that even modem science has not been able to grasp
matically. Awise person might, on the contrayy, with self-control, ra- its real nature. But the Buddha was able to comprehend the real na-
diate a thought of love towards him. This is the reason why the ture of the mind by developing his own mind. Development of mind
Buddha stated: leads to concentration. The mind thus developed could be easily di-
By self is evil done, verted to transcendental knowledge. However, such a state cannot
By self is one defiled, be attained easily. The mind does not rest in one object, it always
By self is no evil done, strays away. When one attempts to control the mind, it wriggles like
By self is one purified. a fish taken out of water. Therefore the controlling of the mind
Both defilement and purity depend on oneself. should be done with great effort.
No one is purified by another. According to theAbhidhamma there are 121 types of the mind. In
It is an admitted fact that environment, circumstances, habitual ten- this meditation (Cittiinupassanii) 16 aspects of the mind are de-
dencies and the like condition our thoughts. On such occasions will scribed. They are: 1. Sariiga, 2. Vitariiga, 3. Sadosa, 4. Vttadosa, 5.
is subordinated. There exists however the possibility for us to over- Samaha, 6. Vttamoha. 7. Samkhi!(a, 8. Vikkhi((a, 9.Mahaggata, 10.
come those external forces and produce moral and immoral Amahaggata, 11. Sauttara, 12.Anuttara, 13. Samiihita, 14.
thoughts exercising our own freewill. An extraneous element may Asamiihita, 15. Vimutta, 16.Avimulta.
While residing at the Jetavana Monastery, the Bud- thought to himself, "Oh what a wearisome task this is! I
dha spoke this verse, with reference to a young disgrun- became a monk in order to obtain release from suffer-
tled monk who was the son of a banker. ing, but here there is not even room for me to stretch
While the Buddha was in residence at Savatthi, a out my hands. It is possible, however, to obtain release
certain banker's son approached an elder who resorted from suffering, even if one lives the householder's. I
to his house for alms and said to him, ''Venerable, I de- should become a householder once more."
sire to obtain release from suffering. Tell me some way The Buddha said, "Monk, are you discontented?"
by which I can obtain release from suffering." The elder "Yes, Venerable, I became a monk in order to obtain re-
replied, "Peace be unto you, brother. If you desire re- lease from suffering. But here there is not even room
lease from suffering, give alms-food, give fortnightly for me to stretch my hands. It is possible for me to ob-
food, give lodging during the season of the rains, give tain release from suffering as a householder." The Bud-
bowls and robes and the other requisites. Divide your dha said, "Monk, if you can guard one thing, it will not
possessions into three parts: with one portion carry on be necessary for you to guard the rest." "What is that,
your business; with another portion support son and Venerable?" "Can you guard your thoughts?" "I can,
wife; dispense the third portion in alms in the religion Venerable." "Then guard your thoughts alone."
of the Buddha."
''Very well, Venerable," said the banker's son, and Explanatory Translation (Verse 36)
did all in the prescribed order. Having done it, he re- sududdasam sunipunam yattha kdmanipdtinarh
turned to the elder and asked him, ''Venerable, is there cittarh medhavi rakkhetha citlarh gut/am suk-
anything else I ought to do?" "Brother, take upon your- havaham
self the three refuges and the five precepts." The
banker's son did so, and then asked whether there was sududdasarh: extremely difficult to be seen;
anything else he ought to do. "Yes," replied the elder, sunipunam: exceedingly subtle; yattha kama-
"Take upon yourself the ten precepts." ''Very well, Ven- nipdlinarh: focusing on whatever target it wishes;
erable," said the banker's son, and took upon himself ci//am: mind; medhavi: the wise one; rakkhetha:
the ten precepts. Because the banker's son had in this should protect; guttarh citlarh: the guarded mind;
manner performed works of merit, one a~er another, sukhavaharh: brings bliss
he came to be called Anupubba. Again he asked the
elder, ''Venerable , is there anything else I ought to do?" The mind moves about so fast it is difficult to get
The elder replied, "Yes, become a monk." The banker's hold of it fully. It is swifL It has a way of focussing upon
son immediately retired from the world and became a whatever it likes. It is good and of immense advantage
monk. to tame the mind. The tamed mind brings bliss.
Now he had a teacher who was versed in the Abhid-
hamma and a preceptor who was versed in the Vinaya. Commentary
After he had made a full profession, whenever he ap- sududdasam sunipunam: two characteristics of the mind. One out-
proached his teacher, the latter repeated questions standing quality of the mind is that it is extremely difficult to be
seen. Although it is capable of a vast variety of activities, it cannot be
found in lhe Abhidhamma, "In the religion of the Bud- seen at all. It moves about unseen. It forces, persuades, motivates,
dha it is lawful to do this, it is unlawful lo do thaL" And all without being seen. The other quality of the mind referred to in
whenever he approached his preceptor, the latter re- this stanza is that it is very subtle. It is because of this that the mind
cannot be seen or captured in any way. The stanza stresses the fact
peated questions found in the Vinaya, "In the Religion that happiness comes to him who is capable of guarding this imper-
of the Buddha it is lawful to do this, it is unlawful to do ceptible and subtle entity - the mind.
that; this is proper, this is improper." After a time he
While residing at the Jetavana Monastery, the Bud- embarrassed at the words of the old monk; he also be-
dha spoke this verse, with reference to the nephew of came extremely frightened. So he fled. Young monks
the monk Saligharakkhita. and novices of the monastery chased after him, caught
Once there lived in Savatthi a senior monk by the him, and finally brought him to the presence of the
name of Saligharakkhita. When his sister gave birth to a Buddha.
son, she named the child after the monk and he came When told about the experience, the Buddha said
to be known as Saligharakkhita Bhagineyya. The that the mind has the ability to think of an object even
nephew Saligharakkhita, in due course, was admitted though it might be far away, and that one should strive
into the Sangha. While the young monk was staying in hard for liberation from the bondage of passion, ill will
a village monastery he was offered two sets of robes, and ignorance. After the Buddha recited the stanza near
and he intended to offer one to his uncle, monk the end of the discourse, the young monk attained
Saligharakkhita. At the end of the rainy season he went sotapatti fruition.
to his uncle to pay respect to him and offered the robe
to the monk. But, the uncle declined to accept the robe, Explanatory Translation (Verse 37)
saying that he had enough. Although he repeated his re-
quest, the monk would not accept it. The young monk dilrailgamam ekacaram asariram guh<isayam
felt disheartened and thought that since his uncle was cittam ye saflflamessanli (le) M<irabandhanti
so unwilling to share the requisites with him, it would mokkhanli
be better for him to leave the Sangha and live the life of
dilrailgamam: travelling vast distances; ekacaram:
a layman.
moving all alone; asariram: body-less; guhasayam:
From that point, his mind wandered and a train of dwelling concealed; cittam: the mind; ye: if some-
thoughts followed. He thought that after leaving the one; saflnamessanli: (were to) restrain; (le) Mara-
Sangha he would sell the robe and buy a she-goat; that bandhan<i: they from the bonds of death;
the she-goat would breed quickly and soon he would mokkhanli: are released
make enough money to enable him to marry; his wife
would give birth to a son. He would take his wife and The mind is capable of travelling vast distances -
child in a small cart to visit his uncle at the monastery. up or down, north or south, east or west - in any di-
On the way, he would say that he would carry the child; rection. It can travel to the past or to the future. It
she would tell him to drive the cart and not to bother roams about all alone. It is without any perceptible
about the child. He would insist and grab the child forms. If an individual were to restrain the mind fully,
from her; between them the child would fell on the cart- he will achieve freedom from the bonds of death.
track and the wheel would pass over the child. He
would get so furious with his wife that he would strike Commentary
her with the goading-stick. diirangamam ekacaram asariram guhtisayam: traveling far, liv-
At that time he was fanning the monk with a ing alone, without body, lying hidden. These are four more attrib-
utes of the mind mentioned in this verse. Travelling far means that
palmyrah fan and he absent-mindedly struck the head it can stray far away from the starting subject of thought. Living
of the monk with the fan. The monk, knowing the alone means that it can think only of one thing at a time. Without
thoughts of the young monk, said, ''You were unable to body means it is not an entity that occupies space, because it is only
beat your wife; why have you beaten an old monk?" an activity which may be seen as physical or mental. Lying hidden
means that it is intangible.
Young Saligharakkhita was very much surprised and
Thereupon they said to him, "Brother Cittahattha, both good and evil, there is no fear because he is wide-
doubtless you alone will decide when it is time for you awake.
to go away again; you have remained here a long while
this time." ''Venerables, when I was attached to the Commentary
world, I went away; but now I have put away attach- anavatthitaciltassa: for a person with an unsteady or unstabilised
ment to the world; I have no longer any desire to go mind. The ordinacy people all have minds that are unsteady. Their
away." The monks went to the Buddha and said, ''Ven- minds are not constant and consequently lack one-pointedness. A
person possessing such a mind will find it difficult to progress in the
erable, we said such and such to this monk, and he said Path to Liberation.
such and such to us in reply. He utters falsehood, says
saddhammam avijdnato: a person who is not aware of the well-ar-
what is not true." The Buddha replied, ''Yes, monks, ticulated Teaching of the Buddha.
when my son's mind was unsteady, when he knew not
pariplava pasddassa: with nuctuating devotion. An individual
the good law, then he went and came. But now he has whose devotion and confidence are nuctuating will not be able to
renounced both good and evil." make steady progress.
anavassuta cittassa: this is a positive quality. The person whose
Explanatory Translation (Verse 38) mind is not dampened by lust is referred to here. This implies the
contaminating innow of defilements via sensory reactions (i.e. re-
anava((hitacit/assa saddhammarh avijana/6 sponding to sights, sounds, smells etc.).
pariplavapasadassa pafifia na paripilrati ananvdhatacetaso: the person whose mind remains unassailed (by
greed, hatred etc.). As the mind is perfectly intact, he can utilize it
anava((hitadt/assa: of wavering mind; for his spiritual progress.
saddhammarh: the true doctrine; avijtina/6: igno- natthijdgarato bhayam: for the wide-awake there is no fear. He is
rant of; pariplava pastidassa: of flagging enthusi- always alert, observing defilements that are likely to affect his mind.
asm; pafifiti: wisdom; na paripilrati: does not grow Because of this alertness the wide-awake person is not at all afraid. It
should not erroneously be understood that Arahants do not sleep.
If the mind of a person keeps on wavering, and if a Whether asleep or awake they are regarded as sleepless or vigilant
ones, since the five stimulating virtues • namely, confidence (sad-
person does not know the doctrine, if one's enthusiasm dhii), energy (viriya), mindfulness (sahj, concentration (samiidluj,
keeps on fluctuating or flagging, the wisdom of such a and wisdom (paiiiiii) are ever present in them.
person does not grow. puiiiiapdpapahinassa: one who transcends the notions of good
and bad deeds with no particular attachment to the rewards. This
Explanatory Translation (Verse 39) implies a very high degree of moral equanimity, as it indicates ego-
less detachment. There is no attachment to the act of giving, to the
anavassutadttassa ananvtihatacetas6 pufifiaptipa- one who receives, or to the gift. The Arahats, however, having tran-
scended all life - affirming and rebirth - producing actions, are
pahinassa jtigara/6 bhayam natthi said to be 'beyond merit and demerit.'
anavassuta cittassa: (to the one) with mind un- The deeds of an Arahant: a perfect Saint, are neither good nor bad
because he has gone beyond both good and evil. This does not
dampened by passion; ananvahatacetas6: mind un- mean that he is passive. He is active but his activity is selness and is
affected by hatred; pufifiaptipapahinassa: gone directed to help others to tread the path he has trod himself. His
beyond both good and evil;jtigarat6: wide awake; deeds, ordinarily accepted as good, lack creative power as regards
bhayam natthi: fear exists not himsel( in producing Kammic effects. He is not however exempt
from the effects of his past actions. He accumulates no fresh kam-
mic activities. Whatever actions he does, as an Arahant, are termed
For the person whose mind is not dampened by "inoperative" (kiriya), and are not regarded as Kamma. They are
passion, unaffected by ill-will and who has risen above ethically ineffective. Understanding things as they truly are, he has
finally shattered the cosmic chain of cause and effect.
While residing at the Jetavana Monastery, the Bud- The guardian spirits of the trees receiving loving-kind-
dha spoke this verse, with reference to five hundred ness from the monks reciprocated by welcoming them
monks. and not harming them. There were no more ghostly
Five hundred monks from Savatthi, after obtaining sounds and frightening sights. Thus left in peace, the
a meditation topic from the Buddha, travelled for a dis- monks meditated on the body and came to realize its
tance of one hundred leagues away from Savatthi and fragile and impermanent nature. From the Jetavana
came to a large forest grove, a suitable place for medita- monastery, the Buddha, by his supernormal power,
tion practice. The guardian spirits of the trees dwelling learned about the progress of the monks and sent forth
in that forest thought that if those monks were staying his radiance making them feel his presence. To them he
in the forest, it would not be proper for them to live said, "Monks just as you have realized, the body is, in-
with their families. So, they descended from the trees, deed, impermanent and fragile like an earthen jar."
thinking that the monks would stop there only for one
night. But the monks were still there at the end of a Explanatory Translation (Verse 40)
fortnight; then it occurred to them that the monks imam ktiyam kumbhilpamam viditvti, idam cittam
might be staying there till the end of the vassa. In that naganlpamam fhapetva paflfltiyudhena Mtiram
case, they and their families would have to be living on yodhetha jitam ea rakkhe anivesano siya
the ground for a long time. So, they decided to frighten
away the monks, by making ghostly sounds and fright- imam kayam: this body; kumbhilpamam viditva:
ful apparitions. They showed up with bodies without viewing as a clay pot; idam cittam: this mind; na-
heads, and with heads without bodies. The monks were ganlpamam: as a protected city; (hapetvti: consid-
very upset and left the place and returned to the Bud- ering; paflflayudhena: with the weapon of wisdom;
dha, to whom they related everything. On hearing their Maram: forces of evil; yodhetha: attack;jitam:
account, the Buddha told them that this had happened what has been conquered; rakkhe: protect too;
because previously they went without any protection anivesano: no seeker of an abode; siya: be
and that they should go back there armed with suitable
protection. So saying, the Buddha taught them the pro- It is realistic to think of the body as vulnerable, frag-
tective discourse Metta Sutta at length (Loving-Kind- ile, frail and easily disintegrated. In fact, one must con-
ness) beginning with the following stanza: sider it a clay vessel. The mind should be thought of as
a city. One has to be perpetually mindful to protect the
Karanlyamattha kusalena - yam tarn santam city. Forces of evil have to be fought with the weapon of
padam abhisamecca wisdom. After the battle, once you have achieved vic-
sakko ujil ea siljil ea - suvaeo e'assa mudu ana- tory, live without being attached to the mortal self.
timtini.
Commentary
"He who is skilled in (acquiring) what is good and
kumbhupamarh: compared to an earthen pot. The monks are asked
beneficial, to think of the human body as an earthen pot - fragile, very vulner-
(mundane as well as supra-mundane), able.
aspiring to attain perfect peace (Nibbana) should ciltarh naganipamarh: think of the mind as a guarded citadel. The
act (thus): special quality of the citadel is within it all valuable treasures are
He should be efficient, upright, perfectly upright, stored and guarded. Any outsider can enter and plunder if this is un-
compliant, gentle and free from conceit." guarded it, too, could be attacked by blemishes.
yodhetha Mtirarh paiiiitiyudhena: oppose Mara (evil) with the
The monks were instructed to recite the sutta from weapon of wisdom. When forces of evil attack the mind - the city
the time they came to the outskirts of the forest grove to be guarded - the only weapon for a counter offensive is wisdom,
which is a perfect awareness of the nature of things in the real sense.
and to enter the monastery reciting it. The monks re-
turned to the forest grove and did as they were told.
41. Acira:rb val'aynrh kayo Not Ion g al!as, and it will lie
pa{havirn adhisessali this body, here upon the earth.
dmddho apeta iflilti1)'6 Di.scuded, void of consciousness,
nimflham va lrolingaram. (3:9) useless as a ro ten Jog.
While residing at the Jetavana Monastery, the Bud- ment and washed thoroughly his under garment in hot
dha spoke this verse, with reference to the monk Tissa. water and laid in the sun to dry. As soon as the water
After taking a meditation topic from the Buddha, had evaporated from his body, his under garment was
monk Tissa was diligently practicing meditation when dry. Thereupon Tissa put on his under garment and,
he was afflicted with a disease. Small boils appeared all with body refreshed and mind tranquil, lay down on the
over his body and these developed info big sores. When bed. The Buddha took his stand at Tissa's pillow and
these sores burst, his upper and lower robes became said to him, "Monk, consciousness will depart from
sticky and stained with body fluids,and his body was you, your body will become useless and, like a log, will
stinking. For this reason, he was known as Piitigatta- lie on the ground." At the end of the discourse monk
tissa, Tissa the thera with a stinking body. Tissa attained arahatship together with analytical in-
sight, and soon passed away.
Now the Buddhas never failed to survey the world
twice a day. At dawn he surveys the world, looking from Explanatory Translation (Verse 41)
the rim of the world towards the perfumed chamber.
Now at this time the Venerable Piitigatta Tissa appeared ayam kiiyo vata aciram apetavinniino chuddho ni-
within the net of the Buddha's sight. rattham ka/ingaram iva pafhavim adhisessati
The Buddha, knowing that the monk Tissa was
ayam kiiyo: this body; vata: certainly; aciram:
ripe for arahatship, thought to himself, "This monk has
soon; ape/a vinniin6: will be bereft of conscious-
been abandoned by his associates; at the present time
ness; chuddh6: discarded; iva: like; nirattham:
he has no other refuge than me." Accordingly the Bud-
worthless; kaliizgaram: a decayed log; pafhavim:
dha departed from the perfumed chamber, and pretend-
on the ground; adhi sessati: lies
ing to be making the rounds of the monastery, went to
the hall where the fire was kept. He washed the boiler, Soon, this body, without consciousness, discarded
placed it on the brazier, waited in the fire-room for the like a decayed worthless log, will lie on the earth.
water to boil, and when he knew it was hot, went and
took hold of the end of the bed where that monk was ly- Commentary
ing.
adram vala: very soon, without any doubt. The stanza explains the
At that time the monks said to the Buddha, "Pray condition of the human body. Soon it will certainly decay.
depart, Venerable; we will carry him out for you." So chuddho: will be thrown aside. However much friends and relations
saying, they took up the bed and carried Tissa into the love a person, when he is alive, when he dies the body will be
fire-room. The Buddha caused the monks to take thrown away.
Tissa's upper garment, wash it thoroughly in hot water, nirallham kalirigaram: the discarded body will lie like a rotten Jog.
and lay it in the sunshine to dry. Then he went, and tak- It will be of no use to anyone. Once consciousness is gone, without
life, our body is useless. It is worse than a log of wood, because the
ing his stand near Tissa, moistened his body with warm body cannot be put to any use, though a log of wood could be made
water and bathed him. use of, in some way.
At the end of his bath his upper garment was dry.
The Buddha caused him to be clothed in his upper gar-
A wel!-direcl.ed mind does to a person far gr,eater good than one 's {J'artmls or one' kinsmen.
43, a tum miitd pita kayirii What ones mother,. 11hat one's father,
anne vapi ea nataka whatever other kin may do,
sammiipapihilam,dllam lhe well~directed mind ·nd,eed
seyyaso na,n ta.to kare. (3:] l) can do one gre ter good.
90
PUPPHA VA·GGA
Flowers
44. l(o imarn p.a(ha i'fn v.ijessati \1Vho will comprehend this e~rthJ
yamalokan.ca .imam sadevakam? lhe .rorld ofYama, and the gods?
J(o c!hammapadmn sudesitam 'Who discern the\,. e]Uaught Dhamma
kusalo puppham iva p.acessati. 4:1) as one who's skiJled s-e:1ects a flO\ ·er?
while residing at the Jetavana Monastery, the Bud- stands); kusa/6: like a deft maker of garlands; pup-
dha spoke these verses, with reference to five hundred pham iva: selecting flowers; paeessati: sees
monks.
In the previous stanza the question was raised as to
Five hundred monks, after accompanying the Bud-
who will penetrate the well-articulated doctrine? The
dha to a village, returned to the Jetavana Monastery. In
present stanza provides the answer. the student, the
the evening, while the monks were talking about the
learner, the seeker, the apprentice, the person who is be-
trip, especially the condition of the land, whether it was
ing disciplined. He will perceive the doctrine, like the ex-
level or hilly, or whether the ground was of clay or
pert garland-maker who recognizes and arranges
sand, red or black, the Buddha came to them. Knowing
flowers. It is the learner, the seeker, the student who
the subject of their talk, he said to them, "Monks, the
will perceive the world of Yama, the realm of heavenly
earth you are talking about is external to the body; it is
beings and existence on earth. He will discard and deter-
better, indeed, to examine your own body and make
mine the various areas of the doctrine, like a deft gar-
preparations for meditation practice."
land-maker who plucks and arranges the flowers into
garlands.
Explanatory Translation (Verse 44)
k6 imam pafhavim vijessati imam sadevakam Commentary
Yamalokam ea k6 sudesitam dhammapadam sekho: a 'noble learner', a disciple in higher training, i.e., one who
kusa/6 puppham iva paeessati pursues the three kinds of training, is one of those seven kinds of no-
ble disciples who have reached one of the four supennundane paths
ko: who; imam pa{havirh: this earth; vijessati: per- or the three lower fruitions, while the one possessed of the fourth
fruition, or arahatta-phala, is called 'one beyond training'. The
ceives, comprehends; imam Yamalokam ea: and worldling is called 'neither a noble learner, nor perfected in learning'.
this world of Yama; sadevakam: along with the lo/ta: 'world', denotes the three spheres of existence comprising the
heavenly worlds; ko: who; sudesilam: well pro- whole universe, i.e., (i) the sensual world, or the world of the five
claimed; dhammapadarh: content of the dhamma; senses; (ii) the fonn world, corresponding to the four fonn absorp-
kusa/6 puppham iva: like a deft garland-maker the tions; (iii) the formless world, corresponding to the four formless ab-
sorptions. Vijessati = attano iith;lena vijonissati = who will know by
flowers; ko: who; paeessati: gathers, handles one's own wisdom? (Commentary).
An expert in making garlands will select, pluck and self: That is, one who will understand oneself as one really is.
arrange flowers into garlands. In the same way who will sugati: Namely, the human plane and the six celestial planes. These
examine the nature oflife penetratingly? Who will per- seven are regarded as blissful states.
ceive the real nature of life in the world, along with the Devas: literally, sporting or shining ones. They are also a class of be-
realms of the underworld and heavenly beings? Who ings who enjoy themselves, experiencing the effects of their past
good actions. They too are subject to death.
will understand and penentratively perceive the well-ar-
ticulated doctrine, like an expert maker of garlands, The sensual world comprises the hells, the animal kingdom, the
ghost realm, the demon world, the human world and the six lower
deftly plucking and arranging flowers? celestial worlds. In the fonn world there still exists the faculties of
seeing and hearing, which, together with the other sense faculties,
Explanatory Translation (Verse 45) are temporarily suspended in the four Absorptions. In the formless
world there is no corporeality whatsoever; only four aggregates
sekho pa{havim vijessati imam sadevakam (khanda) exist there.
Yamalokarh ea sekho sudesitam dhammapadarh Though the tenn loka is not applied in the Suttas to those three
worlds, but only the tenn bhava, 'existence', there is no doubt that
kusalo puppham iva pacessati the teaching about the three worlds belongs to the earliest, i.e.,
Sutta-period of the Buddhist scriptures as many relevant passages
sekho: the learner, pa(havim vijessali: perceives show.
the earth; Yamalokam ea: the world of Yama too;
sadevakam imam: along with the realm of gods;
sekho: the learner; sudesitam: the well-articulated;
dhammapadam: areas of the doctrine (under- (cont'd on page 97)
45. sekho pafhavirh ijessali One Trained wi.11 compreh nd this earth,
Yamafokanctl imam lUl(/1 1vakam Lhe world o( ama, and the gods,
sekhij dhammapadam sm;/esitari-1 On Trained isccrn the we1 -laughl Dhamma
kusa.l6 pu,:,pham'iva paces.sati. (4:2) as one who s skUI€< se1ects a flow r.
96
Yamalo/ra: the World ofYama. Yama is death - Yama is almost syn- happy worlds, and who, as a rule, are invisible to the human eye.
onymous with Mara. They are subject however, just as all human and other beings, to re-
Mara: the Buddhist 'Tempter'-figure. He is often called 'Mara the
peated rebirth, old age and death, and thus not freed from the cycle
Evil One' or Namuci ('the non-liberator', the opponent of libera- of existence, and not freed from misery. There are many classes of
tion). He appears in the texts both as a real person (as a deity) and heavenly beings.
as personification of evil and passions, of the worldly existence and /rusa/o: in this context this expression refers to expertise. But, in
of death. Later Pali literature often speaks of a 'five-fold Mara': (i) Buddhist literature, Kusala is imbued with many significance.
Mara as a deity; (ii) the Mara of defilements; (iii) the Mara of the Ag- Kusala means 'karmically wholesome' or 'profitable', salutary, and
gregates; (iv) the Mara of Karma-formations; and (v) Mara as Death. morally good, (skilful). Connotations of the term, according to com-
Mara is equated with Death in most instances. 'Death', in ordinary mentaries are: of good health, blameless, productive of favourable
usage, means 'the disappearance of the vital faculty confined to a karma-result, skilful. It should be noted that commentary excludes
single life-time, and therewith of the psycho-physical life-process the meaning 'skilful', when the term is applied to states of con-
conventionally called 'Man, Animal, Personality, Ego' etc. Strictly sciousness. In psychological terms: 'karmically wholesome' are all
speaking, however, death is the momentary arising dissolution and those karmical volitions and the consciousness and mental factors
vanishing of each physical-mental combination. About this momen- associated therewith, which are accompanied by two or three whole-
tary nature of existence, it is said: some Roots, i.e., by greedlessness and hatelessness, and in some
"In the absolute sense, beings have only a very short moment to cases also by non-delusion. Such states of consciousness are re-
live, life lasting as long as a single moment that consciousness lasts. garded as 'karmically wholesome' as they are causes of favourable
Just as a cart-wheel, whether rolling or whether at a standstill, at all karma results and contain the seeds of a happy destiny or rebirth.
times is only resting on a single point of its periphery: even so the From this explanation, two facts should be noted: (i) it is volition
that makes a state of consciousness, or an act, 'good' or 'bad'; (ii)
life of a living being lasts only for the duration of a single moment of
consciousness. As soon as that moment ceases, the being also the moral criterion in Buddhism is the presence or absence of the
three Wholesome or Moral Roots. The above explanations refer to
ceases. For it is said: 'The being of the past moment of conscious-
ness has lived, but does not live now, nor will it Jive in future. The mundane wholesome consciousness. Supermundane wholesome
states, i.e., the four Paths of Sanctity, have as results only the corre-
being of the future moment has not yet lived, nor does it live now,
but it will live in the future. The being of the present moment has sponding four Fruitions; they do not constitute Karma, nor do they
lead to rebirth, and this applies also to the good actions of an Arahat
not lived, it does live just now, but it will not live in the future."
and his meditative states which are all karmically inoperative.
In another sense, the coming to an end of the psycho-physical life-
Dhammapada: the commentary states that this term is applied to
process of the Arahat, or perfectly Holy One, at the moment of his
passing away,· may be called the final and ultimate death, as up to the thirty-seven Factors of Enlightenment. They are: (i) the Four
Foundations of Mindfulness - namely, 1. contemplation of the
that moment the psycho-physical life-process was still going on.
body, 2. contemplation of the feelings, 3. contemplation of states of
Death, in the ordinary sense, combined with old age, forms the mind, and 4. contemplation of dhammas; (ii) the Four Supreme Ef-
twelfth link in the formula of Dependent Origination. forts - namely, 1. the effort to prevent evil that has not arisen, 2.
Death, according to Buddhism, is the cessation of the psycho-physi- the effort to discard evil that has already arisen, 3. the effort to culti-
cal life of any individual existence. It is the passing away of vitality, vate unarisen good, and 4. the effort to promote good that has al-
i.e., psychic and physical life, heat and consciousness. Death is not ready arisen; (iii) the Four Means of Accomplishment - namely,
will, energy, thought, and wisdom; (iv) the Five Faculties -
the complete annihilation of a being, for though a particular life-
span ends, the force which hitherto actuated it is not destroyed. namely, confidence, energy, mindfulness, concentration, and wis-
dom; (v) the Five Forces, having the same names as the lndriyas;
Just as an electric light is the outward visible manifestation of invis- (vi) the Seven Constituents of Enlightenment - namely, mindful-
ible electric energy, so we are the outward manifestations of invis- ness, investigation of Reality, energy, joy, serenity, concentration,
ible karmic energy. The bulb may break, and the light may be and equanimity; (vi) Eight-fold Path - namely, right views, right
extinguished, but the current remains and the light may be repro- thoughts, right speech, right actions, right livelihood, right endeav-
duced in another bulb. In the same way, the karmic force remains our, right mindfulness and right concentration.
undisturbed by the disintegration of the physical body, and the pass-
gama /aka: the realms of Yama. By the realms of Yama are meant
ing away of the present consciousness leads to the arising of a fresh
the four woeful states - namely, hell, the animal kingdom, the peta
one in another birth. But nothing unchangeable or permanent
realm, and the asura realm. Hell is not permanent according to Bud-
'passes' from the present to the future. dhism. It is a state of misery as are the other planes where beings
In the foregoing case, the thought experienced before death being a suffer for their past evil actions.
moral one, the resultant re-birth-consciousness takes as its material v(Jessati (attano iiapina v(Janissati): who will know by one's
an appropriate sperm and owm cell of human parents. The rebirth-
consciousness then lapses into the Bhavanga state. The continuity own wisdom.
of the flux, at death, is unbroken in point of time, and there is no
breach in the stream of consciousness.
sadivakam: the world of the celestial beings. They are referred to as
the Radiant Ones. Heavenly Beings, deities; beings who live in
while residing at the Jetavana Monastery, the Bud- curajassa: of king-death; adassanam: beyond the
dha spoke this Verse, with reference to a certain monk. vision; gacche: make your way.
A IJlOnk obtained a meditation topic from the Bud-
dha and entered the forest for the purpose of practising This body of ours is like froth, a bubble, or foam. It
meditation. But when, after striving and struggling disintegrates quickly. The nature oflife is like a mi-
with might and main, he was unable to attain arahat- rage, an illusion. Therefore, one must give up these
ship, he said to himself, "I will ask the Buddha to give unrealities. To achieve that one must destroy
me a meditation topic that better suits my needs." With Mara's flower-arrows by which he tempts men and
this thought in mind he set out to return to the Bud- women. It is necessary that the truth-seeker should
dha. go beyond Mara's region, to areas unseen by him.
Mara knows only the realm of death. The truth
On the way he saw a mirage. He said to himself, seeker goes beyond that region to the 'deathless'
"Even as this mirage, as seen in the season of the heat, (Nibbana) - a domain Mara has never seen.
appears substantial to those that are far off, but van-
ishes on nearer approach, so also is this existence un-
Commentary
substantial by reason of birth and decay." Upon fixing
his mind on the mirage, he meditated on the mirage. phepripama,iJ: like froth. The body is compared to froth and bub-
ble, because the body too disintegrates quickly like froth and bubble.
On his return, wearied with the journey, he bathed in In many instances, the transience of the human body is equated to
the Aciravati River and seated himself in the shade of a the disintegration of a bubble.
tree on the river bank near a waterfall. As he sat there marici dhammam abhisambudhano: becoming deeply aware of
watching the white water bursting from the force of the the mirage-like insubstantiality and the illusory nature of life. The
water striking against the rocks, he said to himself, bubble and the mirage, together emphasize the evanescence and the
"Just as this existence produced and just so does it illusory nature of life.
burst." And this he took for his meditation topic. kdya: literally means 'Group', 'Body'. It may either refer to the
physical body or to the mental body. In the latter case it is either a
The Buddha, seated in his perfumed chamber, saw collective name for the four mental groups (feeling, perception, men-
the elder and said, "Monk, it is even so. Like a bubble of tal fonnations, consciousness) or merely for feeling, perception and
foam or a mirage is this existence. Precisely thus is it a few of the mental fonnations. Kaya has this same meaning in the
stereotype description of the third absorption "and he feels joy in his
produced and precisely thus does it pass away." And mind or his mental constitution, and of the attainment of the eight
~hen He had thus spoken the Buddha pronounced the deliverance; "having attained the eight deliverance in his mind, or
stanza. his person". Kaya is also the fifth sense-organ, the body-organ.
marici Dhammam: the nature of a Mirage. Dhamma has many con-
Explanatory Translation (Verse 46) notations. It literally means the 'Bearer', Constitution (or Nature of
a thing) Nonn, Law, Doctrine; Justice, Righteousness; Quality;
imam kayam pher;zilpamam viditva marici Thing, Object of Mind; 'Phenomenon'. In all these meanings the
dhammam abhisambudhiino Marassa papup- word 'dhamma' is to be met with in the texts. The Comment to
Dhammapada gives four applications of this tenn: quality, virtue, in-
phakani chetviina maccurajassa adassanam gac- struction, text, soullessness, e.g. "all dhamma, phenomena, are im-
che personal etc.'. The traditional Comment has hetu (condition)
instead of desana. Thus, the analytical knowledge of the Law is ex-
imam: this; kayam: body; phe,:zilpamam: is like plained as knowledge of the condition. The Dhamma, as the liberat-
ing law, discovered and proclaimed by the Buddha, is summed up in
the Four Noble Truths. It fonns one of the three Gems and one of
froth; viditva: knowing; marici dhammam: is also the ten Recollections.
like a mirage; abhisambudhano: understanding Dhamma, as object of mind, may be anything past, present or fu-
fully; Marassa: belonging to Death; papupphakani: ture, corporeal or mental, conditioned or not, real or imaginary.
the flower arrows; chetvana: destroying; mac-
02
while residing at the Jetavana Monastery, the Bud- Buddha. There, they offered the pancakes to the Bud-
dha spoke this Verse, with reference to the chief disciple dha and the five hundred monks. At the end of the
Maha Moggallana and the miserly rich man, Kosiya. meal, the Buddha delivered a discourse on charity, and
In the village of Sakkara, near Rajagaha, there lived both Kosiya and his wife attained sotapatti fruition.
a miserly rich man by the name of Kosiya, who was The next evening, while the monks were talking in
very reluctant to give away even the tiniest part of any- praise of Maha Moggallana, the Buddha came to them
thing belonging to him. One day, to avoid sharing with and said, "Monks, you should also dwell and act in the
others, the rich man and his wife were making pan- village like Maha Moggallana, receiving the offerings of
cakes in the uppermost story of their house, where no the villagers without affecting their faith and generosity
one would see them. or their wealth."
Early in the morning, on that day, the Buddha
through his supernormal power, saw the rich man and Explanatory Translation (Verse 49)
his wife in his vision, and knew that both of them yathii api bhamaro puppham var;r;agandham
would soon attain sotapatti fruition. So he sent Maha ahethayam rasam tidtiya paleli evam muni gtime
Moggallana to the house of the rich man, with instruc- care
tions to bring the couple to the Jetavana Monastery in
time for the midday meal. By supernormal power, he yathti api: just as; bhamaro: the bee; puppham:
reached Kosiya's house in an instant and stood at the flower; var;r;agandham: colour and the fragrance;
window. ahethayam: without harming; rasam: the nectar;
The rich man saw him and asked him to leave. He tidiiya: taking; paleli: makes bear fruit; evam
just stood there without saying anything. In the end, muni: this way the silent sage; giime care: should
Kosiya said to his wife, "Make a ':'ery small pancake and go about in the village
give it to the monk." So she took just a little amount of
dough and put it in the pan, and the cake filled up the The bee extracts honey from flowers without dam-
whole pan. Kosiya thought his wife must have put in aging either the colour or the fragrance of the flower
too much, so he took just a pinch of dough and put it and in so doing helps the tree bear much fruit. Simi-
into the pan; his pancake also swelled into a big one. It larly, the silent sage goes about in the village collecting
so happened that however little dough they put in, they alms without harming anyone even minutely, and in so
were unable to make small pancakes. At last, Kosiya doing helps people gain much merit and happiness.
asked his wife to offer one from the basket to the monk.
Commentary
When she tried to take out one from the basket it
giime muni care: the silent sage goes on his alms round in the vil-
would not come off because all the pancakes were stick- lage, from house to house, taking only a handful from each house,
ing together and could not be separated. By this time and only what is willingly and respectfully given. The wandering as•
Kosiya has lost all appetite for pancakes and offered the cetics, and all other religious mendicants, are dependent on the vii•
whole basket of pancakes to Maha Moggallana. The !age for their requisites. But, the virtuous silent sage sees to it that
the village is not exploited in any way. The bee, while extracting
chief disciple then delivered a discourse on charity to honey from flowers, pollinates them, without harming them in the
the rich man and his wife. He also told the couple about least. While seeking alms, the silent sage is also doing a favour to
how the Buddha was waiting with five hundred monks the people spiritually. The merit that he earns through his practice
at the Jetavana Monastery in Savatthi, forty-five yojanas is shared with the people who support his survival. The donors gain
much merit which brings them happiness here and hereafter. A Bud•
away from Rajagaha. Maha Moggallana, by his supernor- dhist monk, even though he is withdrawn from society, is not work-
mal power, then took both Kosiya and his wife together ing only for his own benefit, as some think. He is working for the
with their basket of pancakes, to the presence of the sake of all. This verse reminds us of this fact.
while residing at the Jetavana Monastery, the Bud- The Buddha, very early in the morning, took the
dha spoke this verse, with reference to the ascetic bowl and robe and went straight to the house of the
Paveyya and a rich lady. great female lay disciple. When the Buddha had finished
One of her nearest neighbours, who went to hear his meal, the female lay disciple listened to the
the Buddha preach the Dhamma returned praising the Dhamma and applauded the Buddha, saying, "Well
virtues of the Buddhas in manifold ways, saying, "Oh, said! Well said!"
how wonderful is the preaching of Dhamma!" When The naked ascetic said to the lay disciple, ''You are
the woman heard her neighbours thus praise the Bud- lost for applauding this man thus." And he reviled both
dha, she desired to go to the Monastery and hear the the female lay disciple and the Buddha in all manner of
Dhamma. So she put the matter to the naked ascetic, ways, and then ran off. The Buddha asked her, "Lay dis-
saying, "Noble sir, I desire to go and hear the Buddha." ciple, are you unable to fix your mind on my dis-
But as often as she made her request, the naked ascetic course?" "Good and Revered Sir," she replied, "My
dissuaded her from going, saying, "Do not go." The mind is completely distraught by the insulting words of
woman thought to herself, "Since this Naked Ascetic this naked ascetic." Said the Buddha, "One should not
will not permit me to go to the monastery and hear the consider the talk of such a heretic; one should regard
Dhamma, I will invite the Buddha to my own house only one's own sins of commission and omission."
and hear the discourse right here."
Accordingly, when it was evening, she summoned Explanatory Translation (Verse 50)
her own son and sent him lo the Buddha, saying to paresarh vilomani na, paresarh katakatarh na, at-
him, "Co, invite the Buddha lo accept my hospitality tano eva katani akatani ea avekkheyya
for tomorrow." The boy started out, but went first to
the place of residence of the naked ascetic, greeted him, paresarh: of others; vi/omtini: fault-findings; na:
and sat down. do not (regard); paresarh: of others; katakalarh:
The boy listened to the instructions of the naked as- things done and not done; na: do not regard; al-
cetic and then went to the Buddha and delivered the in- tano eva: only one's own; katani akattini ea: omis-
vitation. When he had done everything according to the sions and commissions; avekkheyya: examine
instructions of the naked ascetic, he returned to the lat- carefully (scrutinize)
ter. The naked ascetic asked, "What did you do?" The
boy replied, "Everything you told me to do, sir." "You Do not find fault with others. Do not worry about
have done very well. Now we shall both of us eat the what others do or not do. Rather, look within yourself
good things prepared for him." On the following day, to find out what you yourself have done or left undone.
very early in the morning, the naked ascetic went to Stop doing evil; do good.
that house, taking the boy with him, and the two sal
down together in the back room. Commentary
paresam katiikatam: commissions and omissions of others. This
The neighbours smeared that house with cow- Stanza examines a weakness of a majority of human beings. They
dung, decked il with the five kinds of flowers, including keenly observe the faults of others, but not their own. This is not
the Laja flower, and prepared a seat of great price, that limited to lay-men. Even monks practice this habit of observing the
the Buddha might sit therein. faults of others. This attitude of looking at others is a hindrance to
spiritual development as it prevents introspection which is essential
for one's spiritual progress.
While residing at the Jetavana Monastery, the Bud- Straightaway he caused him to be summoned before
dha spoke these Verses, with reference to the lay disci- him. Chattapani laid aside his parasol and sandals, ap-
ple Chattapani and the two queens of King Pasenadi of proached the king, paid obeisance to him, and took his
Kosala. At Savatthi lived a lay disciple named Chat- stand respectfully on one side. Said the king to Chat-
tapani, versed in the Tripitaka, enjoying the fruit of the tapani, "Lay disciple, why did you lay aside your parasol
second path. Early one morning, in observance of fast- and sandals?" ''When I heard the words, 'The king sum-
ing, he went to pay his respects to the Buddha. For mons you,' I laid aside my parasol and sandals before
those who enjoy the fruition of the second path and coming into his presence." "Evidently, then, you have
those who are noble disciples, by reason of their pre- today learned that I am king." "I always knew that you
vious undertaking, they do not take upon themselves were king." "If that be true, then why was it that the
the obligations of fast-day. Such persons, solely by vir- other day, when you were seated in the presence of the
tue of the Path, lead the holy life and eat but one meal a Buddha and saw me, did you not rise?"
day. Therefore said the Buddha, "Great king, Ghapkara "Great king, as I was seated in the presence of the
the potter eats but one meal a day, leads.the holy life, is Buddha, to have risen on seeing a king of one of his
virtuous and upright." Thus, as a matter of course, provinces, I should have shown disrespect for the Bud-
those who enjoy the fruition of the second path eat but dha. Therefore did I not rise." ''Very well, let bygones be
one meal a day and lead the holy life. bygones. I am told that you are well versed in matters
Chattapani also, thus observing the fast, ap- pertaining to the present world and the world to come;
proached the Buddha, paid obeisance to him, and sat that you are versed in the Tipitaka. Recite the Dhamma
down and listened to the Dhamma. Now at this time in our women's quarters." "I cannot, your majesty."
King Pasenadi Kosala also came to pay his respects to "Why not?" "A king's house is subject to severe cen-
the Buddha. When Chattapani saw him coming, he re- sure. Improper and proper alike are grave matters in
flected, "Shall I rise to meet him or not?" He came to this case, your majesty." "Say not so. The other day,
the following conclusion, "Since I am seated in the pres- when you saw me, you saw fit not to rise. Do not add in-
ence of the Buddha, I am not called upon to rise on see- sult to injury." ''Your majesty, it is a censurable act for
ing the king of one of his provinces. Even if he becomes householders to go about performing the functions of
angry, I will not rise. For if I rise on seeing the king, the monks. Send for someone who is a monk and ask him
king will be honoured, and not the Buddha. Therefore I to recite the Dhamma."
will not rise." Therefore Chattapani did not rise. (Wise The king dismissed him, saying, ''Very well, sir,
men never become angry when they see a man remain you may go." Having so done, he sent a messenger to
seated, instead of rising, in the presence of those of the Buddha with the following request, ''Venerable, my
higher rank.) consorts Mallika and Vasabhakhattiya say, 'We desire to
But when King Pasenadi saw that Chattapani did master the Dhamma.' Therefore come to my house
not rise, his heart was filled with anger. However, he regularly with five hundred monks and preach the
paid obeisance to the Buddha and sat down respectfully Dhamma." The Buddha sent the following reply, "Great
on one side. The Buddha, observing that he was angry, king, it is impossible for me to go regularly to any one
said to him, "Great king, this lay disciple Chattapani is a place." "In that case, Venerable, send some monk." The
wise man, knows the Dhamma, is versed in the Tripi- Buddha assigned the duty to the Venerable Ananda.
taka, is contented both in prosperity and adversity." And the Venerable came regularly and recited the
Thus did the Buddha extol the lay disciple's good quali- Dhamma to those queens. Of the two queens, Mallika
ties. As the king listened to the Buddha's praise of the learned thoroughly, rehearsed faithfully, and heeded her
lay disciple, his heart softened. teacher's instruction. But Vasabhakhatliya did not learn
Now one day after breakfast, as the king stood on thoroughly, nor did she rehearse faithfully, nor was she
the upper floor of his palace, he saw the lay disciple able to master the instruction she received.
Chattapani pass through the courtyard of the royal pal-
ace with a parasol in his hand and sandals on his feet. (cont'd on page 111)
Sandalwood, lavender, water-lily and the jasmine ex- go to a mango grove and practice meditation, and handed over to
ude fragrance. Of all these varieties of fragrances the the Buddha His bowl and the robes. The Buddha thrice advised him
sweet-smell of virtue is the most supreme. This is be- against taking that step, but he went his way. He returned to the
Buddha and confessed how he failed in his meditation. When the
cause the fragrance of virtue is universally favoured. Be- Buddha came to Savatthi, and was in the Jetavana Monastery, he ex-
sides, the fragrance of virtue spreads in all directions, pressed to the assembly of monks His dissatisfaction with the con-
even against the wind. duct of these monks, and suggested to have a regular attendant as
He was advancing in years. The Buddha was over fifty-five years in
age at this time.
Commentary
The Venerable Sariputta stood up immediately, saluted the Buddha,
On Ananda, a note: and volunteered to be the regular personal attendant of the Buddha.
The two verses (54 & 55) were spoken by the Buddha in response to The Buddha declined his offer as his services as the foremost disci-
a question put to him by Venerable Ananda. In the history of Bud- ple of the Buddha was needed elsewhere. Other leading disciples too
dhism, Venerable Ananda occupies a crucial place. Most of the dis- offered their services. However, they too were not accepted by the
courses spoken by the Buddha were recorded by Venerable Ananda. Buddha. Then the monks induced the Venerable Ananda, who was
It was he who recounted these discourses to the assembly of monks so far silent, to offer to serve as the personal attendant of the Bud-
who gathered at the First Council to confirm the word of the Bud- dha. However, he waited to be nominated by the Buddha Himself.
dha. The recurring phrase 'evam me Sutam. (Thus have I heard)
I
The Buddha said: "It is not necessary for Ananda to be induced by
which prefaces most of the discourses in the Buddhist scripture, is others. He will serve me on his own accord."
indicative of the fact that the discourse was recounted by Venerable The Venerable Ananda agreed to serve the Buddha regularly, subject
Ananda, just as he had heard it when the Buddha first spoke. to eight conditions. They were: (1) He should not be given the fine
Venerable Ananda was the personal attendant of the Buddha. The robes received by the Buddha; (2) He should not be given the deli-
body of teaching that is presently characteri~ed as Buddhism is cious food received by the Buddha; (3) He should not be accommo-
largely the teachings gathered by Vene.:-mle ~anda :15 the constant dated in the fragrant chamber of the Buddha; (4) He should not be
companion of the Buddha. Venerable Ananda 1s, at times, referred to asked to go with the Buddha to accept alms on invitations; (5) The
as the 'Treasurer of the Buddha Word'. How Venerable Ananda came Buddha would consent to invitations accepted by him; (6) Visitors
to assume this exalted position has also been extensively recorded in from far off places who came to see the Buddha should be allowed
Buddhist literature. The Buddha had no regular attendant during in with him; (7) He should be allowed to consult the Buddha when-
ever he had any doubt for clarification; and that (8) He should be
the first twenty years of His ministry. There were several monks
who used to attend on the Buddha and accompany Him on the told the discourses the Buddha preached in his absence.
rounds for alms carrying his extra robes and the bowl. The monks After the Buddha consented to these eight conditions, the Venerable
who served thus were Nagasamala, Nagita, Upavana, Sunakkhatta, Ananda became the regular attendant of the Buddha. Thenceforth,
Cunda, Sagata, Radha, and Meghiya. he began to attend on the Buddha and serve hot and cold water and
three kinds of dental tools. He used to massage the body of the Bud-
One day, as the Buddha went on a long journey accompanied by the
dha and be awakened the whole night, holding a wooden torch, so
Venerable Nagasamala, and came up to a junction, the monk sug-
that he could be summoned by the Buddha at any time. He used to
gested to take one road, whereas the Buddha suggested the other.
walk nine times round the fragrant chamber every night He also did
The monk did not accept the words of the Buddha, and was about
the sweeping and cleaning of the fragrant chamber himself. H~
to put the bowl and the robes of the Buddha on the ground before
served and followed the Buddha like His shadow until His passmg
taking the road of his choice. The Buddha asked for the bowl and away,
the robes before they were put on the ground, and took the other
road. The monk who went along the road of his choice was robbed However, the Venerable Ananda did not attain arahathood during
of his bowl and robes and was struck on the head by highway rob- the lifetime of the Buddha. He became an arahant a few weeks after
bers. He came back to the Buddha with a bleeding head, to be re- the passing away of the Buddha, and was a key figure in the First
minded of his disobedience and consoled by the Buddha. Council of the five hundred arahants who recited the teachings of
the Buddha, at the invitation of the Venerable Maha Kassapa, at Raja-
On another day, as the Buddha was on his way to the village of
gaha. Thus, many Suttas start with 'evam me Sutam.'
Jantu in the company of the Venerable Meghiya, the latter chose to
While residing at the Jetavana Monastery, the Bud- be dug, and this ditch he caused lo be filled with dung
dha spoke these verses, with reference lo a rich man and slime. Beyond the ditch, at both ends, he caused
named Garahadinna and the miracle of the lotus flow- posts to be driven into the ground, and to these posts
ers. At Savatthi there once lived two friends, Sirigutta he caused ropes to be attached. He caused the seats to
and Carahadinna. The former was a lay disciple of the be so placed, with the front legs resting on the ground
Buddha, the latter an adherent of the Naked Ascetics, and the back legs resting on the ropes, that the instant
the Niganthas. The naked ascetics used to say repeat- the heretics sat down they would be tipped over back-
edly to Garahadinna, "Go to your friend Sirigutta and wards and flung head first into the ditch. In order that
say 'Why do you visit the monk Cotama? \Vhat do you no sign of a ditch might be visible, he had coverlets
expect to get from him?' \Vhy not admonish him thus, spread over the seats. He caused several large earthen-
that he may visit us and give us alms?" Garahadinna lis- ware vessels to be washed clean, and their mouths to be
tened to what they said, went repeatedly to Sirigutta, covered with banana leaves and pieces of cloth. And
and wherever he found him, standing or sitting, spoke these vessels, empty though they were, he caused to be
thus to him, "Friend, of what use to you is the monk placed behind the house, smeared on the outside with
Golama? \Vhat do you expect to get by visiting him? rice-porridge, lumps of boiled rice, ghee, palm sugar
Should you not visit my own noble teachers instead and cake-crumbs.
and give alms to them?" Early in the morning Carahadinna went quickly to
Sirigutta listened to his friend's talk and despite it the house of Sirigutta and asked him, "Has food been
kept silence for several days. One day, however, he lost prepared for my noble teachers?" ''Yes, friend, food has
his patience and said to Garahadinna, "Friend, you con- been prepared.'' "But where is it?" "In all these earthen-
stantly come to me, and wherever you find me, stand- ware vessels is rice-porridge, in all these is boiled rice,
ing or sitting, speak thus to me, 'What do you expect to in all these are ghee, palm sugar, cakes, and other kinds
gain by visiting the monk Gotama? Visit my noble of food. Likewise have seats been prepared." "Very
teachers instead and give alms to them.' Now just an- well," said Garahadinna, and went his way.
swer me this question, '\Vhat do your noble teachers As soon as Garahadinna had departed, five hundred
know?"' "Oh, sir, do not speak thus! There is nothing naked ascetics arrived. Sirigutta came forth from the
my noble teachers do not know. They know all about house, paid obeisance to the naked ascetics, and taking
the past, the present, and the future. They know every- his stand before them, and raising his clasped hands in
body's thoughts, words, and actions. They know every- an attitude of reverent salutation, thought to himself,
thing that can happen and everything that cannot "So you know all about the past, the present, and the fu-
happen." "You don't say so." "Indeed, I do." "If this be ture! So at least your supporter tells me. If you really do
true, you have committed a grievous fault in allowing know all this, do not enter my house. For even if you
me to remain ignorant of it all this time. Not until to- enter my house, there is no rice-porridge prepared for
day did I learn of the supernatural power of knowledge you, nor boiled rice, nor any other kind of food. If you
possessed by your noble teachers. Go, sir, and invite do not know all this and still enter my house, I will
your noble teachers in my name." cause you to be flung into a ditch filled with dung, and
Garahadinna went to the naked ascetics, paid obei- will then cause you to be beaten with sticks.'' Having
sance to them, and said, "My friend Sirigutta invites thus reflected, he gave the following order to his men,
you for tomorrow." "Did Sirigutta speak to you of him- "\Vhen you observe that they are about to sit down,
self!" "Yes, noble sirs." They were pleased and de- take your places in the rear and pull the coverlets which
lighted. Said they, "Our work is done. \Vhat gain will are spread over the seats out from under, lest the cover-
not accrue to us from the moment Sirigutta has com- lets be smeared with filth.'' As Sirigutta thought, the na-
plete faith in us?" ked ascetics were unaware of what had been planned.
Now Sirigutta's place of residence was a large one, They fell into the ditch and were disgraced.
and in one place there was a long empty space between
hvo houses. Here, therefore, he caused a long ditch to (cont'd on page 125)
monks, went to the house of Garahadinna and stood be- yathii sankiiradhiinasmim mahiipathe ujjhitasmim
fore the door. Garahadinna came forth from the house, tattha sucigandham manoramam padumam
paid obeisance to the monks with the five rests, and tak- jiiyetha
ing his stand before them and raising his clasped hands yathii: just as; sankiiradhiinasmim: in a heap of
in an attitude of reverent salutation, thought to him- garbage; mahiipathe ujjhitasmim: dumped beside a
self, "So, Venerable, you know all about the past, the highway; tattha: there; sucigandham: sweet smell-
present, and the future! In sixteen different ways you ing; manoramam: attractive; padumam: a lotus;
comprehend the thoughts of all living beings! So at jiiyetha: may grow
least your supporter tells me. If you really do know all
this, do not enter my house. For even if you enter my Someone is likely to dump refuse on a high road.
house, you will find no rice-porridge or boiled rice or In that heap of refuse, a sweet-smelling lotus is likely to
any other kind of food. Instead I will cause you to be grow.
flung into a charcoal-pit and will bring humiliation
upon you." Explanatory Translation (Verse 59)
But, contrary to his thought, a miracle happened.
evam sankiirabhtltesu samma sambuddhasiivako
Lotus flowers as big as cart wheels sprang up, rending
andhabhiite puthujjane pafifiaya atirocati
the charcoal-pit asunder. ''What am I to do?" Garahad-
inna asked Sirigutta. "Did you not just now point out to evam: similarly; sankiirabhtltesu: among those
me certain earthenware vessels and say, 'All these ves- who have become garbage; samma sam-
sels are filled with rice-porridge; all these are filled with buddhasiivako: a disciple of the Buddha; andhab-
boiled rice,' and so forth?" ''What I said was false, mas- htlte puthujjane: among the blinded worldlings;
ter. The vessels are empty." "Never mind. Go look at pafifidya: through wisdom; atirocati: shines greatly
the rice-porridge and other kinds of food in those ves-
sels." At that instant the vessels over which he spoke In the same way, in the heap of rubbish made up of
the word "rice-porridge" were filled with rice-porridge, various types of foolish people, the disciple of the Bud-
the vessels over which he spoke the words "boiled rice" dha shines above all others.
were filled with boiled rice, and so it happened likewise
with the other vessels. Commentary
When Garahadinna saw this miracle, he was filled padumam tatthajayitha: a lotus is quite likely to arise. The emer-
with joy and happiness and his heart was filled with gence of the exceptional out of the lowly and the depraved, is a re-
current theme in the Buddha's discourses. The wise person who has
faith. With profound reverence he waited on the congre- overcome the worldly, though arisen out of the ordinary folk, is lik-
gation of Monks presided over by the Buddha. The meal ened to a lotus. Though sprung out of the mud, the lotus is uncon-
over, Garahadinna, indicating that he wished the Bud- taminated by the mud. In these verses, the wise truth-seeker is
dha to speak the words of thanksgiving, took his bowl. compared to a lotus springing out of the wayside dump. Though
risen out of the mud, the lotus is beautiful and fragrant, very much
Thus Garahadinna was converted into a faithful disciple like the saintly person who has emerged out of corrupt people.
of the Buddha. Atirocati paiiiiaya: through wisdom one shines greatly. Nobody is
condemned in Buddhism, for greatness is latent even in the seem-
ingly lowliest just as lotuses spring from muddy ponds.
-
BALAVAGGA
Fools
while residing at the Jetavana Monastery, the Bud- While he was away, the faithless pupil went to the
dha spoke this verse, with reference to a resident pupil house of a layman who was a supporter of the Vener-
of Venerable Mahakassapa. able. The layman asked him, "Where is the monk?" The
While Venerable Kassapa was in residence at Pip- Venerable doesn't feel well, and therefore remained at
phali Cave, he had two pupils learning under him. One the Monastery." "What then should he have, Vener-
of these performed his duties faithfully, but the other able?" "Give him such and such food," said the youth,
frequently shirked his duties and sought to take credit pretending that the monk had told him to ask for it. Ac-
for work done by the other. For example, the faithful pu- cordingly they prepared food such as he asked for, and
pil would set out water for washing the face, and a gave it to him. He took the food, ate it on the way back,
tooth-stick. Knowing this, the faithless pupil would go and returned to the Monastery.
to the Venerable and say, ''Venerable, water for washing Now the Venerable had received from his supporter
the face is set out, and a tooth-stick. Go wash your five robes, and these he presented to the youth who ac-
face." When it was time to prepare water for bathing companied him. The novice dyed them and converted
the feet and for the bath, he would pursue the same tac- them into under and upper garments for himself. The
tics. Venerable admonished the pupil on his behaviour. He
The faithful pupil thought to himself, "This fell ow resented this advice. The next day, he set fire to the
is constantly shirking his work and is seeking to take Monastery and ran away. When he died, he was reborn
credit for my work. Very well! I will do something about in the Great Hell of Avici.
this. So one day, while the faithless pupil was asleep af-
ter a meal, he heated water for the bath, poured it into a Explanatory Translation (Verse 61)
water-jar, and set it in the back room, leaving only a cararh attano seyyarh sadisarh ce na adhigac-
pint-pot of water steaming in the boiler. In the evening cheyya ekacariyarh da{harh kayira bale sahayata
the faithless pupil woke up and saw steam pouring out. natthi
"He must have heated water and put it in the bath-
room," he thought. So he went quickly to the Vener- cararh: as companion; attano: for oneself; seyyarh:
able, bowed, and said, ''Venerable, water has been a greater; sadisarh: on an equal; ce na adhigac-
placed in the bathroom; go and bathe." So saying, he ac- cheyya: is not found; ekacariyarh: being alone;
companied the Venerable to the bathroom. But when da{ham kayira: should be done; bale sahayata:
the Venerable saw no water, he said, "Brother, where is companionship with fools; natthi: there is not
the water?" The youth went to the room where the fire
was kept, and lowering a ladle into the boiler, and per- People need companions. But if one does not find a
ceived that it was empty. "See what the rascal has person who is better than, or at least equal to oneself, it
done!" he exclaimed. "He has set an empty boiler on is better to be alone rather than keep company with
the brazier, and then went -who knows where? Of foolish people. There is no profitable companionship
course I thought there was water in the bathroom and with fools.
went and told the Venerable so." Disappointed, he took
a water-jar and went to the bathing-place al the river. Commentary
Venerable Kassapa thought, "All this time this sahciyatci: association; companionship. This verse insists that one
young fellow has been shirking from his duties and has should not keep company with immature people. Association with
the immature is not at all conducive even to worldly progress; not
sought to take credit for work really done by his brother- to speak of spiritual progress.
pupil." On the following day he refused to accompany According to the commentary this term connotes higher morality,
the Venerable on his rounds. The Venerable therefore insight, Paths, and Fruits of Sainthood. No such virtues are found in
took his other pupil with him to a certain place. the foolish.
Out of compassion, to work for their betterment, one may associate
with the foolish but not be contaminated by them.
While residing at the Jetavana Monastery, the Bud- by the wise. These beings are attached to material plea~ur~. 1.his
causally connected 'Dependent Arising' is a sub~ecl which 1s d1~ficult
dha spoke this verse, with reference to Venerable Udayi, to comprehend. And this Nibbana - the cessation ?f the con~1-
a pretentious monk. The story goes that when the tioned the abandoning of all passions, the destruction of cravmg,
monks left the Hall of Truth, Venerable Udayi used to the n;n-attachment, and the cessation - is also a matter not easily
go in and sit in the Seat of the Dhamma. Now one day comprehensible. If I were to teach this 'experience' (Dhamma), oth-
ers would not understand me. That will be only weariness to me,
some visiting monks saw him there, and thinking to that will be tiredness to me." Then these wonderful verses unheard
themselves, "This must be the Buddha," asked him of before occurred to the Buddha: "With difficulty have I compre-
some questions about the aggregates of being and other hended the Dhamma. There is no need to proclaim it now. This
matters. Discovering that he knew nothing about any of Dhamma is not easily understood by those who are dominated by
lust and hatred. The lust-ridden masses, shrouded in darkness, do
these things, they said in scorn, ''Who is this monk that not see this Dhamma, which goes against the stream, which is not
he should live in the same monastery with the Buddha? easy to understand, profound, difficult lo perceive and subtle." As
He does not even know about the aggregates of being, the Buddha renected thus, he was not disposed to expound the
the elements of being, and the organs and objects of Dhamma. Thereupon Brahma Sahampati (believed by Brahmins to
be the creator of the world) read the thoughts of the Buddha, and,
sense." So they reported the matter to the Buddha. fearing that the world might perish through not hearing the
dhamma, approached Him and invited Him lo teach the Dhamma
Explanatory Translation (Verse 64) thus: "0 Lord, may the Buddha expound the Dhamma! May the
Buddha expound the Dhamma! There are beings with little dust in
biilo ce yiivajlvam api par:uf.itam payirupiisati, s6 their eyes, who, not hearing the Dhamma, fall away. There will be
dhammam na vijiiniiti yathii dabbl suparasam. those who understand the Dhamma." Furthermore, he remarked,
"In ancient times there arose in Magadha a Dhamma, impure,
thought out by the corrupted. Open this door to the Deathless State.
bii/6: an ignorant person; ce: if; yiivajivam api: May they hear the Dhamma understood by the Stainless One! Just
even life long; par:u/itam: a wise person; pay- as one standing on the summit of a rocky mountain would behold
irupiisati: associates intimately; s6: he; dhammam: the people around, even so may the All-Seeing, Wise One who has
the way of existence; na vijiiniiti: will not learn; ascended this palace of Dhamma, may the Sorrowless One, look
upon the people who are plunged in grief and are overcome by birth
yathii: just as; dabbl: the spoon: suparasam: the and decay! "Rise, 0 Hero, victor in battle, caravan leader, debt-free
taste of soup (will not know) One, and go out into the World! May the Buddha teach the
Dhamma! There will be those who will understand the Dhamma."
The fool, even if he kept the company of a wise per- When the brahma said so, the Exalted One spoke to him thus: "The
son intimately over a life-time, will not become aware following thought, 0 Brahma, occurred to me - 'This Dhamma
which I have comprehended is not easily understood by those who
of the nature of experience, just as a spoon will not are dominated by lust and hatred. The lust-ridden masses, shrouded
know the taste of soup. in darkness, do not see this Dhamma, which goes against the
stream, which is abstruse, profound, difficult to perceive, and sub-
Commentary tle'. As I reflected thus, my mind turned to inaction and to not teach-
dabbi: the spoon. The Buddha has presented in this stanza a very ing the Dhamma." Brahma Sahampati appealed to the Buddha for
vivid image of what is being said by him. Dabbi - the spoon, stirs the second time and He made the same reply. When he appealed to
dishes. In the course of its work the spoon comes into intimate con- the Buddha for the third time, the Buddha, out of compassion for
tact with all forms of foodstuff. The spoon turns le~ and right, up beings, surveyed the world with His Buddha-Vision. As he surveyed
and down, turning the food this way and that. The spoon continues thus, He saw beings with little and much dust in their eyes, with
to do this for all forms of dishes - sweet, sour, astringent, etc. The keen and dull intellect, with good and bad characteristics, beings
spoon goes on for ages until it decays. But the point made by the who are easy and beings who are difficult to be taught, and few oth-
Buddha is that, ~er that, the spoon does not know the taste of ers who view evil with fear, and believe in a life beyond. As in the
food. This is a very apt image to show what happens to a foolish per- case of a blue, red or white lotus pond, some lotuses are born in the
son who associates with the wise over a lifetime. He does not derive water, grow in the water, remain immersed in the water, and thrive
even an iota of profit for all that association. plunged in the water; some are born in the water, grow in the water
Dhamma: the term Dhamma (meaning "experience") takes on nu- and remain on the surface of the water; some others are born in the
merous meanings. The meaning which is foremost in popular Bud- water, grow in the water and emerging out of the water, stand un-
dhism is 'the Word of the Buddha'. The Buddha taught the world contaminated by the water. Even so, as the Buddha surveyed the
what he 'experienced'. The process through which the world came world with His Buddha-Vision, He saw beings with little and much
to know about this 'experience' was the Word of the Buddha, which dust in their eyes, with keen and dull intellect, with good and bad
is called Buddhadhamma, which has been recounted extensively in characteristics, beings who are easy and difficult to be taught, and
Buddhist scriptures. Immediately on Enlightenment, he was ab- few others who view evil with fear, and believe in a life beyond. Hav-
sorbed in solitary meditation. At that time, the following thought oc- ing seen this, he set out to preach his gospel, out of compassion for
curred to him, "This 'experience', which I have realized, is indeed all suffering beings. Buddha's doctrine was initiated this way. The
profound, difficult to perceive, difficult to comprehend, tranquil, ex- Dhamma signifies, in the first instance, the truth about experience
alted, not within the sphere of logic, subtle, and is to be understood which He revealed for the benefit of all beings.
66. Caranti bii/d dumm -dhii ·ools of f, cble ,,. i dom fare
amitt )'l'e a attan.<1 nemies o 'lh mselves
karonla fJOJJO.h"(JlTl kammam making evil kamma
1 am hoti kafulmpphalam. <( :-) which i. of bil er Fruit.
67. i a tarn kammam kalam siiclbu That kamma' not wel -made
yam kaluii anulappali from which there is remor e,
l}assa asstmwkhd r6dari1 o . \ hich one sen e the r · su]t
·ipiikam pa(iscF ·ali. (5: , ) with weeping and a tear-stained fac .
74. Mam ~va kala mannaniu Both monk and l.ayin n,. let then thi 11
gihi pabbajilii ublui 'This was don b)t me,
Mame 1va alit asa ass.u ,,;iha.l vc.r lh works, both gr at and smaJl
kic.ciikicce u kismici let th rn d p n on m '
llibalastasavkappjj • uch Lhe int nlion of a fool
iccha man6 ea · a(jrjhati. 5: 15) swollen his {!reed cnd con cil.
sion; even without seeing him I have attained the Fruit gihi pabbajitii ubho mama eva katarh anfzantu, kis-
of the second path. I ought to see the Buddha." So he mici kieeiikiecesu mama eva ativasci assu "iti
ordered yoked five hundred carts full of sesame, rice, bii/assa sankappo ieehci miino ea va<!efhati
ghee, sugar, garments, coverlets, and other offerings, gihi: laymen; pabbajit<i: monks; ubho: both these
whether of food or aught else." He visited the Buddha, groups; mama eva: by me alone; katarh aflfzantu:
and spent one month giving alms to the Buddha and should know as done; kismici: whatever; kieeiikie-
the monks. After a month, Venerable Ananda asked the cesu: activities small or big; mama eva: me alone;
Buddha, ''Venerable, was it because he saw you that he ativasci assu: should be followed; iti: this way;
received all these honour?" Said the Buddha, ".Ananda, biilassa: of the ignorant; sankappo: is the thinking;
no matter what place such a man resorts to, he receives icchii: craving; mano ea: and pride (sense of supe-
gain and honour." riority); vaef<!hati: increase
Explanatory Translation (Verse 73) The ignorant one has this attitude of mind: "Let
both the lay people and the clergy know that this was
asatarh bhcivanarh ieeheyya, bhikkhusu done by me alone. In whatever activity small or big my
purekkhciranea avcisesu ea issariyarh parakulesu leadership alone should prevail. Everybody must follow
pujci ea me." This conceit of the ignorant leads to craving, un-
asatarh bhcivanarh iccheyya: fond of being recog- controlled desire and to groundless pride, to a false
nized for virtues he does not possess; bhikkhiisu: sense of superiority. These begin to grow.
among the monks; purekkhcirafzea: leadership;
civiisesu ea: residences; issariyarh: pre-eminence; Commentary
parakulesu: by other families; piijii ea: acceptance, asatam bhdvanam iccheyya pure/r/rhiiranca: glory and pre-emi-
recognition and propitiation (desires) nence. These two stanzas are entirely on various forms of egoism,
experienced in monastic life. These forms affect largely those monks
and ascetics who are not much advanced in spiritual progress. Since
He is fond of being recognized for what he, in real- they have not begun to cherish the real values of monastic life, they
ity, is not. Yearns for pre-eminence among peers. He are enamoured of tinsel-dazzle gifts, offerings, prestige leadership,
craves for preference in matters relating to residences. etc. These egotistic pursuits are petty activities of those who are still
He is enamoured of the idea of receiving gifts and requi- in the foothills of spiritual ascent These ignorant ones tend to ac-
quire these assets oflay-life they left behind. Being surrounde? by
sites from other families as well. retinues, being sought out to be given special presents are all impor-
tant to them. They are hurt if they felt that they are neglected. They
begin to yearn for requisites from other families than their own, to
enable them to widen their circle of admirers. These attitudes mar
their spiritual achievements.
PANDITA
• •
VAG,GA
The Wise
w hil > residin ill he rtavana 1on.islery, th Bud- , i'Lh refo.rence to - ncrable Radha, ... fonks , ,-.,hen 11
dha .,poke lhis ve,·s . wifh I' f rence to 1onk {'"dha, fitUH i point oul l.o n onk, h . ought lo be am ·n· -
who was 11t on ime a poor oid brahmin. hie Lo discip!ine· like Uadha and wh n he i admon-
ished he should not tak offence."
'R 5 · ha was a poor bnhm in wh s.li:t)"ell in lh mnn-
a ·tery <loin sm·,11 sen,ice.i; (or the muuks. ·or hiss ·n•·
lEKpl nafor)-1Transfation ( ,erse 76)
i & he ,1.•11s provided,, ilh food and clolhin and olhel'
need , but w,is nn n ourag d to join lhe: angha, ,11- lJOjjatlas.~inmn nf(Jg,ayhaviidhii m-dhii 'im·ymn
hnugh he h.id ._, s lrong de-Sire to ecom a monk nicinfnmi! pcwallaratil iv.a pass • tiidiscun p(lQ(/itmi>
One day, ariy in the moming, when lh BULL ha bhuje tiidi.rnri2 bhajamtinassa segy6 holi papilJ6 no
suiv }'ed lh world \.vilh his ~upernorm.il pml.l~l", he
aw the poor brahmin in hi1; \:lision 21nd kn w lhal he vajjcula inmi1: who indicates en-ors; n(qgau-
\•.'ii.-; u for arahalshi·p. o the Buddlrn went lo h · old ha11ii<lhn: who admonishe but con:ln.: ctiv ly;
man, .ind le,1 ed ronl him thal lh monks of lhe mon- metlhii ·ilil.· wi. e; ya1il: \ ho; nidhinom.p.at at~
a lel} did not Wilnl him to join the .ilngha. The Bud-
1
.lcimth iva: lik a l easurN·e al r; pas.sc: di:~cov-
dh;i he:refore caned all lhe monks to Mrn nd "1S'ked rs, liidisa,n: ~uc.h; pa~efilm:n: a wise P- ~ on:.
lh m ""] lher~ any monk here\ ho r ~one 15. iln)' good bhaj-: one shqu J 11 .suciate; ttidisarh' such ;i per-
tum done lo him hy this old man? " .Io this. queslion,. ·on; bhajamiirw sa: l an indivWuc1l ,, ho ;umci-
V I rnbl ·arip,11.1 a plied, '·\ enerabl . [ dio r nil · «ites i seygo: goo d.; hali.: , in happen; piipiyo: evi I;
an in6tan e wh n thii- old man offered me a spoo11rul no: wil I not happen
of rice." MU1~1~ be ·o," (h1: Buddha aid, ",houMn
]f one iscovers a wisi: person who point ne' er-
you help yolll' b nefaclur log t lih raled from Lhc illii.
rors • rnJ st •ml}• correcl.s on h should be ooked
f life?" Then 'enerable aripucta .agreed lo make the
upon. il a benign rev aler of a lrea.-.ure. ·1]i$ cornrm.n}'
old man a monk and f, , a duly r1dmilt I lo lh
should b . oughl. uch s ocii lion would Ill 'ke better
, 11ingha. enerah1e, arip,uUa guided lhe old monk and
he ~lr'dly foU wed hi l,luidance. Within a few day , U1e IJe
old monk aiUained arahatship.
Comn.entan.,,
\·\ he:n lhe :h1ddh next e rn: Lu ~e1:: lhe monks.
1u!if11da imui111iggcJJJht1vddirh: one who picks - · nc
th I reported lo him ho,.., slricU)' th old monk fol- who r> . Th rnro qualities a, ·· as. I rii.lic.s
lowed Lhc ~uidillncc of \ c:ncrahlc • iirip,uUa. To them, of a p1:1. iho crili n1>lruclh ·I ~nn1 o i111
he Buddha replie lha a monk hould e ame rabl,e to out aul rp Ill~ intcn i insu . B1.1t
in this lan?:a lhi: co ee rnlic a .ml, ~
uid;mce like Hiidha iln should not resent "'hen I'\ •
hi mlir,11l fil nd r't)1rovc. bui lheir i ion i ey go
bu ke<l for any faull or failin~. aooul 'tit .tie.s llke 're'l·,ealer.s 01 lreasur s.: d-
.s.1,;ribc a • r.: n."\' al ·r-' a a, per.son wl10 i11.~u1 oi
aid th • Ru ha,• · ncrahle ~ a·ripuna \ •a~ in"
perviou life, lh . olilal)' lephant which pr • nli.!d lht l!Uide wm enable lh~ leamc-r to rtillize lor him~elfthe ione:r person-
~lil}' lreas.ur he po. ~es.w.s, all ,l will nu I! him :111 depl in prop r
pur , hit elephant hi. son to lhe ci1rp nt . in recog- ctmdu I, ~u lh t i11: c:111 1mi~r.:ss .:,afo.f.i tonl~, alon,11: I.hi": p;i h to re-
ni ion of th se i e he}' . id him in healin hi:. foo ." 11liz:i:tion.
HavinJat said thus about \ enc~ ble aripulta he said,
163
7. .'a bhaje papake mitle Don t go arouncJ , ith evil fr]en ds,
na hhaje purfsadhame wi Lh rogues do no resol't.
bha1etha mille kalyiive Spend your time, ith nobl f eiemls,
bhajet!ui pmisullame. (6:3) with worthy ones oonsorL
170
While residing at the Jetavana Monastery, the Bud- In this connection, the Buddha said to the monks
dha spoke this verse, with reference to the novice of the monastery. ''When one is earnestly practicing
monk Pangita. the Dhamma, even Sakka and the devas give protection
Pangita was a young son of a rich man of Savatthi. and keep guard; I myself have kept Venerable Sariputta
He became a novice monk at the age of seven. On the engaged at the door so that novice monk Pandita
eighth day after becoming a novice monk, as he was fol- should not be disturbed. The novice monk, having
lowing Venerable Sariputta on an alms-round, he saw seen the farmers irrigating their fields, the fletchers
some farmers channeling water into their fields and straightening their arrows, and carpenters making cart-
asked the Venerable, "Can water which has no con- wheels and other things, tames his mind and practises
sciousness be guided to wherever one wishes?" The the Dhamma; he has now become an arahat."
Venerable replied, "Yes, it can be guided to wherever
one wishes." As they continued on their way, the nov- Explanatory Translation (Verse 80)
ice monk next saw some fletchers heating their arrows nettikii hi udakarh nayanti usukcirii tejanarh
with fire and straightening them. Further on, he came namayanti tacchakii dcirurh namayanti par;u/.itii at-
across some carpenters cutting, sawing and planing tiinarh damayanti
timber to make it into things like cart-wheels. Then he
pondered, "If water which is without consciousness nettikii: irrigators; hi: certainly; udakam: water;
can be guided to wherever one desires, ifa crooked nayanti: lead (to whatever place they like}; usuk-
bamboo which is without consciousness can be iirii: fletchers; tejanarh: arrow-shafts; namayanti:
straightened, and if timber which is without conscious- shape and bend; tacchakii: carpenters; diirurh:
ness can be made into useful things, why should I, hav- wood; namayanti: shape and form; par;u/itii: the
ing consciousness, be unable to tame my mind and wise ones; attiinarh: their own minds (them-
practice tranquillity and insight meditation.?" selves); damayanti: tame and restrain
Then and there he asked permission from the Ven-
erable and returned to his own room in the monastery. The irrigator who manages water is skilled in di-
There he ardently and diligently practiced meditation, recting water to whatever place he wants. The fletcher
contemplating the body. Sakka and the devas also skillfully shapes a very straight arrow shaft out of a
helped him in his meditation by keeping the monastery piece of wood by working skillfully on it. The carpenter
and its precincts very quiet and still. Before the noon selects a block of wood and constructs whatever he
meal novice monk Pangita attained anagami fruition. wants out of it, depending on his need. In the same
way, the wise persons work upon their mind, restrain-
At that time Venerable Sariputta was bringing food ing it the way they desire.
to the novice monk. The Buddha saw with his super-
normal power that novice monk Pangita had attained Commentary
anagami fruition and also that if he continued to prac-
nettikci, usukcirci, tacchakci: the irrigators, the arrow-makers, the
tice meditation he would soon attain arahatship. So the carpenters. In this stanza, a whole series of experts is noted. They
Buddha decided to stop Sariputta from entering the are all skilled in various activities. All these three categories of crafts-
room, where the novice monk was. The Buddha went men control and tame inanimate things: one leads water to wher-
to the door and kept Sariputta engaged by putting ever he pleases; the fletcher shapes the stick into a fast-flying arrow
and the carpenter forms whatever timber he likes into objects he
some questions to him. While the conversation was tak- wants made. But the truth-seeker shapes his own mind, which is
ing place, the novice monk attained arahatship. Thus, much more difficult than the above three.
the novice monk attained arahatship on the eighth day
after becoming a novice.
while residing at the Jetavana Monastery, the Bud- Labho alabho, agaso, gasoca,
(Gain, loss, neglect and attention
dha spoke this verse, with reference to Venerable Bhad- Nindii, pasansa, sulcham, ea dukkham
diya. Insult, praise, pleasure and pain
Eli aniccii manujisu dhammii
Bhaddiya was one of the monks staying at the These unstable human experiences
Jetavana Monastery. Because of his short stature he Asassati uiparinama dhammii
Are transient changing vicissitudes oflife.)
was known as Lakuntaka (the dwarf) to other monks.
Lakuntaka Bhaddiya was very good natured; even There are eight kinds of fortune, good and bad, that affect people:
(1) Ltibha: gain; (2) Aliibha: loss; (3) Ayaso: neglect; (4) Yaso: at-
young monks would often tease him by pulling his tention; (5) Nindii: humiliation; (6) Pasamsii: praise; (7) Sukha:
nose or his ear, or by patting him on his head. Very pleasure; and (8) Dukkha: pain.
often they would jokingly say, "Uncle, how are you? These eight are described as the eight vicissitudes oflife (a!fha loka
Are you happy or are you bored with your life here as a dhamma). The ordinary masses are shaken by these vicissitudes.
monk?" Lakuntaka Bhaddiya never retaliated in anger, But the wise remain unshaken by them. The Wise Ones are aware
or abused them; in fact, even in his heart he did not of the changing nature of the world; in response, they remain un-
moved by il In this stanza, this mental stability is compared to the
get angry with them. stability of the rock that remains unshaken by the wind. The aware-
When told about the patience of Lakuntaka Bhad- ness of the wise ones and their unshaken mind, in the face of such
vicissitudes, are summed up this way:
diya, the Buddha said, "An arahat never loses his tem-
per, he has no desire to speak harshly or to think ill of Etiva 'ilatvii satimii sumidhii
(Knowing this, the mind of sage
others. He is like a mountain of solid rock; as a solid Aueldchati vipariniima dhammii
rock is unshaken, so also, an arahat is unperturbed by Closely observes the changing experience
scorn or by praise." 1//hassa dhammii na mathenti dltam.
His mind not lured by pleasing experience
Ani(/hatii na paJighiitami.i
Explanatory Translation (Verse 81) What is not pleasing, he does not hate.)
yathii: just like; ekaghano: a solid; se/o: rock; (The wise person considers these vicissitudes carefully and notes
that they are subject to fluctuation. His mind is not shaken by good
vatena: by the wind; na samirati: is not shaken; fortune. Nor is he depressed by misfortune.) It is this recognition of
evarh: in the same way; pQTJr./itii: the wise ones; impermanence that helps him preserve his calm.
nindii pasarhsiisu: both in praise and blame; na Special Note on Arahat Lakunfaka Bhaddiya: Though diminu-
samifijanti: remain unmoved tive in stature he had a melodious voice. Among the eight Maha Ara-
hats, his voice was pre-eminenl Of all gifts, gift of speech is the
The wise remain unmoved and unruffled both by most precious. His superb voice came next to the Buddha's, which
praise and humiliation. The wise remain unshaken un- is compared to the singing of the bird called Kuravika (the Indian
nightingale) of the Himalayas, the king of the birds with a sweet
der all vicissitudes of life, like the solid rock that with- voice. His short stature, from which the name Lakuntaka came,
stands the buffetings of wind, unmoved. was the result of a past kamma .
Arahat Lakuntaka Bhaddiya's voice was deeply prized. In the Bhad-
Commentary diya Sutta, the Buddha praised him saying that he, though hump-
backed and unsightly, was highly gifted and his character was most
nindii pasamstisu: both in praise and blame. The ordinary people
lofty. Buddha declared that Lakuntaka Bhaddiya was pre-eminent in
tend to be shaken by the changing vicissitudes of life. When some-
the Sangha, for his voice.
thing goes wrong, they are depressed. When things go well, they
are elated. But, the wise are unshaken, whatever the fortune they His voice was vibrating with music,
face. It is said that the people in general face eight kinds of vicissi- Bringing men to dhamma's fold,
tudes. They are described in Pali: Curing minds by the physic,
Though he was puny to behold.
While residing at the Jetavana Monastery, the Bud- On the way back to the monastery, the Buddha
dha spoke this verse, with reference to the mother of met King Pasenadi of Kosala. On being told about Kana
Kana (Kanamata). and her bitter attitude towards the monks, King
Kanamata was a devoted lay disciple of the Bud- Pasenadi asked the Buddha whether he had been able
dha. Her daughter Kana was married to a man from an- to teach her the dhamma and make her see the truth
other village. As Kana had been on a visit to her mother (dhamma). The Buddha replied, ''Yes, I have taught her
for some time, her husband sent a message for her to the dhamma, and I have also made her rich in her next
come home. Her mother told her to wait for one more existence." Then the king promised the Buddha that he
day as she wanted her to take some sweetmeats for her would make Kana rich even in this existence. The king
husband. The next day, Kanamata made some sweet- then sent his men with a palanquin to fetch Kana.
meats, but when four monks stood at her door for alms When she arrived, the king announced to his minis-
she offered some to them. The four monks told other ters, "Whoever can keep my daughter Kana in comfort
monks about the sweetmeats from Kanamata's house may take her." One of the ministers volunteered to
and they also came to stand at her door. Kanamata, as adopt Kana as his daughter, gave her all his wealth, and
a devotee of the Buddha and his disciples, offered her said to her, ''You may give in charity as much as you
sweetmeats to the monks as they came in, one after an- like." Every day, Kana made offerings to the monks at
other. The result was that in the end there was none the four city-gates. When told about Kana giving gener-
left for Kana and she did not go home on that day. The ously in charity, the Buddha said, "Monks, the mind of
same thing happened on the next two days; her mother Kana which was muddled was made clear and calm by
made some sweetmeats, the monks stood at her door, my words."
she offered her sweetmeats to the monks, there was
nothing left for her daughter to take home, and her Explanatory Translation (Verse 82)
daughter did not go home. On the third day, for the yathii api gambhiro rahado vippasanno anavi/6
third time, her husband sent her a message, which was evam pa,:zrjita dhammani sutvana vippasidanti
also an ultimatum stating that if she failed to come
home the next day, he would take another wife. But on yathii api: just as; gambhiro: the deep; rahado:
the next day also, Kana was unable to go home because ocean; vippasanno: is very clear; anavi/6: and is
her mother offered all her sweetmeats to the monks. not turbulent; evam: in the same way; pavrfita:
Kana's husband then took another wife and Kana be- the wise ones; dhammani: the Teaching; sutvana:
came very bitter towards the monks. She used to abuse having heard; vippasfdanti: become purified men-
all monks so much so that the monks kept away from tally
the house of Kanamata.
The Buddha heard about Kana and went to the The exceedingly deep oceans are tranquil, calm
house of Kanamata; there she offered him some rice and are not agitated. In the same way those wise ones
gruel. After the meal, the Buddha sent for Kana and who listen to the words of the Buddha acquire deep
asked her, "Did my monks take what was given them awareness and are extremely calm and tranquil.
or what was not given them?" Kana answered that the
monks had taken only what was given them, and then Commentary
added, "They were not in the wrong; only I was in the rahado gambhiro: the deep ocean. In this stanza, the purity of
wrong." Thus, she owned up her fault and she also mind experienced by those who have heard the word of the Bud-
dha, is declared to be similar to the clarity of the water of the deep
paid homage to the Buddha. The Buddha then gave a oceans. The ordinary masses who have not had the advantage of lis-
discourse. At the end of the discourse, Kana attained tening to the word of the Buddha are impure in mind, agitated and
sotapatti fruition. troubled
While residing at the Jetavana Monastery, the Bud- Explanatory Translation (Verse 84)
dha spoke this verse, with reference to Venerable Dham-
attahetu na parassa hetu na puttam na dhanam
mika.
na rat(ham na icche Adhammena attano samid-
Dhammika lived in Savatthi with his wife. One dhim na iccheyya S6 silavd pannavd dhammik6
day, he told his pregnant wife that he wished to be- siyd
come a monk; his wife pleaded with him to wait until
after the birth of their child. When the child was born, attahetu: for the sake of one's self; na: he does
he again requested his wife to let him go; again, she not; parassa hetu: for the sake of others; na: he
pleaded with him to wait until the child could walk. does not; na puttam: no son; na dhanam: no
Then Dhammika thought to himself, "It will be useless wealth; na raf!ham: no kingdom; icche: does he
for me to ask my wife for her approval to join the wish; attano samiddhim: his own prosperity; ad-
Sangha; I shall work for my own liberation." Having hammena: unrealistically; na iccheyya: he does
made a firm decision, he left his house to become a not desire (to gain). so: such a one; silavd: well be-
monk. He took a meditation topic from the Buddha haved; pannavd: penetrative; dhammik6: realistic;
and practiced meditation ardently and diligently and siyd: becomes
soon became an arahat.
Not for one's own benefit nor for that of others,
Some years later, he visited his house in order to
does he desire children, wealth or kingdom. Nor does
teach the Dhamma to his son and his wife. His son en-
he desire self-glory. Thus he is realistic, penetrative and
tered the Sangha and he too attained arahatship. The
well behaved.
wife then thought, "Now that both my husband and
my son have left the house, I had better leave it, too."
With this thought she left the house and became a Commentary
nun; eventually, she too attained arahatship. This verse gives an appropriate answer to the common question,
"Why did Prince Siddhatta forsake his wife, child, parents and king-
At the congregation of the monks, the Buddha was dom, if not for his own benefit." This verse reminds us that he
told how Dhammika became a monk and attained ara- would not do the unrealistic thing for his own benefit or for an-
hatship, and how through him his son and his wife other's.
also attained arahatship. To them the Buddha said, It is owing to the right understanding of the nature of the world, its
"Monks, a wise man does not wish for wealth and pros- instability, sorrowfulness and impersonality, that he left home. At
the same time, he did not disparage worldly wisdom. He tried to ac-
perity by doing evil, whether it is for his own sake or quire knowledge even from his servants. Never did he show any de-
for the sake of others. He only works for his own libera- sire to display his knowledge. What he knew was always at the
tion from the round of rebirths (sarhsara) by compre- disposal of others, and that he imparted to them unreservedly. He
hending the teachings and living according to the tried his best to lead others from darkness to light. What he did was
to stop running after illusions. He started to live realistically; not
dhamma." only for himself, but also to show an example to others.
Commentary Kamma: action, correctly speaking denotes the wholesome and un-
wholesome volitions and their concomitant mental factors, causing
While journeying from village to village, from town to town, in-
rebirth and shaping the destiny of beings. These karmical volitions
structing, enlightening and gladdening the many, the Buddha saw
become manifest as wholesome or unwholesome actions by body,
how superstitious folk, steeped in ignorance, slaughtered animals in
speech and mind. Thus the Buddhist tenn kamma by no means sig-
worship of their gods. He spoke to them:
nifies the result of actions, and quite certainly not the fate of man,
Oflife, which all can take but none can give, or perhaps even of whole nations (the so-called wholesale or mass-
Life which all creatures love and strive to keep, karma), which misconceptions have become widely spread in some
Wonderful, dear and pleasant unto each, parts of the world. Said the Buddha, ''Volition, O Monks, is what I
Even to the meanest•.•• call action, for through volition one performs the action by body,
speech or mind. There is Kamma, 0 Monks, that ripens in hell.
The Buddha never encouraged wrangling and animosity. Address- Kamma that ripens in the animal world. kamma that ripens in the
ing the monks he once said: "I quarrel not with the world, monks, world of men. Kamma that ripens in heavenly world. Three-fold,
it is the world that quarrels with me. An exponent of the Dhamma however, is the fruit of kamma: ripening during the life-time, ripen-
quarrels not with anyone in the world." ing in the next birth, ripening in later births.
To the Buddha the practice of the Dhamma is of great importance. The three conditions or roots of unwholesome kamma (actions)
Therefore, the Buddhists have to be Dhammiinuvatti (those who are: Greed, Hatred, Delusion; those of wholesome kamma are: Un-
practice the Teaching). The practical aspects are the most essential selfishness, Hatelessness (goodwill), Non-delusion.
in the attainment of the spiritual goals indicated by the Buddha's
Dhamma (Teaching). "Greed is a condition for the arising of kamma, Hatred is a condi-
tion for the arising of kamma, Delusion is a condition for the aris-
There are no short-cuts to real peace and happiness. As the Buddha ing of kamma".
has pointed out in many a sennon this is the only path which leads
to the summit of the good life, which goes from lower to higher lev- "The unwholesome actions are of three kinds, conditioned by
els of the mental realm. It is a gradual training, a training in speech, greed, or hate, or delusion."
deed and thought which brings about true wisdom culminating in "Killing, stealing, unlawful sexual intercourse, lying, slandering,
full enlightenment and the realization of Nibbana. It is a path for rude speech, foolish babble, if practiced, carried on, and frequently
all, irrespective of race, class or creed, a path to be cultivated every cultivated, lead to rebirth in hell, or amongst the animals, or
moment of our waking life. amongst the ghosts." "He who kills and is cruel goes either to hell
The one and only aim of the Buddha in pointing out this Teaching or, if reborn as man, will be short-lived. He who torments others
is stated in these words: "Enlightened is the Buddha, He teaches will be afflicted with disease. The angry one will look ugly, the envi-
the Dhamma for enlightenment; tamed is the Buddha, He teaches ous one will be without innuence, the stingy one will be poor, the
the Dhamma for taming; calmed is the Buddha, He teaches the stubborn one will be of low descent, the indolent one will be with-
Dhamma for calming; crossed over has the Buddha, He teaches the out knowledge. In the contrary case, man will be reborn in heaven
or reborn as man, he will be long-lived, possessed of beauty, innu-
Dhamma for crossing over; attained to Nibbana has the Buddha, He
teaches the Dhamma for attainment of Nibbrina." ence, noble descent and knowledge."
"Owners of their kamma are the beings, heirs of their kamma. The
This being the purpose for which the Buddha teaches the Dhamma,
it is obvious that the aim of the listener or the follower of that path
kamma is the womb from which they are born, their kamma is
their friend, their refuge. Whatever kamma they perform, good or
should also be the same, and not anything else. The aim, for in-
stance, of a merciful and understanding physician should be to cure bad, thereof they will be the heirs."
the patients that come to him for treatment, and the patient's one Kilesa: defilements - mind-defiling, unwholesome qualities.
and only aim, as we know, is to get himself cured as quickly as pos- "There are ten defilements, thus called because they are themselves
sible. That is the only aim of a sick person. defiled, and because they defile the mental factors associated with
them. They are: (1) greed; (2) hate; (3) delusion; (4) conceit; (5)
We should also understand that though there is guidance, warning
speculative views; (6) skeptical doubt; (7) mental torpor; (8) restless-
and instruction, the actual practice of the Dhamma, the treading of
ness; (9) shamelessness; (1 O) lack of moral dread or unconscious-
the path, is left to us. We should proceed with undiminished vigour
sunnounting all obstacles and watching our steps along the right ness.
Path - the very path trodden and pointed out by the Buddhas of Vipdka: karma-result - is any karmically (morally) neutral mental
all ages. phenomenon (e.g., bodily agreeable or painful feeling, sense-con-
sciousness etc.), which is the result of wholesome or unwholesome
To explain the idea of crossing over, the Buddha used the simile of
volitional action through body, speech or mind, done either in this
a raft: "Using the simile of a raft, monks, I teach the Dhamma de-
signed for crossing over and not for retaining." or some previous life. Totally wrong is the belief that, according to
Buddhism, everything is the result of previous action. Never, for ex-
The Buddha, the compassionate Teacher, is no more, but he has ample, is any kannically wholesome or unwholesome volitional ac-
left a legacy, the sublime Dhamma. The Dhamma is not an inven- tion (kamma), the result of former action, being in reality itself
tion, but a discovery. it is an eternal law; it is everywhere with each kamma.
man and woman, Buddhist or non-Buddhist, Eastern or Western.
Karma-produced corporeal things are never called kamma-vipdka,
The Dhamma has no labels, it knows no limit of time, space or race.
as this term may be applied only to mental phenomena.
It is for all time. Each person who lives the Dhamma sees its light,
sees and experiences it himself. It cannot be communicated to an-
other, for it has to be self-realized.
while residing at the Jetavana Monastery, the Bud- Explanatory Translation (Verse 89)
dha spoke these verses, with reference to five hundred
visiting monks. yesarh cittarh sambodhiarJ.gesu sammii sub-
hcivitarh ye anupadaya adana pafinissagge rata
Fifty monks who had passed the rainy season in jutfmanto te khirJ.dsava l6ke parinibbuta
the kingdom of Kosala came to Jetavana at the close of
the rainy season for the purpose of seeing the Buddha; yesam: of those (blemishless ones); cittam: the
and having paid obeisance to the Buddha, sat down re- mind; sambodhiarJ.gesu: in the factors conducive
spectfully on one side. The Buddha, after listening to to enlightenment; samma subhdvitarh: well prac-
the story of their experiences, instructed them in the ticed and developed; ye: they; anupdddya: without
Dhamma by reciting the stanzas. clinging to anything; addna pafinissagge: in the
giving up of grasping; ratci: interested;jutfmant6:
Explanatory Translation (Verse 87) the shining ones; te khirJ.dsava: those who are be-
reft of influences; /6ke: in this world; parinibbuta:
par;ufito yattha viveke diiramarh oka anokam
have attained Nibbana.
agamma kQ1Jham dhammarh vippahaya sukkarh
bhavetha There are those wise individuals who have practiced
extremely well the factors conducive to the attainment of
parJ.r/.ito: the wise one; yattha viveke: in that libera-
liberation. They do not cling to anything emotionally or
tion; diiramarh: difficult to take interest in; oka: mentally. They are opposed to the tendency to be greedy
from home; anokam agamma: go to homeless- and grasping. They take delight in non-grasping. They,
ness (the life of the samana); ka1'}.harh dhammarh: the shining ones, who are totally bereft of blemishes, have
tainted views; vippahciya: giving up totally; attained liberation in this world itself.
sukkarh bhcivetha: cultivate purity (conducive to
liberation)
Commentary
The wise person abandons fully and totally those parlyodapeyya attonarh citlalclesehi papjilo: the wise one puri-
tainted views and questionable ways of behaviour and fies one's mind from the defilements that blemish the mind. This is
a summing up of the total process of refining the mind, so that it
moves away from the known comforts of lay life into will be a fit instrument to explore deathlessness. Of the defilements
the unfamiliar way of life of the renunciate. He prac- that blemish the mind, the foremost are the five-fold hindrances.
tises virtues conducive to the achievement of liberation. Mvarana: to hinder. In this context, what is meant is preventing
behaviour that is not conducive to the attainment of spiritual
Explanatory Translation (Verse 88) heights. Those factors that hinder or obstruct one's progress along
the path to liberation and higher states are described as Nibbiina.
akiflcano parJ.efito kame hitva tatra abhiratim ic- There are five kinds of these hindrances. They are: (1) sensual de-
sires, (2) ill-will, (3) sloth and torpor, (4) restlessness and worry,
cheyya cittaklesehi attanarh pariyodapeyya and (5) doubts.
akiflcano: being without possessions (unat- (1) Sensual desires or attachment to pleasurable sense-objects such
as fonn, sound, odour, taste, and contact. This is regarded as one of
tached); parJ.efito: the wise person; kame hitvci: giv- the Fetters, too, that bind one to sarhsara.
ing up sensual pleasures; tatra: in that (liberation);
An average person is bound to be tempted by alluring objects of
abhiratim: interested; iccheyya: (and) desiring; cit- sense. lack ofself-control results in the inevitable arising ofpas-
taklesehi: from mental defilements; attiinam pari- sions. This hindrance is inhibited bg one-pointedness, which is one
yodapeyya: cleanses oneself of the five characteristics ofjhanas. It is attenuated on attaining
sakadiigiimi and is completely eradicated on attaining aniigiimi.
He takes interest in liberation. He gives up all pref- Subtle fonns of attachment such as nipa riiga and ariipa raga (at-
tachment to realms of form and formless realms) are eradicated
erences for sensualities. This way, he is without any only on attaining arahatship.
possessions. The wise person proceeds to cleanse his
mind from those defilements that blemish the mind.
The following six conditions tend to the eradication of sense-desires. In the similies, sensuous desire is compared with water mixed with
(i) perceiving the loathsomeness of the object, (ii) constant medita- manifold colours, ill-will with boiling water, sloth and torpor with
tion on loathsomeness, (iii) sense-restraint, (iv) moderation in food, water covered by mosses, restlessness and scruples with agitated
(v) good friendship, and (vi) profitable talk. water whipped by the wind, skeptical doubt with turbid and muddy
(2) ill-will or aversion. A desirable object leads to attachment, while water. Just as in such water one cannot perceive one's own reflex-
an undesirable one leads to aversion. These are the two great fires ion, so in the presence of these five mental Hindrances, one cannot
that bum the whole world. Aided by ignorance these two produce clearly discern one's own benefit, nor that of others, nor that of
all sufferings in the world. Ill-will is inhibited by pili or joy which is both. Regarding the temporary suspension of the five hindrances
one of thejhtina factors. It is attenuated on attaining sakadiigiimi on entering the first absorption, the Sutta text runs as follows:
and is eradicated on attaining aniigiimi. "He has cast away sensuous desire; he dwells with a heart free from
The following six conditions tend to the eradication of ill-will. (i) sensuous desire; from desire he cleanses his heart.
perceiving the object with thoughts of goodwill, (ii) constant medi- "He has cast away Ill-will; he dwells with a heart free from ill-will,
tation on loving-kindness (melta), (iii) thinking that kamma is cherishing love and compassion toward all living beings, he
one's own, (iv) adherence to that view, (v) good friendship, and (vi) cleanses his heart from ill-will.
profitable talk. "He has cast away sloth and torpor; he dwells free from sloth and
(3) Sloth is explained as a morbid state of the mind, and Middha as torpor; loving the light, with watchful mind, with clear conscious-
a morbid state of the mental states. Astolid mind is as 'inert as a ness, he cleanses his mind from sloth and torpor.
bat hanging to a tree, or as molasses cleaving to a stick, or as a "He has cast away restlessness and scruples; dwelling with mind un-
lump of butter too stiff for spreading'. Sloth and torpor should not disturbed, with heart full of peace, he cleanses his mind from rest-
be understood as bodily drowsiness, because arahats, who have de- lessness and scruples.
stroyed these two states, also experience bodily fatigue. These two "He has cast away skeptical doubt; dwelling free from doubt, full of
promote mental inertness and are opposed to strenuous effort. confidence in the good, he cleanses his heart from doubt.
They are inhibited by thejhiina factor and are eradicated on attain- "He has put aside these five hindrances, and come to know these
ing arahatship. paralysing defilements of the mind. And far from sensual impres-
The following six conditions tend to the eradication of Sloth and sions, far from unwholesome things, he enters into the first absorp-
Torpor: (i) reflection on the object of moderation in food, (ii) chang- tion etc."
ing of bodily postures, (iii) contemplation on the object of light; (iv) The overccming of these five hindrances by the absorptions is, as al-
living in the open, (v) good friendship and (vi) profitable talk. ready pointed out, a merely temporary suspension, called 'overcom-
(4) Mental restlessness or excitement of the mind. It is a mental ing through repression'. They disappear for ever on entering the
state associated with all types of immoral consciousness. As a rule four supennundane paths i.e., skeptical doubt on reaching
an evil is done with some excitement or restlessness. Worry is solapanna-ship; sensuous desire, ill-will and mental worry on reach-
either repentance over the committed evil or over the unfulfilled ing anagami-ship; sloth, torpor and restlessness on reaching arahat-
good. Repentance over one's evil does not exempt one from its in- ship.
evitable consequences. The best repentance is the will not to repeat sambodhi angesu: factors conducive to enlightenment. These are
that evil. seven factors that are conducive to enlightenment. They are de-
Both these hindrances are inhibited by thejhcina factor, sukha or scribed as bhojjaflga. The truth-seekers attitude towards these
happiness. Restlessness is eradicated on attaining Arahatship, and seven factors of enlightenment is given below:
worry is eradicated on attaining anagami. The following six condi-
tions tend to the eradication of these two states: (i) erudition or The truth-seeker knows well - 'I have the enlightenment factor of
learning, (ii) questioning or discussion, (iii) understanding the na- mindfulness', or when it is not present - he knows well that is ab-
ture of the vinaya discipline, (iv) association with senior monks, (v) sent; he knows well how the arising of the non-arisen enlighten-
good friendship and (vi) profitable talk. ment factor of mindfulness comes to be and how the fulfillment by
5) Doubt or indecision. That which is devoid of the remedy of wis- meditation of the arisen enlightenment factor of mindfulness
dom. It is also explained as vexation due to perplexed thinking. comes to be. When the enlightenment factor of 'investigation of re-
Here it is not used in the sense of doubt with regard to the Buddha ality' (dhammavicaya) is present he knows well - 'I have the en-
etc., for even non-Buddhists inhibit vicikicchii and gainjhtinas. As lightenment factor of investigation of reality'; when it is not present
a fetter vicikicchii is that doubt about Buddha etc., but as a hin- he knows well that it is absent; he knows well how the arising of the
drance it denotes unsteadiness in one particular thing that is being enlightenment factor of investigation of reality comes to be and
done. The commentarial explanation of vicikicchti is the inability to how the fulfillment by meditation of the arisen enlightenment fac-
decide anything definitely that it is so. In other words it is indeci- tor of investigation of reality comes to be.
sion. When the enlightenment factor of Energy (viriya) is present he
This state is inhibited by the jhcina factor - victira, sustained appli- knows well - 'I have the enlightenment factor of energy', or when
cation. It is eradicated on attaining sotapatti. it is not present, he knows well that it is absent; he knows well how
The following six conditions tend to its eradication: (i) knowledge the arising of the non-arisen enlightenment factor of energy comes
of the Dhamma and vinaya, (ii) discussion or questioning, (iii) un- to be. When the enlightenment factor of joy (piti) is present he
derstanding of the nature of the vinaya discipline, (iv) excessive knows well - 'l have the enlightenment factor of joy' or when it is
confidence, (v) good friendship, and (vi) profitable talk. Another not present he knows well that it is absent; he knows well how the
comment on Nibbana obstacles to the mind and blind our mental rising of the non-arising enlightenment factor of joy comes to be,
vision. In the presence of them we cannot reach neighbourhood- and how the fulfillrnent by meditation of the arisen enlightenment
concentration and full concentration, and are unable to discern factor of joy comes to be.
clearly the truth. They are: sensuous desire, ill-will, sloth and tor-
por, restlessness and scruples, and skeptical doubt.
(Cont'd on page 189)
When the enlightenment factor of tranquility (passaddhi) is present (5) ''Whenever, while enraptured in mind, his body and his mind be-
he knows well - 'I have the enlightenment factor of tranquility or come composed at such a time he has gained and is developing the
when it is not present he knows well that it is absent; he knows well Factor of Enlightenment tranquility (passaddhi).
how the arising of the non-arisen enlightenment factor of tranquil- (6) ''Whenever, while being composed in his body and happy, his
ity comes to be, and how the fulfillment by meditation of the arisen mind becomes concentrated at such a time he has gained and is de-
enlightenment factor of tranquility comes to be. veloping the Factor of Enlightenment Concentration (samiidhi).
(7) ''Whenever he looks with complete indifference on his mind
When the enlightenment factor of concentration (samiidhi) is pre-
sent he knows well - 'I have the enlightenment factor of concen- thus concentrated at such a time he has gained and is developing
tration,' or when it is not present he knows well that it is absent, he the Factor of Enlightenment 'Equanimity' (upekkhii).
knows well how the arising of the non-arisen enlightenment factor ltanham dhammam: tainted views and practices - those activities
of concentration comes to be, and how the fulfillment by medita- and beliefs that are not conducive to the achievement of liberation.
tion of the arisen enlightenment factor of concentration comes to olcii amoltam: from the lay life with its known comforts, to the life
be. of homelessness.
When the enlightenment factor of equanimity (upekkhii) is present tatriibhiratimiccheyya: takes pleasure in that (which is liberation).
he knows well - 'I have the enlightenment factor of equanimity',
or when it is not present he knows well that it is absent; he knows a/riiicano: giving up everything and becoming possessionless.
well how the arising of the non-arisen enlightenment factor of equa- ciltaklesehi: defilements that blemish the mind.
nimity comes to be, and how the fulfillment by meditation of the
arisen enlightenment factor of equanimity comes to be. iiddnapatinissagge: shunning the tendency to grasp.
Thus the truth-seeker lives contemplating the Dhammas, clinging lo/re parinibbute: they have attained Liberation in this life (this
to nothing in this world. world) itself.
Thus a disciple lives contemplating the dhammas with respect to parinibbute: passed into Nibbana. This expression is associated ex-
the seven factors of enlightenment clusively with the demise of the Buddha in Buddhist literature, al-
though it can be used in the instance of any Arahat It also refers to
Bojjhanga: the seven factors of enlightenment', are: mindfulness, the attainment of full enlightenment. The Parinibbana of the Bud-
investigation of the law, energy, rapture, tranquility, concentration, dha is described in detail in Buddhist Scripture. The following is a
equanimity. "Because they lead to enlightenment, therefore they brief description of the Buddha's last moment The Buddha at-
are called factors of enlightenment". tained to the first ecstacy (jhiina). Emerging from it, He attained in
The seven factors are said to be the means of attaining the three- order to the second, third, and fourth ecstasies. Emerging from the
fold wisdom. fourth ecstacy, He attained to "The realm of the infinity of space"
(iikiisiinaiiciiyatana). Emerging from it He attained to 'the realm of
They may be attained by means of the four foundations of mindful- the infinity of consciousness' (viiiiiiinaiicagatana). Emerging from
ness. The Buddha said: it, He attained to the realm of nothingness' (ii/riiicaiiiiiigatana).
(1) ''Whenever, 0 monks, the monk dwells contemplating the body Emerging from it, He attained to 'the realm of neither perception
(kiiga), feeling (vedanii), mind (citta) and mind-objects (dhamma), nor non-perception' (N'eva saiiiiii misaiiiiiigatana). Emerging
strenuous, clearly-conscious, mindful, after subduing worldly greed from it, He attained to 'the cessation of perceptions and sensations'
and grief, at such a time his mindfulness is present and undis- (Saiiiiiivedagita-Nirodha).
turbed; and whenever his mindfulness is present and undisturbed, Then the Buddha, emerging from 'the cessation of perceptions and
at such a time he has gained and is developing the Factor of En- sensations', attained to 'the realm of neither perception nor non-
lightenment 'Mindfulness' (sati-sambojjhaiiga), and thus this fac- perception.' Emerging from it, He attained to 'the realm of nothing-
tor of enlightenment reaches fullest perfection. ness.' Emerging from it, He attained to 'the realm of the infinity of
(2) ''Whenever, while dwelling with mindfulness, he wisely investi- consciousness.' Emerging from it, He attained to 'the realm of the
gates, examines and thinks over the law at such a time he has infinity of space.' Emerging from it, He attained to the fourth ec-
gained and is developing the factor of enlightenment 'Investigation stasy. Emerging from it, He attained to the third ecstasy. Emerging
of the Law' (dhamma-vicaga). from it, He attained to the second ecstasy. Emerging from it, He at-
(3) "Whenever, while wisely investigating his energy is firm and un- tained to the third ecstasy. Emerging from it, He attained to the
shaken at such a time he has gained and is developing the Factor of fourth ecstasy. Emerging from it, and immediately after, the Bud-
Enlightenment 'Energy' (viriga). dha finally passed away.
(4) "Whenever in him, while firm in energy, arises supersensuous
rapture at such a time he has gained and is developing the factor of
enlightenment ecstasy (pili).
ARAHANTA VA·GGA
The Saints
Bellatthisisa. Commentary
Venerable Bellatthisisa, after going on an alms- sannicayo natthi: no hoarding. The evolved persons - the saintly
round in the village, stopped on the way and took his individuals - do not hoard anything. This statement is true in two
ways. It is quite clear that they do not hoard worldly requisites and
food there. After the meal, he continued his round of material things. They do not also accumulate fresh merit or sin.
alms for more food. When he had collected enough They do not accumulate new Kamma. Because of that they do not
food he returned to the monastery, dried up the rice have a rebirth. An arahat may commit an act ot virtue. He does not
and hoarded it. Thus, there was no need for him to go accumulate new merit for that act
on an alms-round every day; he then remained in arahat: This stanza dwells on the special qualities of an arahat.
jhana (one-pointed) concentration for two or three Who, then, are the arahats? They are those who cultivate the path
and reach the highest stage of realization (arahatta), the final libera-
days. Arising fromjhana concentration he ate the dried tion from suffering.
rice he had stored up, after soaking it in.water. Other
Victors like me are they, indeed,
monks thought ill of the thera on this account, and re- They who have won defilements' end.
ported to the Buddha about his hoarding of rice. Since
then, the hoarding of food by the monks has been pro- Arahats have given up all attachments, even the subtlest Therefore,
an arahat's mind roams only on emptiness, objectlessness and total
hibited. freedom of thought
As for Venerable Bellatthisisa, since he stored up The Buddha, however, also made clear to his disciples the differ-
rice before the ruling on hoarding was made and be- ence between himself and the arahats who were his disciples. They
cause he did it not out of greed for food, but only to were declared by the Buddha to be his equals as far as the emancipa-
tion from defilements and ultimate deliverance are concerned:
save time for meditation practice, the Buddha declared
that the thera was quite innocent and that he was not 'The Buddha, 0 disciples, is an Arahat, a fully Enlightened One. It is
He who proclaims a path not proclaimed before, He is the knower
to be blamed. of a path, who understands a path, who is skilled in a path. And
now His disciples are way-farers who follow in His footsteps. That is
Explanatory Translation (Verse 92) the distinction, the specific feature which distinguishes the Bud-
dha, who is an Arahat, a Fully Enlightened One, from the disciple
yesarh. sannieayo natthi ye pariflflatabhojana who is freed by insight' Sanskrit arhat 'the Consummate One',
'The Worthy One': are titles applied exclusively to the Buddha and
yassa suflflato animitto vimokkho ea gocaro the perfected disciples. As the books reveal, the first application of
tesarh. gall <ik<ise sakuntiinarh. iva durannay<i the term to the Buddha was by himself. That was when the Buddha
was journeying from Gaya to Baranasi to deliver his first sermon to
yesarh.: to those (liberated persons); sannieayo nat- the five ascetics. On the way, not far from Gaya, the Buddha was
thi: there is no amassing; ye: they; pariflflatab- met by Opaka, an ascetic, who, struck by the serene appearance of
the Master, inquired: 'Who is thy teacher? Whose teaching do you
hojanii: full of understanding of the nature of profess?' Replying in verse, the Buddha said:
food; yassa: to whom; suflflato: emptiness;
'I, verily, am the Arahat in the world,
animitto: objectlessness; vimokkho: freedom of A teacher peerless am I...'
mind; ea gocaro: are the field; tesarh. gall: their
whereabouts; iikiise sakunt<inarh. iva: like the birds He used the word for the second time when addressing the five as-
cetics thus: 'I am an Arahat, a Tathagata, fully enlightened.'
in the sky; durannaya: are difficult to be perceived
The word is applied only to those who have fully destroyed the
or known taints. In this sense, the Buddha was the first Arahat in the world as
he himself revealed to Upaka.
With full understanding that nature is empty and
objectless the mind is free of craving and leaves no
While residing at the Pubbarama Monastery, the one side." The Buddha, hearing their talk, said,
Buddha spoke this verse, with reference to Venerable "Monks, those monks who, like my son Kaccayana,
Mahakaccayana. keep the doors of their senses guarded, are beloved
For once upon a time, on the occasion of the ter- both by gods and men."
minal festival, the Buddha sat on the ground floor of
the mansion of the Mother of Migara, surrounded by a Explanatory Translation (Verse 94)
company of eminent lay disciples. At this time Vener- yassa indriyani sarathina sudanta assa yatha
able Kaccayana resided in the Avanti country. Now this samatham gatani, pahir:zamanassa aniisavassa
Venerable, although obliged to come from a great dis- tadino tassa deva api pihayan/i
tance, regularly attended the preaching of the
Dhamma. Therefore, when the Venerables sat down, yassa: whose; indriyani: senses; sarathina: like by
they always left a seat for Venerable Kaccayana. charioteer; sudanta: (are) well tamed; assa yatha:
Sakka the king of gods drew near with his celestial like horses; samatham: calmness; gatani: have
retinue from the two Worlds of Gods, and honoured reached; pahiT)amanassa: judgement given up;
the Buddha with celestial perfumes and garlands. Not anasavassa: taintless; tadino: mentally stable one;
seeing Venerable Kaccayana, he thought to himself, tassa: their (sight); deva api: even gods; pihay-
''Why is my noble Venerable nowhere seen? It would be anti: (are) pleased by.
well if he were to draw near." At that very moment the
Venerable drew near, and showed himself sitting in his Those whose senses are calmed as a horse trained
proper seal When Sakka saw the Venerable, he grasped by a horse-tamer, who have fully given up judgement,
him firmly by the ankles and said, "It is indeed well who is free of influences, the sight of those mentally
that my noble Venerable has come; that my noble Ven- stable ones pleases even the gods.
erable should come, was the very thing I wished for."
So saying, he rubbed the Venerable's feet with both Commentary
hands, honoured him with perfumes and garlands, and indriyiini: the senses. "Sense" is a name for the six senses men-
having paid obeisance to him, stood respectfully on tioned in the Suttas. They are: 1) Eye: cakkhu; 2) Ear: so/a; 3)
Nose: ghiina; 4) Tongue:jivhii; 5) Body: kiiga; 6) Thought: mono.
one side.
tiidino: steady; unaffected by the inlluences within and without.
The monks were offended and said, "Sakka shows The Buddha is steady in four ways because he has ended his wan-
respect of persons in rendering honour. Such honour derings in samsara. These are the four ways in which he is steady
as this, he has not rendered to the rest of the Chief Dis- on that account: (1) Bhagavii kiimogham tinno: The Buddha has
crossed the llood of desires. (2) Bhagavii bhavogham tinno: the
ciples. The moment he saw Venerable Kaccayana, he Buddha has crossed the flood of being; (3) Bhagavii Avijjogham
grasped him by the ankles and said, 'It is indeed well tinno: the Buddha has crossed the flood of unawareness. Due to
that my noble Venerable has come; that my noble Ven- these and many other reasons the Buddha is steady, stable (tiidi).
erable should come, was the very thing I wished for.' A person's stability is the emotional stability that comes from not re-
So saying, he rubbed the Venerable's feet with both acting to what is seen, heard, smelt, tasted or touched. The reaction
hands, honoured him with perfumes and garlands, and begins with the judgement of things as good or bad, pleasant or un-
pleasant. Guarding the senses (indriya samvara) prevents the reac-
having paid obeisance to him, stood respectfully on tion. When not reacting, the senses are calmed.
While residing at the Jetavana Monastery, the Bud- other hand, he swept out the privy and the wash-room,
dha spoke this verse, with reference to a novice monk, after which, setting out water for washing the face, he
a pupil of Venerable Tissa from Kosambi. swept out the Venerable's cell.
A certain youth of respectable family, residing at When he advanced to present the toothstick to the
Kosambi, retired from the world and became a monk in Venerable, the novice told him the whole story from
the religion of the Buddha. After making his full profes- the beginning. When the Venerable heard his story, he
sion, he was known as Venerable Kosambivasi Tissa. Af- was deeply moved. The novice tried to comfort the Ven-
ter he had kept residence during the season of the rains erable but he would not be comforted. Overcome with
at Kosarnbi, his supporter brought a set of three robes remorse he took the novice to the Buddha. The Bud-
and offerings of ghee and palm sugar and laid them at dha asked him, "Monk, is everything really well?" The
his feet. ''Venerable, if it be true that you have no nov- Venerable replied, "All is well with me. But here is a
ice to minister to your needs, my son will become your young novice whose good qualities surpass anything I
novice." The Venerable graciously accepted the offer. have ever seen." The Venerable told him the story.
The lay disciple brought his own son, but seven years ''Venerable, when I asked him to· pardon me, he said,
old, to the Venerable, and committed him into the Ven- 'You are not to blame in this matter, and neither am
erable's hands, saying, "Pray receive him into the I.'" Said the Buddha to the Venerable, "Monk, those
Sangha, Venerable." The Venerable moistened the who have rid themselves of the depravities, cherish nei-
boy's hair, taught him how to meditate on the first ther anger nor hatred towards anyone."
five of the consistent parts of the body, and received
him into the Sangha. The instant the razor touched his Explanatory Translation (Verse 96)
hair, he attained arahatship, together with the super-
natural faculties. The Venerable, having received the samma aflflaya vimuttassa upasantassa tadin6
youth into the Sangha, remained at Kosambi for a fort- tassa manam santam h6ti vaeii ea santii kammam
night. Then, deciding to visit the Buddha, he directed ea
the novice to take the requisites, and set out on his
sammii: harmonious; aflflaya: by "disknowing";
Journey. On the way he entered a monastery. The nov-
vimuttassa: freed; upasantassa: tranquil within;
ice obtained lodging for the Venerable and looked after
tiidin6: stable one's; tassa manam: mind; santam
it for him. While he was thus engaged, it grew dark and
h6ti: is calm; viieii ea: also his speech; kammam
he was therefore unable to provide a lodging for him-
ea: his actions too; santii: (are) calmed
self. So assuming a cross-legged posture near the bed
of his preceptor, the novice spent the night sitting up. A noble arahat, who is freed by 'disknowing', is
The Venerable rose at dawn and said to himself, "I calm and unshaken by the impact of changing circum-
must cause the novice to go out." So he took a fan stances. His mind is at peace. His words are peaceful.
which was placed at the side of the bed, struck the mat His actions are peaceful.
of the novice with the tip of the palm-leaf, and then,
tossing the fan into the air, said, ''Novice, go out." The Commentary
handle of the fan struck the novice in the eye and santa: peaceful. The saintly - the arahat - is truly peaceful. He is
straightaway blinded his eye. "What did you say, Vener- peaceful because he has reached total "disknowing", or freedom
able?" said the novice. "Rise and go out," was the reply. from knowing, as he has attained that level of calm that is not per-
turbed. Since the mind is the fountain of all activity, his words are
The novice, instead of saying, ''Venerable, my eye has calm. Since his mind and words are calm, his actions too are calm.
been blinded," covered his eye with one hand and went Therefore he is totally serene in personality. This leads him to the
out. Moreover, when it was time for him to perform his status of total serenity - upasantii (tranquil within). 'Disknowing'
duties as novice, he did not say, "My eye has been means that one does not fonn opinions about circumstances based
on past experience or presenl When one does not, one remains un-
blinded," nor did he remain seated, but covering his moved and one is at peace.
eye with one hand and taking a hand-broom in the
While residing at the Jetavana Monastery, the Bud- son that he has, in and by himself, attained states of
dha spoke this verse, with reference to Venerable mind to which the Paths and the Fruits lead, by the
Sariputta. power of spiritual insight induced by ecstatic medita-
One day thirty forest-dwellers approached the Bud- tion. Therefore he is not open to censure."
dha, paid obeisance to him, and sat down. The Buddha,
seeing that they possessed the requisite faculties for at- Explanatory Translation (Verse 97)
taining arahatship, addressed Venerable Sariputta as fol- yo naro assaddho akataflflii ea sandhieehedo
lows, "Sariputta, do you believe that the quality of hatiivakiiso vantiiso ea, so ve uttamaporiso
faith, when it has been developed and enlarged, is con-
nected with the deathless and terminates in the death- yo naro: a person; assaddho: not believing false
less?" In this manner the Buddha questioned the views; akataflflii: aware of nibbana; ea sandhie-
Venerable with reference to the five moral qualities. ehedo: also having severed all connections;
Said the Venerable, ''Venerable, I do not go by faith hatiivakiiso: having destroyed all the opportuni-
in the Buddha in this matter, that the quality of faith, ties; vantiiso: having given up all desires; so: he;
when it has been developed and enlarged, is connected ve: without any doubt; uttamaporiso: is a noble
with the deathless and terminates in the deathless. But person
of course, Venerable, those who have not known the
deathless or seen or perceived or realized or grasped He has no faith in anyone but in himself. He is
the deathless by the power of reason, such persons aware of deathlessness - the unconditioned. He is a
must of necessity go by the faith of others in this mat- breaker of connections, because he has severed all his
ter; namely, that the faculty of faith, when it has been worldly links. He has destroyed all the opportunities for
developed and enlarged, is connected with the death- rebirth. He has given up all desires. Because of all these
less and terminates in the deathless." Thus did the Ven- he - the arahat - is a truly noble person.
erable answer his question.
Commentary
When the monks heard this, they began a discus-
assaddho: non-believer; he so finnly believes his own view and
sion: ''Venerable Sariputta has never really given up that of the Buddha he does not need to believe in any other.
false views. Even today he refused to believe even the
akataiiiiu: literally, 'ungrateful'; but, in this context, 'aware of the
supremely Enlightened One." When the Buddha heard unconditioned - that is Nibbana'.
this, he said, "Monks, why do you say this? For I asked sandhicchedo: is the tenn usually given to a burglar, because he
Sariputta the following question, 'Sariputta, do you be- breaks into houses. But, here, it signifies severing all worldly con-
lieve that without developing the five moral qualities, nections.
without developing tranquillity and spiritual insight, it hatdvakdso: a person who has given up all opportunities. But, here
is possible for a man to realize the paths and the it is meant having given up opportunities for rebirth.
fruits?' And he answered me as follows, 'There is no Special Note: All the expressions in this stanza can be interpreted
one who can thus realize the paths and the fruits.' as applying to persons who are not noble, but to depraved persons.
Then I asked him, 'Do you not believe that there is But, the interpretation of those forms to give positive spiritually
wholesome meanings and not negative ones, is quite intriguing. In
such a thing as the ripening of the fruit of almsgiving other words, the Buddha has, in this stanza, used a set of expres-
and good works? Do you not believe in the virtues of sions used in general parlance to denote people of mean behaviour.
the Buddhas and the rest?' But as a matter of fact, But, due to the implications attributed to them by the Buddha,
Sariputta walks not by the faith of others, for the rea- these depraved tenns acquire a high significance.
While residing at the Jetavana Monastery, the Bud- on the eastern end of Savatthi at the end of the month.
dha spoke this verse, with reference to Venerable From there, they went to the house of Visakha, who of-
Revata of the Acacia (khadira) Forest. fered them alms-food. After the meal, Visakha asked
the Buddha if the place of Revata in the acacia forest
Revata was the youngest brother of the Chief Disci-
ple Sariputta. He was the only one of the brothers and was pleasant.
sisters of Sariputta who had not left home for the
homeless life. His parents were very anxious to get him Explanatory Translation (Verse 98)
married. Revata was only seven years old when his par- giime vii yadi arafifie vii ninne vii yadi /hale vii,
ents arranged a marriage for him to a young girl. At the yatlha araha/6 viharanli, lam bhumirh
wedding reception, he met an old lady who was one riimaT)eyyakarh
hundred and twenty years old, and he realized that all
beings are subject to ageing and decay. So, he ran away giime vii: whether in a village; yadi: or else;
from the house and went straight to a monastery, arafifie vii: whether in a forest; ninne vii: even in a
where there were thirty monks. Those monks had been valley; yadi: or else; /hale vii: whether in a plain;
requested earlier by Venerable Sariputta to make his yatlha: in whatever place; araha/6: noble ones; vi-
brother a novice monk if he should come to them. Ac- haranli: dwell; tarn bhumirh: that particular place;
cordingly, he was made a novice monk and Venerable riimQT)eyyakarh: is attractive
Sariputta was informed about it.
Whether in the village, in the forest, in a valley or
Monk Revata took a meditation topic from those
monks and left for an acacia forest, thirty yojanas in the plain, wherever arahats - noble saints - dwell,
(leagues) away from the monastery. At the end of the that place is alluring in the extreme.
vassa (rainy season), the novice monk attained arahat-
ship. Venerable Sariputta then asked permission from Commentary
the Buddha to visit his brother, but the Buddha replied arahat: the noble ones; Evolved Ones. They are also described as
Ariya-Puggala (Noble Ones). Ariya-Puggala are those who have re-
that he himself would go there. So the Buddha accom- alized one of the eight stages of holiness, i.e., the four supermun-
panied by Venerable Sariputta, Venerable Sivali and dane Paths (magga) and the four supermundane Fruitions (phala)
many other monks set out to visit Samanera (novice) of these paths. There are four pairs:- (1) the one realizing the path
Revata. of stream-winning; (2) the one realizing the fruition of stream-win-
ning; (3) the one realizing the path of once-return; (4) the one real-
The journey was long, the road was rough and the izing the fruition of once-return; (5) the one realizing the path of
area was uninhabited by people; but the devas looked non-return; (6) the one realizing the fruition o( non-return; (7) the
to all the needs of the Buddha and the monks on the one realizing the path of holiness; (8) the one realizing the fruition
of holiness. Summed up, there are four noble individuals: the
way. At an interval of every yojana (league), a monas- stream-winner, the once-returner, the non-returner, the holy one.
tery and food were provided, and they travelled at the In some texts gotrabhu is listed as the ninth noble individual. Ac-
rate of a yojana a day. Revata, learning about the visit cording to the Abhidhamma, supermundane path, or simply path
(magga), is a designation of the moment of entering into one of the
of the Buddha, also made arrangements to welcome four stages of holiness - Nibbana being the object - produced by
him. By supernormal power he created a special monas- intuitional insight into the impermanency, misery and impersonal-
tery for the Buddha and five hundred monasteries for ity of existence, flashing forth and transforming one's life and na-
the other monks, and made them comfortable through- ture. By fruitions are meant those moments of consciousness,
out their stay there. which follow immediately thereafter as the result of the path, and
which in certain circumstances may repeat for innumerable times
On their return journey, they travelled at the same during life-time.
rate as before, and came to the Pubbarama Monastery
While residing at the Jetavana Monastery, the Bud- Explanatory Translation (Verse 99)
dha spoke this verse, with reference to a woman of yattha jano na ramati ramaviyani araflfuini
doubtful character. We are told that a certain monk vitaragii ramissanti te kamagavesino na
who lived by his alms-bowl, got a meditation topic
from the Buddha and retired to a dilapidated pleasure yatlha: those places;jano: the worldly masses; na
garden for the purpose of meditation. Now a certain ramafi: do not take delight in; ramaT)iy<ini
courtesan made an appointment with a man, saying, "I arafifiiini: (such) attractive forests; vitaraga: the
will go to such and such a place and you meet me passionless; ramissanti: take delight in; te: those
there." The woman kept the appointment, but the man places; kiimagavesino: pursuers of sensual pleas-
did not. For some time she watched in vain the path by ures; na: do not take delight in
which she expected him to come. Finally, disappointed
at his failure to keep his appointment, she strolled Those fascinating forests that do not capture the
hither and thither and went into the pleasure garden. mind of the worldly masses and in which they do not
There she saw the monk sitting cross-legged. Looking take delight are attractive to the passionless ones. The
this way and that, and seeing no one else about, she Arahats take delight in the forests, because they are not
said to herself, "Here is a man; I will throw his pursuers of sensual pleasures.
thoughts into confusion." So standing in front of the
monk, she took down her undergarment several times Commentary
and put it on again, unloosened her hair and bound it vitariigo: the passionless one : the arahat The arahat is essentially
up again, and clapped her hands and laughed. The Ven- a passionless one. An arahat, literally, a worthy one, is not subject
erable became excited; his whole body, in fact, was suf- to rebirth because he does not accumulate fresh Kammic activities.
fused with excitement. ''What does this mean?" The seeds of his reproduction have all been destroyed. The arahal re-
alizes that what was to be accomplished has been done, a heavy bur-
thought he. den of sorrow has finally been relinquished, and all forms of craving
The Buddha considered within himself, "A monk and all shades of ignorance are totally annihilated. The happy pil-
grim now stands on heights more than celestial, far removed from
obtained a meditation topic from me and went forth to uncontrolled passions and the defilements of the world, experienc-
perform his meditations. How is he getting on?" See- ing the unutterable bliss of Nibbana. Rebirth can no longer affect
ing that woman, and observing her evil conduct, and him since no more reproductive seeds are formed by fresh kammic
perceiving that her evil conduct was upsetting the Ven- activities. An arahat is called an asekha, one who does not undergo
training, as who has lived the holy life and has accomplished his ob-
erable, still remaining seated in his perfumed chamber, ject. The other saints from the sotapatti stage to the arahat path
he spoke as follows, "Monks, there is no delight where stage are called sekhas because they still undergo training. Arahats
those abide who seek after their lusts. But where those could experience the Nibbanic bliss uninterruptedly for as long as
abide who are free from passion, that place is full of de- they liked even in this life. This, in Pali, is known as nirodha-
light." So saying, he sent forth a radiant image of him- samapalli.
self, and instructing the Venerable in the Dhamma,
recited this stanza.
Appre,ciation of Buddhism
Religion of Man
SAHAS SA VAG,G.A
1
Thousands
While residing at the Jetavana Monastery, the Bud- When the Buddha came to the congregation of the
dha spoke this verse, with reference to Tambadathika, monks in the evening, they informed him about the
the executioner of thieves. death of Tambadathika. When asked where Tam-
Tambadathika served the king as an executioner of badathika was reborn, the Buddha told them that al-
thieves for fifty-five years. In old age he could no longer though Tambadathika had committed evil deeds
cut off a man's head with a single blow. On the day he throughout his life, because he comprehended the
was retired from office, he gave orders that sweet milk- Dhamma after hearing it from Venerable Sariputta and
porridge should be cooked for him. And taking with had already attained anuloma fici,:za before he died, he
him old clothes and jasmine flowers and perfumes, he was reborn in the Tusita deva world. The monks won-
went to the river and bathed. Having so done, he put dered how such an evil-doer could have such great
on the old clothes, decked himself with garlands, benefit after listening to the Dhammajust once. To
anointed his limbs, and went home and sat down. They them the Buddha said that the length of a discourse is
set before him sweet milk-porridge made with fresh of no consequence, for one single word of sense can
ghee and water for rinsing the hands. At that moment produce much benefil
Venerable Sariputta showed himself at the door of the
former executioner's house. When the man saw the Explanatory Translation (Verse 100)
Venerable, he paid obeisance to him. And escorting anatthapadasamhitci vcicci ce sahassam api yam
him into his house, he provided him with a seat, sutvci upasammati ekam atthapadam seyyo
poured the sweet milk-porridge into his bowl, spread
fresh ghee thereon, and standing beside him, began to anatthapadasarhhitci: full of meaningless and
fan him. worthless expressions; vcicci: words; ce: even; sa-
After the meal, the monk taught him the hassam api: thousands (are not worth); yam: if;
Dhamma, but Tambadathika could not pay attention, sutvci: by hearing (it); upasammati: a person is
because he was so agitated as he recollected his past pacified; ekam atthapadam: one such meaningful
life as an executioner. When the monk knew this, he word; seyyo: is noble
decided to ask Tambadathika tactfully whether he killed
the thieves because he wished to kill them or because Expressions replete with thousands of words are of
he was ordered to do so. Tambadathika answered that no value. One single meaningful word is more valu-
he was ordered to kill them by the· king and that he had able, if hearing it one is pacified.
no wish to kill. Then the monk asked, "If that is so,
would you be guilty or not?" Tambadathika then con- Commentary
cluded that, as he was not responsible for the evil vticti anatthapadasamhilti: discourse full of useless words. Words
deeds, he was not guilty. He, therefore, calmed down, that are not conducive to the attainment of higher spiritual goals
are meant here. In traditional commentaries, descriptions of sky,
and requested the monk to continue his exposition. As mountains, forests, villages, cities, settlements, oceans, moon-rise,
he listened to the Dhamma with proper attention, he sun-~se, parks, water-sports, drinking parties, get-togethers, are
came very close to attaining sot:apatti magga and considered themes unfit to be talked about by aspirants. These are
reached as far as anuloma iici,:za (adaption-to-truth- considered futile and as not being helpful in spiritual pursuits.
Thirty-two topics come within the category of useless discourses.
knowledge). After the discourse, Tambadathika accom- Similarly, topics such as riijakathii (matters relating to kings),
panied Venerable Sariputta for some dista~ce and then corakathti (matters relating to thieves), mahamaccakathti (matters
returned home. On his way home a cow (actually a de- relating to administrators), senii (forces), bhaya (Fears), yuddha
(wars) are termed unfit words to be discussed by those seeking
mon in the guise of a cow) gored him to death. higher spiritual goals.
218
:220
104. Jlttd h.av<i jitam seyyo Greater the con quest a f ones If
yo ca'y.mn l'tara pajii than. subjugating others,
attadantassa posassa that one who's .alwa)1S we] -restrained
niccarh sannataciirino. {8:5) that one who 's -amed of self-
while residing at the Jetavana Monastery, the Bud- Explanatory Translation (Verse 105)
dha spoke these verses, with reference to the brahmin
tathtirilpassa jantuno jitarh devo, na eva apajitarh
Anatthapucchaka.
kayirti gandhabbo na Brahmunii saha Miiro na
On one occasion, a brahmin by the name of Anat-
thapucchaka, came to the Buddha and said to him, tathtirilpassajantuno: of that kind of person;
"Venerable, I think that you know only the practices jilarh: conquest; devo: an angel or a god; na eva
that are beneficial and not the practices that are not apajilarh kayirii: cannot be turned into a defeat;
beneficial." To him, the Buddha answered that he also gandhabbo: a spirit; Brahmunii: creator; saha:
knew the practices which were not beneficial and harm- and; Mara: Devil; na: cannot tum into a defeal
ful. Then the Buddha enumerated six practices which
cause dissipation of wealth; they are: (1) sleeping until Such conquest cannot be turned into defeat either
the sun has risen, (2) habitual idleness, (3) cruelty, (4) by a god, a spirit, a Mara (devil) or a Brahma (creator).
indulgence in intoxicants which cause drunkenness gandhabbo: a group of divine beings given to singing, dancing and
and negligence, (5) sauntering alone in streets at un- rejoicing. In this stanza it is said that not even a 'gandhabb6' can
tum a self-conquerer's victory into defeaL According to traditional
earthly hours, and (6) sexual misconducl commentaries, the 'gandhabbas' Jive in the heaven called 'Catur
When the brahmin heard this, he applauded the malui rajika' - the four great kingdoms of heaven. They take de-
light in music and dancing. In a traditional stanza their groups are
Buddha, saying, ''Well said, well said, teacher of the enumerated thus:
multitude, leader of the multitude! You know indeed
Ha, hli hlis cilgraratho,
both gain and loss." "Indeed, brahmin, there is none Hans6, vishvavasuslallui
other that knows loss so well as I." Then the Buddha Gomaguslumburu nandi,
considered within himself what motive actuated the Reva madrusca le smruta.
brahmin, and asked him, "Brahmin, how do you make
your living?" "By gambling, Venerable." "But who Commentary
wins, you or the other man?" "Sometimes I win and "They are known by such names as Ha-ha, hii, citraratha, hansa,
sometimes the other man wins." Then said the Bud- vishvavasu, gomaga, tumburu and Nandi." In the ancient text 'Va-
dha, "Brahmin, a trifling matter is the victory of him hni Purana', (The Adoration of Fire) they are divided into eleven
who defeats another; there is no superior advantage in groups. All these gandhabbas are divided into two main groups: (1)
malarva gandharva (those who are born in that state due to past
such a victory. But he who overcomes his depravities merit in this age); (2) deva gandharva (those born in that state due
and so conquers self, wins a better victory, for such a to merit in previous ages).
victory no one can tum into defeat." attadantassa posassa: to the person who has conquered his own
self. In Buddhist thought al/a (soul or selO is mentioned at times
Explanatory Translation (Verse 104) for the conventional purpose of identifying a person. But, the con-
cept of no soul or selllessness (anatta) is a central principle of Bud-
attii jitarh have seyyo, yii ea ayarh itarii pajii at- dhist thought. The following is a detailed commentary on this
concept: apart from mind and matter, which constitute this so-
tadantassa nieearh saflflataeiirino posassa. called being, Buddhism does not assert the existence of an immor-
tal soul, or an eternal ego, which man has obtained in a mysterious
attii: one's own self;jitarh: conquered; have seyy6: way from an equally mysterious source. Asoul which is eternal
is truly noble; yii ea ayarh itarii pajii: if other peo- must necessarily remain always the same without any change what-
ple are conquered (that is not noble); ea attadan- ever. If the soul which is supposed to be the essence of man is eter-
tassa: the self conquerer; nieearh: constantly; nal, there could be neither a rise nor a fall. Nor could one explain
why 'different souls are so variously constituted at the outset.' To
saflflataeiirino: is restrained in behaviour; justify the existence of endless felicity in an eternal heaven and un-
posassa: of that kind of individual. ending torment in an eternal hell, it is absolutely necessary to pos-
tulate an immortal soul.
Self conquest is greater than the conquest of oth- "It should be said," writes a philosopher, "that the old distinction
ers. The victory of one who conquers himself cannot be between soul and body has evaporated, quite as much because 'mat-
turned into defeat. He remains a self controlled individ- ter' has lost its solidity as because mind has lost its spirituality. Psy-
chology is just beginning to be scientific. In the present state of
ual who lives ever disciplined. psychology belief in immortality can at any rate claim no support
from science.''
According to the learned author of the Riddle of the Universe:
"This theological proof that a personal creator has breathed an im- Brahma, the Most High, the Invincible One, the Omniscient One,
mortal soul (generally regarded as a portion of the divine soul) into the Ruler, the Lord, the Creator, the Maker, the Perfect One, the Pre-
man is a pure myth. The cosmological proof that the 'moral order server, the Controller, the Father of all that was and will be.'
of the world' demands the eternal duration of the human soul is a Brahma-loka: 'Brahma-world', in the widest sense, is a name for
baseless dogma. The teleological proof that the 'higher destiny' of the Fine-material (riipa-loka) and Immaterial World (ariipa-loka);
man involves the perfecting of his defective, earthly soul beyond the in a narrower sense, however, only for the first three heavens of the
grave - rests on a false anthropism. The moral proof - that the Fine-material world.
defects and the unsatisfied desires of earthly existence must be ful-
filled by 'compensative justice' on the other side of eternity - is The Brahma belongs to devas.
nothing more than a pious wish. The ethnological proof - that the Diva: 0it. the Radiant Ones; related to Lal deus), Heavenly Beings,
belief in immortality, like the belief in God, is an innate truth, com- deities, celestials; are beings who live in happy worlds, and who, as
mon to all humanity - is an error in facL The ontological proof - a rule, are invisible to the human eye. They are subject however,
that the soul, being a simple, immaterial, and indivisible entity just as all human and other beings, to ever-repeated rebirth, old age
cannot be involved in the corruption of death - is based on an en- and death, and thus not freed from the cycle of existence, and not
tirely erroneous view of the psychic phenomena; it is a spiritualistic freed from misery. There are many classes of heavenly beings.
fallacy. All these and similar 'proofs of athanatism' are in a parlous
condition; they are definitely annulled by the scientific criticism of I. The 5 classes of heavenly beings of the Sensuous Sphere
the last few decades." If nothing in the form of a spirit or soul (kiimiivacara or kiima-loka; are: Ciiturmahiiriijikadevii, Tiivatimsa,
passes from this life to the other, what is it that is reborn? In this Yiima, Tusita, Nimmiina-rati, Paranimmita-vasavatti.
question it is taken for granted that there is some thing to be re- II. The heavenly beings of the Fine-material Sphere (riipiivacara or
born. A few centuries ago it was argued - "Cogito, ergo sum" (I riipa/oka). are:
think, therefore I am). True, but first it has to be proved that there
is an "I" to think. We say that the sun rises in the East and sets in (1) Brahma-piirisajja, Brahma-purohita, Mahti-brahma. Amongst
the West, although we know that actually it is not so. We have to these three classes will be reborn those with a weak, medium or
admit that one cannot strike an identical place twice although to all full experience of the 1st absorption l,jhiina),
appearance one has done so. Everything changes so soon. For no (2) Parittiiba, Appamiiniibha, Abhassara. Here will be reborn those
two moments are we identically the same. with experience of the second absorption.
Buddhists agree with a philosopher when he says, "There is obvi- (3) Paritta-subha, Appamiina-subha, Subha Ki1,11,1a (or Ki,;zha).
ously some reason in which I am the same person as I was yester- Here will be reborn those with experience of the 3rd absorption.
day, and, to take an even more obvious example, ifl simultaneously
see a man and hear him speaking, there is some sense in which I (4) Vehappha/a, Asaflna-satta, Suddhiiviisa. Amongst the two first
see and hear." classes will be reborn those with experience of the 4th absorp-
tion, but amongst the third class only aniigiimis.
Brahma: These stanzas state that the self-conquest achieved by a
person cannot be undone either by a gandhabba or Brahmas. Brah- III. The 4 grades of heavenly beings of the Immaterial Sphere
mas are Brahma-kiiyika-devas. (ariipiivacara or ariipa-loka) are: the Heavenly Beings of the
Sphere of Unbounded Space (iikiisiinariciiyataniipaga-devii), of Un-
Brahma-kiiyika-diva: The 'Heavenly Beings of the Brahma- bounded Consciousness (viririiiT)aflciiyataniipaga-devii), of Noth-
words, inhabit the 3 first heavens of the Fine-material world (nipa- ingness (iikincaflniiyataniipaga-devii), of Neither-Perception-nor
loka), corresponding to the 1st Absorption l,jhiina) The highest Nonperception (nevasrinii-ntisariii<iyataniipaga-deval. Here will be
ruler of them is called the Great Brahma (mahti-brahmii). With reborn those with experience of the 4 Immaterial Spheres
caustic humour he is said to pretend: 'I am Brahma, the Great (ariipiiyatana).
while residing at the Veluvana Monastery, the Bud- for a man, with believing heart, for but a single instant
dha spoke this verse, with reference to a brahmin, who to look upon my disciple or to bestow upon him a
was the maternal uncle of Venerable Sariputta. mere spoonful of boiled rice."
Venerable Sariputta once went to his uncle and
said, "Brahmin, do you ever do a single good deed?" "I Explanatory Translation (Verse 106)
do, Venerable." yo mdse sahassena satam samam yajelha bhtivi-
"What do you do?" "Month after month, I give tattanam ekam ea muhuttam api piijaye ce vas-
alms to the value of a thousand pieces of money." sasa/am yam hu/am SQ pujanti yeva seyyo
"To whom do you give this money?" "To the na-
ked ascetics, Venerable."
yo: if someone: mdse mdse: month after month;
sahassena: at the expense of a thousand; satam
"And what do you hope to gain thereby?" "I hope samam: for a hundred years; yajetha: gives alms:
to gain the world of Brahma." bhtivital/anam: (but if an individual) with a re-
"But is this the way to reach the World of strained and disciplined mind; ekam: one noble
Brahma?" ''Yes, Venerable." arahat; ea muhuttam api: even for a moment;
''Who told you so?" "My teachers told me so, Ven- pujaye: adores; ce vassasatam: through out a hun-
erable." dred years; yam hutam: conducted fire worship; sa
pujanti yeva: that one adoration alone; seyyo: is
"Brahmin, neither you nor your teachers know the nobler.
way to the World of Brahma. The Buddha alone knows
the way thereto. Come with me, and I will ask him to One may make sacrifices every month for a hun-
tell you the way to the world of Brahma." dred years; but, the honour paid to one spiritually de-
So Venerable Sariputta took his uncle with him, veloped person, for one moment, is greater than
went to the Buddha, and told him all about it, saying, oblations made for a hundred years.
"Venerable, this Brahmin said so and so. Be so good as
to tell him the way to the World of Brahma." Commentary
The Buddha asked, "Brahmin, are you correctly re- hutam: propitiation; offering. This usage generally denotes the sac-
ported?" ''Yes, Venerable." rifices made by non-Buddhists. In the days of the Buddha, fire-wor-
ship was described as hula. In Vedic Literature of ancient India,
"Brahmin, though you should give alms in this ghee thrown into fire as propitiation of the Fire God was described
way for a hundred years, yet were it far more fruitful as hula.
108. Yam kin ciyif!ham a htdarn va lake \1/hatever une ,,,;,ho metit se ks
sarh acchararh yajetha punfiapekh6 should for a yea make sacrific
sabbam'pi tarn na catubhiigam -Ji all comes not to a quarter p rl
abhivddcmii ujjugat -~u s,em.10. ( :9 ,of honour:ing Lhe oble.
while residing at the Veluvana Monastery, the Bud- gatesu: straight walking person (arahat); ab-
dha spoke this verse, with reference to a friend of Vener- hivadana: saluting; seyyo: which is greater
able Sariputta.
In this world, an individual seeking merit may give
The Venerable approached him and asked him, alms and offerings during a religious festival. Or else
"Brahmin, do you ever do a single good deed?" ''Yes, that person may conduct an elaborate sacrifice for a
Venerable." whole year. But the merit from all those activities put
''What do you do?" "I offer sacrificial slaughter." together is not even one-fourth the merit one gets by
(At that time, we are told, it was the custom to offer paying homage to a person who walks straight - an
sacrificial slaughter at an expenditure of immense arahat.
sums of money.)
The Venerable, after questioning his companion in Commentary
that manner, conducted him to the Buddha, informed brahma: In several verses of this Chapter, references are made to
him of the incident, and said to him, ''Venerable, tell Brahma. Besides the stories that have occasioned the pronouncing
of several of these stanzas, too, have to do with those who practiced
this man the way to the World of Brahma." various rites and rituals, with the intention of attaining the Brahma
The Buddha asked him, "Brahmin, are you cor- world. What is the Buddhist attitude to the concept of Brahma and
rectly reported?" ''Yes," replied the brahmin. the Brahma worlds? In Dhammacakkappavattana Sulla (Buddha's
First Sermon - The Turning of the Wheel of Righteousness) refer-
"Brahmin, though you should offer sacrificial ence is made to Brahma worlds.
slaughter for a year, yet would your act not be worth Hearing this, the Devas Ciitummaharajika, Tavatirhsa, Yiima,
the fourth part of the act of him who, with believing Tusita, Nimmanarati, Paranimmitavasavatti, and the Brahmas of
heart, gives alms on the people, or of those who, with Brahma Piirisajja, Brahma Purohita, Maha Brahma, Parittiibha, Ap-
pamanabha, Ahhassara, Parittasubha, Appamanasubha, Subhakinna
good intention, render homage to my disciples." Vehapphala, Aviha, Atappa, Sudassa, Sudassi, and Akanittha, also
raised the same joyous cry. Thus at that very moment, at that very
Explanatory Translation (Verse 108) instant, this cry extended as far as the Brahma realm. These ten
thousand world systems quaked, shook and trembled violently.
loke puiiiiapekho yam kiiici yi(tham vti hutam vti Throughout Buddhist Literature, references are made to Brahma;
samvaccharam yajetha tarn sabbam api na catub- but in the Buddhist system, one's liberation is not sought through
hagam na eti ujjugatesu abhivadana seyyo sacrifices to gods. Brahma world is considered the abode of the crea-
tor - god (Maha Brahma). The idea that Brahma is the creator god
loke: in this world; puiiiiapekho: one desiring is sarcastically dismissed in Bhiiridatta Jataka (The Birth Story).
Thislataka Tale (Birth Story) enquires thus:
good; yam kiiici yif{ham va: even some minor
alms-giving or; hutam vti: a major alms-giving or; "He who has eyes can see the sickening sight,
Why does not Brahma set his creatures right?"
samvaccharam: for a whole year; yajetha: offers;
tarn sabbam api: all that; catubhagam na eti: does Although there is a heavenly being called Maha Brahma, who be-
not become even one fourth (compared to); ujju- lieves he is the creator, and whom the brahamins believe is the crea-
tor, and is recognized in Buddhism, Buddhists do not believe that
he is the creator of the world.
While residing at the Jetavana Monastery, the Bud- retinue of five hundred monks he went to their place of
dha spoke this verse, with reference to novice monk residence. When they saw him, they were relieved in
Sarhkicca. mind.
On one occasion, thirty monks each took a medita- Then Sarhkicca and the five hundred monks con-
tion topic from the Buddha and left for a large village, tinued on their way to pay respect to Venerable
one hundred and twenty yojanas (leagues) away from Sariputta, his teacher, at the Jetavana Monastery. After
Savatthi. At that time, five hundred robbers were stay- seeing Venerable Sariputta they went to pay homage to
ing in a thick jungle, and they wanted to make an offer- the Buddha. When told what had happened, the Bud-
ing of human flesh and blood to the guardian spirits of dha said,"Monks, if you rob or steal and commit all
the forest. So they came to the village monastery and sorts of evil deeds, your life would be useless, even if
demanded that one of the monks be given up to them you were to live a hundred years. living a virtuous life
for sacrifice to the guardian spirits. From the eldest to even for a single day is much better than a hundred
the youngest, each one of the monks volunteered to years of a life of depravity."
go. With the monks, there was also a young novice
monk by the name of Sarhkicca, who was sent along Explanatory Translation (Verse 110)
with them by Venerable Sariputta. This novice monk
was only seven years old, but had already attained ara- dussilo asamiihito yo ea vassasatariz jive silavan-
hatship. Sarhkicca said that Venerable Sariputta, his tassa jhiiino ekiihariz jivitariz seyyo
teacher, knowing this danger in advance, had pur-
dussi/6: a person who is bereft of virtue;
posely sent him to accompany the monks, and that he
asamiihito: uncomposed in mind; yo: that one;
should be the one to go with the robbers. So saying, he
ea: even if; vassasatariz: hundred years;jive: were
went along with the robbers. The monks felt very bad
to live; silavantassa: of the virtuous;jhiiino: who
for having let the young novice monk go. The robbers
is meditative; ekiihariz: only one day's;jivitariz: liv-
made preparations for the sacrifice; when everything
ing; seyy6: is great
was ready, their leader came to the young novice
monk, who was then seated, with his mind fixed on Asingle day lived as a virtuous meditative person
jhana concentration. The leader of the robbers lifted his is greater than a hundred years of life as an individual
sword and struck hard at the young novice monk, but bereft of virtue and uncomposed in mind.
the blade of the sword curled up without cutting the
flesh. He straightened up the blade and struck again; Commentary
this time, it bent upwards right up to the hilt without
jhtiino: one who practisesjhtina (meditation). Jhtina - (mental re-
harming the novice monk. Seeing this strange happen- pose) refers to the four meditative levels of mental repose of the
ing, the leader of the robbers dropped his sword, knelt "sphere of form". They are attained through a process of mental pu-
at the feet of the novice monk and asked his pardon. All rification during which there is a gradual, though temporary, calm-
the five hundred robbers were amazed and terror- ing down offive-fold sense-activity and of the Five Obscurants
(emotional disturbances that cloud the mind). The state of mind,
stricken; they repented and asked permission from however, is one of full alertness and lucidity. This high degree of
Sarhkicca to become monks. He complied with their re- tranquillity is generally developed by the practice of one or more of
quest. the forty subjects of Tranquillity Meditation. There are also the four
formless levels of tranquillity called 'formless spheres' (anipa
Having so done, he established them in the ten ayalana).
precepts, and taking them with him, set out So with a
while residing at the Jetavana Monastery, the Bud- Buddha replied, "Monks, it were better for you to live
dha spoke this verse, with reference to Khanu but a single day in the exercise of the wisdom you have
Km;idanfia. just acquired than to live for a hundred years commit-
This Venerable, it appears, obtained a meditation ting such acts of foolishness."
topic from the Buddha, and while residing in the forest
attained arahatship. Desiring to inform the Buddha of Explanatory Translation (Verse 111)
his attainment, he set out to return from the forest duppanflo asamiihito yo ea vassasatam jive
Crowing tired by the way, he left the road, seated him- paflflavantassa jhiiin6 ekiiham jfvitam seyy6
self on a flat stone, and entered into a state of trance.
Now at that time a band of five hundred thieves plun- duppaflflo: unwise; asamiihi/6: unsteady and fluc-
dered a village, packed up their spoils in sacks of sizes tuating in mind; yo: some person; ea: even if; vas-
proportioned to the strength of their several members, sasatarh.;1ve: were to live hundred years;
placed the sacks on their heads, and carried them for a paflflavantassa: of a person endowed with wis-
long distance. Becoming weary, they said to them- dom; jhtiino: mentally disciplined; ekaharh: only
selves, "We have come a long distance; let us rest on one day's;jfvitarh.: life; seyyo: is greater
the top of this flat rock." So saying, they left the road,
went to the rock, and mistook the Venerable for the A single day's life of a wise person, who is aware of
stump of a tree. One of the thieves placed his sack on reality, is greater than even hundred years of life of an
the Venerable's head, and another placed his sack near individual who is bereft of wisdom and insight
his body. One after another, the five hundred thieves
set their sacks in a circle about him and then lay down Commentary
and went to sleep. jhaino: one who practisesjhana. The Buddha describesjhana this
At dawn they woke up and took their sacks. Seeing way:
the Venerable, and thinking he was an evil spirit, they (1) Withdrawn from sensual objects, withdrawn from unwholesome
started to run away. The Venerable said to them, "Lay states of mind, the monk enters into the firstjhiina, which is
accompanied by inference (vitakka) and inquiry (vicora), filled
disciples, have no fear; I am a monk." Thereupon they with joy (piti) and comfort (sukha) which is born of detachment.
prostrated themselves before his feet and begged his (2) After the subsidence of inference and inquiry, and by gaining
pardon, saying, "Pardon us, Venerable; we mistook you inner tranquillity and oneness of mind, he enters into the second
for the stump of a tree." The ringleader of the thieves Jhana, which is born of stillness of mind, and filled with joy (piti)
said, "I intend to become a monk under the Vener- and comfort (sukha).
able." The rest said, ''We also will become monks." And (3) After the fading away of joy he dwells in equanimity, mindful,
with one accord all the thieves requested the Venerable clearly conscious; and he experiences in his person that feeling
of which the Noble Ones say, 'Happy lives the man of equanimity
to make them monks. The Venerable made monks of and attentive mind'; thus he enters the Third absorption.
them all, just as did the novice Sarhkicca. From that
(4) After having given up pleasure and pain, and through the disap-
time forward he went by the name of Stump pearance of previous joy and grief, he enters into a state beyond
Ko!J.dafifia, Khanu-Ko1J.dafifia. pleasure and pain, into the Fourth absorption, which is purified
by Equanimity (upekkhii) and mindfulness.
Accompanied by those monks, he went to the Bud-
dha. When the Buddha asked him, "Ko!J.daflfia, you (5) Through the total overcoming of the perceptions of matter,
however, and through the vanishing of sense-reactions and the
have obtained pupils?" he told him what had happened. non-attention to the perceptions of variety, with the idea,
The Buddha asked, "Monks, is this true?" "Yes, Vener- 'boundless is space', he reaches the sphere of boundless space
able; we never saw such an exhibition of magical power (iikiisiinailciiyatana) and abides therein.
before and therefore we have become monks." The
while residing at the Jetavana Monastery, the Bud- hearing this, Kisagotami fully realized the imperma-
dha spoke this verse, with reference to Kisagotami. nence, unsatisfactoriness and insubstantiality of the ag-
Kisagotami was the daughter of a rich man from gregates and attained s6tapatti fruition.
Savatthi; she was known as Kisagotami because of her Soon afterwards, Kisag6tami became a nun. One
slim body. Kisagotami was married to a rich young day, as she was lighting the lamps she saw the flames
man and a son was born to them. The boy died when flaring up and dying out, and suddenly she clearly per-
he was just a toddler and Kisagotami was stricken with ceived the arising and the perishing of beings. The Bud-
grief. Carrying the dead body of her son, she went dha, through supernormal power, saw her from his
about asking for medicine that would restore her son monastery, and sent forth his radiance and appeared to
to life from everyone she happened to meel People be- her in person. Kisag6tami was told to continue meditat-
gan to think that she had gone mad. But a wise man ing on the impermanent nature of all beings and to
seeing her condition thought that he should be of strive hard to realize Nibbana. She reached higher
some help to her. So, he said to her, "The Buddha is stages of spiritual awakening.
the person you should approach, he has the medicine
you want; go to him." Thus, she went to the Buddha Explanatory Translation (Verse 114)
and asked him to give her the medicine that would re-
store her dead son to life. amatam padam apassam yo ea vassasatamjive
amatam padam passato ekahamjivitam seyyo
The Buddha told her to get some mustard seeds
from a house where there had been no death. Carrying amatam padam: Deathless state (nibbana);
her dead child in her bosom, Kisagotami went from apassam: without seeing; yo ea: if an individual;
house to house, with the request for some mustard vassasatamjive: were to live a hundred years;
seeds. Everyone was willing to help her, but she could amatam padam: the deathless state (nibbana); pas-
not find a single house where death had not occurred. sato: the perceiver's; ektiham: one day's;jivitam:
Then, she realized that hers was not the only family life; seyyo: is noble
that had faced death and that there were more people
dead than living. As soon as she realized this, her atti- Asingle day's life of a person who sees the state of
tude towards her dead son changed; she was no longer deathlessness is far greater and nobler than the hun-
attached to the dead body of her son. dred-year life-span of a person who does not perceive
She left the corpse in the jungle and returned to the deathless state.
the Buddha and reported that she could find no house
where death had not occurred. Then the Buddha said, Commentary
"Did you not get the single pinch of mustard seed?" amatam padam: the state of deathlessness - Nibbana. Nibbana is
"No, that did I not, Venerable. In every village the dead characterized as 'the deathless' because it is the cessation of the illu-
sion of existence. Nibbana has to be won by depersonalizing the per-
are more in number than the living." Said the Buddha, sonalized five-fold totality (panciipiidiina khanda) of experience.
"Vainly did you imagine that you alone had lost a child. The self image of existence that we carry in our mind is created by
But all living beings are subject to an unchanging law, the personalization of impersonal phenomena. Our existence or be-
and it is this: The prince of death, like a raging torrent, ing is the continuation of this self image called personality. When
sweeps away into the sea of ruin all living beings; with we have removed this self image through depersonalization, we
their longings still unfulfilled. Gotami, you thought cease to exist When we cease to exist, we cease to die. This is the
deathless state. To observe the experience, as it comes and goes,
that you were the only one who had lost a son. As you without personalizing it, is to experience the deathless Nibbana
have now realized, death comes to all beings; before here and now.
their desires are fulfilled death takes them away." On
While residing at the Jetavana Monastery, the Bud- walked along, fearful that in the dark places she might
dha spoke this verse, with reference to Bahuputtika, a strike her head against a tree or against some other ob-
mother of many children. ject, she put her hand on a tree and guided her steps
Once in Savatthi, there lived a couple, with their thereby, and meditated. Resolved to observe only the
seven sons and seven daughters. All the children got Dhamma taught by the Buddha, she considered the
married and the family was doing quite well. Then, the Dhamma and pondered the Dhamma and meditated.
father died and the mother kept all the property with- The Buddha, seated in the perfumed chamber,
out giving anything to the children. Her sons and sent forth a radiant image of himself, and silting as it
daughters wanted the inheritance, so they said to their were face to face with her, talked with her, saying, "Ba-
mother, "What benefit do we get from our property? huputtika, it is helter that one lives only for a moment
Can't we make it multiply? Can't we look after our seeing the Dhamma I have taught than to live a hun-
mother?" They said such things again and again so dred years without seeing what I taught."
their mother thought that her children would look af-
ter her, and she finally divided up the property without Explanatory Translation (Verse 115)
leaving anything for herself.
u//amam dhammam apassam yo ea vassasatam
After a few days had passed, the wife of her oldest jive uttamam dhammam passato ekaham jivitam
son said to her, "Apparently this is the only house our seyyo
excellent mother visits; she acts as though she had
given both parts of her estate to her oldest son." In like uttamam dhammam: the Supreme Teaching of
manner did the wives of her other sons address her. So the Buddha (the noblest of doctrines); apassm:
likewise did her daughters address her whenever she who does not perceive; yo ea: if some person; vas-
entered their houses, from the oldest to the youngest. sasatamjive: were to live a hundred years; ut-
With such disrespect was she treated that finally she tamam dhammam: the Supreme Teaching of the
said to herself, "Why should I live with them any Buddha (the noblest of doctrines); passato: the
longer? I will enter the Sangha and live the life of a seer's; ekaham: one day's;jivitam: life; seyyo: is
nun." So she went to the nuns' convent and asked to nobler.
be admitted to the Sangha. They received her into the
Sangha, and when she had made it her full profession A single day's life of a seer of the Noble Teaching of
she went by the name of Bahuputtika the nun because the Buddha is by far greater than the !ife of a hundred
she was the mother of many children. years of a person who does not see the Noblest Teach-
"Since I have entered the Sangha in old age," ing.
thought she, as she performed the major and minor du-
ties assigned to nuns, "it behooves me to be heedful; I Commentary
will therefore spend the whole night in meditation." Dhammam Uttomom: the Noblest of the Noble -- Teaching of the
On the lower terrace, putting her hand on a pillar, she Buddha. Dhamma, the Teaching of the Buddha, is the way to tran-
scend the world. The Dhamma is described as nine-fold: the four
guided her steps thereby and meditated. Even as she paths, four fruits and Nihbana - (the deathless).
,.
PAPA VAG·GA 1
Evil
While residing at the Jetavana Monastery, the Bud- was regularly offered alms-food. When the king next
dha spoke this verse, with reference to a brahmin cou- went to the Jetavana Monastery to pay homage to the
ple by the name of Culla Ekasataka. Buddha, he saw the velvet canopy and recognized it as
There was once a brahmin couple in Savatthi, who the offering made by the brahmin and he was very
had only one outer garment between the two of them. pleased. This time, he made a reward of seven kinds in
Because of this they were also known as Ekasataka. As fours (sabbacatukka), viz., four elephants, four horses,
they had only one outer garment, both of them could four female slaves, four male slaves, four errand boys,
not go out at the same time. So, the wife would go to four villages and four thousands in cash. When the
listen to the discourse given by the Buddha during the monks heard about this, they asked the Buddha, "How
day and the husband would go at night. One night, as is it that, in the case of this brahmin, a good deed done
the brahmin listened to the Buddha, his whole body at present bears fruit immediately?" To them the Bud-
came to be suffused with delightful satisfaction and he dha replied, "If the brahmin had offered his outer gar-
felt a strong desire to offer the outer garment he was ment in the first watch of the night, he would have
wearing to the Buddha. But he realized that if he were been rewarded with sixteen of each kind; if he had
to give away the only outer garment he had, there made his offering during the middle watch, he would
would be none left for him and his wife. So he wavered have been rewarded with eight of each kind; since he
and hesitated. Thus, the first and the second watches had made his offering only during the last watch of the
of the night passed. Came the third watch and he said night, he was rewarded with only four of each kind. So,
to himself, "If I am so miserly and hesitant, I will miss when one wants to give in charity, one should do so
the opportunity of ending worldly suffering. I shall now quickly; if one procrastinates, the reward comes slowly
offer my outer garment to the Buddha." So saying, he and only sparingly. Also, if one is too slow in doing
placed the piece of cloth at the feet of the Buddha and good deeds, one may not be able to do it at all, for the
cried out "I have won" three times. King Pasenadi of mind tends to take delight in evil."
Kosala, who was among the audience, heard those
words and ordered a courtier to investigate. Learning Explanatory Translation (Verse 116)
about the brahmin's offering to the Buddha, the king kalyane abhittharetha ptipti cittarh nivtiraye
commented that the brahmin had done something puflflarh dandharh hi karoto mano ptipasmirh
which was not easy to do and so should be rewarded. ramati
The king ordered his men to give the brahmin a piece
of cloth as a reward for his faith and generosity. The kalytine: in virtue; abhittharetha: be alert; ptipti:
brahmin offered that piece of cloth also to the Buddha from evil; cittarh: the mind; nivtiraye: guard;
and he was rewarded by the king with two pieces of puflflarh: good action; dandharh: hesitantly; hi
cloth. Again, the brahmin offered the two pieces of karoto: if one does; mano: his mind; ptipasmirh:
cloth to the Buddha and he was rewarded with four. in evil; ramati: takes delight
Thus, he offered to the Buddha whatever was given
him by the king, and each time the king doubled his re- In the matter of performing virtuous, meritorious
ward. When finally the reward came up to thirty-two actions, be alert and act quickly. Guard the mind
pieces of cloth, the brahmin kept one piece for himself against evil. If one were to perform meritorious actions
and another for his wife, and offered the remaining hesitantly, his mind will begin to take delight in evil
thirty pieces to the Buddha. things.
Then, the king again commented that the brahmin
had truly performed a very difficult task and so must be Commentary
rewarded fittingly. The king sent a messenger to the abhittharetha /ralgtine: indulge in wholesome activities without
palace to bring two pieces of velvet cloth, each of which any loss of time. The practice of the spiritual path has been called
by the Buddha, going against the stream (pafisolagdmi). The nor-
was worth one hundred thousand, and gave them to mal tendency of the mind is to be carried away by emotions and do
the brahmin. The brahmin made these two pieces of the wrong things. If one does not make the effort to go against this
valuable cloth into two canopies and kept one in the current, one will be doing the wrong things and going the wrong
way.
perfumed chamber where the Buddha slept and the
other in his own house above the place where a monk
'252
While residing at the Jetavana Monastery, the Bud- her body. And straightaway he asked, ''Who is it that is
dha spoke this Verse, with reference to the goddess sweeping?" "It is I, Venerable, your female disciple the
Laja. goddess Llija." "I have no female disciple by that
For a while Venerable Kassapa the Great was in name." ''Venerable, when I was a young woman tend-
residence at Pipphali Cave, he entered into a state of ing a rice-field, I gave you parched rice; as I returned
trance, remaining therein for seven days. Arising from on my way, a snake bit me, and I died with believing
trance on the seventh day, he surveyed with supernatu- heart and was reborn in the Heavenly World. Since it
ral vision the places where he wanted to go for alms. As was through you that I received this glory, I said to my-
he looked abroad, he beheld a certain woman, the self, 'I will perform the major and minor duties for you
keeper of a field of rice-paddy, parching heads of rice and so make my salvation sure.' Therefore came I
which she had gathered. Thereupon he considered hither, Venerable." ''Was it you that swept this place for
within himself, "Is she endowed with faith or is she not me yesterday and on the preceding days, setting out
endowed with faith?" Straightaway becoming aware water for drinking?" "Yes, Venerable." "Pray depart
that she was endowed with faith, he reflected, ''Will she hence, goddess. Never mind about the duties you have
be able to render me assistance?" Straightaway he be- rendered, but henceforth come no more hither." ''Ven-
came aware of the following, "This noble young erable, do not destroy me. Permit me to perform the
woman is wise and resourceful; she will render me as- major and minor services for you and so make my sal-
sistance, and as the result of so doing will receive a rich vation sure." "Goddess, depart hence, lest in the future,
reward." So he put on his robes, took bowl in hand, when expounders of the law take the variegated fan and
and went and stood near the rice-field. When this noble sit down, they have reason to say, 'Report has it that a
young woman saw the Venerable, her heart believed, goddess comes and performs the major and minor du-
and her body was suffused with the five sorts of joy. ties for Venerable Kassapa, setting out water for him to
"Wait a moment, Venerable," said she. Taking some of drink."' Thereupon the goddess wept and wailed and la-
the parched rice, she went quickly to him, poured the mented, standing poised in the air. About this incident
rice into the Venerable's bowl, and then, saluting him the Buddha said, "Indeed, both in this world and the
with the five rests, she made an earnest wish, saying, world to come, it is the doing of good works alone that
''Venerable, may I be a partaker of the Truth you have brings happiness."
seen?" "So be it," replied the Venerable, pronouncing
the words of thanksgiving. Then that noble young Explanatory Translation (Verse 118)
woman saluted the Venerable and set out to return, re- puriso ce puflflam kayirii lam punappunam kay-
flecting upon the alms she had given to the Venerable. iriilha lam hi chandam kayiriilha puflflassa uc-
Now in a certain hole by the road skirting the field cayo sukho
of growing rice lurked a poisonous snake. He was not
able to bite the Venerable's leg, for it was covered with puriso: some person; ce puflflam: if meritorious
his yellow robe. But as that noble young woman activities; kayirii: were to do; lam: that; punap-
reached that spot on her return, reflecting upon the punam: repeatedly over and over; kayirii: should
alms she had given to the Venerable, the snake wrig- do; lam hi: in that; chandam: a delight; kayiriitha:
gled out of his hole, bit her, and then and there caused should take; puflflassa: of merit; uccayo: accumu-
her to fall prostrate on the ground. Dying with believ- lation; sukho: leads to happiness
ing heart, she was reborn in heaven. As a goddess she
came down from time to time and attended to the up- A person may do some meritorious activity. He
keep of the Venerable's place - cleaning the premises must keep on repeating it, over and over. He must take
etc. When the Venerable saw what had been done, he delight in that meritorious action. Accumulation of
concluded, "Some probationer or novice must have merit leads to happiness.
rendered me this service." On the second day the god-
dess did the same thing again, and the Venerable again Commentary
came to the same conclusion. But on the third day the puiitia: meritorious acts. Kusala is another term to denote such
Venerable heard the sound of her sweeping, and look- acts.
ing in through the keyhole, saw the radiant image of
while residing at the Jetavana Monastery, the Bud- ing them: "How is it with you; how are you faring? I trust you are
dha spoke this verse, with reference to a monk who well, and that you are not short of food." There is the touching tale
of a herdsman who, in looking for a lost ox, missed his midday
was careless in the use of furniture belonging to the meal. On his way back, fatigued and hungry, he went to the Bud-
monastery. dha to listen to him preaching. The Blessed One, however, knowing
This monk, after using any piece of furniture that the man had not eaten all day, inquired from the people if he
could first be fed. The Buddha knew that it was profitless to preach
(such as a couch, bench or stool) belonging to the to this man without first satisfying his hunger.
monastery, would leave it outside in the compound, Although the Buddha did not focus mainly on material progress, he
thus exposing it to rain, sun and white ants. When did not entirely ignore it. The Buddha was very outspoken with re-
other monks chided him for his irresponsible behav- gard to certain aspects of material conditions and social welfare.
iour, he would retort, "I do not have the intention to It is an admitted fact that poverty is a contributory cause of crime.
destroy those things; after all, very little damage has If people are deprived of the four requisites mentioned above, the
been done," and so on and so forth and he continued bare necessities, or if these are scarce, especially food, people's
minds are not at rest. They cannot and do not think of moral behav-
to behave in the same way. When the Buddha came to iour, or give a thought to righteous living. Necessity has no law,
know about this, he sent for the monk and said to him, and they stoop to unjust and unrighteous ways of gaining a subsis-
"Monk, you should not behave in this way; you should tence. Owing to lack of economic security, and of money, people
not think lightly of an evil act, however small it may are led to commit theft and other crimes. The Kiitadantasutta
states how in order to raise the social and economic conditions of a
be; because, it will grow big if you do it habitually." country, the farmers and traders should be given the necessary fa-
cilities to carry on their farming and business, and that people
Explanatory Translation (Verse 121) should be paid adequate wages. Thus when they have enough for
their subsistence and are economically secure, crime is lessened
tarn marn na agamissati papassa ma ap- and peace and harmony prevail.
pamafzfzetha udabindu nipatena api udakumbho In another discourse, the Buddha explains to Anathapin4ika (the
pilrati thokathokarn api acinarn ba/6 papassa banker who donated to the Sangha the Jetavana Monastery), the
four kinds of happiness a layman ought to enjoy. The first is the sat-
pilrati isfaction of ownership (atthi-sukha), or economic security, so that
he has sufficient means acquired lawfully by his own efforts; the
tarn: that minor evil: marn: towards me; na second is the joy of consumption (bogha-sukha) or happiness
agamissati: will not bring evil results; papassa: gained by the judicious use of lawful wealth; the third is the happi-
about evil action; ma appamafzfzetha: do not un- ness of freedom from debt (anana-sukha), the joy and satisfaction
that comes with the thought, "I owe nothing to anyone"; the fourth
derestimate; udabindu nipiitena api: only drop by is the bliss of innocence (anavajja-sukha), which is the satisfaction
drop; udakumbho: the water pot; pilrati: gets derived from the thought, "I am blessed with blameless acts of
filled; thokathokarn api: even little by little; body, speech and mind."
iicinarn: accumulating; bii/6: the ignorant; All these discussions and sermons in Buddhism go to show that the
piipassa: by evil; pilrati: gets filled layman, as a member of society, should work hard to earn a living
and strengthen his economic and social security, lest he becomes a
Some tend to believe that evil can be taken lightly. burden to himself and others, but at the same time he should avoid
wrong and unrighteous ways of living and not deviate from the
Their attitude to wrong-doing is that they can get away path of self sacrifice, charity, self control, moderation, patience, de-
with anything whatsoever. They say in effect: "I will be- tachment, meditation, etc.
have in the way I want. Evil results will never come my The Buddha's instructions and advice on right livelihood are ad-
way." But evil accumulates little by little -very much dressed both to the layman and to the members of the Sangha. He
like a water-pot being filled drop by drop. Little by little has clearly explained to his disciples that the monk's life should be
absolutely pure and free from fraud. The Master is indeed very em-
the evil accumulates, until he is filled with it. phatic on this matter, for he says: "Monks, whatsoever monks are
cheats, stubborn, babblers, cunning, passionate, proud, uncalmed ·
Commentary such monks are no followers of mine. They have fallen away from
this Dhamma-vinaya (Doctrine and Discipline), nor do they grow,
Requisites of a Mon/r: This stanza was pronounced by the Bud-
increase and prosper in this Dhamma-vinaya. Further says the Mas-
dha, about a monk who misuses the requisites of monastic life. The ter: "Monks, this holy life (brahmacariyam) is lived neither to cheat
requisites of a monk are traditionally very simple. So far as a monk
people nor for scheming, nor for profit and favour, nor for the sake
is concerned there are four requisites (catu paccaya) for progress
of honour. It is not for gossiping, nor with the intention: 'let people
on the path to purity and freedom. They are robes, food, a lodging know me as so-and-so.' But, monks, this holy life is lived for the
and medicine. These are the bare necessities without which no hu- sake of restraint, for abandoning, for dispassion, for cessation.''
man being can live. Basically they are also the fundamental needs
of a layman. It was the Buddha's custom to ask the monks on meet-
, nd rrate not goodn ss. El)en /ilt/'e acls of goodness total up like a po,t fillb1g drop by drop.
2s-2
While residing at the Nigrodharama Monastery, the On the seventh day, about the time of the alms
Buddha spoke this verse, with reference to King Sup- meal the royal horse got frightened for some unknown
pabuddha. reason and started neighing loudly and kicking about
King Suppabuddha was the father of Devadatta furiously. Hearing frightening noises from his horse,
and father-in-law of Prince Siddhattha who later be- the king felt that he must handle his pet horse and for-
came Gotama Buddha. King Suppabuddha was very an- getting all precautions, he started towards the door.
tagonistic to the Buddha for two reasons. First, The door opened of its own accord, the steps which
because as Prince Siddhattha he had left his wife Yasod- had been pulled down earlier were also there, his men
hara, the daughter of King Suppabuddha, to renounce forgot to stop him from going down. So the king went
the world; and secondly, because his son Devadatta, down the stairs and as soon as he stepped on the earth,
who was admitted into the Order by Gotama Buddha, it opened and swallowed him up and dragged him right
had come to regard the Buddha as his arch enemy. down to Avici Hell. Thus, no matter how hard he tried,
One day, knowing that the Buddha would be coming the foolish king was unable to escape the effects of his
for alms-food, he got himself drunk and blocked the evil kamma.
way. When the Buddha and the monks came, Sup-
pabuddha refused to make way, and sent a message say- Explanatory Translation (Verse 128)
ing, "I cannot give way to Samana Gotama, who is so yattha{thitam maccu nappasahetha s6 jagatip-
much younger than me." Finding the road blocked, the padeso na vijjati antalikkhe na samuddamajjhe
Buddha and the monks turned back. Suppabuddha na pabbatanam vivaram pavissa na
then sent someone to follow the Buddha secretly and
find out what the Buddha said, and to report to him. yattha: somewhere; {hitam: taking shelter; maccu:
As the Buddha turned back, he said to Ananda, by Death; nappasahetha: will not be overwhelmed;
"Ananda, because King Suppabuddha had refused to so: that kind of;jagatippadeso: spot on earth; na
give way to me, on the seventh day from now he would vijjati: is not seen; antalikkhe: out in space; na:
be swallowed up by the earth, at the foot of the steps there is no such place; samuddamajjhe na: nor in
leading to the pinacled hall of his palace." The king's the middle of the ocean; pabbatanam: of moun-
spy heard these words and reported to the king. And tains; vivaram: cleft, crevice or opening; pavissa:
the king said that he would not go near those steps and having entered; na: one cannot escape
would prove the words of the Buddha to be wrong. Fur-
ther, he instructed his men to remove those steps, so Not in the sky, nor in the ocean midst, not even in
that he would not be able to use them; he also kept a cave of a mountain rock, is there a hiding place
some men on duty, with instructions to hold him back where one could escape death.
should he go in the direction of the stairs.
Commentary
When the Buddha was told about the king's in-
nappasahetha maccu: place where death cannot overcome a per-
structions to his men, he said, "Monks! Whether King son. The implication of the stanza is that there is no place whatso-
Suppabuddha lives in a pinacled tower, or up in the ever on Earth where death cannot overcome a person. In positive
sky, or in an ocean or in a cave, my word cannot go tenns, there is no escape from death, wherever one went.
wrong; King Suppabuddha will be swallowed up by the
earth at the very place I have told you."
DAND,
• •
A VAGGA
Punis,hment
while residing at the Jetavana Monastery, the Bud- becomes predominant at the time of death and conditions the
dha spoke this verse, with reference to a group of six subsequent birth. In this last thought-process is present a special
potentiality. When the potential energy of this reproductive
monks. (janaka). Kamma is exhausted, the organic activities of the
Once, a group of monks was cleaning up a build- material form in which is embodied the life-force, cease even
before the end of the life-span in that particular place. This often
ing in the Jetavana Monastery with the intention of oc- happens in the case of beings who are born in states of misery
cupying it, when they were interrupted in their task by (apiiya) but it can also happen in other planes.
another group of monks who had arrived at the scene. 2) The expiration of the life-term (iiyukkhaya), which varies in
The monks who had come later told the first group of different planes. Natural deaths, due to old age, may be classed
monks who were cleaning the building, ''We are elderly under this category. There are different planes of existence with
and more senior to you, so you had better accord us varying age-limits. Irrespective of the kammic force that has yet
to run, one must, however, succumb to death when the maxi-
every respect and give way to us; we are going to oc- mum age-limit is reached. If the reproductive kammic force is
cupy this place and nothing will stop us from doing so." extremely powerful, the kammic energy rematerialises itself in
the same plane or, as in the case of devas, in some higher realm.
However, the first group of monl5s resisted the un-
welcome intrusion by the senior monks and did not 3) The simultaneous exhaustion of the reproductive kammic en-
ergy and the expiration of the life-term (ubhayakkhaya).
give in to their demands, whereupon they were beaten
up by the senior monks till they could not bear the 4) The opposing action of a stronger kamma unexpectedly ob-
structing the flow of the reproductive kamma before the life-term
beatings and cried out in pain. expires (upacchedaka-kamma). Sudden untimely ·deaths of per-
News of the commotion had reached the Buddha sons and the deaths of children are due to this cause. A more
powerful opposing force can check the path of a flying arrow and
who, on learning about the quarrel between the two bring it down to the ground. So a very powerful kammic force
groups of monks, admonished them and introduced of the past is capable of nullifying the potential energy of the last
the disciplinary rule whereby monks should refrain thought-process, and may thus destroy the psychic life of the
from hurting one another. being. The death of Venerable Devadatta, for instance, was due
to a destructive kamma which he committed during his lifetime.
Explanatory Translation (Verse 129) The first three are collectively called timely deaths (kiila-marana),
and the fourth is known as untimely death (akiilamarana). An oil
sabbe dar;z<fassa tasanti sabbe maccuno bhayanti lamp, for instance, may get extinguished owing to any of the follow-
ing four causes - namely, the exhaustion of the wick, the exhaus-
attanam upamam katva na haneyya na ghataye tion of oil, simultaneous exhaustion of both wick and oil, or some
extraneous cause like a gust of wind. So may death be due to any of
sabbe: all; dar;z<fassa: at punishment; tasanti: are the foregoing four causes.
frightened; sabbe: all; maccuno: death; bhayanti: Very few people, indeed, are prepared to die. They want to Jive
fear; attanam: one's own self; upamam katva: tak- longer and longer, a delusion which contemporary research is mak-
ing as the example; na haneyya: do not kill; na ing more possible to realize. The craving for more and more of this
ghiitaye: do not get anyone else to kill life is somewhat toned down, if one believes, as many do, that this
is only one life of a series. Plenty more lives are available to those
who crave for them and work begun in this one does not have to be
All tremble at violence, all fear death. Comparing feverishly rushed to a conclusion but may be taken up again in sub-
oneself with others do not harm, do not kill. sequent births. The actual pains of dying are, of course, various and
not all people go through physical agonies. But there is distress of
another sort; the frightful stresses which are set up in the mind of
Commentary one whose body is dying - against his will. This is really the final
maccimo bhdyanti: fear death. Buddhism has analyzed the phe- proof that the body does not belong to me, for if it did, I could do
nomenon of death quite extensively. The Paticca-Samuppiida de- whatever I wanted with it; but at the time of death, although I de-
scribes the process of rebirth in subtle technical terms and assigns sire continued life, it just goes and dies - and there is nothing to
death to one of the following four causes: be done about it. If I go towards death unprepared, then, at the time
1) Exhaustion of the reproductive kammic energy (kam- when the body is dying, fearful insecurity will be experienced, the
makkhaya). The Buddhist belief is that, as a rule, the thought,
result of having wrongly identified the body as myself.
volition, or desire, which is extremely strong during lifetime,
While residing at the Jetavana Monastery, the Bud- explained as the friendly disposition, for a genuine friend sincerely
wishes for the welfare of his friend.
dha spoke this verse, with reference to a group of six
monks. This is linked to the previous verse. "Just as a mother protects her only child even at the risk of her life,
even so one should cultivate boundless loving-kindness towards all
After having exchanged blows over the incident at living beings" is the advice of the Buddha. It is not the passionate
the Jetavana Monastery, the same two groups of monks love of the mother towards her child that is stressed here but her
quarrelled again over the same building. As the rule re- sincere wish for the genuine welfare of her child. Me/Iii is neither
carnal love nor personal affection, for grief inevitably arises from
lating to physically hurting others had already been laid both. Me/Iii is not mere neighbourliness, for it makes no distinction
down by the Buddha, this particular rule was strictly between neighbours and others. Mettii is not mere universal broth-
observed by both groups. erhood, for it embraces all living beings including animals, our
lesser brethren and sisters that need greater compassion as they are
However, this time one of the two groups made helpless. Mel/ii is not religious brotherhood either. Owing to the sad
threatening gestures to the other group, to the extent limitations of so-called religious brotherhood human heads have
that the latter cried out in frighl The Buddha, after been severed without the least compunction, sincere outspoken
men and women have been roasted and burnt alive; many atrocities
hearing about this threatening attitude of the monks, have been perpetrated which baffle description; cruel wars have
introduced the disciplinary rule preventing the making been waged which mar the pages of world history. Even in this sup-
of threatening gestures to each other. posedly enlightened twentieth century the followers of one religion
hate or ruthlessly persecute and even kill those of other faiths
merely because they cannot force them to think as they do or be-
Explanatory Translation (Verse 130) cause they have a different label. If, on account of religious views,
people of different faiths cannot meet on a common platform like
sabbe da,:ujassa tasanti sabbesamjivitam piyam brothers and sisters, then surely the missions of compassionate
attiinarh upamarh katvii na haneyya na ghiitaye world teachers have pitifully failed. Sweet me/Iii transcends all these
kinds of narrow brotherhood. It is limitless in scope and range. Bar-
sabbe: all; da,J.(/.assa: at punishment; tasanti: are riers it has none. Discrimination it makes not. Mettii enables one to
frightened; sabbesarh: to all;jivitarh: life; piyarh: regard the whole world as one's motherland and all as fellow-be-
ings. Just as the sun sheds its rays on all without any distinction,
dear; attiinam: one's own self; upamam katvii: tak- even so sublime mettii bestows its sweet blessings equally on the
ing as the example; na haneyya: do not kill; na pleasant and the unpleasant, on the rich and the poor, on the high
ghiitaye: do not get anyone else to kill and the low, on the vicious and the virtuous, on man and woman,
and on human and animal.
All are frightened of being hurt or of any threat to Such was the boundless mettii of the Buddha who worked for the
one's life. To all, life is dear. Seeing that others feel the welfare and happiness of those who loved Him as well as of those
same way as oneself, equating others to oneself, refrain who hated Him and even attempted to harm and kill Him. The Bud-
dha exercised me/Iii equally towards His own son Rahula, His adver-
from harming or killing. sary Devadatta, His attendant Ananda, His admirers and His
opponents. This loving-kindness should be extended in equal meas-
Commentary ure towards oneself as towards friend, foe and neutral alike. Sup-
pose a bandit were to approach a person travelling through a forest
na haneyya, na ghtitaye: do not destroy; do not kill. Here, the with an intimate friend, a neutral person and an enemy, and sup-
quality that is being inculcated is compassion. Disagreements and pose he were to demand that one of them be offered as a victim. If
disputes arise due to lack of compassion. A universal compassion the traveller were to say that he himself should be taken, then he
arises only when there is the perception of true reality. Compassion would have no me/Iii towards himself. If he were to say that anyone
expresses itself through wholesome action. Compassion is not of the other three persons should be taken, then he would have no
merely thinking compassionate thoughts. It has to show itself meltii towards them.
through compassionate action. Compassion is taking note of the
sufferings of other beings in the world. It overcomes callous indiffer- Such is the characteristic of real meltii. In exercising this boundless
ence to the plight of suffering beings, human or otherwise. Like- loving-kindness oneself should not be ignored. This subtle point
wise, it must be reflected in one's life by a willingness to go out of should not be misunderstood, for self-sacrifice is another sweet vir-
one's way to give aid where possible and to help those in distress. It tue and egolessness is yet another higher virtue. The culmination
has the advantage of reducing one's selfishness by understanding of this me/Iii is the identification of oneself with all beings (sabbat-
others' sorrows. It is Lord Buddha's medicine for cruelty, for how tatii), making no difference between oneself and others. The so-
can one harm others when one has seen how much they have to called I is Jost in the whole. Separatism evaporates. Oneness is
suffer already? It has also two enemies: the 'near' one is mere grief, realized.
while its 'far' enemy is cruelty. There is no proper English equivalent for this graceful Pali term
Metta: compassion - loving-kindness. Mel/ii is the first of the four me/Iii. Goodwill, loving-kindness, benevolence and universal love
sublime states. It means that which softens one's heart, or the state are suggested as the best renderings. The antithesis of mettii is an-
of a true friend. It is defined as the sincere wish for the welfare and ger, ill-will, hatred, or aversion. Mettii cannot co-exist with anger or
genuine happiness of all living beings without exception. It is also vengeful conduct
Hearing the Dhamma, he became a sotiipanna (stream-winner), virtuous and chaste - such a one is called a friendly wife. (sakhib-
and invited the Buddha to spend the rainy season at Savatthi. The hariyii)
Buddha accepted the invitation suggesting that Buddhas take pleas- Who so, when threatened with harm and punishment, is not angry
ure in solitude. Anathapindika, returning to Savatthi, bought the but calm, endures all things of her husband with no wicked heart,
park belonging to Prince Jeta at a price determined by covering, so free from hatred, lives in accordance with her husband's wishes -
the story goes, the whole site with gold coins, and erected the fa- such a one is called a handmaid wife. (diisibhariyii)
mous Jetavana Monastery at a great cosL Here the Buddha spent The Buddha describing the characteristics of the seven kinds of
nineteen rainy seasons. This monastery where the Buddha spent wives remarked that of them the troublesome wife (vadhakab-
the major part of His life was the place where He delivered many of hariyii), the thievish wife (corabhariyii), and the lordly wife (ayyab-
His sermons. Several discourses, which were of particular interest hariyii), are bad and undesirable ones, while the motherly wife
to laymen, were delivered to Anathapin4ika, although he refrained (miitubhariyii), sisterly wife (bhaginibhariyii), friendly wife (sakhib-
from asking any question from the Buddha, lest he should weary hariyii), and handmaid wife (diisibhariyii), are good and praisewor-
Him. thy ones.
Once, the Buddha, discoursing on generosity, reminded Anathap- "These Sujiitii, are the seven kinds of wives a man may have: and
in4ika that alms given to the Sangha together with the Buddha is which of them are you?" "Lord, let the Buddha think of me as a
very meritorious; but more meritorious than such alms is the build- handmaid wife (diisibhariyii) from this day forth."
ing of a monastery for the use of the Sangha; more meritorious Anathapin4ika used to visit the Buddha daily and, finding that peo-
than such monasteries is seeking refuge in the Buddha, the ple go disappointed in the absence of the Buddha, wished to know
Dhamma, and the Sangha; more meritorious than seeking refuge in from the Venerable Ananda whether there was a possibility for the
the Buddha, the Dhamma and the Sangha, is the observance of the devout followers to pay their respects when the Buddha goes out on
five precepts; more meritorious than such observance is meditation His preaching tours. This matter was reported to the Buddha with
on loving-kindness (me/Iii) for a moment; and most meritorious of the result that the Ananda-Bodhi tree, which stands to this day, was
all is the development of Insight as to the fleeting nature of things planted at the entrance to the monastery.
(passanii). sukham: happiness. Commenting on the four kinds of happiness a
On another occasion when the Buddha visited the house of layman may enjoy, the Buddha declared: "There are these four
Anathapin4ika, he heard an unusual uproar inside the house and in- kinds of happiness to be won by the householder who enjoys the
quired what it was. "Lord, it is Sujata, my daughter-in-law, who pleasures of sense, from time to time and when occasion offers.
lives with us. She is rich and has been brought here from a wealthy They are: the happiness of ownership (atlhisukha), the happiness of
family. She pays no heed to her mother-in-law, nor to her father-in- enjoyment (bhogasukha), the happiness of debtlessness
law, nor to her husband; neither does she venerate, honour, rever- (ananasukha), and the happiness of innocence (anavajjasukha).
ence nor respect the Buddha," replied Anathapin4ika. ''What is the happiness of ownership?" Herein a clansman has
The Buddha called her to His presence and preached an illumina- wealth acquired by energetic striving, amassed by strength of arm,
tive discourse on seven kinds of wives that exist even in modem so- won by sweat, lawful, and lawfully gotten. At the thought, wealth is
ciety as it was in the days of old. mine, acquired by energetic striving, lawfully gotten, happiness
Who so is wicked in mind, ill-disposed, pitiless, fond of other (men) comes to him, satisfaction comes to him. This is called the happi-
neglecting husband, a prostitute, bent on harassing - such a one ness of ownership.
is called a troublesome wife. (vadhakabhariyii) ''What is the happiness of debtlessness?" Herein a clansman owes
Who so wishes to squander whatever profits, though little, that the no debt, great or small, to anyone. At the thought, I owe no debt,
husband gains whether by crafts, trade, or plough - such a one is great or small, to anyone, happiness comes to him, satisfaction
called a thievish wife. (corabhariyii) comes to him. This is called the happiness of debtlessness.
Who so is not inclined to do anything, lazy, gluttonous, harsh, ''What is the happiness of innocence? Herein the Aryan disciple is
cruel, fond of bad speech, lives domineering the industrious - blessed with blameless action of body, blameless action of speech,
such a one is called a lordly wife. (ayyabhariyii) blameless action of mind. At the thought, I am blessed with blame-
Who so is ever kind and compassionate, protects her husband like a less action of body, speech and mind, happiness comes to him, sat-
mother, her son, guards the accumulated wealth of her husband - isfaction comes to him. This is called the happiness of innocence."
such a one is called a motherly wife. (miitubhariyii) Winning the bliss of debtlessness a man
Who so is respectful towards her husband just as a younger sister May then recall the bliss of really having.
towards her elder brother, modest, lives in accordance with her hus- When he enjoys the bliss of wealth, he sees
band's wishes -such a one is called a sisterly wife. (bhaginib- 'Tis such by wisdom. When he sees he knows.
hariyii) Thus is he wise indeed in both respects.
Who so rejoices at the sight of her husband even as a friend on see- But these have not one-sixteenth of the bliss
ing a companion who has come after a long time, is of noble birth, (That cometh to a man) of blamelessness.
While residing at the Jetavana Monastery, the Bud- departed. Moreover, when he sat down in the hall of
dha spoke these verses, with reference to Venerable concession, he said, "I will not keep the fast-day in his
Kungadhana. company." The Venerable said to the monks, "Breth-
From the day Kungadhana became a monk a cer- ren, there is not a fleck of dust even the size of an atom
tain female form accompanied him. The Venerable him- on my chastity." But the monk repeated, ''What I saw, I
self never saw her, but everybody else saw her. Indeed, saw with my own eyes." When the female spirit saw
whenever the Venerable made an alms-round in a vil- that the monk was unwilling to keep the fast-day with
lage, the inhabitants would first give the Venerable a the Venerable, she thought to herself, "I have done a
portion of alms saying, ''Venerable, this is for you," and grievous wrong." And straightaway she said to the
then they would give the woman a second portion of monk, ''Venerable, my noble elder has not really vio-
alms, saying, "And this is for our female friend." The lated his vow of chastity. I did this merely to try him.
story goes that in the dispensation of the Buddha Pray keep the fast-day with him as usual." When the
Kassapa there were two companion-monks who were monk saw the female spirit poised in the air, and heard
as intimately associated with each other as though they her speak those words, he believed her, and kept the
had issued from the womb of the same mother. And in fast-day with the Venerable. He was not, however, so
the dispensation of the Buddha Dighayu, year by year kindly disposed to the Venerable as before. Such was
and month by month as the monks met together for the former deed of the female spirit.
the purpose of keeping fast-day, those same two monks Now at the end of their allotted term of life, the
would come forth from their lodging and say to each Venerables were reborn according to their good pleas-
other, "Let us go to the hall of discipline together." ure. The female spirit was reborn in the Avici Hell, and
Now at that time a certain goddess, reborn in the after suffering torment there for a period of an interval
heavenly world, seeing those two monks, thought, between two Buddhas, was reborn in Savatthi in the
"These two monks are too much together; is there per- dispensation of the present Buddha as a man. When he
haps some way by which I can separate them?" No had grown up he retired from the world and decided to
sooner had she thought this in her folly then one of the become a monk, subsequently making it his full profes-
two monks said to his companion, "Brother, wait a mo- sion. From the day he retired from the world, a phan-
ment; I must attend to the needs of nature." So soon tom in female form appeared and followed him.
as she heard this, that goddess assumed the form of a Therefore they gave him the name Kungadhana. When
woman and entered the thicket with the Venerable. the monks observed that he was followed about by a
When he came out, she followed close behind him, ar- woman, they said to Anathapingika, "Treasurer, drive
ranging with one hand her tuft of hair and with the this unchaste monk out of your monastery, for by rea-
other her undergarment. The Venerable himself could son of him reproach will fall upon all of the other
not see her, but when the monk who stood outside monks." "But, Venerables, is the Buddha not at the
waiting for him turned and looked, and he saw the monastery?" "He is, lay disciple." ''Well then, the Bud-
woman come out, arranging her hair and her undergar- dha alone will know." The monks went and said the
ment. As soon as the woman observed that the waiting same thing to Visakha, and she gave them the same an-
monk had seen her, she disappeared. When the Vener- swer.
able came up to the monk who was waiting for him, The monks, getting no satisfaction from the two
the latter said to him, "Brother, you have broken your lay disciples, reported the matter to the king, saying,
vow of chastity." "I have done no such thing, brother." "Great king, Kungadhana goes about accompanied by a
"Why, I just saw a young woman come out after you, woman, and has thus cast reproach upon all the rest of
doing this and that. Yet you say you have done noth- the monks. Drive him out of your kingdom." "But
ing." where is he, venerables?" "In the monastery, great
The Venerable acted as if he had been struck by a king." "In which lodging does he reside?" "In such and
thunderbolt. He said, "Brother, do not ruin me. I have such." ''Very well, go your way. I will have him
done no such thing." Said the monk, "What I saw, I caught." So in the evening the king went to the monas-
saw with my own eyes. Do you expect me to believe tery, caused the Venerable's lodging to be surrounded
you?" And forthwith he broke off the tip of his staff and by his men, and himself stood facing the entrance to
the Venerable's cell.
While residing at the Pubbarama Monastery, the hearing of Buddha's visit, said to her, "Dear girl, this is a happy day
Buddha spoke this verse, with reference to five hun- for you and a happy day for me. Summon the maidens who are
your attendants, mount the chariots, and accompanied by your reti-
dred ladies. nue of slave-maidens, go forth to welcome the Buddha."
Once, five hundred ladies from Savatthi came to Readily she agreed and, as advised, went up to the Buddha, saluted
Him and sat respectfully at a side. The Buddha was pleased with her
the Pubbarama Monastery to keep the Eight Precepts. refined manners and he preached the Dhamma to her and others.
The donor of the monastery, the well-renowned Though young in age, she was comparatively far advanced from a
Visakha, asked different age groups of ladies why they moral standpoinL As such, immediately after hearing the Dhamma,
had come to keep the fast-day. She got different an- she attained the first stage of sainthood (sotiipatti) in her early age.
Books state that even in the prime of her youth she possessed mas-
swers from different age groups for they had come to culine strength and was gifted with all womanly charms. Her hair
the monastery for different reasons. The old ladies was like a peacock's tail and when loosened it reached the hem of
came to the monastery to keep the fast-day because her skirt and then the ends of the hair curled and turned upwards.
they hoped to gain the riches and glories of celestial be- Her lips were of a bright red colour and were smooth and soft to the
touch. Her teeth were white and were evenly set without interstices
ings in their next existence; the middle-aged ladies had and shone like a row of diamonds. Her skin, without the use of any
come to the monastery because they did not want to cosmetic, was as smooth as a blue lotus-wreath and was of a golden
stay under the same roof with the mistresses of their re- colour. She retained her youthful appearance although she bore sev-
spective husbands. The young married ladies had come eral children.
Endowed with these five kinds of feminine beauty - hair, flesh,
because they wanted their first born to be a son, and bone, skin and youth - young Visakha excelled both in worldly wis-
the young unmarried ladies had come because they dom and spiritual insight.
wanted to get married to good husbands. When she was about fifteen or sixteen years old, on a certain festival
day, she went on foot with her retinue in a holiday spirit to the river
Having had these answers, Visakha took all the la- to bathe. Suddenly there arose an unexpected shower, and all but
dies to the Buddha. When she told the Buddha about young Visakha ungraciously ran as fast as they could and entered a
the various answers of the different age groups of la- hall where there were some brahmins who had come in search of a
suitable maiden possessed of the five kinds of beauty for their
dies, the Buddha said, "Visakha! Birth, ageing and young master. Cultured Visakha, without any particular haste,
death are always actively working in beings; because gracefully proceeded at her usual gait and entered the hall with gar-
one is born, one is subject to ageing and decay, and fi- ments and ornaments all wel The inquisitive brahmins criticized
nally to death. Yet, they do not wish to strive for libera- her for not quickening up her pace as others had done and thus es-
caping being drenched in the rain.
tion from the round of existences (samsara); they still Talented Visakha rose to the occasion and gave an extempore dis-
wish to linger in samsara." course on deportment according to her view. She said that she
could have run even faster but she refrained from doing so pur-
posely. Then she explained that it was not becoming for a king,
Explanatory Translation (Verse 135) adorned with all jewels, to gird up his loins and run in the palace-
court. Likewise it is not becoming for a fully caparisoned state ele-
yatha gopalo darJif.ena gavo goeararh paeeti evarh phant to run; it should move about with the natural grace of an
jara ea maeeii ea paninarh ayurh paeeti elephant. Monks also incur criticism when they run about like ordi-
nary laymen. Likewise it is not a dignified spectacle to see a woman
yatha: just as; gopa/6: the cow-herd; dQr)r/.ena: running about like a man.
with the goad; gavo: the cattle; gocararh: to the Brahmins were pleased with her instructive talk and thought that
she was an ideal wife for their master. Accordingly, arrangements
pasture; paeeti: drives; evarh: similarly;jara ea: de- were made to give her in marriage to their master, Punnavaddhana,
cay; maeeii ea: and death; paninarh: of beings; himself the son of a rich man named Migara, who was not a fol-
ayurh: life-span; paeeti: drive lower of the Buddha.
The marriage festival was conducted on an elaborate scale. On the
The cowherd drives the cattle along to the pasture wedding day, in addition to a large dowry and an exquisitely rich or-
nament (mahiilattip11andhiina), her wise father gave her the follow-
with the goad. In the same way, decay and death drive ing admonitions: (1) do not carry outside the indoor fire; (2) do not
the life-span of beings. take inside the outdoor fire; (3) give only to those that give; (4) do
not give to those that do not give; (5) give both to those that give
Commentary and do not give; (6) sit happily; (7) eat happily; (8) sleep happily;
Visdkhd: Special Note on Visakhii. V,stikhii was the daughter of (9) tend the fire and (10) honour the household divinities.
Dhananjaya. Her mother was Sumana Devi, and her beloved grand- Books state that she had the good fortune to be the happy mother
father was the rich man Mendaka. of ten fortunate sons and ten fortunate daughters. She died at the
When she was only seven years old, the Buddha happened to visit ripe age of one hundred and twenty.
her birth place, Bhaddiya, in the kingdom of Anga. Her grandfather,
While residing at the Jetavana Monastery, the Bud- lain thief, his feet spattered with mud, his robe drawn
dha spoke this verse, with reference to a boa constric- over his head. The treasurer said to himself, "This man
tor peta-ghosl with feet all spattered with mud must be some night-
Once upon a time Venerable Moggallana was de- prowler in hiding." "Never mind, I know how to get
scending from Vulture Peak with Venerable Lakkhana, even with you," thought the thief. And conceiving a
when by Supernatural Vision he beheld a ghost twenty- grudge against the treasurer, he burned his field seven
five leagues long in the form of a boa-constrictor. times, cut off the feet of the cattle in his cattle-pen
Flames of fire proceeded from his head and descended seven times, and burned his house seven times.
on his extremities; flames of fire proceeded from his ex- But, in spite of all this, he was unable to satisfy his
tremities and descended on his head; flames offire pro- grudge against the treasurer. So he made friends with
ceeded from both sides of him and descended on his the treasurer's page and asked him, "What is your mas-
middle. When the Venerable beheld that ghost he ter the treasurer especially fond of?" "There is nothing
smiled. When the Venerable Lakkhana asked him why he thinks more of than the perfumed chamber," replied
he smiled, he replied, "Brother, it is not the proper the page. "Very well," thought the thief, "I will bum up
time to answer that question; wait until we are in the the perfumed chamber and thus satisfy my grudge.'' Ac-
presence of the Buddha, and then ask me." cordingly, when the Buddha entered the city for alms
Vv'hen, therefore, Venerable Moggallana had com- he broke all the vessels used for drinking and eating
pleted his round for alms in Rajagaha, and had come and set fire to the perfumed chamber. When the treas-
into the presence of the Buddha, Venerable Lakkhana urer heard the cry, "The perfumed chamber is on fire!"
repeated his question. Venerable Moggallana replied as he immediately went there, but before he arrived at the
follows, "At that spot, brother, I saw a ghost, and his perfumed chamber it had burned to the ground. The
outward appearance was such and such. When I saw treasurer rebuilt the monastery and pardoned the thief
him, I thought to myself, 'No such ghost as that did I for his crimes. The thief was reborn as the peta-ghosl
ever see before.' That is why I smiled.'' Then said the
Buddha, "Monks, my disciples indeed possess eyes and Explanatory Translation (Verse 136)
use them." Continuing, he confirmed the statement of atha papani kammani karam ba/6 na bujjhati
the Venerable and added, "I saw that very ghost as I sat dummedho sehi kammehi aggidacjcjo iva tappati
on the Throne of Enlightenment. However, the
thought came into my mind 'If any refuse to believe a/ha: besides; papcini kammcini: evil deeds;
my word, it may be to their detriment.' Therefore I said karam: doing; halo: the ignorant person; na bu-
nothing about il But now that I have Moggallana for jjhati: is not aware; dummedho: the unwise per-
my witness, I do say it." When he had thus spoken, in son; sehi kammehi: due to his own evil actions;
response to a request of the monks, he explained what aggidacj(j.6 iva: as if he has been burnt by fire; tap-
the ghost had done in a previous state of existence. pali: bums (suffers)
The story goes that in the dispensation of the Bud-
dha Kassapa, a treasurer named Sumangala spread the Fools, unaware that evil rebounds, through evil
ground with bricks of gold for a space of twenty usab- acts they hurt themselves. As flies leap into fire and
has (fathoms), expended an equal amount of treasure bum, their own executioners they become.
in building a monastery, and an equal amount in giv-
ing a festival in honour of the opening of the monas- Commentary
tery. One day, very early in the morning, as he was on dummidho: an individual who does not possess wisdom. Here, wis-
dom is meant to be the capacity to weigh right and wrong.
his way to pay his respects to the Buddha, he saw hid-
den in a certain rest house at the gate of the city a cer-
294
The monks began a discussion in the hall of truth: guished as he, a being who had fulfilled the Perfection,
''Venerable Moggallana met death which he did not de- broke with his mother and father.
serve." At that moment the Buddha approached and "Never mind," said the husband, "I shall find some
asked them, "Monks, what are you saying as you sit way of dealing with them properly." So when he had
here all gathered together?" When they told him, he given them food, he said to them, "Dear mother and fa-
said, "Monks, if you regard only this present state of ex- ther, in such and such a place live kinsfolk of yours
istence, Venerable Moggallana indeed meet death who desire you to visit them; let us go thither." And as-
which he did not deserve. But as a matter of fact, the sisting them to enter a carriage, he set out with them.
manner of death he met was in exact conformity with When he reached the depths of the forest, he said to his
the deed he committed in a previous state of exist- father, "Dear father, hold these reins; the oxen know
ence." Thereupon the monks asked the Buddha, "But, the track so well that they will go without guidance;
venerable, what was the deed he committed in a pre- this is a place where thieves lie in wait for travellers; I
vious state of existence?" In reply the Buddha related am going to descend from the carriage." And giving
his former deed in detail. the reins into the hands of his father, he descended
The story goes that once upon a time in the dis- from the carriage and made his way into the forest
tant past a certain youth of good family performed with As he did so, he began to make a noise, increasing
his own hand all of the household duties, such as the volume of the noise until it sounded as if a band of
pounding rice and cooking, and took care of his thieves were about to make an attack. When his
mother and father also. One day his mother and father mother and father heard the noise, they thought to
said to him, "Son, you are wearing yourself out by per- themselves, "A band of thieves are about to attack us."
forming all of the work both in the house and in the Therefore they said to their son, "Son, we are old peo-
forest. We will fetch you home a certain young woman ple; save yourself, and pay no attention to us." But
to be your wife." The son replied, "Dear mother and fa- even as his mother and father cried out thus, the son,
ther, there is no necessity of your doing anything of yelling the thieves' yell, beat them and killed them and
the sort. So long as you both shall live I will wait upon threw their bodies into the forest Having so done, he
you with my own hand." In spite of the fact that he re- returned home.
fused to listen to their suggestion, they repeated their
request time and again, and finally brought him home When the Buddha had related the foregoing story
a young woman to be his wife. of Venerable Moggallana's misdeed in a previous state
of existence, he said, "Monks, by reason of the fact that
For a few days only she waited upon his mother Venerable Moggallana committed so monstrous a sin,
and father. After those few days had passed, she was un- he suffered torment for numberless hundreds of thou-
able even to bear the sight of them and said to her hus- sands of years in hell; and thereafter, because the fruit
band with a great show of indignation, "It is impossible of his evil deed was not yet exhausted, in a hundred
for me to live any longer in the same house with your successive existences he was beaten and pounded to
mother and father." But he paid no attention to what pieces in like manner and so met death. Therefore the
she said. So one day, when he was out of the house, manner of death which Venerable Moggallana suffered
she took bits of clay and bark and scum of rice-gruel was in exact conformity with his own misdeed in a pre-
and scattered them here and there about the house. vious state of existence. Likewise the five hundred here-
When her husband returned and asked her what it tics who with the five hundred thieves offended against
meant, she said, "This is what your blind old parents my son who had committed no offense against them ,
have done; they go about littering up the entire house; suffered precisely that form of death which they de-
it is impossible for me to live in the same place with served. For he that offends against the offenseless, in-
them any longer." Thus did she speak again and again. curs misfortune and loss through ten circumstances."
The result was that finally even a being so distin-
Explanatory Translation (Verse 137) that ignorant person; kiiyassa bhedii: on dissolutio
of the body; nirayam.· in hell; upapajjati: will be
yo adar;u/esu appadutfhesu dar;z<Jena dussali born
dasannam aflflataram fhanam khippameva nigac-
chati Or else, his houses will be burnt by fire and, upon
death, that wicked person will be reborn in hell.
yo: if a person; adar;u/.esu: the non-violent ones;
appaduttesu: one bereft of evil; dar;z<Jena: through
Commentary
violence; dussati: hurts; dasannam: (of) ten forms
of suffering; aflflataram fhtinam: one form of suf- Venerable Moggallana: These four stanzas relate to the demise,
under tragic circumstances, of the Chief Disciple Moggallana. If
fering; khippam eva: without delay; nigacchati: Sariputta could be regarded as the Chief Disciple on the right of
will happen Buddha, Moggallana was the Chief Disciple on His left. They were
born on the same day and were associated with each other during
If one attacks one who is harmless, or ill-treats in- many previous lives; so were they during the last life. It is one of
nocent beings, ten woeful states lie here and now to the oldest recorded friendships in the world. Venerable Moggallana
was foremost in the noble Sangha in psychic power. Once a king of
one of which he shall fall. cobras called Nandopananda, also noted for psychic feats, was
threatening the Buddha and some arahats. The Buddha was be-
Explanatory Translation (Verse 138) sieged with offers from various members of the noble sangha to
subdue the snake king. At last Venerable Moggallana's tum came
pharusam vedanam jiinim sarirassa bhedanam vii and the Buddha readily assented. He knew he was equal to the task.
The result was a psychic confrontation with the Naga King who was
api garukam iibiidham va cittakkhepam va piipur;ze worsted and he begged for peace. The Buddha was present through-
out the encounter. This epic feat is commemorated in the seventh
pharusam: severe; vedanam: pain;jiinim: disas- verse of the Jayamangala Gatha which is recited at almost every
ter; sarirassa bhedanam: physical damage; vii api: Buddhist function. Whether in shaking the marble palace of Said@,
also; garukam iibiidham: serjous illness; cit- the heavenly ruler, with his great toe, or visiting hell, he was equally
at ease. These visits enabled him to be a sort of an information bu-
takkhepam: mental disorder; piipur;ze: will occur reau. He could graphically narrate, to dwellers of this earth, the fate
of their erstwhile friends or relatives. How, by evil Kamma, some
The following ten forms of suffering will come to get an ignominious rebirth in hell, and others, by good Kamma, an
those who hurt the harmless, inoffensive saints: severe auspicious rebirth in one of the six heavens. These ministrations
pain; disaster; physical injury; serious illness, mental brought great fame to the dispensation, much to the chagrin of
other sects. His life is an example and a grim warning. Even a chief
disorder. disciple, capable of such heroic feats, was not immune from the
residue of evil kamma sown in the very remote pasL It was a hei-
Explanatory Translation (Verse 139) nous crime. He had committed matricide and patricide under the
most revolting circumstances. Many rebirths in hell could not ade-
riijato upassggam vii diirunam abbhakkhtinam vii quately erase the evil effects of the dire deed. Long ago, to oblige his
fuitinam parikkhayam vii bhogiinam pab- young wife, whose one obsession was to get rid of her parents-in-
law, he took his aged parents to a forest, as if going on a journey,
har;zguram vii waylaid and clubbed them to death, amidst cries of the parents, im-
ploring the son to escape from the robbers, who they imagined
riijato: from kings; upassaggam vii: trouble; were clubbing them. In the face of such cruelty, the love of his par-
dtirunam: grave; abbhakkhiinam: charges; vii ents was most touching. In the last life of Moggallana, he could not
fliitfnam: of relatives; parikkhayam: loss; escape the relentless force of kamma. For, with an arahat's parinib-
btina, good or bad effects of kamma come to an end. He was
bhogiinam pabhar:zguram: loss of property trapped twice by robbers but he made good his escape. But, on the
third occasion, he saw with his divine eye, the futility of escape. He
Trouble from rulers; grave charges; loss of rela- was mercilessly beaten, so much so that his body could be put even
tives; property loss. in a sack. But death must await his destiny. It is written that a chief
disciple must not only predecease the Buddha, but also had to treat
the Buddha before his death (parinibbtina), and perform miracu-
Explanatory Translation (Verse 140) lous feats and speak verses in farewell, and the Buddha had to enu-
merate his virtues in return. He was no exception. The curtain
atha ivti assa agtiriini piivako aggi cjahati so dup- came down closing a celebrated career.
pafifio kiiyassa bhedii nirayam upapajjati
Commentary of your skin. For whose sake have you retired from the world? Who
is your teacher? Whose doctrine do you profess?" The unassuming
The noble Sangha was bereft of the most dynamic figure. Chief Dis- Arahat Assaji modestly replied, as is the characteristic of all great
ciple Moggallana's life story is intimately linked with that of co- men, "I am still young in the sangha, brother, and I am not able to
Chief Disciple Sariputta. expound the Dhamma to you at length."
Not far from Rajagaha, in the village Upatissa, also known as "I am Upatissa, Venerable. Say much or little according to your abil-
Nalaka, there lived a very intelligent youth named Sariputta. Since ity, and it is left to me to understand it in a hundred or thousand
he belonged to the leading family of the village, he was also called ways."
Upatissa. Though nurtured in Brahmanism, his broad outlook on
life and matured wisdom compelled him to renounce his ancestral "Say little or much," Upatissa continued, "tell me just the sub-
religion, for the more tolerant and scientific teachings of the Bud- stance. The substance only do I require. Amere jumble of words is
dha Giitama. His brothers and sisters followed his noble example. of no avail."
His father, Vanganta, apparently adhered to the Brahmin faith. His The Venerable Assaji spoke a four line stanza, thus skillfully sum-
mother, who was displeased with the son for having become a Bud- ming up the profound philosophy of the Master, on the truth of the
dhist, was converted to Buddhism by himself at the moment of his law of cause and effect
death.
Ye dhammti hetuppabhavti -
Upatissa was brought up in the lap of luxury. He found a very inti- tesam hetum tathtigato
mate friend in Kiilita, also known as Moggallana, with whom he Aha tesan ea go nirodho -
was closely associated from a remote past One day, as both of them
evam vtidi mahti Samano.
were enjoying a hill-top festival, they realized how vain, how tran-
sient, were all sensual pleasures. Instantly they decided to leave the (Of things that proceed from a cause, their cause the Buddha has
world and seek the path of release. They wandered from place to told, and also their cessation. Thus teaches the great ascetic.)
place in quest of peace.
Upatissa was sufficiently enlightened to comprehend such a lofty
The two young seekers went at first to Sanjaya, who had a large fol- teaching succinctly expressed. He was only in need of a slight indi-
lowing, and sought ordination under him. Before long, they ac- cation to discover the truth. So well did the Venerable Assaji guided
quired the meager knowledge which their master imparted to them, him on his upward path that immediately on hearing the first two
but dissatisfied with his teachings, as they could not find a remedy lines, he attained the first stage of sainthood, sottipatti. The new
for that universal ailment with which humanity is assailed - they convert Upalissa must have been, no doubt, destitute of words to
left him and wandered hither and thither in search of peace. They thank to his heart's content his Venerable teacher for introducing
approached many a famous brahmin and ascetic, but disappoint- him to the sublime teachings of the Buddha. He expressed his deep
ment met them everywhere. Ultimately, they returned to their own indebtedness for his brilliant exposition of the truth, and obtaining
village and agreed amongst themselves that, whoever would first from him the necessary particulars with regard to the master, took
discover the Path should inform the other. his leave. Later, the devotion showed towards his teacher was such
It was at that time that the Buddha dispatched His first sixty disci- that since he heard the Dhamma from the Venerable Assaji, in what-
ples to proclaim the sublime Dhamma to the world. The Buddha ever quarter he heard that his teacher was residing, in that direction
Himself proceeded towards Uruvela, and the Venerable Assaji, one he would extend his clasped hands in an attitude of reverent obei-
of the first five disciples, went in the direction of Rajagaha. sance and in that direction he would tum his head when he lay
down to sleep.
The good kamma of the seekers now intervened, as if watching
with sympathetic eyes their spiritual progress. For Upatissa, while Now, in accordance with the agreement, he returned to his compan-
wandering in the city of Rajagaha, casually met an ascetic whose ion Kiilita to convey the joyful tidings. Kiilita, who was as enlight-
venerable appearance and saintly deportment at once arrested his at- ened as his friend, also attained the first stage of Sainthood on
tention. This ascetic's eyes were Jowly fixed a yoke's distance from hearing the whole stanza. Overwhelmed with joy at their successful
him, and his calm face showed deep peace within him. With body search after peace, as in duty bound, they went to meet their
well composed, robes neatly arranged, this venerable figure passed teacher Sanjaya with the object of converting him to the new doc-
with measured steps from door to door, accepting the morsels of trine. Frustrated in their attempt Upatissa and Kiilita, accompanied
food which the charitable placed in his bowl. "Never before have I by many followers of Sanjaya, who readily joined them, repaired to
seen," he thought to himself, "an ascetic like this. Surely, he must the Veluvana Monastery to visit their illustrious Teacher, the Bud-
be one of those who have attained arahatship, or one who is practic- dha.
ing the path leading to arahatship. How if I were to approach him In compliance with their request, the Buddha admitted both of
and question, 'For whose sake, Sire, have you retired from the them into the sangha by the mere utterance of the words - Etha
world? Who is your teacher? Whose doctrine do you profess?"' Bhikkhave! (Come, 0 Monks!). A fortnight later, the Venerable
Upatissa. however, refrained from questioning him, as he thought Sariputta attained arahatship on hearing the Buddha expound the
he would thereby interfere with his silent begging tour. The Arahat Vedana Pariggaha Suffa to the wandering ascetic Dighanakha. On
Assaji, having obtained what little he needed, was seeking a suitable the very same day in the evening, the Buddha gathered round Him
place to eat his meal. Upatissa seeing this, gladly availed himself of His disciples, and the exalted positions of the first and second disci-
the opportunity to offer him his own stool and water from his own ples in the Sangha, were respectively conferred upon the Venerables
pot. Fulfilling thus the preliminary duties of a pupil, he exchanged Upatissa (Sariputta) and Kiilita (Moggallana), who also had attained
pleasant greetings with him, and reverently inquired, "Venerable, arahatship a week earlier.
calm and serene are your organs of sense, clean and dear is the hue
1 1. Na naggacari'gii na jatii na pankfi ot going naked, nor ma: ed. hair, nor fitlth,
nonii. akii lhaTJ4ilasa!}ikii a or fasting, not sleeping on · a 'e earth,
raj6 ea jalla.m ukku{ikappadhiinam no penance on heels, :Or s1, a nor gnme
.sodhenti maccarn aviZim;1akankhmn. 10:13) can pu r.ify a n1ort.aJ still overcome by doubt.
142. Alanka/6 [e'pi samam ca.reyya Even though adorned, if living at peace
santo danto niyafo bra 1macii1i calm tamed, established in the holy life,
sabbesu bluitesu nidha11a da(l~arh for beings aU layin!! fore asid :
so briihmm}o 6 ama{lo sa bhikkhu. (10:1 ~) one p,ur on p ae: fu], a bhikkhu is he.
While residing at the Jetavana Monastery, the Bud- clinging, craving and passion will be calmed in you and
dha spoke this verse, with reference to Santati, the min- you will realize Nibbana."
ister of King Pasenadi of Kosala. After hearing the verse, the minister attained ara-
On one occasion, Santati the minister returned af- hatship. Then, realizing that his life span was at an
ter suppressing a rebellion on the border. King end, he said to the Buddha, ''Venerable! Let me now re-
Pasenadi was so pleased with him that he honoured alize parinibbana (great demise), for my time has
the minister with the gift of the riches and glory of a come." The Buddha consenting, Santati rose to a
ruler together with a dancing girl to entertain him for height of seven toddy-palms into the sky and there,
seven days. On the seventh day, riding the ornamented while meditating on the element of fire (tejo kasina),
royal elephant, he went down to the riverside for a he passed away realizing parinibbana. His body went
bath. On the way, he met the Buddha going on an up in flames, his blood and flesh burnt up and bone rel-
alms-round, and being drunk, he just bowed casually, ics (dhtitu) fell through the sky and dropped on the
as a sign of respect to the Buddha. The Buddha smiled, clean piece of cloth which was spread by the monks as
and Ananda asked the Buddha why he smiled. So, the instructed by the Buddha. The monks asked, " The
Buddha said to Ananda, "Ananda, this minister will minister had realized parinibbana dressed in full rega-
come to see me this very day and after I have given lia; is he a samana or a brahmana?" The Buddha re-
him a short discourse, he will become an arahat Soon plied, "My son can be called both samana and
after becoming an arahat he will realize parinibbana." brahmana."
Santati and his party spent the whole day at the riv-
erside, bathing, eating, drinking and thus thoroughly Explanatory Translation (Verse 142)
enjoying themselves. In the evening the minister and alankato api ce santo danto niyato brahmacari
his party went to the garden to have more drinks and samam careyya sabbesu bhiitesu dar,zrjam nid-
to be entertained by the dancer. The dancer, on her htiya so brtihmar,zo so samar,zo sa bhikkhu
part, tried her best to entertain the minister. For the
whole week she was living on reduced diet to keep her- alankato api: though a person may be attractively
self trim. While dancing, she suffered a severe stroke dressed; ce: if; santo: tranquil; danto: restrained;
and collapsed, and at that instant she died with her niyato: of assured liberation; brahmactiri: leading
eyes and mouth wide open. The minister was shocked a higher life; samam: modest; careyya: behaves;
and deeply distressed. In agony, he tried to think of a sabbesu bhiitesu: towards every being; dar:zrjam:
refuge and remembered the Buddha. He went to the violence; nidhtiya: setting aside (refraining from);
Buddha, accompanied by his followers, and related to so brtihmar:zo: he is truly a priest; so samQT)o: he is
him about the grief and anguish he suffered on ac- truly an ascetic; sobhikkhu: he is truly a mendi-
count of the sudden death of the dancer. He then said cant monk
to the Buddha, "Venerable! Please help me get over my
sorrow; be my refuge, and let me have the peace of Although a person may be attractively dressed, he
mind." To him the Buddha replied, "Rest assured my behaves in a harmonious manner. He is tranquil, re-
son, you have come to One, who could help you, One strained; assured of liberation. He leads the religious
who could be a constant solace to you and who will be life. He is not violent towards beings. Such a person is
your refuge. The tears you have shed due to the death truly a priest (brahmana), an ascetic (samana), and a
of this dancer throughout the round of rebirths is more mendicant monk (bhikkhu).
than the waters of all the oceans." The Buddha then in-
structed the minister in verse. The meaning of the Commentary
verse is as follows: "In the past there has been in you brahma-cariyd: pure (chaste) or holy life, is a term for the life of
clinging (uptidtina) due to craving; get rid of it In fu- the monk. Also, a lay-devotee who observes the eight moral pre-
ture, do not let such clinging occur in you. Do not also cepts and takes as the third precept the vow of chastity upon him-
self, full abstention from sexual relations. The highest aim and
harbour any clinging in the present; by not having any purpose of brahma-cariyii is the unshakable deliverance of mind.
While residing at the Jetavana Monastery, the Bud- right and wrong causes and to discern the true nature
dha spoke these verses, with reference to Venerable of things. He has now become an arahat, and so there
Pilotikatissa. is no further connection between him and his teacher."
Once, Venerable Ananda saw a shabbily dressed Explanatory Translation (Verse 143)
youth going round begging for food; he felt pity for the
youth and made him a samanera. The young novice bhadro asso kasam iva yo nindam appabodhati
monk left his old clothes and his begging plate on the hiri nisedho purisolokasmim koci vijjati
fork of a tree. When he became a monk he was known
as Pilotikatissa. As a monk, he did not have to worry bhadro asso: well bread horse; kastirh iva: with the
about food and clothing as he was in affluent circum- horse whip; yo: if a person; nindarh: disgrace; ap-
stances. Yet, sometimes he did not feel happy in his life pabodhati: avoids; hiri nisedho: gives up evil
as a monk and thought of going back to the life of a lay- through shame; puriso: such a person; lokasmirh
man. Whenever he had this feeling, he would go back koci: rarely in the world; vijjati: is seen
to that tree where he had left his old clothes and his Rarely in the world is that person who is restrained
plate. There, at the foot of the tree, he would put this by shame. Like a well-bred horse who avoids the whip,
question to himself, "Oh shameless one! Do you want he avoids disgrace.
to leave the place where you are fed well and dressed
well? Do you still want to put on these shabby clothes Explanatory Translation (Verse 144)
and go begging again with this old plate in your hand?" kasa nivitfho bhadro asso yathti atapino bhavatha,·
Thus, he would rebuke himself, and after calming samvegino bhavtitha; saddhaya ea silena ea viri-
down, he would go back to the monastery. yena ea samtidhinti ea dhammavinieehayena ea
After two or three days, again, he felt like leaving sampannavijjaearana patissatti anappakam idarh
the monastic life of a monk, and again, he went to the dukkharh pahassatha
tree where he kept his old clothes and his plate. After
asking himself the same old question and having been kasa: with the whip; niviftho: controlled; bhadro:
reminded of the wretchedness of his old )ife, he re- well bred; asso: horse; yatha: in what manner;
turned to the monastery. This was repeated many attipino: being penitent; sarhvegino: deeply moti-
times. When other monks asked him why he often vated; saddhaya: through devotion; silena ea:
went to the tree where he kept his old clothes and his through discipline; viriyena ea: and through per-
plate, he told them that he went to see his teacher. sistence; samadhina ea: through mental compo-
Thus keeping his mind on his old clothes as the subject sure; dhammaviniechayena ea: through
of meditation, he came to realize the true nature of the examination of experience; sampannavijjacarana:
aggregates of the khandhas, such as anieea, dukkha, through the attainment of conscious response; pa-
anal/a, and eventually he became an arahat. Then, he tissata: through introspection; anappakam: not lit-
stopped going to the tree. Other monks, noticing that tle; idarh dukkham: this suffering; pahassatha:
Pilotikatissa had stopped going to the tree where he gets rid of
kept his old clothes and his plate, asked him, "Why
Like a well-bred horse duly disciplined by the
don't you go to your teacher any more?" To them, he
whip, you shall be persistent and earnest Possessed of
answered, "When I had the need, I had to go to him;
devotion, discipline and persistence, and with compo-
but there is no need for me to go to him now." When
sure examine experience. Attain to conscious response
the monks heard his reply, they took him to see the
Buddha. When they came to his presence they said, with well established introspection.
''Venerable! This monk claims that he has attained ara-
hatship; he must be telling lies." But the Buddha re-
futed them, and said, "Monks! Pilotikatissa is not
telling lies, he speaks the truth. Though he had rela-
tionship with his teacher previously, now he has no re-
lationship whatsoever with his teacher. Venerable
Pilotikatissa has instructed himself to differentiate (cont'd on page 307)
Chapter 10: Dm:u/a Vagga 305
l 4. .Asso uathii bhadro kasiini i(fho As spl·endid horse touched with whip,
iitaplno san'? i!glno bha iitha be ardent deeply mO\ d,,
saddhiiya silena ea v'iriyena ea by faith and virtue, effort too,
somiiflhmii dhamma inicrhay-na ea by meditation, Dhamma 's search,
ampannavijjiicarat;1ii pa/issala by knm.'i."]edge, kiindness, mindfulness:
pahassafha dukklwmidmn (lTUl/')pakmn. (l O: 6) abandon ul<lrna limi.tli ss!
Commentary take only what is given, (iv) perform their duties satisfactorily,
and (v) spread his good name and fame.
sila: virtue. Combined with this extra-ordinary generosity of a Bod-
hisatta is his virtuous conduct (sila). The meaning of the Pali term (11) A noble scion should minister to ascetics and brahmins by: (i)
is virtue. It consists of duties that one should perform (ctiritta) and lovable deeds, (ii) lovable words, (iii) lovable thoughts, (iv) not
abstinences which one should practice (vtiritta). These duties to- closing the doors against them, and (v) supplying their material
wards parents, children, husband, wife, teachers, pupils, friends, needs.
monks, subordinates, etc., are described in detail in the Sigtilovtida (12) The ascetics and brahmins, who are thus ministered to by a noble
Sutta.
scion, should: (i) dissuade him from evil, (ii) persuade him to do
The duties of a layman are described in a series of relationships, good, (iii) love him with a kind heart, (iv) make him hear what
each for mnemonic reasons of five items: he has not heard and clarify what he has already heard, and (v)
point out the path to a heavenly state.
(1) A child should minister to his parents by: (i. supporting them,
(ii) doing their duties, (iii) keeping the family lineage, (iv) acting A Bodhisatta who fulfills all these social duties (ctiritta silo) be-
in such a way as to be worthy of his inheritance and furthermore, comes truly a refined gentleman in the strictest sense of the term.
(v) offering alms in honour of his departed relatives. Apart from these duties he endeavours his best to observe the other
rules relating to vtirilta sila (abstinence) and thus lead an ideal Bud-
(2) Parents, who are thus ministered to by their children, should (i) dhist life. Rightly discerning the law of action and consequence, of
dissuade them from evil, (ii) persuade them to do good, (iii) teach his own accord, he refrains from evil and does good to the best of
them an art, (iv) give them in marriage to a suitable wife, and (v) his ability. He considers it his duty to be a blessing to himself and
hand over to them their inheritance at the proper time. others, and not a curse to any, whether man or animal.
(3) A pupil should minister to a teacher by: (i) rising, (ii) attending As life is precious to all and as no man has the right to take away
on him, (iii) attentive hearing, (iv) personal service, and (v) the life of another, he extends his compassion and loving-kindness
respectfully receiving instructions. towards every living being, even to the tiniest creature that crawls
(4) Teachers thus ministered to by pupils should: (i) train them in at his feet, and refrains from killing or causing injury to any living
the best discipline, (ii) make them receive that which is well held creature. It is the animal instinct in man that prompts him merci-
by them, (iii) teach them every suitable art and science, (iv) lessly to kill the weak and feast on their flesh. Whether to appease
introduce them to their friends and associates, and (v) provide one's appetite or as a pastime it is not justifiable to kill or cause a
for their safety in every quarter. helpless animal to be killed by any method whether cruel or hu-
mane. And if it is wrong to kill an animal, what must be said of slay-
(5) A husband should minister to his wife by: (i) courtesy, (ii) not ing human beings, however noble the motive may at first sight
despising her, (iii) faithfulness, (iv) handing over authority to appear.
her, and (v) providing her with ornaments.
Furthermore, a Bodhisatta abstains from all forms of stealing, direct
(6) The wife, who is thus ministered to by her husband, should: (i) or indirect, and thus develops honesty, trustworthiness and upright-
perform her duties in perfect order, (ii) be hospitable to the ness. Abstaining from misconduct, which debases the exalted na-
people around, (iii) be faithful, (iv) protect what he brings, and ture of man, he tries to be pure and chaste in his sex life. He avoids
(v) be industrious and not lazy in discharging her duties. false speech, harsh language, slander, and frivolous talk and utters
(7) A noble scion should minister to his friends and associates by: only words which are true, sweet, peaceable and helpful. He avoids
(i) generosity, (ii) courteous speech, (iii) promoting their good, intoxicating liquors which tend to mental distraction and confu-
(iv) equality, and (v) truthfulness. sion, and cultivates heedfulness and clarity of vision.
(8) The friends and associates, who are thus ministered to by a noble Abodhisatta would adhere to these five principles which tend to
scion, should: (i) protect him when he is heedless, (ii) protect control deeds and words, whether against his own interests or not.
his property when he is heedless, (iii) become a refuge when he On a proper occasion he will sacrifice not only possessions and
is afraid, (iv) not forsake him when in danger, and (v) be wealth but life itself for the sake of his principles. It should not be
considerate towards his progeny. understood that a Bodhisatta is perfect in his dealings in the course
of his wanderings in samsara. Being a worldling, he possesses his
(9) A master should minister to servants and employees by: (i) own failings and limitations. Certain jatakas, like the Kanavera
assigning them work according to their strength, (ii) supplying Jataka, depict him as a very desperate highway robber. This, how-
them with food and wages, (iii) tending them in sickness, (iv) ever, is the exception rather than the rule. The great importance at-
sharing with them extraordinary delicacies, and (v) relieving tached by an aspirant to Buddhahood to virtue is evident from the
them at times. STiavimamsa Jataka where the Bodhisatta says: "Apart from virtue
(l 0) The servants and employees, who are thus ministered to by their wisdom has no worth."
master, should: (i) rise before him, (ii) go to sleep after him, (iii)
While residing at the Jetavana Monastery, the Bud- Just then the Buddha approached and asked,
dha spoke this verse, with reference to Sukha, a "Monks, what is it that you are sitting here talking
samanera (novice monk). about now?" The monks replied, "Venerable, today the
Sukha was made a novice monk at the age of morning seemed very long, and the evening was tardy.
seven years by Venerable Sariputta. On the eighth day The novice has but just finished his meal. Moreover the
after being made a novice monk he followed Venerable sun has just passed beyond the zenith before our very
Sariputta on his alms-round. While doing the round eyes." The Buddha replied, "Monks, that is what always
they came across some farmers irrigating their fields, happens when they that possess merit engage in medi-
some fletchers were straightening their arrows and tation. Today the novice Sukha saw ditch-diggers lead-
some carpenters were making things like cart-wheels. ing the water in a watercourse, arrow-makers
Seeing these, he asked Venerable Sariputta whether straightening their arrows, and carpenters fashioning
these inanimate things could be guided to where one wheels and so forth. And having seen these things, he
wished or be made into things one wished to make, subdued himself and attained arahatship."
and the monk answered him in the affirmative. The
young novice monk then pondered that if that were so, Explanatory Translation (Verse 145)
there could be no reason why a person could not tame nettikii hi udakarh nayanli usukiirii tejanarh
his mind and practice tranquillity and insight medita- namayanli tacchakii diirurh namayanli subbatii at-
tion. tiinarh damayanli panditii
So, he asked permission from the monk to return
to the monastery. On that very day, as the Buddha, netlikii: irrigators; udakarh: water; nayan/i: lead
who had gone out early in the morning, sat in the per- along to whatever place they like; usukiirii: the
fumed chamber, he considered to himself, "Today the fletchers; tejanarh: arrow shafts; namayanli:
novice Sukha gave his preceptor- his bowl and robe and shape; tacchakii: the carpenters; darurh: the wood;
turned back, saying, 'I will strive earnestly for the at- namayanti: bend; subbatii: the conscientious; at-
tainment of arahatship;' has he yet completed his tiinarh: the self; damayanli: control; panditii: the
task?" Straightaway, he perceived that the novice had wise persons
attained the three paths and fruits. Considering the
Irrigators direct the water. Fletchers shape the ar-
matter further, the Buddha became aware of the follow-
rows. Carpenters shape the wood. The wise conscien-
ing, "Today the novice will succeed in attaining arahat-
tiously control themselves.
ship." With this thought in his mind, the Buddha went
forth from the perfumed chamber, and posting himself
at the gateway, stood on guard. Commentary
subbatti: the obedient ones. Asubbata is a person who is amenable
The Venerable brought the food. The Buddha to advice. They obey the advice given. Traditional commentary de-
asked him four questions, and when he had answered scribes them this way: sukhena ovaditabba, anusasi tabbali sub-
the last of the questions, the novice attained arahat- bata ... A person who could be easily advised and instructed. A
really obedient person (subbata) never resents any advice, even if
ship. Then the Buddha addressed the Venerable, say- harshly given. The response of such a person is - "If you do not
ing, "Go, Sariputta, give the novice his food." The elder advise me, who else will?"
monk went and forced the door, whereupon the novice
came out and paid his respects to the Venerable. "Eat
the food I have brought you," said the Venerable.
•1
JARA VAGGA
0ld Age.
1
While residing at the Jetavana Monastery, the Bud- Explanatory Translation (Verse 146)
dha spoke this Verse, with reference to companions of
Visakha. niccarh pajja/ite sali ko nu haso kirh anando and-
hakarena onaddha padipam na gavessatha
Five hundred men from Savatthi, wishing to make
their wives to be generous, kind-hearted and virtuous niccarh: constantly; pajja/ite sali: burning; ko nu
like Visakha, sent them to Visakha to be her constant haso: what laughter; kirh anando: what pleasure;
companions. During a drunken festival which lasted for andhakarena: with the darkness; onaddha: envel-
seven days, the wives of those men took all the drinks oped; padipam: a light; na gavessatha: why don't
left by the husbands and got drunk in the absence of you seek
Visakha. For this misbehaviour they were beaten by
their husbands. On another occasion, saying that they When you are perpetually burning with the flames
wished to listen to the Buddha's discourse, they asked of passion, what laughter, what pleasure? When you
Visakha to take them to the Buddha and secretly took are enveloped in the darkness of ignorance, why do you
small bottles of liquor hidden in their clothes. not seek the light of Wisdom to dispel that darkness?
On arrival at the monastery, they drank all the liq-
uor they had brought and threw away the bottles. Commentary
Visakha requested the Buddha to teach them the Special Note: In most of these background stories, the utterance of
the stanzas by the Buddha, results in people attaining sotapatti frui-
Dhamma. By that time, the women were getting intoxi- tion. The status of a stream-winner (sotiipalti): The sotiipanna, i.e.,
cated and felt like singing and dancing. Mara, taking the stream-winner, is the lowest of the eight noble disciples. Three
this opportunity made them bold and shameless, and kinds of stream-winners are to be distinguished: the one with seven
soon they were boisterously singing, dancing, clapping rebirths at the most (sattakkhattu-parama), the one passing from
one noble family to another (kolankola), the one genninating only
and jumping about in the Monastery. The Buddha saw once more (eka-biji).
the hand of Mara in the shameless behaviour of these
(1) If a man after the disappearance of the three fetters (personality-
women and said to himself, "Mara must not be given belief, skeptical doubt, attachment to rules and ritual) has en-
the opportunity." So, the Buddha sent forth dark-blue tered the stream (to Nibbana), he is no more subject to rebirth
rays from his body and the whole room was darkened; in lower worlds, is finnly established, destined to full enlighten-
the women were frightened and began to get sober. ment. After having passed amongst heavenly and human beings
only seven times more through the round of rebirths, he puts an
Then, the Buddha vanished from his seat and stood on end to suffering. Such a man is called one with seven rebirths at
top of Mt. Meru, and from there he sent forth white the most (sattakkhattu-parama).
rays and the sky was lit up as if by a thousand moons. (2) H a man after the disappearance of the three fetters is destined
After thus manifesting his powers, the Buddha said to to full enlightenment, he after having passed among noble
those women; ''You ladies should not have come to my families two or three limes through the round of rebirths, puts
monastery in this unmindful state. Because you have an end to suffering. Such a man is called one passing from one
noble family to another (kolankola).
been negligent Mara has had the opportunity to make
(3) If a man after the disappearance of the three fetters is destined
you behave shamelessly, laughing and singing loudly, to full enlightenment, he, after having only once more returned
in my monastery. Now, strive to put out the fetters of to human existence, puts an end to suffering. Such a man is
passion (raga) which is in you." At the end of the dis- called one genninating only once more (eka-biji).
course, those women attained sotapatti fruition.
while residing at the Jetavana Monastery, the Bud- "Is this Sirima?" "Yes, Venerable." "Well! Send a drum
dha spoke this verse, with reference to Sirima the cour- through the town and make proclamation, 'Those who
tesan. will pay a thousand pieces of money for Sirima may
Once, there lived in Rajagaha, a very beautiful cour- have her."' Not a man said 'hem' or 'hum'. The king
tesan by the name of Sirima. Every day Sirima offered brought down the price to a penny, then to a half-
alms-food to eight monks. One of these monks hap- penny, then to a quarter of a penny, then to an eighth
pened to mention to other monks how beautiful Sirima of a penny. At last he proclaimed to the beating of a
was and also that she offered very delicious food to the drum, "They may have her for nothing." Not a man
monks every day. On hearing this, a young monk fell said 'hem' or 'hum'. Then said the king to the Buddha,
in love with Sirima even without seeing her. The next "Venerable, no one will take her, even as a gift." The
day, the young monk went with the other monks to Buddha replied, "Monks, you see the value of a woman
the house of Sirima. Sirima was not well on that day, in the eyes of the multitude. In this very city men used
but since she wanted to pay obeisance to the monks, to pay a thousand pieces of money for the privilege of
she was carried to the presence of the monks. The spending one night with this woman. Now there is no
young monk, seeing Sirima, thought to himself, "Even one who will take her as a gift. Such was her beauty
though she is sick, she is very beautiful!" And he felt a which had perished and gone. Behold, monks, this
strong desire for her. body diseased and corrupl"
That very night, Sirima died. King Bimbisara went Explanatory Translation (Verse 147)
to the Buddha and reported to him that Sirima, the sis-
ter of Jivaka, had died. The Buddha told King Bimbis- yassa dhuvarh fhiti natthi. arukayarh samussilarh
ara to take the dead body to the cemetery and keep it aturarh bahusmJkappam cillakalarh bimbarh passa
there for three days without burying it, but to have it
protected from crows and vultures. The king did as he yassa: for this body; dhuvarh f/uti: permanent ex-
was told. On the fourth day, the dead body of the beau- istence; nallhi: there is not; arukayarh: (it is in
tiful Sirima was no longer beautiful or desirable; it got fact) body of sores; samussitam: propped up by
bloated and maggots came out of the nine orifices. On many bones; aturarh: (it is) afflicted with sickness;
that day, the Buddha took his monks to the cemetery bahusa,;zkapparh: by many well thought of; cit-
to observe the body of Sirima. The king also came with lakatarh: glamorously made up; bimbarh: this
his men. The young monk, who was so desperately in body; passa: observe
love with Sirima, did not know that Sirima had died.
When he learnt that the Buddha and the monks were This body has no permanent existence. It is in fact
going to see Sirima, he joined them. At the cemetery, a body of sores. It is diseased. It is propped up by many
the corpse of Sirima was surrounded by the monks kinds of bones. It is considered by many to be good. It
headed by the Buddha, and also by the king and his is well thought of by many. It is glamorously made up.
men. Observe this true nature of the body.
The Buddha, surrounded by the congregation of Commentary
monks, stood on one side of the corpse; the congrega-
natthi dhuvam /hili: this body cannot last It has no permanent ex-
tion of nuns and the king's retinue and the company of istence - arukayarh. This is, in fact, a body of sores:
lay disciples, both male and female, stood on the other dluram: it is diseased; bahusankappam: well thought of by many;
side of the corpse, each company in its proper place. samussilath: the body has many bones. These bones prop it up;
The Buddha then asked the king, "Great king, who is cittakatath: glamorously made up. All these are categorized as illu-
this woman?" "Venerable, it is Jivaka's sister Sirima." sory notions regarding body.
citadel of bones, fie hand blood plastered,· home of da ·ay, death, hypocrisy and pride.
While residing at the Jetavana Monastery, the Bud- lady, and a very old lady, successively. Rupananda also
dha spoke this verse, with reference to Janapadakalyani. noticed that with the arising of a new image, the old
Princess Janapadakalyani was the daughter-in-law image disappeared, and she came to realize that there
of Gotami, the step-mother of Gotama the Buddha; be- was a continuous process of change and decay in the
cause she was very beautiful she was also known as body. With the coming of this realization, her attach-
Rupananda. She was married to Nanda, half brother of ment to the body diminished. Meanwhile, the figure
the Buddha. One day she pondered, "My elder brother near the Buddha had turned into an old, decrepit lady,
who could have become a Universal Monarch has re- who could no longer control her bodily functions, and
nounced the world to become a monk; he is now a was rolling in her own excreta. Finally, she died, her
Buddha. Rahula, the son of my elder brother, ·and my body got bloated, pus and maggots came out of the
own husband Prince Nanda have also become monks. nine openings and crows and vultures were trying to
My mother Gotami has also become a nun, and I am all snatch at the dead body.
alone here!" So saying, she went to the monastery of Having seen all these, Rupananda pondered, "This
some nuns and became a nun herself. Thus, she had young girl has grown old and decrepit and died in this
become a nun not out of faith but only in imitation of very place under my own eyes. In the same way, my
others and because she felt lonely. body will also grow old and wear out; it will be subject
Rupananda had heard from others that the Bud- to disease and I will also die." Thus, she came to per-
dha often taught that impermanence, unsatisfac- ceive the true nature of the khandhas. At this point, the
toriness and insubstantiality of the khandhas Buddha talked about the impermanence, the unsatisfac-
(component things). So she thought he would talk de- toriness and the insubstantiality of the khandhas, and
precatingly about her good looks if he should see her; Rupananda attained sotapatti fruition.
and thus thinking, she kept away from the Buddha.
But other nuns, coming back from the monastery, kept Explanatory Translation (Verse 150)
talking in praise of the Buddha; so, one day, she de- yattha jariiea maeeii ea miino ea makkho ea ohito
cided to accompany other nuns to the monastery. mamsalohita lepanam a(thlnam katarh nagararh
The Buddha saw her and reflected, "A thorn can
only be taken out with a thorn; Rupananda being very yattha: where;jard ea: decay; maccii ea: death;
attached to her body and being very proud of her mdno makkho ea: pride and ingratitude too; ohito:
beauty, I must take the pride and attachment out of are deposited; mamsalohita /epanam: plastered
her through beauty." So, with his supernormal power, with flesh and blood; a{!hlnarh: of bones; katarh: is
he caused an image of a very beautiful lady of about six- built; nagararh: a city
teen years of age to be seated near him, fanning him.
This young girl was visible only to Rupananda and the The body is made of bones which form its struc-
Buddha. When Rupananda saw the girl, she realized ture. This bare structure is plastered and filled with
that compared to that girl, she herself was just like an flesh and blood. Inside this citadel are deposited decay,
old, ugly crow compared to a beautiful white swan. death, pride and ingratitude.
Rupananda had a good look at the girl and she felt that
she liked her very much. Then, she looked again and Commentary
was surprised to find that the girl had grown to the age makkhii: ingratitude; slander. The tendency to run down others
and to slur what is good about them is described as makkha. The
of about twenty. Again and again, she looked at the fig- bad quality of attempting to cancel even the highest traits of others
ure beside the Buddha and every time she noticed that is meant by this expression. Both laymen and the clergy may be
the girl had grown older and older. Thus, the girl guilty of this tendency to negate the good done to one by another.
turned into a grown-up lady, then into a middle-aged Here, it is considered a general human failing.
while residing at the Jetavana Monastery, the Bud- dha went to King Pasenadi's palace for alms-food; he
dha spoke this verse, with reference to Mallika, queen indicated that he wished to rest in the coach-shed
of King Pasenadi of Kosala. where the royal carriages were kept. After offering alms-
One day, Mallika went into the bathroom to wash food, the king asked the Buddha where queen Mallika
her face, hands and feet. Her pet dog came in; as she was reborn and the Buddha replied, "Mallika has been
was bending to wash her feet, the dog tried to have sex reborn in the Tusita deva world." Hearing this, the king
with her, and the queen appeared to be amused and was very pleased, and said, ''Where else could she have
somewhat pleased. The king saw this strange incident been reborn? She was always thinking of doing good
through the window from his bedroom. When the deeds, always thinking what to offer to the Buddha on
queen came in, he said angrily to the queen, "Oh, you the next day. Venerable! Now that she is gone, I, your
wicked woman! What were you doing with that dog in humble disciple, hardly know what to do." To him the
the bathroom? Do not deny what I saw with my own Buddha said, "Look at these carriages of your father
eyes." The queen replied that she was only washing her and your grandfather; these are all worn down and ly-
face, her hands and her feet, and so was doing nothing ing useless; so also is your body, which is subject to
wrong. Then she continued, "But, that room is very death and decay. Only the Dhamma of the virtuous is
strange. If anyone went into that room, to one looking not subject to decay."
from this window there would appear to be as two. If
you do not believe me, 0 king, please go into that Explanatory Translation (Verse 151)
room and I will look through this window." sucittti rtijaratha ve firanti atho sarirarh api jararh
So, the king went into the bathroom. When he upeti, satarh dhammo ea jararh na upeti, santo
came out, Mallika asked the king why he misbehaved sabbhi have pavedayanti.
with a she-goat in that room. The king denied it, but
the queen insisted that she saw them with her own sucittti: the well decked; rdjarathti: the royal car-
eyes. The king was puzzled, but being dim-witted, he riages; veJ1ranti: certainly disintegrate; ath6: simi-
accepted the queen's explanation, and concluded that larly; sarirarh api: the body too;jararh: decay;
the bathroom was, indeed very strange. upeti: reaches; satarh: of noble person (like the
Buddha); dhamm6: the teaching; cajararh: decay;
From that time, the queen was full of remorse for
na upeti: does not reach; santo: those supremely
having lied to the king and for having brazenly accused
disciplined persons; sabbhi: with good people;
him of misbehaving with a she-goat. Thus, even when
have: without any doubt; pavedayanti: communi-
she was approaching death, she forgot to think about
cate
the great, unrivalled charities she had shared with her
husband and only remembered that she had been un- Such beautiful and attractive objects as the car-
fair to him. As a result of this, when she died she was riages of kings also disintegrate. The human body too
reborn in Niraya (hell). After her burial, the king in- decays. But, the experience of truth never decays. The
tended to ask the Buddha where she was reborn. The calm ones experience this truth.
Buddha wished to spare his feelings, and also did not
want him to lose faith in the Dhamma. So he willed Commentary
that this question should not be put to him and King While everything decays and dies, if one can maintain an unshaken
Pasenadi forgot to ask the Buddha. mind, that calmness is the only stable experience which is known
However, after seven days in niraya, the queen was only to those who have achieved the serenity of Nibbana.
reborn in the Tusita deva world. On that day, the Bud-
LOKA VAGGA
World
Commentary lived by seeking alms." Standing on the street, the Buddha then ad-
vised the king thus: "Be not heedless in standing at a door for alms.
King Suddhodana: News that the Buddha was residing at Raja- Lead a righteous life. The righteous live happily both in this world
gaha and was preaching the Dhamma reached the ears of the aged and in the next" Hearing it, the king realized the Teaching and at-
King Suddhodana, and his anxiety to see his enlightened son grew tained the first stage of sainthood. Immediately after, he took the
stronger. On nine successive occasions he sent nine courtiers, each Buddha's bowl and, conducting Him and His disciples to the pal-
with a large following, to invite the Buddha to Kapilavatthu. Con- ace, served them with choice food. At the close of the meal the Bud-
trary to his expectations, they all heard the Dhamma and, attaining dha again exhorted him thus: "Lead a righteous life, and not one
arahatship, entered the Sangha. Since arahats were indifferent to that is corrupt The righteous live happily both in this world and in
worldly things they did not convey the message to the Buddha. the next." Thereupon the king attained the second stage of saint-
The disappointed king finally dispatched another faithful courtier, hood (sakadiigcimi) and Pajapati Gotami attained the first stage of
Kaludayi, who was a playmate of the Buddha. Like the rest he also sainthood (sotcipatti). On a later occasion when it was related to the
had the fortune to attain arahatship and joined the Sangha. But, un- Buddha that the King refused to believe that his son had died ow-
like the others, he conveyed the message to the Buddha, and per- ing to his severe austerities without achieving his goal, the Buddha
suaded Him to visit His aged royal father. As the season was most preached the Dhammapci/a Jiitaka to show that in a previous birth
suitable for travelling, the Buddha, attended by a large retinue of too he refused to believe that his son had died although he was
disciples, journeyed in slow stages delivering the Dhamma on the shown a heap of bones. At this time he attained the third stage of
way, and in due course arrived at Kapilavatthu in two months. sainthood (aniigcimi). On his death-bed, the king heard the
Arrangements were made for Him to reside at the Park of Nigrodha, Dhamma from the Buddha for the last time and attained arahat-
a Sakya. The conceited elderly Sakyas, thinking to themselves, "He ship. After experiencing the bliss of emancipation for seven days, he
is our younger brother, our nephew, our grandson," said to the passed away as a lay arahat when the Buddha was about forty years
young princes: "You do him obeisance; we will sit behind you." As old. King Suddhodana had the greatest affection for his son Prince
they sat without paying Him due reverence he subdued their pride Siddhattha. Some traditions record seven dreams dreamt by the
by rising into the air and issued water and heat from his body. The king, just before Prince Siddhattha saw the four presages, and re-
king, seeing this wonderful phenomenon, saluted Him immedi- nounced the lay-life. These are the dreams: (1) Innumerable crowds
ately, saying that it was his third salutation. He saluted Him for the of people gathered around a great imperial banner like that of lndra,
first time when he saw the infant prince's feet rest on the head of as- and they, lilting it and holding it up, proceeded to carry it through
cetic Asita whom he wanted the child to revere. His second saluta- Kapilavatthu, and finally went from the city by the Eastern Gate; (2)
tion took place at the ploughing festival when he saw the infant Prince Siddhatha riding on a royal chariot drawn by great elephants
prince seated cross-legged on the couch, absorbed in meditation. passed through the Southern Gate; (3) The Prince seated in a very
All the Sakyas were then compelled to pay Him due reverence. magnificent four-horsed chariot again proceeded through the West-
Thereupon the Buddha came down from the sky and sat on the seat ern Gate; (4) A magnificently jewelled discus flew through the air,
prepared for him. The humbled relatives took their seats eager to l~s- and proceeded through the Northern Gate; (5) The Prince sitting in
ten to His Teachings. At this moment an unexpected shower of ram the middle of the four great highways of Kapilavatthu, and holding
fell upon the Sakya kinsfolk. The occurrence of this strange phe- a large mace, smote with it a large drum; (6) The Prince was seated
nomenon resulted in a discussion amongst themselves. Then the on the top of a high tower in the centre of Kapilavatthu, and scat-
Buddha preached the Vessantara Jcitaka to show that a similar inci- tered in the four quarters of heaven countless jewels of every kind,
dent took place in the presence of His relatives in a previous birth. which were gathered by the innumerable concourse of living crea-
The Sakyas were delighted with the discourse, and they departed,. tures who came there; (7) Outside the city of Kapilavatthu, not very
not knowing that it was their duty to invite the Buddha and the dis- far off, six men raised their voices and wailed greatly and wept, and
ciples for the noon-day meal. It did not occur to the king to invite with their hands they plucked out the hair of their heads, and flung
the Buddha, although he thought to himself: "If my son does not it by handfuls on the ground.
come to my house, where will he go?" Reaching home, he made The Brahmin advisers of the king, when called upon to observe, ex-
ready several kinds of food expecting their arrival in the palace. pressed their inability to interpret th_e dreams of the king. Then_ a de-
As there was no special invitation for the noon-day meal on the fol- ity appeared in the guise of a brahmm at the palace g~te and said
lowing day, the Buddha and His disciples got ready for their ~sual that he could interpret the king's dreams. When received by the
alms-round. Before proceeding He considered to Himself: "Did the king and requested to interpret the dreams, he explained them
sages of the past, upon entering the city of their kinsfolk, straight- thus: (1) According to the first dream: the prince will soon give up
away enter the houses of the relatives, or did they go from ho~se to his present condition, and surrounded by innumerable dev~s, he
house in regular order receiving alms?" Perceiving that they did so will proceed from the city and become a recluse; (2) According to
from house to house, the Buddha went in the streets of Kapilavat- the second dream: the prince having left his home, will very soon
thu seeking alms. On hearing of this seemingly disgraceful conduct attain enlightenment and ten powers of the mind; (3) According to
of the Buddha from his daughter-in-law Yasodhara, perturbed in the third dream: the prince will, after attaining enlightenment, ar-
mind hurried to the Buddha and, saluting Him, said, "Son, why do rive at the four intrepidities; (4) According to the fourth dream: the
you ~in me? I am overwhelmed with shame_to see you begging. prince will set the wheel of the good doctrine in motion for the
alms. Is it proper for you, who used to travel in a golden palanquin, good of gods and men; (5) According to the fifth dream: after the_
to seek alms in this very city? Why do you put me to shame?" prince becomes a Buddha and setting the wheel of the Dhami:na m
"I am not putting you to shame, 0 great king! I am following the motion, the sound of his preaching will extend thro~gh the highest
custom of my lineage," replied the Buddha, to the king's heavens; (6) According to the sixth dream: after enlightenment he
astonishment "But, dear son, is it the custom of my lineage to gain will scatter the gems of the Dhamma for the sake of gods and men
a livelihood by seeking alms? Surely ours is the warrior lineage of and the eight classes of creatures; 7) The seventh dream signified
Mahasammata, and not a single warrior has gone seeking alms." "O the misery and distress of the six heretical teachers whom the
great king, that is the custom of your royal lineage. But this is the prince will, after enlightenment, discomfit and expose.
custom of my Buddha lineage. Several thousands of sages have
While residing at the Jetavana Monastery, the Bud- manner; lokam: the world; avekkhantam: the per-
dha spoke this verse, with reference to a group of son who looks at; maccuraja: the king of Death;
monks. na passati: does not see
On one occasion, a large number of monks, after
taking a meditation topic from the Buddha, went into Look at a bubble. How impermanent is it? Look at
a mirage. What an illusion! If you look at the world in
the forest to practice meditation. But they made very
this way, even the king of death will not see you.
little progress; so they returned to the Buddha to ask
for a more suitable subject of meditation. On their way
to the Buddha, seeing a mirage they meditated on it Commentary
As soon as they entered the compound of the monas- 16/tam: the world. /aka denotes the three spheres of existence com-
prising the whole universe, i.e. (1) the sensuous world (ktima-loka),
tery, a storm broke out; as big drops of rain fell, bub- or the world of the five senses; (2) the form world (nipa-loka), cor-
bles were formed on the ground and soon disappeared. responding to the four levels of mental repose (jhtina); (3) the form-
Seeing those bubbles, the monks stated, "This body of less world (anipa/oka), corresponding to the four mental vacancy
(samcipalti).
ours is perishable like the bubbles'" and perceived the
impermanent nature of the aggregates (khandhas). At The sensual world comprises the hells (niraga), the animal king-
the end of the discourse, the monks attained arahat- dom (tiracchcina-uoni), the ghost-realm (peta-loka), the world of as-
ura demons (asura-niktiya), the human world (manussa-loka) and
ship. the six sensual celestial worlds.
The Buddha saw them from his perfumed cham- bubbu/altam, marici/ram: a bubble, a mirage. This stanza reveals
ber and sent forth the radiance and appeared in their vi- an aspect of Buddhist meditation. The meditator looks at the world
sion. as a phenomenon.
Elsewhere, sensation is compared to a fountain and perception to a
mirage. Sensation and perception are the basic elements of experi-
Explanatory Translation (Verse 170) ence. They are called mental constructs (dtta-sankhtira). Concep-
tion (vitakka) is called a verbal construct (vad-sankhtira). The
bubbulakam yalha passe, maricikam yatha passe, world we perceive and conceive is a creation o{ these transitory psy-
evam /okam avekkhantam maccuraja na passati chophysical processes. This is why the world has to be seen as a
fountain or a mirage. By seeing the emptiness of the world this
bubbulakam: a water bubble; yatha: like; passe: way, all attachment ceases.
one sees; maricikam: the mirage; evam: in that
The world !ooh a gaily decked royal harlot. But the uise $ink nDI lherefn.
While residing at the Jetavana Monastery, the Bud- Yo: if some one; pubbe: previously; pamajjitvii:
dha spoke this Verse, with reference to Venerable Sam- having been deluded; ea s6: he here too; paeeha:
mufljani. later on; nappamajjati: becomes disillusioned; s6:
Venerable Sammufijani spent most of his time he; abbhii mut/6: released from dark cloud;
sweeping the precincts of the monastery. At that time, eandima iva: like the moon; imam lokarh: this
Venerable Revata was also staying at the monastery; un- world; pabhaseti: illumines
like Sammufljani, Venerable Revata spent most of his
time in meditation or deep mental absorption. Seeing An individual may have been deluded in the pasl
Venerable Revata's behaviour, Venerable Sammufljani But later on corrects his thinking and becomes a disillu-
thought the other monk was just idling away his time. sioned person. He, therefore, is like the moon that has
Thus, one day Sammufljani went to Venerable Revata come out from behind a dark cloud; thus, he illumines
the world.
and said to him, "You are being very lazy, living on the
food offered out of faith and generosity; don't you
think you should sometimes sweep the floor or the Commentary
compound or some other place?" To him, Venerable abbhii multo candimaiva: like the moon that is released from the
dark clouds. This image is used about those who have attained
Revata replied, "Friend, a monk should not spend all higher states of spirituality. The moon shines in all its brightness
his time sweeping. He should sweep early in the morn- when it escapes dark clouds. When truth-seekers escape the bonds
ing, then go out on the alms-round. After the meal, of worldliness, they, too, shine forth. The escape from the dark
contemplating his body he should try to perceive the clouds of worldly hindrances, takes place in several stages. When
thejhiinas are developed by temporarily removing the obscurants
true nature of the aggregates, or else, recite the texts (Nivarana) the mind is so purified that it resembles a polished mir-
until nightfall. Then he can do the sweeping again if he ror, where everything is clearly reflected in true perspective.
so wishes." Venerable Sammufljani strictly followed the Discipline (sila) regulates words and deeds; composure (samcidhi)
advice given by Venerable Revata and soon attained ara- calms the mind; but it is insight (panna) the third and the final
hatship. stage, that enables the aspirant to sainthood to eradicate wholly the
defilements removed temporarily by samiidhi. At the outset, he cul-
Other monks noticed some rubbish piling up in tivates purity of vision (ditflzi visuddhi) in order to see things as
the compound and they asked Sammufijani why he they truly are. With calmed mind he analyses and examines his ex-
was not sweeping as much as he used to, and he re- perience. This searching examination shows what he has called 'I'
personality, to be merely an impersonal process of phychophysical
plied, ''When I was not mindful, I was all the time activity.
sweeping; but now I am no longer unmindful." When Having thus gained a correct view of the real nature of this so-
the monks heard his reply they were skeptical; so they called being, freed from the false notion of a permanent soul, he
went to the Buddha and said, ''Venerable! Venerable searches for the causes of this ego.
Sammufijani falsely claims himself to be an arahat; he Thereupon, he contemplates the truth that all constructs are transi-
is telling lies." To them the Buddha said, "Sammufijani tory (anicca), painful (dukkha), and impersonal (anatta). Wherever
has indeed attained arahatship; he is telling the truth." he turns his eyes he sees noght but these three characteristics
standing out in bold relief. He realizes that life is a mere flux condi-
tioned by internal and external causes. Nowhere does he find any
Explanatory Translation (Verse 172) genuine happiness, because everything is fleeting.
While residing at the Monastery near Agga}ava thought that the young weaver was being very disre-
shrine in the country of Alavi, the Buddha spoke this spectful. Then, the Buddha asked her to explain what
verse, with reference to a young maid, who was a she meant by her answers, and she explained. ''Vener-
weaver. able! Since you know that I have come from my house,
_ At the conclusion of an alms-giving ceremony in I interpreted that, by your first question, you meant to
Alavi, the Buddha gave a discourse on the imperma- ask me from what past existence I have come here.
nence of the aggregates (khandhas). The main points Hence my answer, 'I do not know;' the second ques-
the Buddha stressed on that day may be expressed as tion means, to what future existence I would be going
follows: "My life is impermanent; for me death only is from here; hence my answer, 'I do not know;' the third
permanent. I must certainly die; my life ends in death. question means whether I do know that I would die
Life is not permanent; death is permanent." The Bud- one day; hence my answer, 'Yes, I do know;' the last
dha also exhorted the audience to be always mindful question means whether I know when I would die;
and to strive to perceive the true nature of the aggre- hence my answer, 'I do not know."' The Buddha was
gate. He also said, "As one who is armed with a stick or satisfied with her explanation and he said to the audi-
a spear is prepared to meet an enemy (e.g., a poisonous ence, "Most of you might not understand clearly the
snake), so also, one who is ever mindful of death will meaning of the answers given by the young weaver.
face death mindfully. He would then leave this world Those who are ignorant are in darkness, they are un-
for a good destination (sugati). Many people did not able to see. "Then, she continued on her way to the
take the above exhortation seriously, but a young girl weaving shed. When she got there, her father was
of sixteen who was a weaver clearly understood the asleep on the weaver's seat. As he woke up suddenly,
message. After giving the discourse, the Buddha re- he accidentally pulled the shuttle, and the point of the
turned to the Jetavana Monastery. shuttle struck the girl at her breast. She died on the
spot, and her father was broken-hearted. With eyes full
After a lapse of three years, when the Buddha sur- of tears he went to the Buddha and asked the Buddha
veyed the world, he saw the young weaver in his vision, to admit him to the Sangha. So, he became a monk,
and knew that time was ripe for the girl to attain and not long afterwards, attained arahatship.
sotapatti fruition. So the Buddha came to Alavi to ex-
pound the Dhamma to the second time. When the girl Explanatory Translation (Verse 174)
heard that the Buddha had come again with five hun-
dred monks, she wanted to go and listen to the dis- ayam /oko andhabhiito ettha tanuko vipassati ja/a-
course which would be given by the Buddha. However, mullo sakunlo iva appo saggaya gacchali
her father had also asked her to wind some thread
spools which he needed urgently, so she promptly ayam /oko: these worldly persons; andhabhiito:
wound some spools and took them to her father. On are blind; ellha: of them; tanuko: a few; vipassati:
the way to her father, she stopped for a moment at the are capable of seeing well;jalamut/6: escaped from
edge of the audience, assembled to listen to the Bud- the net; sakunlo iva: like a bird; appo: a few; sag-
dha. gaya gacchati: go to heaven
Meanwhile, the Buddha knew that the young Most people in this world are unable to see. They
weaver would come to listen to his discourse; he also cannot see reality properly. Of those, only a handful are
knew that the girl would die when she got to the weav- capable of insight. Only they see well. A few, like a stray
ing shed. Therefore, it was very important that she bird escaping the net, can reach heaven.
should listen to the Dhamma on her way to the weav-
ing shed and not on her return. So, when the young Commentary
weaver appeared on the fringe of the audience, the Bud- andhabhiito: blind. The worldly people, who cannot perceive the
dha looked at her. When she saw him looking at her, way to liberation are described here as the blind. The handful capa-
she dropped her basket and respectfully approached the ble of "seeing" escape the net of worldliness and reach heaven.
Buddha. Then, he put four questions to her and she an- Sagga: blissful states, not eternal heavens.
swered all of them. Hearing her answers, the people
while residing at the Jetavana Monastery, the Bud- power of adopting another form; i.e., the power of spiritual creation
dha spoke this verse, with reference to a group of (manomayii); i.e., the power ofletting proceed from this body an-
other mentally produced body; i.e., the power of penetrating knowl-
monks. edge (fltina-vipphiira); i.e., the power of inherent insight to remain
For one day thirty monks residing in foreign parts unhurt in danger. The power of penetrating concentration (samiid-
hivipphtira), producing the same result.
came to visit the Buddha. Venerable Ananda saw those Noble power (ariyti-iddhi) is the power of controlling one's ideas in
monks just as he was approaching the Buddha to wait such a way that one may consider something not repulsive as repul-
upon him. So he thought to himself, "I will wait until sive and something repulsive as not repulsive, and remain all the
the Buddha has exchanged friendly greetings with time imperturbable and full of equanimity. This training of mind is
frequently mentioned in the suttas, but only once the name of
these monks, and then I will wait upon the Buddha." ariyti iddhi is applied to it.
Accordingly he waited at the gate. When the Buddha iddhi-pdda: roads to power, (or success) are the four following
had exchanged friendly greetings with them, he qualities, for as guides, they indicate the road to power connected
preached the Dhamma to them in a pleasing manner. therewith; and because they form, by way of preparation the roads
to the power constituting the fruition of the path, namely the con-
After listening to the Dhamma all those monks attained centration of intention (chanda-samtidhi) accompanied by effort of
arahatship. Thereupon they soared aloft and departed will (padhiina-sankhtira-samanntigata), concentration of energy
through the air. (viriya), concentration of consciousness (cilia), and concentration
of Investigation (vimamsa) accompanied by effort of will. As such,
When they tarried, Venerable Ananda approached they are supermundane (lokuttara) i.e., connected with the path or
the Buddha and said, "Venerable, thirty monks came the fruition of the path. But they are mundane (lokiya), as predomi-
here. Where are they?" "Gone, Ananda." "By what path nant factors, for it is said: because the monk, through making inten-
tion a predominant factor, reaches concentration, it is called the
did they go, venerable?' "Through the air, Ananda." concentration of intention (chanda-samtidhi), etc."
"But have they already rid themselves of the depravi- These four roads of power lead to the attaining and acquiring of
ties?" ''Yes, Ananda. After hearing me preach the magical power, to the power of magical transformation, to the gen-
Dhamma, they attained arahatship." Now at that mo- eration of magical power, and lo mastery and skill therein.
Once the monk has thus developed and often practiced the four
ment some swans came flying through the air. Said the roads to power, he enjoys various magical powers - hears with the
Buddha, "Ananda, he who has fully developed the four divine ear heavenly and human sounds - perceives with his mind
grades of magical power, flies through the air like a the mind of other beings - remembers many a former existence -
perceives with the Divine Eye beings passing away reappearing -
swan." attains, after the extinction of biases, deliverance of mind and deliv-
erance through wisdom, free from biases.
Explanatory Translation (Verse 175) Whosoever, 0 monks, has missed the four roads to Power, he has
missed the right path leading to the extinction of suffering; but
hamsii iidiccapathe yiinti iddhiyii akase yanti whosoever, 0 monks, has reached the Four Roads to Power, he has
dhlrii saviihir:zim miiramjetvii lokamhii niyanti reached the right path leading to the extinction of suffering.
iddhiyti tiktise yanti: those with psychic powers (arahats) travel
through the sky. The arahat realizes that what was to be accom-
hamsii: the swans; iidiccapathe: in the sun's path plished has been done, a heavy burden of sorrow has finally been re-
(the sky); yanti: fly; iddhiyii: those with psychic linquished, and all forms of craving and all shades of ignorance are
powers; iikiise: in the sky; yanti: roam; dhirii: the totally annihilated. The happy pilgrim now stands on heights more
wise; saviihinim miiram: death with his retinue; than the celestial, far removed from uncontrolled passions and the
defilements of the world, experiencing the unutterable bliss of Nib-
jetvii: having defeated; lokamhii: out of this world; bana.
niyanti: exit (to Nibbiina) Rebirth can no longer affect him since no more reproductive seeds
are formed by fresh karnmic activities. Though an arahat he is not
The swans fly away in the sky - as the path of the wholly free from physical suffering, as this experience of the bliss of
sun. Those possessing psychic power travel through deliverance is only intermittent nor has he yet cast off his material
body. An arahal is called an asekha, one who does not undergo
the sky. Those diligent, wise saints conquer death with training, as he has lived the holy life and has accomplished his ob-
his armies and leave the world and reach Nibbiina. ject. The other saints from the sotapalli stage to the arahat path
stage are called sekhas because they still undergo training.
Commentary It may be mentioned in this connection that Anagamis and arahats
who have developed the rilpa and ariipajhtinas could experience
iddhi: power, magical power. The magical powers constitute one of the Nibbanic bliss uninterruptedly for as long as seven days even in
the six kinds of higher spiritual powers (abhiflfui). One distin- this life. This, in Pali, is known as nirodha-samiipa/li. An ariya, in
guishes many kinds of magical powers, e.g., the power of determi- this stage, is wholly free from pain. and his mental activities are all
nation (adhitthiina iddhi); i.e., the power of becoming oneself suspended. The stream of consciousness temporarily ceases to ilow.
manifold, i.e., the power of transformation (vikubbanii); i.e., the
376
while residing at the Jetavana Monastery, the Bud- stomach. As the strings broke, the wooden plank
dha spoke this verse, with reference to Cincamanavika. dropped. Thus, the deception of Cincamanavika was
As the Buddha went on teaching the Dhamma, uncovered, and many from the crowd cried out in an-
more and more people came flocking to him, and the ger, "Oh you wicked woman! A liar and a cheat! How
ascetics of other faiths found their following to be dwin- dare you accuse Buddha!" Some of them spat on her
dling. So they made a plan that would harm the reputa- and drove her out She ran fast as she could, and when
tion of the Buddha. They called the very beautiful she had gone some distance the earth cracked and fis-
Cincamanavika, a devoted pupil of theirs, to them and sured and she was swallowed up.
said to her, "If you have our interests in your heart,
please help us and put Samana Gotama to shame." Explanatory Translation (Verse 176)
Cincamanavika agreed to comply.
ekarh dhammarh atitassa mustivtidissa vitirp;za
That same evening, she took some flowers and paralokassajantuno akariyarh ptiparh natthi
went in the direction of the Jetavana Monastery. When
people asked her where she was going, she replied, ekarh dhammarh: that one virtue (truthfulness);
"What is the use of you knowing where I am going?" atitassa: transgressing; mustivtidissa: a person
Then she would go to the place of other ascetics near who utters lies; viti,:z,:za paralokassa: has given up
the Jetavana Monastery and would come back early in the next world;jantuno: by such a person; ak-
the morning to make it appear as if she had spent the ariyarh paparh: an evil act that cannot be done;
night at the Jetavana Monastery. When asked, she natthi: there is not
would reply, "I spent the night with Samana Gotama in
the perfumed chamber of the Jetavana Monastery." Af- The evil person who has given up the virtue of
ter three or four months had passed, she wrapped up truthfulness has abandoned all hopes of the next world.
her stomach with some cloth to make her look preg-
nant Then, after eight or nine months, she wrapped Commentary
up her stomach with a round piece of thin wooden musdvddissa: a person who utters lies. The counterpoint of lying
plank; she also beat up her palms and feet to make is truthfulness. Leaming of the two levels of truth, relative and ulti-
mate, by the practice of Dhamma we become more aware of these,
them swollen, and pretended to be feeling tired and seeing the provisional nature of the first and striving to penetrate
worn out. Thus, she assumed a perfect picture of a the second.
woman in an advanced stage of pregnancy. Then, in At the moment of Enlightenment. as in the case of the Buddha and
the evening, she went to the Jetavana Monastery to other sages, there arises perfected knowledge of this ultimate truth
confront the Buddha. which we may call the truly-so, or seeing-Dhammas-as-they-really-
are, so that there is a thread of truth joining together all stages of
The Buddha was then expounding the Dhamma to the Buddhist way. After there has been the experience of Nibbana
a congregation of monks and laymen. Seeing him then as the Buddha has said, "Truth is without a second." The prac-
teaching on the platform, she accused the Buddha tice of this perfection at a more humble stage is seen in the well-
known birth story of Vidhura-paQdita who having been captured in
thus: "O' you big Samana! You only preach to others. I the forest by a cannibal, so fearlessly set about making the ordered
am now pregnant by you, yet you do nothing for my preparations for his own death as to rouse the curiosity of his cap-
confinement. You only know how to enjoy yourself!" tor. The latter pennitted him to return to his city for a short time as
a test of his veracity and although many others less worthy than
The Buddha stopped preaching for a while and said to himself offered themselves to satisfy the cannibal's craving, Vidhura-
her, "Sister, only you and I know whether you are paQdita himself insisted on returning as promised. The reward of
speaking the truth or not," and Cincamanavika replied, his truthfulness was that the cannibal was greatly moved by his no-
"Yes, you are right, how can others know what only bility, released him from his obligations and was himself converted
to the practice of the five precepts.
you and I know?"
natthi pdpam a/rdrigam: An untruthful person, devoid of self-re-
At that instant, Sakka, king of the devas, became spect, who has no belief in an after life and who has no fear for the
aware of the trouble at the Jetavana Monastery, so he attendant consequences of evil, is liable to commit any evil. Such a
sent four of his devas in the form of young rats. Four person does not see earthly bliss or heavenly bliss or Nibbanic bliss
rats got under the clothes of Cincamanavika and bit off (Commentary).
the strings that fastened the wooden plank round her
The mis(!r/y indee,d ne er pra.is giving and ne er make their lVOY lo he,a en.
177. a v.e kadmiyii devalokarh ·ajanti To heavenly realms the mean don t f,ne,
ba!a have nappasa,nsanti danom fools magnanimity ne'er acclaim
dhlro , a ddnam anumodamiin,o but the one of,. iS:dom r,ejoi e at gi, inl?
ten'e11a iO ho# sukhi paratlha. (13: ] l) and happy will be in future lives.
while residing at the Jetavana Monastery, the Bud- cause I did not give him the money; but today, when I
dha spoke this verse, with reference to Kala, son of give him the money, he refuses to touch it." The Bud-
Anathapinqika, the well renowned rich man of Savatthi. dha replied, "It is even so, great treasurer. Today, in at-
Kala, son of Anathapinqika, always kept away taining the fruit of conversion, your son has attained
whenever the Buddha and his company of monks that which surpasses the attainment of a universal
came to their house. Anathapinqika was afraid that if monarch, the attainment of the world of the deities,
his son kept on behaving in this way, he would be re- the attainment of the world of Brahma.''
born in one of the lower worlds (apayas). So, he enticed
his son with the promise of money. He promised to Explanatory Translation (Verse 178)
give one hundred if the youth consented to go to the
monastery and keep sabbath for one day. So, the youth palhavyii ekarajjena, saggassa gamanena vii, sab-
went to the monastery and returned home early the ba/okiidhipaccena, sotiipalliphalarh varam
next day, without listening to any religious discourses. palhavyii: of the whole earth; ekarajjena: being
His father offered him rice gruel, but instead of taking the one king; saggassa: to the heavenly realms; ga-
his food, he first demanded to have the money. manena vii: going along; sabbalokiidhipaccena:
The next day, the father said to his son, "My son, if being universal king; s6/iipalliphalam: the fruit of
you learn a stanza of the text from the Buddha, I will stream-winning; vararh: greater (than all those)
give you one thousand on your return." So, Kala went
to the monastery again, and told the Buddha that he The achievement of the fruit of stream-winning is
wanted to learn something. The Buddha gave him a the primary stage in the attainment of spiritual suc-
short stanza to learn by heart; at the same time he cess. That state is greater than being a universal mon-
willed that the youth would not be able to memorize it arch, or reaching heaven.
Thus, the youth had to repeat a single stanza many
times, but because he had to repeat it so many times, Commentary
in the end, he came to perceive the full meaning of the pathavga i/rarajjina: being sole ruler over earth. In tenns of tradi-
tional lore, in certain ages, a universal king appears. He holds sway
Dhamma and attained sotapatti fruition. over the whole earth. That status is considered the greatest and the
Early next morning, he followed the Buddha and most supreme on earth. Tradition has it that only an individual ca-
the monks to his own house. But on that day, he was pable of enjoying the fruit of all the meritorious activities he has ac-
cumulated, all at once, will achieve this unparalleled supreme
silently wishing, "I wish my father would not give me status. According to this lore, his appearance on Earth will be fore-
the one thousand in the presence of the Buddha. I do told by bands of gods, a century before his arising. He comes into
not wish the Buddha to know that I kept the sabbath the possession of seven great treasures. These universal kings sym-
just for the sake of money." His father offered rice bolize the highest possible material and worldly luxury. The tradi-
tion states that no two of them will appear in the world at one and
gruel to the Buddha and the monks, and also to him. the same time. A Buddha will not appear when a universal king
Then, his father brought one thousand, and told Kala reigns, nor will a universal king arise when a Buddha has appeared
to take the money but surprisingly he refused. His fa- on earth.
ther pressed him to take it, but he still refused. sotdpatti: Here Sotii means the stream that leads to Nibbana. It is
the noble Eightfold Path. 'A: means for the first time. 'Patti' means
Then, Anathapingika said to the Buddha, ''Vener- attainment Sotiipatti means the attainment of the stream for the
able, the demeanor of my son today pleases me." "How first time. It is the realization of Nibbana for the first time. This is
is that, great treasurer?" "Day before yesterday I sent the first stage of Sainthood. The Stream-Winners are not born in
him to the monastery, saying to him, 'I will give you a woeful states, but the worldly great are not exempt from them.
hundred pieces of gold.' Yesterday he refused to eat be-
Embodiment of Virtues
BUDDHA VAGGA
The Buddha
The Buddha said to them, "Depart; what do you see, Explanatory Translation (Verse 180)
that you strive thus? Such actions as these should be
yassa kuhiflci netave jcilini visattikci ta7)hci natthi,
performed before those who have not released them- ananta gocararn apadarn tarn Buddharn kena
selves of the lusts and other evil passions. The
padena nessatha
Tathagata has rid himself of the lusts and other evil pas-
sions. Why would you try to bring me into your con- yassa: that Buddha; kuhiflci netave: to be cap-
trol?" When the Buddha had completed his tured;jci/ini: net-like; visattikci: poison-like; ta7)hci:
biographical discourse, he said, "Magandiya, when long craving; natthi: is not found; ananta g6cararn:
ago, I beheld these three daughters of Mara, possessed whose area of focus is endless; apadarn: who has
of bodies comparable to gold, free from phlegm and the no roots left; tarn Buddharn: that Buddha; kena
other bodily impurities, even then I had no desire for padena: by what means; nessatha: can you tempt?
sensual pleasures. But as for you daughter's body, it is
a body filled with thirty-two impurities of the body as if The Buddha, in whom there is no thirst (tanhci)
it were a vessel filled with impurities, but painted beau- for grasping to the net that lures, whose ken is infinite,
tifully outside." in what way can you lure him away?
While residing near Baranasi the Buddha spoke naga princess sang out questions regarding the floods
this verse, with reference to Erakapatta, a king of the (6ghas) of sensual desire, of renewed existence, of false
nagas. doctrine and of ignorance, and how they could be over-
Once there was a naga king by the name of Eraka- come. Uttara answered these questions as taught by
patta. In one of his past existences during the time of the Buddha. When Erakapatta heard these answers he
Kassapa Buddha he had been a monk for a long time. knew that a Buddha had appeared in this world. So he
Through worry over a minor offence he had committed asked Uttara to take him to the Buddha. On seeing the
during that time, he was reborn as a naga. As a naga, Buddha, Erakapatta related to the Buddha how he had
he waited for the appearance of a Buddha. Erakapatta been a monk during the time of Kassapa Buddha, how
had a very beautiful daughter, and he made use of her he had accidentally caused a grass blade to be broken
as a means of finding the Buddha. He made it known off while travelling in a boat, and how he had worried
that whoever could answer her questions could claim over that little offence for having failed to do the act of
her for a wife. Twice every month, Erakapatta made her exoneration as prescribed, and finally how he was re-
dance in the open and sing out her questions. Many born as a naga. After hearing him, the Buddha told him
suitors came to answer her questions hoping to claim how difficult it was to be born in the human world, and
her, but no one could give the correct answer. to be born during the appearance of the Buddhas or
during the time of their teaching.
One day, the Buddha saw a youth named Uttara in
his vision. He also knew that the youth would attain Explanatory Translation (Verse 182)
sotapatti fruition in connection with the questions put
by the daughter of Erakapatta the naga. By then the manussa pa{ilcibho kicch6 macciina jivitarh kic-
youth was already on his way to see Erakapatta's charh saddhamma savanam kiccharh Buddhiinam
daughter. The Buddha stopped him and taught him uppcido kiccho
how to answer the questions. While he was being
taught, Uttara attained soapatti fruition. Now that Ut- manussa pa{iliibh6: winning human existence; kic-
tara had attained sotapatti fruition, he had no desire for cho: (is) difficult; macccina: of mortals;jlvitam:
the naga princess. However, Uttara still went to answer life; kiccham: (is) difficult; saddhamma savanarh:
the questions for the benefit of numerous other beings. hearing the Dhamma; kiccharh: (is) difficult;
Buddhcinarh uppcido: the birth of the Buddha; kic-
The first four questions were: (1) Who is a ruler?
cho: is difficult and rare
(2) Is one who is overwhelmed by the mist of moral de-
filements to be called a ruler? (3) What ruler is free It is rarely that one is born as a human being, in
from moral defilements? (4) What sort of person is to this cycle of rebirth. It is difficult and rare to get the op-
be called a fool? portunity to hear the good teaching. It is, indeed, rare
The answers to the above questions were: (1) He for the birth of a Buddha to occur.
who controls the six senses is a ruler. (2) One who is
overwhelmed by the mist of moral defilements is not to Commentary
be called a ruler; he who is free from craving is called a macctinaJ7vitam: life of a mortal. The word macca (mortal) is ap-
ruler. (3) The ruler who is free from craving is free plied to a human being because he is subject to death. All forms of
from moral defilements. (4) A person who seeks for sen- life are subject to death. But the term macca is especially signifi-
cant to human beings; because, of all animals, the human beings
sual pleasures is called a fool. are the only ones that can become aware of the inevitability of
Having had the correct answers to the above, the death.
392
raised by Venerable Ananda regarding fundamental in- titikkhci khanti paramarh tapo, Buddha nibbci7:zarh
structions to monks by the previous Buddhas. paramarh vadanti, parflpaghciti pabbajito na hi
hoti pararh vihe{hayanto samQJ)o na hi hoti
We are told that as the Venerable sat in his day-
quarters, he thought to himself, "The Buddha has de- titikkhci: enduring; khanti: patience; paramam
scribed the mothers and fathers of the seven Buddhas, tapo: (is the) highest asceticism; Buddha: the
their length of life, the tree under which they got en- Buddhas; nibbci,:,arh: the imperturbability;
lightenment, their company of disciples, their chief dis- paramarh: (is) supreme; vadanti: state;
ciples, and their principal supporter. All this the parilpaghiiti: hurting others; pabbajito: a renunci-
Buddha has described. But he has said nothing about ate; na hi hoti: is certainly not; pararh vihe{hay-
their mode of observance of a day of fasting the same anto: one who harms others; sama,:,o na hoti: is
as now, or was it different?" Accordingly he approached certainly not a monk
the Buddha and asked him about the matter.
Enduring patience is the highest asceticism. The
Now in the case of these Buddhas, while there was
Buddhas say that imperturbability (Nibbiina) is the
a difference of time, there was no difference in the stan-
most supreme. One is not a renunciate if he hurts an-
zas they employed. The supremely enlightened Vipassi
other. Only one who does not harm others is a true
kept fast-day every seven years, but the admonition he
saint (samana).
gave in one day sufficed for seven years. Sikhi and
Vessabhu kept fast-day every six years; Kakusandha
Explanatory Translation (Verse 185)
and Konagamana, every year; Kassapa, Possessor of the
ten forces, kept fast-day every six months, but the ad- anupaviido anupaghcito pcitimokkhe sarhvaro ea
monition of the latter sufficed for six months. For this bhattasmirh mattflflutii ea pantham sayancisanarh
reason the Buddha, after explainjng to the Venerable ea adhicitte ciyogo ea etarh Buddhcina scisanarh
this difference of time, explained that their observance
of a fast-day was the same in every case. antipavcido: not finding fault with others;
antipaghcito: refraining from harassing others;
Explanatory Translation (Verse 183) pcitimokkhe: in the main forms of discipline;
sarhvaro: well restrained; ea bhattasmirh: in food;
sabbapiipassa akara,:zam kusalassa upasampadci mattflfluta: moderate; ea pantham sayaniisanarh:
sacitta pariyodapanam etam Buddhiina siisanam also taking delight in solitary places (distanced
from human settlement); adhicitte ea: also in
sabbapcipassa: from all evil actions; akara,:,am: re-
higher meditation; ciyogo: (and in) constant prac-
fraining; kusalassa: wholesome actions; upasam-
tice; etarh: all this; Buddhcinam: of the Buddhas';
padii: generation and maintenance; sacitta
scisanarh: (is) the teaching
pariyodapanarh: purifying and disciplining one's
own mind; etarh: this is; Buddhiinarh: of the To refrain from finding fault with others, to refrain
Buddhas; siisanarh: teaching. from hurting others, to be trained in the highest forms
of discipline and conduct; to be moderate in eating
Abandoning all evil, - entering the state of good- food; to take delight in solitude; and to engage in
ness, and purifying one's own mind by oneself-this higher thought (which is meditation). (cont'd on page
is the Teaching of the Buddha. 395)
Commentary harm will come of trying to hurry it up. For ages the rubbish has ac-
cumulated, an enormous pile of mental refuse and so when one
Sabbapdpassa akaranam: The religion of the Buddha is summa- comes along at first with a very tiny teaspoon and starts removing
rised in this verse. it, how fast can one expect it to disappear? Patience is the answer
What is associated with the three immoral roots of attachment and determined energy to go with it. The patient meditator really
(lobha), illwill (dosa), and delusion (moha) is evil. What is associ- gets results of lasting value, the seeker after 'quick methods' or 'sud-
ated with the three moral roots of generosity (alobha), goodwill or den enlightenment' is doomed by his own attitude to long disap-
loving-kindness (adosa), and wisdom (amoha) is good. pointment.
Pabbajito: one who casts aside his impurities, and has left the Indeed, it must soon become apparent to anyone investigating the
world. Dhamma that these teachings are not for the impatient. A Buddhist
views his present life as a little span perhaps of eighty years or so,
Samapo: one who has subdued his passions, an ascetic. and the last one so far of many such lives. Bearing this in mind, he
khanti paramam tapo: patience is the highest austerity. It is the determines to do as much in this life for the attainment of Enlight-
patient endurance of suffering inflicted upon oneself by others, and enment as possible but he does not over-estimate his capabilities
the forbearance of others' wrongs. A Bodhisatta practises patience and just quietly and patiently gets on with living the Dhamma from
to such an extent that he is not provoked even when his hands and day to day. Rushing into Enlightenment (or what one thinks it is) is
feet are cut off. In the Khantivadi Jataka, it appears that not only did not likely to get one very far, that is unless one is a very exceptional
the Bodhisatta cheerfully endure the tortures inflicted by the drunk- character who can take such treatment and most important, one is
ard king, who mercilessly ordered his hands and feet, nose and ears devoted to a very skilful master of meditation.
to be cut off, but requited those injuries with a blessing. Lying on With patience one will not bruise oneself but go carefully step by
the ground, in a deep pool of His own blood, with mutilated limbs, step along the-way. We learn that the Bodhisatta was well aware of
the Bodhisatta said, "Long live the king, who cruelly cut my body this and that he cultured his mind with this perfection so that it
thus." Pure souls like mine such deeds as these with anger ne'er re- was not disturbed by any of the untoward occurrences common in
gard." this world. He decided that he would be patient with exterior condi-
tions - not be upset when the sun was too hot or the weather too
Of his forbearance it is said that whenever he is harmed he thinks of
cold; not be agitated by other beings which attacked his body, such
the aggressor - 'This person is a fellow-being of mine. Intention-
as insects. Neither would he be disturbed when people spoke harsh
ally or unintentionally I myself must have been the source of provo-
words, lies or abuse about him, either to his face or behind his
cation, or it may be due to a past evil kamma of mine. As it is the
back. His patience was not even broken when his body was sub-
outcome of my own action, why should I harbour ill-will towards
him?' jected to torment, blows, sticks and stones, tortures and even death
itself he would endure steadily, so unflinching was his patience.
It may be mentioned that a Bodhisatta is not irritated by any man's
Buddhist monks are advised to practice in the same way.
shameless conduct either. Admonishing His disciples to practise for-
bearance, the Buddha said in the Kakactipama Sutta - "Though sacitta pariyodapanam: clearing one's mind. In the Buddhist sys-
robbers, who are highway men, should sever your limbs with a two- tem, the higher perceptions result from the purification of the
handled saw yet if you thereby defile your mind, you would be no mind. In consequence, mind-cultivation and meditation assumes
follower of my teaching. Thus should you train yourselves: Unsul- an important place in the proper practice of Buddhism. The mental
lied shall our hearts remain. No evil word shall escape our lips. Kind exercise known as meditation is found in all religious systems.
and compassionate with loving-heart, harbouring no ill-will shall Prayer is a form of discursive meditation, and in Hinduism the recit-
we abide, enfolding even these bandits with thoughts of loving-kind- ing of slokiis and mantras is employed to tranquillise the mind to a
ness. And forth from them proceeding, we shall abide radiating the state ofreceptivity. In most of these systems the goal is identified
whole world with thoughts of loving-kindness, expansive, measure- with the particular psychic results that ensue, such as the visions
less, benevolent and unified." that come in the semi-trance state, or the sounds that are heard.
Practicing patience and tolerance, instead of seeing the ugliness in This is not the case in the forms of meditation practiced in Bud-
others, a bodhisatta tries to seek the good and beautiful in all. dhism.
khanti: patience; forbearance. This is an excellent quality much Comparatively little is known about the mind, its functions and its
praised in Buddhist scriptures. It can only be developed easily if rest- powers, and it is difficult for most people to distinguish between
lessness and aversion have already been subdued in the mind, as is self-hypnosis, the development of mediumistic states, and the real
done by meditation practice. Impatience which has the tendency to process of mental clarification and direct perception which is the ob-
make one rush around and thus miss many good chances, results ject of Buddhist mental development called bhiivanii (translated as
from the inability to sit still and let things sort themselves out, meditation). The fact that mystics of every religion have induced in
which sometimes they may do without one's meddling. The patient themselves states wherein they see visions and hear voices that are
man has many a fruit fall into his lap which the go-getter misses. in accordance with their own religious beliefs, indicates that their
One of them is a quiet mind, for impatience chums the mind up meditation has resulted only in bringing to the surface of the mind
and brings with it the familiar anxiety-diseases of the modem busi- the concepts already embedded in the deeper strata of their minds
ness world. Patience quietly endures - it is this quality which due to cultural conditioning. The Christian sees and converses with
makes it so valuable in mental training and particularly in medita- the saints of whom he already knows, the Hindu visualises the gods
tion. It is no good expecting instant enlightenment after five min- of the Hindu pantheon, and so on. When Sri Ramakrishna Parama-
utes practice. Coffee may be instant but meditation is not and only hamsa, the Bengali mystic, began to tum his thoughts towards
Christianity, he saw visions of Jesus in his meditations in place of clear that there is something wrong either with the system of medi-
his Conner eidetic images of the Hindu Avaltirs. ' tation or ~ith the method of practice. It is not enough to see lights,
to have v1s1ons or to experience ecstasy. These phenomena are too
common to be impressive to the Buddhist who really understands
Commentary the purpose of Buddhist meditation.
The practiced hypnotic subject becomes more and more readily
In the Buddha's great discourse on the practice of mindfulness the
able to ~urrender himself to the suggestions made to him by the
Mahti-Satipatthtina Sulla, both the object of meditation and the
hypnotiser, and anyone who has studied this subject is bound to
means of attaining it, are clearly set forth. Attentiveness to the
see a connection between the mental state of compliance he has
movements of the body, and the ever changing states of the mind
reached and the facility with which the mystic can induce whatever
is to be cultivated, in order that their real nature is !mown. Instead
kind of experiences he wills himself to undergo. There is still an-
of identifying these physical and mental phenomena with the false
other possibility latent in the practice of meditation: the develop-
concept of self, we are to see them as they really are; as movements
ment of mediumistic faculties by which the subject can actually see
of a physical body, subject to physical laws of casualty on the one
and hear beings on different planes of existence, the devalokas and
hand, and as a successive series of sensations, emotional states and
the realm of the unhappy ghosts, for example. These worlds being
concepts, arising and passing away in response to external stimuli.
nearest to our own are the more readily accessible, and this could
They are to be viewed objectively, as though they were processes
be the true explanation of the psychic phenomena of western spiri-
not associated with ourselves but as a series of impersonal phenom-
tualism.
ena.
The object of Buddhist meditation, however, is none of these
From what can selfishness and egotism proceed if not from the con-
things. They may arise due to errors in meditation, but not only are
cept of Self (sakktiyadit(hi)? If the practice of any fonn of medita-
they not its goal, but they are hindrances which have to be over-
tion leaves selfishness or egotism unabated, it has not been
come. The Christian who has seen Jesus. or the Hindu who has
successful. A tree is judged by its fruits and a man by his actions;
conversed with Bhagavan Krishna may be quite satisfied that he
there is no other criterion. Particularly is this true in Buddhist psy-
has fulfilled the purpose of his religious life, but the Buddhist who
chology, because the man is his actions. In the truest sense it is
sees a vision of the Buddha !mows by that very fact that he has only
only the continuity ofkamma and Vipaka which can claim any per-
succeeded in projecting a belief onto his own mental screen, for the
sistent identity, not only through the different phases of one's life
Buddha after his Parinibbana is, in his own words, no longer visible
but also through the different lives in this cycle of birth and death
to anyone.
called samstira. Attentiveness with regard to body and mind serves
There is an essential difference, then, between Buddhist meditation to break down the illusion of self; and, not only that, it also elimi-
and that practiced in other systems. The Buddhist embarking on a nates craving and attachment to external objects, so that ultimately,
course of meditation does well to recognise this difference and to es- there is neither the self that craves, nor any object of craving. It is a
tablish in his own mind a clear idea of what it is he is trying to do. long and arduous discipline, and one that can only be undertaken
in retirement. A temporary course of this discipline, can bear good
The root-cause of rebirth and suffering is unawareness (avijja) con-
r~ults in that it establishes an attitude of mind which can be ap-
joined with thirst (tanhti). These two causes fonn a vicious circle;
on the one hand, concepts, produce emotions, and on the other plied to some degree in the ordinary situations of life. Detachment
and objectivity are an invaluable aid to clear thinking. They enable a
hand, emotions produce concepts. The phenomenal world has no
man to sum up a given situation without bias, personal or other-
meaning beyond the meaning given to it by our own interpretation.
wise, and to act in that situation with courage and discretion. An-
When that interpretation is based on past biases we are subject to other gift it bestows is that of concentration - the ability to keep
":'hat is !mown as vipa//tisa, or distortions, sannti-vipalltisa, distor- the mind on any subject. This is the great secret of success in any
tion _of pe:cepti_on, dtta-vipalltisa, distortion of temper and di!fhi-vi- undertaking. The mind is hard to tame; it roams here and there
pal/asa, d1stort1on of concepts which cause us to regard that which restlessly as the wind, or like an untamed horse, but when it is fully
is impennanent (anicca) as pennanent; that which is painful (duk- under control, it is the most powerful instrument in the whole uni-
kha) as pleasurable, and that which is impersonal (anatta), as per- verse.
sonal. Consequently, we place a false interpretation on all the
In the first place, he is without fear. Fear arises because we associ-
sens?ry experiences we gain through the six receptors of cognition,
ate mind and body (ntima - riipa) with self; consequently, any
that 1s, the eye, ear, nose, tongue, sense of touch and mind (cak-
harm to either is considered to be hann done to oneself. But he
khu, so/a, ghiina,jivhti, ktiya and mano tiyatana). It is !mown that
who has broken down this illusion, by realising that the five
the phenomena we !mow through these channels of cognition, does
khandha process is merely the manifestation of cause and effect,
not really correspond to the physical world. This has confinned this
does not fear death or misfortune. He remains alike in success and
Buddhist view. We are misguided by our own senses. Pursuing
failure, unaffected by praise or blame. The only thing he fears is de-
what we imagine to be desirable, an object of pleasure, we are in re-
ality only following a shadow, trying to grasp a mirage. These phe- meritorious action, because he !mows that no thing or person in
the world can hann him except himself, and as his detachment in-
nomena are unstable, painful and impersonal. We ourselves, who
creases, he becomes less and less liable to demeritorious deeds. Un-
chase the illusions, are also impennanent, subject to suffering and
wholesome action comes of an unwholesome mind, and as the
without any real personality; a shadow pursuing a shadow.
mind becomes purified, healed of its disorders, negative kamma
The purpose of Buddhist meditation, therefore, is to gain a more ceases to accumulate. He comes to have a horror of wrong action
than intellectual understanding of this truth, to liberate ourselves and to take greater and greater delight in those deeds which stem
from the delusion and thereby put an end both to unawareness and from a/obha, adosa and amoha - generosity, benevolence and wis-
thirst If the meditation does not produce results which are observ- dom.
able in the character of a person, and the whole attitude to life, it is
398
Commentary not be able to see his son. When he approached the Buddha and re-
spectfully inquired whether He had seen his son Yasa, the Buddha
sammti sambuddha stivakd: the disciples of the Buddha. The long
answered, "Well, then, sit down here please. You would be able to
line of monk disciples of the Buddha started with the promulgation
see your son.". Pleased with the happy news, he sat down. The Bud-
of the First Sermon of the Buddha - Dhammacakka Pavatlana
dha delivered a discourse to him, and he was so delighted that he
Sulla. This was addressed to the five ascetics. Eventually all the five
exclaimed, "Excellent, O' Lord, excellent! It is as if a man were to
of them attained arahatship - the highest stage of spiritual attain-
set upright that which was overturned, or were to hold a lamp
ment The five learned monks who thus attained arahatship and be-
amidst the darkness, so that those who have eyes may see! Even so
came the Buddha's first disciples were the brahmins Kol)dafuia, has the doctrine been expounded in various ways by the Buddha. "I
Bhaddiya, Vappa, r-~ahanama, and Assaji.
take refuge in the Buddha, the Doctrine and the Sangha. May Bud-
Kol)dafuia was the youngest and the cleverest of the eight brah- dha receive me as a follower, who has taken refuge from this very
mins who were summoned by King Suddhodana to name the in- day to life's end!" He was the first lay follower to seek refuge with
fant prince. The other four were the sons of those older brahmins. the three-fold formula. On hearing the discourse delivered to his fa-
All these five retired to the forest as ascetics in anticipation of the ther, Yasa attained arahatship. Thereupon the Buddha withdrew His
Bodhisatta while he was endeavouring to attain Buddhahood. will-power so that Yasa's father may be able to see his son. He be-
When he gave up his useless penances and severe austerities and be- held his son and invited the Buddha and His disciples for alms on
gan to nourish the body sparingly to regain his lost strength, these the following day. The Buddha expressed His acceptance of the invi-
favourite followers, disappointed at his change of method, deserted tation by His silence. After the departure of the millionaire Yasa
him and went to Isipatana. Soon after their departure the Bod- begged the Buddha to grant him the Lesser and the Higher Ordina-
hisatta attained Buddhahood. The venerable Kol)danna became the tion. "Come, O' Monks! Well taught is the Doctrine. Lead the relig-
first arahat and the most senior member of the Sangha. It was As- ious life to make a complete end of suffering." With these words the
saji, one of the five, who converted the great Sariputta, the chief dis- Buddha conferred on him the Higher Ordination. With the Vener-
ciple of the Buddha. From then on the number of the brotherhood able Yasa, the number of arahats increased to six.
increased. As invited, the Buddha visited the millionaire's house with His six
In Varanasi, there was a millionaire's son, named Yasa, who led a disciples. Venerable Yasa's mother and his former wife heard the
luxurious life. One morning he rose early and, to his utter disgust, doctrine expounded by the Buddha and, having attained the first
saw his female attendants and musicians asleep in a repulsive pos- stage of Sainthood, became His first two lay female followers. Vener-
ture. The sight was so disgusting that the palace presented the able Yasa had four distinguished friends named Vimala, Subhahu,
gloomy appearance of a charnel house. Realizing the vanities of Pul)l)aji and Gavampati. When they heard that their noble friend
worldly life, he stole away from home, saying, "Distressed am I, op- shaved his hair and with a yellow robe, entered the homeless life,
pressed am I", and went in the direction of lsipatana where the Bud- they approached Venerable Yasa and expressed their desire to fol-
dha was temporarily residing after the five monks attain arahatship. low. Venerable Yasa introduced them to the Buddha, and, on hear-
At that particular time the Buddha, as usual, was pacing up and ing the Dhamma, they also attained arahatship.
down in an open space. Seeing him coming from afar, the Buddha Fifty more worthy friends of Venerable Yasa, who belonged to lead-
came out of His ambulatory and sat on a prepared seat. Not far ing families of various districts, also receiving instructions from the
from Him stood Yasa, crying, "O' distressed am I! Oppressed am I!" Buddha, attained arahatship and entered the Sangha. Hardly two
Thereupon the Buddha said, "Here there is no distress, O' Yasa! months had elapsed since His Enlightenment when the number of
Here there is no oppression. O' Yasa! Come hither, Yasa! Take a arahats gradually rose to sixty. All of them came from distinguished
seat. I shall expound the Dhamma to you." The distressed Yasa was families and were worthy sons of worthy fathers. The Buddha, who
pleased to hear the encouraging words of the Buddha. Removing long before succeeded in enlightening sixty disciples, decided to
his golden sandals, he approached the Buddha, respectfully saluted send them as messengers of Truth to teach His new Dhamma to all
Him and sat on one side. The Buddha expounded the doctrine to without any distinction. Before dispatching them in various direc-
him, and he attained the first stage of sainthood (sottipatti). At first tions He exhorted them as follows:
the Buddha spoke to him on generosity (dona), morality (sila), ce-
lestial states (sagga), the evils of sensual pleasures (ktimtidinava), "Freed am I, O' Monks, from all bonds, whether divine or human.
the blessings of renunciation (nekkhammtinisarhsa). When He "You, too, O' Monks, are freed from all bonds, whether divine or hu-
found that his mind was pliable and was ready to appreciate the man.
deeper teaching He taught the Four Noble Truths.
"Go forth, O' Monks, for the good of the many, for the happiness of
Yasa's mother was the first to notice the absence of her son and she the many, out of compassion for the world, for the good, benefit,
reported this to her husband. The man immediately dispatched and happiness of gods and men. Let not two go by one way:
horsemen in four directions and he himself went towards Isipatana, Preach, O' Monks, the Dhamma, excellent in ihe beginning, excel-
following the imprint of the golden slippers. The Buddha saw him lent in the middle, excellent in the end, both in the spirit and in the
coming from afar and, by His psychic powers, willed that he should letter. Proclaim the holy life, altogether perfect and pure."
18" ', 'elam kho sarolJrim khrirrmm uch refuge isn'L secure
.n'elarh smw:wm uttamarh such refog _ isn' supreme.
n'etarh s.ara1;1am agamma From al'I dukkha: on _'snot free
sabbadukkhii pamuccali. (] 4:11) unto that :refuge gone.
The Venerable started towards the pile of sand. porters, how do you admonish them?" Aggidatta re-
When the naga-king saw him approaching, he thought plied, "I admonish them thus, 'Seek refuge in this
to himself. ''Yonder monk approaches hither. Doubtless mountain, seek refuge in this forest, or grove, or tree.
he does not know that I am here. I will spit fire at him For he who seeks refuge in these obtains release from
and kill him." The Venerable thought to himself, "This all suffering.'" The Buddha said, ''No indeed, Aggidatta,
naga-king doubtless thinks, 'I alone am able to spit he who seeks refuge in these does not obtain release
smoke; others are not able to do this."' So the Vener- from suffering. But he who seeks refuge in the Bud-
able spit fire himself. Puffs of smoke arose from the dha, the Dhamma, and the Sangha, he obtains release
bodies of both and ascended to the World of Brahma. from the round of suffering."
The puffs of smoke gave the Venerable no trouble at all, At the conclusion of the lesson all those sages at-
but troubled the naga-king sorely. The naga-king, un- tained arahatship, together with the superhuman facul-
able to stand the blasts of smoke, burst into flames. ties. Thereupon they saluted the Buddha and asked to
The Venerable applied himself to meditation on the ele- be admitted to the Sangha. The Buddha stretched out
ment of fire and entered into a state of trance. There- his hand from under his robe and said, "Come, monks!
upon he burst into flames which ascended to the World Lead the religious life.'' That very instant they were fur-
of Brahma. His whole body looked as if it had been set nished with the eight requisites and became as it were
on fire with torches. The company of sages looked on monks of a hundred years.
and thought to themselves, "The naga-king is burning
the monk; the good monk has indeed lost his life by Now this was the day when all the dwellers in Anga
not listening to our words." When the Venerable had and in Magadha and in the country of the Kurus were
over-mastered the naga-king and made him quit his accustomed to come with rich offerings. When, there-
misdoing, he seated himself on the pile of sand. There- fore, they approached with their offerings, and saw that
upon the naga-king surrounded the pile of sand with all those sages had become monks, they thought to
good things to eat, and creating a hood as large as the themselves, "Is our brahmin Aggidatta great, or is the
interior of a peak-house, held it aver the Venerable's monk Gotama great?" And because the Buddha had
head. but just arrived, they concluded, "Aggidatta alone is
great.'' The Buddha surveyed their thoughts and said,
Early in the morning the company of sages "Aggidatta, destroy the doubt that exists in the minds
thought to themselves, ''We will find out whether the of your disciples.'' Aggidatta replied, "That is the very
monk is dead or nol" So they went to where the Vener- thing I desire to do." So by superhuman power he rose
able was, and when they saw him sitting on the pile of seven times in the air, and descending to the ground,
sand, they did reverence to him and praised him and he saluted the Buddha and said, ''Venerable, you are
said, "Monk, you must have been greatly plagued by my Teacher and I am your disciple.'' Thus did Aggi-
the naga-king." "Do you not see him standing there datta speak, declaring himself the disciple of the Bud-
with his hood raised over my head?" Then said the dha.
sages, ''What a wonderful thing the monk did in con-
quering so powerful a naga-king!" And they stood in a Explanatory Translation (Verse 188)
circle about the Venerable.
At that moment, the Buddha drew near. The Vener- bhayatajjila manussa pabbatani vanani drama
able, seeing the Buddha, arose and saluted him. Said rukkha eetyiini ea ve bahum sara1:zam yanti
the sages to the Venerable, "Is this man greater than bhayatajji/ii: trembling in fear; manussa: human
you?" The Venerable replied, "This is the Buddha; I am beings; pabbatani: rocks; vanani: forests; arama:
only his disciple." The Buddha seated himself on the parks; rukkha: trees; eetyiini ea: and shrines; ve:
summit of the pile of sand. The company of sages said decidedly; bahum sara,:zam: many refuges; yanti:
to each other, "If such is the supernatural power of a go to
mere disciple, what must the supernatural power of
this man like?" And, extending their clasped hands in Human beings who tremble in fear seek refuge in
an attitude of reverent salutation, they bestowed praise mountains, forests, parks, trees, and shrines.
on the Buddha. The Buddha said to Aggidatta, "Aggi-
datta, in giving admonition to your disciples and sup-
(cont'd on page 407)
Chapter 14 : Buddha Vagga 405
Explanatory Translation (Verse 189) tamariz etam sara,:zariz iigamma, sabbadukkhii pa-
muccati
etariz sarar:zam kho na khemariz etariz sara,:zariz na
uttamariz etariz sara,:zariz iigamma, sabbadukkhii etariz sarar;zariz kho: indeed this refuge is;
na pamuccati khemariz: secure; etam sara,:zam: this refuge; ut-
tamam: is supreme; etam sarar;ariz iigamma:
etariz saranariz kho: this kind of refuge certainly; when you arrive in this refuge; sabbadukkhii: of all
na khemariz: is not secure; etariz sara,:zariz: this suffering; pamuccati: (you are) set free
kind of refuge; na uttamariz: is not supreme; etariz
sarar;zariz iigamma: coming to that refuge; sab- This refuge in the Triple Refuge is, of course, to-
badukkhii: from all sufferings; na pamuccati: one tally secure. This is the supreme refuge. Once you take
is not released this refuge you gain release from all your sufferings.
These are not secure refuges. They are not the su- Commentary
preme refuge. One who takes refuge in them is not re-
leased from all sufferings. N'etam kho sarapam khemam: One's best refuge is oneself. A
Buddhist seeks refuge in the Buddha, the Dhamma and the Sai:igha
as the Teacher, the Teaching and the Taught in order to gain his de-
Explanatory Translation (Verse 190) liverance from the ills of life. The Buddha is the supreme teacher
who shows the way to deliverance. The Dhamma is the unique way.
yo ea Buddhaiica Dhammaflca Sanghanca The Sai:igha represents the Taught who have followed the way and
sara,:zariz gato cattiiri ariyasacciini sammap- have become living examples. One formally becomes a Buddhist by
intelligently seeking refuge in this Triple Gem (Tisara1_1a). A Bud-
paflfliiya passall dhist does not seek refuge in the Buddha with the hope that he will
be saved by a personal act of deliverance. The confidence of a Bud-
yo ea: if someone; Buddhaflca: in the Buddha; dhist in the Buddha is like that of a sick person in a noted physi-
Dhammaflca: in the Dhamma; Sanghanca: and in cian, or of a student in his teacher.
the Sangha (Order); sara,:zariz gato,· takes refuge;
cattiiri ariyasacciini: four extraordinary realities;
sammii: well; paflfliiya: with penetrative insight;
passati: (he) will see
Commentary The first part of the extraordinary reality deals with dukkha which,
for need of a better English equivalent, is rendered suffering. As a
go ea Budhanca Dhammanca Sanghanca saranam gato: Those feeling dukkha means pain. What is painful is, in short, the person-
who take refuge in the Buddha, the Dhamma and the Sangha. ality which is an impossible burden that we constantly carry. We
Though the Sangha began its career with only sixty disciples, it ex- are unable to maintain it because it is unrealistic. Unhappiness re-
panded into thousands, and in those early days an adherent sought sults from the attempt to do the impossible.
entry into it by pronouncing the three-fold formula known as the
Three Refuges: Average men are only surface-seers. An ariya sees things as they
truly are. To an ariga life is suffering and he finds no real happiness
Buddharh saranarh gacchtimi in this world which deceives with illusory pleasures. Material happi-
Dhammarh saranarh gacchtimi ness is merely the gratification of some desire.
Sangharh saranarh gacchiimi
Duhyampi Buddharh Saranarh Gacchtimi All are subject to birth (jtiti) and, consequently, to decay (jarti), dis-
Dutiyampi Dhammarh saranarh gacchtimi ease (vgtidhi) and finally to death (martn;ta). No one is exempt from
Dutiyampi Sangharh saranarh gacchtimi these four phases of life. Life is not a static entity. It is a dynamic
Tatiyampi Buddharh saranarh gacchtimi process of change. Self is a state concept that we try to maintain in
Tatiyampi Dhammarh saranarh gacchtimi a dynamic reality. This wish, when unfulfilled, is suffering. While
Tatiyampi Sangharh saranarh gacchtimi" trying to maintain this self one meets unfavourables or one is sepa-
rated from things or persons. At times, what one least expects or
I go for refuge to the Buddha (the Teacher) what one least desires, is thrust on oneself. Such unexpected, un-
I go for refuge to the Dhamma (the Teaching) pleasant circumstances become so intolerable and painful that weak
I go for refuge to the Sangha (the Taught) people sometimes commit suicide as if such an act would solve the
For the second time I go for refuge to the Buddha problem.
For the second time I go for refuge to the Dhamma The cause of this suffering is an emotional urge to 'personalise'
For the second time I go for refuge to the Sangha what is experienced. The personality comes into being through this
For the third time I go for refuge to the Buddha personalization.
For the third time I go for refuge to the Dhamma
For the third time I go for refuge to the Sangha
Here the Buddha lays special emphasis on the importance of indi-
vidual striving for purification and deliverance from the daily ills of
life. There is no efficacy in praying to others or in depending on oth-
ers. One might question why Buddhis~ should seek refuge in the
Buddha, Dhamma, and the Sangha, when the Buddha had explic-
itly advised His followers not to seek refuge in others. In seeking ref-
uge in the Triple Gem. Buddhists only regard the Buddha as an
instructor who merely shows the path of Deliverance, the Dhamma
as the only way or means, the Sangha as the living examples of the
way of life to be lived. Buddhists do not consider that they would
gain their deliverance by merely reciting these words of commit-
ment. One has to begin the practice of il
cattdri arigasaccdni: the four extraordinary realities. Sacca is the
Pali term for reality which means the reality that the Buddha awak-
ened to, which is different from the ordinary and, therefore, is ex-
traordinary. The Buddha enunciates a four-fold reality which
provides foundation for His teaching, which is associated with the
so-called existence or being. Whether the Buddhas arise or not, this
reality remains and it is a Buddha who reveals it to the deluded
world. It does not and cannot change with time, because it is avail-
able always. The Buddha was not indebted to anyone for his realiza-
tion of it, as He Himself remarked in his discourse thus: ''With
regard to things unheard of before, there arose in me the eye, the
knowledge, the gnosis, the insight and the light." These words are
very significant because they testify to the originality of His experi-
ence.
This reality, in Pali, is termed ariga sacctini. They are so called be-
cause they were discovered by the Greatest Ariya, that is, one who
has transcended the ordinary state and becomes extraordinary. The
term ariga, usually translated noble, is here translated extraordi-
nary, as opposed to the ordinary (pulhujjana). We are making a dis-
tinction between ordinary or naive reality as seen by the common
man on the street and the extraordinary reality experienced by the
Buddha and his disciples. (cont'd on page 411)
while residing at the Jetavana Monastery, the Bud- Dhamma of Buddhas that is freed from the three characteristic
dha spoke this verse, with reference to the question marks, so that when they (Buddhas) are talking to these (people)
about impermanence, anguish and no-self, they say, 'Whatever is
raised by Venerable Ananda. this they are talking about?' and think it should neither be listened
One day, Venerable Ananda pondered thus: "Our to nor believed. Consequently there is no penetration. This being
so, it is a dispensation not leading out. Therefore, this is not the
Teacher has told us that thoroughbreds of elephants right time." "Also, it is not the right time when men's lives are less
are born only among Chaddanta and Uposatha breeds, than a hundred years. And why is it not the right time? Then beings
that thoroughbreds of horses are born only among the are abounding in defilements; and an exhortation given to those
Sindh breed, that thoroughbreds of cattle are born only who are abounding in defilements makes no impression, but, like a
mark drawn with a stick on the surface of the water, it immediately
among the Usabha breed. Thus, he had talked to us disappears. This, therefore, also is not the right time."
only about the thoroughbreds of elephants, horses and
But when the length of men's lives is between a hundred years and
cattles, but not of the noblest of men (puriscijanno)." a hundred thousand years, then it is the right time. Now at that
After reflecting thus, Venerable Ananda went to the time men's lives were a hundred years; accordingly, the Buddha ob-
served that it was the right time for his birth.
Buddha, and put to him the question of the nobles of
men. To him, the Buddha replied,"Ananda, the noblest Next, he made the observation concerning the continent. Looking
over the four continents with the surrounding islands, he reflected,
of men is not born everywhere, he is born among Khat- "In three of the continents the Buddhas are never born; only in
tiyamahasala and Brahmanamahasala, the wealthy Jambudipa are they born." Thus, he decided on the continent. Next,
clans of Khattiya and Brahmana." he made the observation concerning the place. "The continent of
Jambudipa is large," thought he, "being ten thousand leagues
around. In which of its countries are the Buddhas born?" And, ob-
Explanatory Translation (Verse 193) serving the region, he decided on the middle country in the city of
Kapilavatthu.
puriscijaflfl6 dullabh6, s6 sabbattha na jciyati s6
Then he made the observation concerning the family. "The
dhiro yattha jciyati tarn kulariz sukhariz edhati Buddhas," thought he, "are never born either in a vessa (merchant)
family or in suddha (labourer) family. But they are born either in a
puriscijaflfl6: a noble being among men (a Bud- khaltiya (noble) family or in a brahmin (priest) family whichever is
dha); dul/abho: is rare; s6: that kind of rare being; then of the higher repute in the world. At the present time the khat-
sabbattha: in all places; na jiiyati: is not born; s6 tiya (noble) family is of the higher repute in the world. I will be
dhir6: that noble and wise person; yattha: if in born therein. The king named Suddhodana will be my father."
Thus, he decided on the family.
some place;jciyati: if born; tarn kulariz: that fam-
Then he made the observation concerning the mother. "The
ily; sukhariz edhati: to happiness comes mother of a Buddha," thought he, "is never a wanton, nor a drunk-
ard, but is one who had fulfilled perfections through a hundred
The Buddha is rare indeed. Such a rare person is thousand cycles, and has kept the five precepts unbroken from the
not born everywhere. If such a noble and wise person day of her birth. Now this queen named Mahamaya is such a one.
were born in a clan, that clan will reap happiness. She shall be my mother. But, what shall be her span oflife?" And
he perceived that it was to be ten months and seven days.
Commentary Having thus made the five great observations, he kindly promised
the devas what they requested, saying, ''Venerables, you are right
sabbattha na jdyali: not born everywhere. The reference is to the The time has come for my Buddhahood." Then, surrounded by the
birth of the Buddha. The Buddha is not born just anywhere. The devas of the Tusita heaven, and dismissing all the other devas, he
would-be-sage was in heaven when he was invited by the deities entered the Nandana Grove of the Tusita heaven, for in each of the
and brahmas to be born on Earth as the Buddha. But the Buddha, heavens there is a Nandana Grove. And here, the devatas said, "At-
before assenting to their wish, made what is called the five great ob- tain in your next existence your high destiny," and kept reminding
servations (pa,ica mahii-vilokana). He observed, namely, the time, him that he had already paved the way to it by his accumulated
the continent, the country, the family, and the mother and her meriL Now it was while he was thus dwelling, surrounded by these
span of life. In the first of these observations, he asked himself deities, and continually reminded of his accumulated merit, that he
whether it was the right time or noL "It is not the right time when died, and was conceived in the womb of queen Mahamaya. This
the length of men's lives is more than a hundred thousand years. event took place in the month of Esala (July, August), on the day of
And why is it not the right time? For then the birth, ageing and dy- full-moon, early in the morning under the asterism (nekata) of Ut-
ing of beings are not manifest, and there is no teaching of the tarasalha.
While travelling from Savatthi to Varanasi, the Bud- normal way of perceiving the world), who have crossed
dha spoke these verses, with reference to a brahmin over grief and lamentation. They deserve to be wor-
and the Golden Stupa of Kassapa. shipped; namely, the Buddhas and their disciples.
One day Buddha departed from Savatthi, accompa-
nied by a large company of monks and set out for Explanatory Translation (Verse 196)
Varanasi. On his way thither he came to a certain nibbute akutobhaye tadise te piijayato pufzfzam
shrine near the village Todeyya. There the Buddha sat imam ettam. iti sankhatum kena ci api na sakka
down, sent forth Ananda and bade him to summon a
brahmin who was tilling the soil near by. When the nibbute: who have reached imperturbability;
brahmin came, he omitted to pay reverence to the Bud- akutobhaye: who does to tremble or fear; tadise:
dha, but paid reverence only to the shrine. Having so that kind of being; le piijaya/6: one who reveres;
done, he stood there before the Buddha. The Buddha pufzfzam: merit; imam mattam iii: as this much or
said, "How do you regard this place, brahmin?" The so much; sankhdtum: to quantify; na sakka: not
brahmin replied, "This shrine has come down to us able; kenaci: by anyone
through generations, and that is why I reverence it,
Venerable Gotama." Thereupon the Buddha praised One who worships those who have attained imper-
him, saying, "In reverencing this place you have done turbability and do not tremble or fear, earns much
well, brahmin." merit. The merit earned by such a person cannot be
When the monks heard this, they entertained mis- measured by anyone.
givings and said, "For what reason did you bestow this Commentary
praise?" So in order to dispel their doubts, the Buddha piijaraho piijagato, Buddhe yadiva sava/ri: worship those who
recited the Ghatikdra Sultan/a in the Majjhima deserved to be worshipped, the Buddhas and their disciples. Why is
the Buddha to be worshipped? His attainment of Enlightenment
Nikaya. Then by the superhuman power, He created in and his mission will elucidate il The Buddha lived in Jambudipa
the air a mountain of gold double the golden shrine of over 2500 years ago, and was known as Siddhattha (in Sanslait
the Buddha Kassapa, a league in height. Then, pointing Siddhartha, the one whose purpose has been achieved). Gotama (in
to the numerous company of His disciples, He said, Sanslait Gautama) was his family name. His father, Suddhodana,
ruled over the land of the Sakyas at Kapilavatthu on the Nepalese
"Brahmin, it is even more fitting to render honour to frontier. Mahamaya, princess of the Koliyas, was Suddhodana's
men who are so deserving of honour as these." Then, queen.
in the words of the Sutta of the Great Decease, He de- On the full-moon day of May - vasanta-tide, when in Jambudipa
clared that the Buddhas and others, four in number, the trees were laden with leaf, flower, and fruit - and man, bird
and beast were in joyous mood, Queen Mahamaya was travelling in
are worthy of shrines. Then He described in detail the state from Kapilavatthu to Devadaha, her parental home, according
three kinds of shrines: the shrine for bodily relics, the to the custom of the times, to give birth to her child. But that was
shrine for commemorative relics, and the shrine for ar- not to be, for halfway between the two cities, in the Lumbini Grove,
ticles used or enjoyed. At the conclusion of the lesson under the shade of a flowering Sal tree, she brought forth a son.
the brahmin attained the fruit of conversion.
SUKHA VAGGA
Happines.s
--
For those who harbour no enmity ii is bliss{ul lo Ii ·e· ,ever'.!' among enemies.
Explanatory Translation (Verse 198) ding farewell to his faithful and charming wife, he left the palace at
night, leaving young Yasoddhara to look after the child by herself.
iituresu aniiturii vata susukhamjfviima She awoke as usual to greet her beloved husband, but, to her sur-
manussesu iituresu aniiturii vihariima prise, she found him missing. When she realized that her ideal
prince had left her and the new-born baby, she was overcome with
indescribable grief. Her dearest possession was lost forever. The pal-
iituresu: among those who are sick (with defile- ace with all its allurements was now a dungeon; the whole world ap-
ments); aniiturii: (we) free of sickness; vata: in- peared to be blank. Her only consolation was her infant son.
deed; susukham: in extreme happiness;jiviima: Though several Kshatriya princes sought her hand, she rejected all
we live; manussesu iituresu: among those people those proposals, and lived ever faithful to her beloved husband.
Hearing that her husband was leading a hermit's life, she removed
who are sick; aniiturii: without being sick; vi- all her jewellery and wore a plain yellow garb. Throughout the six
hariima: we live years during which the ascetic Gotama struggled for enlightenment
Princess Yasoddhara watched His actions closely and did likewise.
Among those who are sick, afflicted by defile- When the Buddha visited Kapilavatthu after His Enlightenment and
ments, we, who are not so afflicted, live happily. was being entertained by the king in the palace on the following day
all but the Princess Yasoddhara came to pay their reverence to Him.
Among the sick we live, unafflicted, in extreme happi- She thought, "Certainly if there is any virtue in me, the Buddha will
ness. come to my presence. Then will I reverence Him."
After the meal was over the Buddha handed over the bowl to the
king, and, accompanied by His two chief disciples, entered the
Explanatory Translation (Verse 199) chamber of Yasoddhara, and sat on a seat prepared for Him, saying,
"Let the king's daughter reverence me as she likes. Say nothing."
ussukesu anussukii vata susukham jfviima Hearing of the Buddha's visit, she bade the ladies in the court wear
manussesu ussukesu anussukii vihariima yellow garments. When the Buddha took His seat, Yasoddhara
came swiftly to Him and clasping His ankles, placed her head on
ussukesu: among those who anxiously pursue His feet and reverenced Him as she liked. Demonstrating her affec-
worldly pleasures; anussukii: without such and ef- tion and respect thus, she sat down with due reverence. Then the
king praised her virtues and, commenting on her love and loyalty,
fort; vata susukham: indeed extremely happily; said, "Lord, when my daughter heard that you were wearing yellow
jfviima: we dwell; manussesu: among those men; robes, she also robed herself in yellow; when she heard that you
ussukesu: who make an anxious effort; anussukii: were taking one meal a day, she also did the same; when she heard
without making such an effort; vihariima: (we) that you had given up lofty couches, she lay on a low couch; when
she heard that you had given up garlands and scents, she also gave
continue to live them up; when her relatives sent messages to say that they would
maintain her.she did not even look at a single one. So virtuous was
Among those anxious men and women, who cease- my daughter."
lessly exert themselves in the pursuit of worldly things. "Not only in this last birth, O' king, but in a previous birth, too, she
We, who do not make such a feverish effort to pursue protected me and was devoted and faithful to me," remarked the
Buddha and cited the Candakinnara Jataka. Recalling this past asso-
the worldly, live extremely happily. Among those who ciation with her, He consoled her and left the palace.
seek the worldly, among men who seek pleasure, we After the death of King Suddhodana, when Pajapafi Gotami became
live without seeking pleasures. a nun (bikkhuni), Yasoddhar.i also entered the Sangha and attained
arahatship.
Amongst women disciples she was the chief of those who attained
Commentary great supernormal powers (mahii abhiiiiiii). At the age of seventy-
These verses were spoken by the Buddha, when he averted a con- eight she passed away. Her name does not appear in the Therigtilhti
flict that would have escalated into a bloody war between clans who but her interesting verses are found in the Aptidana.
were His relations. The Buddha was born Prince Siddhattha, the Ra.hula was the only son of Prince Siddhattha and Princess
son of King Suddhodhana, a Sakya ruler. The Buddha's (Prince Yasoddhar.i. He was born on the day when Prince Siddhattha de-
Siddhattha's) intimate relatives were closely linked with the Bud- cided to renounce the world. The happy news of the birth of his in-
dhist Sangha. Prince Siddhattha's mother, Queen Mahamaya died fant son was conveyed to him when he was in the park in a
within a few days of the Prince's birth. Yasoddhara, Prince Siddhat- contemplative mood. Contrary to ordinary expectations, instead of
tha's wife, was a cousin of his. Princess Yasoddhar.i, also known as rejoicing over the news, he exclaimed, "Rahujiito, bandhanam
Rahulamata, Bimba and Bhaddakaccana, was the daughter of King jiitam" (Rahu is born, a fetter has arisen!) Accordingly, the child
Suppabuddha, who reigned over the Koliya race, and Pamita, sister was named Ra.hula by King Suddhodana, his grandfather.
of King Suddhodana. She was of the same age as Prince Siddhat-
tha, whom she married at the age of sixteen. It was by exhibiting
his military strength that he won her hand. She led an extremely
happy and luxurious life. In her twenty-ninth year, on the very day
she gave birth to her only son, Ra.hula, her wise and contemplative
husband, whom she loved with all her heart, resolved to renounce
the world to seek deliverance from the ills of life. Without even bid- (cont'd on page 427)
Rahula was brought up as a fatherless child by his mother and turned, indeed is the samanaship of those who are not ashamed of
grandfather. When he was seven years old, the Buddha visited uttering deliberate lies."
Kapilavatthu for the first time after His Enlightenment On the sev- Finally the Buddha set the vessel upright and said, "Empty and
enth day after His arrival Princess Yasoddhara gaily dressed up void, indeed, is the Samanaship of those who are not ashamed of
young Rahula and pointing to the Buddha, said, "Behold, son. that deliberate lying. I say of anyone who is not ashamed of uttering de-
ascetic, looking like Brahma, surrounded by twenty thousand ascet- liberate lies, that there is no evil that could not be done by him. Ac-
ics! He is your father, and He had great treasures. Since His renun- cordingly, Rahula, thus should you train yourself. Not even in play
ciation we do not see them. Go up to him and ask for your will I tell a lie."
inheritance, and say, "Father, I am the prince. After my consecra- Emphasizing the importance of truthfulness with such homely il-
tion I will be a universal monarch. I am in need of wealth. Please lustrations, the Buddha explained to him the value of reflection and
give me wealth, for the son is the owner of what belongs to the fa- the criterion of morality in such a way as a child could understand.
ther." "Rahula, for what purpose is a mirror?" questioned the Buddha.
Innocent Rahula came to the Buddha's presence, and asking for his "For the purpose of reflecting, Lord." "Similarly, Rahula, after re-
inheritance, as advised by his mother, very affectionately said, "0 as- flecting and reflecting should bodily action be done; after reflecting
cetic, even your shadow is pleasing to me." After the meal, the Bud- should verbal action be done; after reflecting should mental action
dha left the palace and Rahula followed Him, saying, "Give me my be done."
inheritance" and uttering much else that was becoming. Nobody at- ''Whatever action you desire to do with the body, of that particular
tempted to stop him. Nor did the Buddha prevent him from follow- bodily action you should reflect: 'No, this action that I desire to per-
ing Him. Reaching the park the Buddha thought, "He desires his form with the body - would this, my bodily action be conducive to
father's wealth, but it goes with the world and is full of trouble. I my own harm, or to the harm of others, or to that of both myself
shall give him the seven-fold noble wealth which I received at the and others?' Then, unskillful is this bodily action, entailing suffer-
foot of the Bodhi-tree, and make him an owner of a transcendental ing and producing pain."
inheritance. He called Venerable Sariputta and asked him to ordain "If, when reflecting, you should realize: 'Now, this bodily action of
little Rahula. mine that I am desirous of performing, would be conducive to my
Rahula, who was then only seven years of age, was admitted into own harm or to the harm of others, or to that of both myself and
the Sangha. others.' Then unskillful is this bodily action, entailing suffering and
King Suddhodana was deeply grieved to hear of the unexpected or- producing pain. Such an action with the body, you must on no ac-
dination of his beloved grandson. He approached the Buddha and, count perform."
in humbly requesting Him not to ordain any one without the prior "If, on the other hand, when reflecting you realize: 'Now, this bod-
consent of the parents, said, ''When the Buddha renounced the ily action that I am desirous of performing, would conduce neither
world it was a cause of great pain to me. It was so when Nanda re- to the harm of myself, nor to that of others, nor to that of both my-
nounced and especially so in the case of Rahula. The love of a father self and others.' Then skilful is this bodily action, entailing pleasure
towards a son cuts through the skin, (the hide), the flesh, the and producing happiness. Such bodily action you should perform.''
sinew, the bone and the marrow. Grant the request that the Noble Exhorting the Samanera Rahula to use reflection during and after
Ones may not confer ordination on a son without the permission of one's actions, the Buddha said, ''While you are doing an action with
his parents." The Buddha readily granted the request, and made it a the body, of that particular action should you reflect: 'Now, is this
rule in the Vinaya. How a young boy of seven years could lead the action that I am doing with my body conducive to my own harm,
religious life is almost inconceivable. But Samanera (novice) or to the harm of others or to that of both myself and others?' Then
Rahula, cultured, exceptionally obedient and well-disciplined as he unskillful is this bodily action, entailing suffering and producing
was, was very eager to accept instruction from his superiors. It is pain."
stated that he would rise early in the morning and taking a handful "If, when reflecting, you realize: 'Now, this action that I am doing
of sand throw it up, saying, "Today, may I receive from my instruc- with my body is conducive to my own harm, to the harm of others,
tors as much counsel as these grains of sand." One of the earliest and to that of both myself and others.' Then unskillful is this bodily
discourses preached to him, immediately after his ordination, was action, entailing suffering and producing pain. From such a bodily
theAmbalatthika-rtihu/ovtida Su/ta in which He emphasized the action you must desisL"
importance of truthfulness. "If when reflecting, you should realize: 'Now, this action of mine
One day, the Buddha visited the Venerable Rahula who, upon see- that I am doing with the body is conducive neither to my own
ing Him coming from afar, arranged a seat and supplied water for harm, nor to the harm of others, nor to that of both myself and oth-
washing the feel The Buddha washed His feet and leaving a small ers.' Then skilful is this bodily action, entailing pleasure and happi-
quantity of water in the vessel, said, "Do you see, Rahula, this small ness. Such a bodily action you should do again and again.'' The
quantity of water left in the vessel?" "Yes, Lord." "Similarly, Rahula, Buddha said, "If, when reflecting, you should realize: 'Now, this ac-
insignificant, indeed, is the samanaship (monkhood) of those who tion that I have done is unskillful.' Such an action should be con-
are not ashamed of uttering deliberate lies." Then the Buddha fessed, revealed, and made manifest to the Buddha, or to the
threw away that small quantity of water, and said, "Discarded, in- learned, or to your brethren of the religious life. Having confessed,
deed, is the samanaship of those who are not ashamed of deliberate you should acquire restraint in the future. These various links and
lying." The Buddha turned the vessel upside down, and said, "Over- the urge to avert a meaningless war made the Buddha settle the
conflict between the Sakyas and the Koliyas.
The Buddha spoke this verse in a brahmin village on the delightful satisfaction (piti) and bliss (sukha) of
known as Pancasala (village of five halls), with refer- deep meditation (jhtina), we shall live on the delightful
ence to Mara. satisfaction and bliss of the Dhamma."
On one occasion, the Buddha saw in his vision
that many maidens from Pancasfila village were due to Explanatory Translation (Verse 200)
attain sotapatti fruition. So he went to stay near that yesam no kifzcanam natthi vata susukham J7vtima
village. The many maidens went to the riverside to tibhassarti devti yathti pitibhakkhti bhavisstima
have a bath; after the bath they returned to the village
fully dressed up, because it was a festival day. About yesam no: we who are like this; kifzcanam natthi:
the same time, the Buddha entered Pancasfila village do not possess anything; vata susukham: certainly
for alms-food but none of the villagers offered him any- happily;J7vtima: (we) live; tibhassarti devti yatha:
thing because they had been possessed by Mara. like gods of Abhassara heaven; pitibhakkhti: feed-
On his return the Buddha met Mara, who ing on joy; bhavisstima: (we) subsist
promptly asked him whether he had received much
alms-food. The Buddha saw the hand of Mara in his fail- Happily do we live, who have no properties to
ure to get any alms-food on that day and replied, "You worry about Feeding on joy we live like deities of the
wicked Mara! It was you who turned the villagers Ahhassara Heaven of radiance.
against me. Because they were possessed by you they
did not offer any alms-food to me. Am I not right?" Commentary
Mara made no reply to that question, but he thought sukha: pleasant, happy; happiness, pleasure, joy, bliss. It is one of
the three feelings (vedanti) and may be either bodily or mental. The
that it would be fun to entice the Buddha back to the texts distinguish between the happiness of the senses and the happi-
village and get the villagers to insult the Buddha. So he ness of renunciation, mundane (carnal; stimisa) and supramun-
suggested, "O Buddha, why don't you go back to the dane (non-carnal; nirtimisa) happiness. Happiness as joy (piti) is an
village again? This time, you are sure to get some food." indispensable constituent of early levels of meditative mental repose
(samddhi). It is one of the five constituents (jhtinanga) of the first
Just then, the five hundred village maidens arrived degree of repose (firstjhtina) and is present up to the second degree
on the scene and paid obeisance to the Buddha. In of repose (secondjhtina) inclusively.
their presence, Mara taunted the Buddha, "O Buddha, sukha-satititi: The perception of pleasure in what is actually pain
since you received no alms-food this morning, you (dukkhe sukha-sanna) which is one of the four distortions (vi-
must be feeling the pangs of hunger!" To him the Bud- palltisa).
dha replied, 11 0 wicked Mara, even though we do not tibhassarti: the radiant ones are a class of heavenly beings of the
form world (riipa-loka).
get any food, like the Abhassara brahmas who live only
While residing at the Jetavana Monastery, the Bud- stated that once he approached the Buddha and questioning Him
dha spoke this verse, with reference to the King of about His Enlightenment referred to Him as being young in years
and young in ordination.
Kosala who was defeated in battle by Ajatasattu, his The Buddha replied, "There are four objects, O' Maharaja, that
own nephew. should not be disregarded or despised. They are Khattiya (a war-
rior), a snake, fire, and a mendicant monk. Then He delivered an in-
In fighting against Ajatasattu, the King of Kosala teresting sermon on this subjed to the King. At the dose of the
was defeated three times. Ajatasattu was the son of sermon the King expressed his great pleasure and instantly became
King Bimbisara and Queen Vedehi, the sister of the a follower of the Buddha. Since then, till his death, he was deeply at-
King of Kosala. The King of Kosala was ashamed and tached to the Buddha. It is said that on one occasion the king pros-
trated himself before Buddha and stroked His feet covering them
very much depressed over his defeat Thus his lamenta- with kisses.
tion: ''What a disgrace! I cannot even conquer this boy His chief queen, Ma1lika, a very devout and wise lady, well versed in
who still smells of mother's milk. It is better that I the Dhamma, was greatly responsible for his religious enthusiasm.
should die." Feeling depressed and very much like a bue friend, she had to act as his religious guide on several oc-
casions.
ashamed, the king refused to take food, and kept to his One day, the king dreamt sixteen unusual dreams and was greatly
bed. The news about the king's distress spread like wild perturbed in mind, not knowing their bue significance. His brah-
fire and when the Buddha came to learn about it, he min advisers interpreted them to be dreams portending evil and in-
said, ''Monks! In one who conquers, enmity and hatred structed him to make an elaborate animal saaifice to ward off the
dangers resulting therefrom. As advised, he made all necessaiy ar-
increase; one who is defeated suffers pain and distress." rangements for this inhuman saaifice which would have resulted
in the loss of thousands of helpless aeatures. Queen Ma1lika, hear-
Explanatory Translation (Verse 201) ing of this barbarous act about to be carried out, persuaded the king
to get the dreams interpreted by the Buddha whose understanding
jayam veram pasavati parajito dukkham seti upas- infinitely surpassed that of those worldly brahmins. The king ap-
proached the Buddha and mentioned the object of his visit. Relat-
anto jayaparajayam hiivii sukham seti ing the sixteen dreams he wished to know their significance, and
the Buddha explained their significance fully to him.
jayam: victory; veram pasavati: generates hatred; Unlike King Bimbisara, King Kosa1a had the good fortune to hear
pariijito: the defeated one; dukkhmh: in unhappi- several edifying and instructive discourses from the Buddha. Jn the
ness; seti: lives; upasanto: the tranquil person; Samyutta Nikaya there appears a special section called the Kosa1a
Samyutta in which are recorded most of the discourses and talks
jayapariijayam hitvii: having risen above both vic- given by the Buddha to the king.
tory and defeat; sukham: in happiness; seti: dwells Once, while the king was seated in the company of the Buddha, he
saw some ascetics with hairy bodies and long nails passing by, and
Victory brings hatred into being. The defeated per- rising from his seat respedfully saluted them calling out his name
son lives in misery. But the person, whose mind is to them, "I am the king, your rwerences, of the Kosala, Pasenadi."
calm and tranquil, lives happily as he has risen above When they had gone he came back to the Buddha and wished to
know whether they were arahats or those who were striving for ara-
both victory and defeat hatship. The Buddha explained that it was difficult for ordinary lay-
men enjoying material pleasures to judge whether others are
Commentary arahats or not and made the following interesting observations: "It
is by association (S1111Wasina) that one's condud (sila) is to be un-
King Kosa/a. This verse. which sums up the reality of victoiy and derstood, and that, too, after a Jong time and not in a short time, by
defeat was given by the Buddha, on the occasion of the defeat suf- one who is watchful and not by a heedless person. by an intelligent
ferecl by King Kosala, at the hand of King Ajatasatta.his own person and not by an unintelligent one. It is by converse (sam-
nephew. King Pasenadi Kosala, the son of King Maha Kosala, who voluirina) that one's purity (socegyam) is to be understood. It is in
reigned in the kingdom of Kosala with its capital at Savatthi, was time of trouble that one's fortitude is to be understood. It is by dis-
another royal patron of the Buddha. He was a contemporary of the russion that one's wisdom is to be understood, and that, too, after a
Buddha, and owing to his proficiency in various arts, he had the long time and not in a short time, by one who is watchful and not
good fortune to be made king by his father while he was alive. by a heedless person, by an intelligent person and not by an unintel-
His conversion must probably have taken place during the very ligent one."
early part of the Buddha's ministry. In the Samyutta Nikaya it is
The Buddha spoke this verse at the village of Alavi, The most severe of diseases is hunger. The worst
with reference to a lay-disciple. of pain is in component things. If this is realistically ap-
One day, the Buddha saw in his vision that a poor preciated, Nibbana is the highest bliss.
man would attain sotapatti fruition at the village of
Alavi. So he went to that village, which was thirty yo- Commentary
janas (leagues) away from Savatthi. It so happened that sanlchtird paramd dukhti: components (sankhtirii) the worst suf-
fering. The tenn sankhiirii has different shades of meaning, which
on that very day the man lost his ox. So, he had to be should be carefully distinguished. To its most frequent usages the
looking for the oxen. meanwhile, alms-food was being general tenn fonnation may be applied, with the qualifications re-
offered to the Buddha and his disciples in a house in quired by the contexl This tenn may refer either to the act of fonn-
the village of Alavi. After the meal, people got ready to ing or to the passive state of having been fonned or to both.
listen to the Buddha's discourse; but the Buddha (1) As the second link of the fonnula of dependent origination, (pa-
waited for the young man. Finally, having found his ticca-samuppiida), sankhiira has the active aspect, forming, and sig-
oxen, the man came running to the house where the nifies Kamma which is wholesome or unwholesome volitional
activity (cetanii) of body (kiiga), speech (vaaJ or mind (cilta or
Buddha was. The man was tired and hungry, so the mano). For, in this sense, the word 'Kanna-fonnation' has been
Buddha directed the donors to offer food to him. Only coined by the author. In other passages, in the same context, sank-
when the man had been fed, the Buddha gave a dis- hdrii is defined by reference to (a) meritorious Kanna-fonnations
(punniibhisankhiira), (b) demeritorious {apuiiniibhisankhiira), (c)
course, expounding the Dhamma step by step and fi- imperturbable (iinenjiibhisankhiira). This three-fold division covers
nally leading to the Four Noble Truths. The lay-disciple kammic activity in all spheres of existence: the meritorious kamma-
attained sotapatti fruition at the end of the discourse, fonnations extend to the sensuous and the fine-material sphere, the
demeritorious ones only to the sensuous sphere, and the imper-
Afterwards, the Buddha and his disciples returned turbable only to the immaterial sphere.
to the Jetavana Monastery. On the way, the monks re-
(2) The aforementioned three tenns, kiiga-, vaci- and dtta (or
marked that it was so surprising that the Buddha mano), are sometimes used in quite a different sense, namely as (a)
should have waited and directed those people to feed bodily function as in-and-out-breathing; (b) verbal function as
the young man before he gave the discourse. On hear- thought-conception and discursive thinking; and (c) mental func-
ing their remarks, the Buddha said, "Monks! What you tion as feeling, perception.
said is true, but you do not understand that I have (3) It also denotes the fourth group of existence (sankhara-
come here, all this distance of thirty yojanas, because I kkhandha), and includes all mental fonnations whether they belong
to kammically fonning consciousness or nol
knew that he was in a fitting condition to take in the
Dhamma. If he were feeling very hungry, the pangs of (4) It occurs further in the sense of anything fonned (sankhata)
and conditioned, and includes all things whatever in the world, all
hunger might have prevented him from talking in the phenomena of existence. This meaning applies to the well-known
Dhamma fully. That man had been out looking for his passage "All fonnations are impermanent ... subject to suffering"
oxen the whole morning, and was very tired and also (sabbe sankharii aniccii ... dukhii). In that context, however, sank-
hdrii is subordinate to the still wider and all-embracing tenn
very hungry. Monks! After all, there is no ailment dhamma (thing); for dhamma includes also the unfonned or un-
which is so difficult to bear as hunger." conditioned element (asankhata-dhiitu), i.e., Nibbana (e.g., in
sabbe dhammii anattii: all things are without a seIO.
Explanatory Translation (Verse 203) Sankhiirii also means 'volitional effort', e.g., in the fonnula of the
Roads lo Power (iddhi-piida); in sasankhdrii- and asankhiira-
rogii jighacchii paramii dukhii sankhiirii paramii parinibbiigi (aniigiimi); and in the Abhidhamma tenns asankhiirika
etarh yathiibhiltharh flatvii nibbiinarh paramarh and sasankhiirika-citta, i.e., without effort - spontaneously, and
sukharh with effort - prompted.
Within the dependent origination, sankhdrii is neither subcon-
rogii: of deceases;jighacchii paramii: hunger is scious nor a mere tendency, but is a fully conscious and active kar-
the worst; dukhii: of pains; sankhiirii paramii: mic volition. In the context of the five groups of existence, a very
few of the factors from the group of mental fonnations (sankhiira-
component are the worst; etarh: these; yathiib- kkhandha) are also present as concomitants of subconsciousness,
hiitharh: (when) realistically; flatvii: understood; but are not restricted to it, nor are they mere tendencies.
nibbiinarh: Deathlessness; paramarh sukharh: is
the highest bliss
PIYAVAGGA
Affection
ot see.ing dear ones is painful, so is. s,eeing the disliked. \1ake no e,onlact with /Jo,th.
Explanatory Translation (Verse 210) difficult; kha - to endure). As an absbact truth dukkha is used in
the sense of contemptible (du) and emptiness (/rho). The world
piyehi appiyehi kudacanarh ma samagaiichi pi- rests on suffering - hence, it is contemptible. The world is devoid
yanarh adassanarh appiytinarh dassanarh ea duk- of any reality - hence, it is empty or void. Dukkha means con-
temp~ble void.
kharh
Average men are only surface-seers. An ariga sees things as they
piyehi: the endearing ones; appiyehi: those who truly are. To an an'ga all life is suffering and he finds no real happi-
ness in this world which deceived mankind with illusory pleasures.
are disliked; kudacanarh: never; mci samagaiichi: Material happiness is merely the gratification of some desire. No
never associate closely; piyanam: of the loved sooner is the desired thing gained than it begins to be scorned. lnsa-
ones; adassanarh: not seeing; appiycinam das- tiate are all desires. All are subject to birth (jiiti), and consequently
sanarh ea: (and) also seeing disliked persons; duk- to decay Oarii), disease (vgiidhi), and finally to death (marana). No
one is exempt from these four inevitable causes of suffering.
kharh: (are both) painful
Impeded wish is also suffering. We do not wish to be associated
Never associate with those whom you like, as well with things or persons we detest, nor do we wish to be separated
from things or persons we love. Our cherished desires are not, how-
as with those whom you dislike. It is painful to part ever, always gratified. What we least expect or what we least desire
company from those whom you like. It is-equally pain- is often thrust on us. At times such unexpected unpleasant circum-
ful to be with those you dislike. stances become so intolerable and painful that weak ignorant folk
are compelled to commit suicide as if such an act would solve the
problem.
Explanatory Translation (Verse 211)
Real happiness is found within, and is not to be defined in terms of
tasmd piyam na kayir<itha, hi piyapayo papako wealth, power, honours or conquests. If such worldly possessions
are forcibly or unjustly obtained, or are misdirected, or even viewed
yesarh piyappiyarh natthi tesarh gantha na vijjanti with attachment, they will be a source of pain and sorrow for the
possessors.
tasma: therefore; pigarh na kayiratha: do not take
Ordinarily the enjoyment of sensual pleasures is the highest and
a liking; hi: because; piyapayo: separating from only happiness to an average person. There is no doubt a momen-
those we like; papako: is evil; yesarh: for someone; tary happiness in the anticipation, gratification, and recollection of
piyappiyarh: pleasant or unpleasant; natthi: there such fleeting material pleasures, but they are illusory and tempo-
is not; tesarh: to them; gantha: knots of defile- rary. According to the Buddha non-attachment (viriigata) or the
transcending of material pleasures is a greater bliss. In brief, this
ments; na vijjanti: are not seen composite body itself is a cause of suffering.
Therefore, one must not have endeannents; be- This first truth of suffering which depends on this so-called being
cause, separation is painful. For those who are free of and various aspects oflife, is to be carefully analyzed and examined.
This examination leads to a proper understanding of oneself as one
bonds there are no endearments or non-endearments. really is.
Commentary
duldrha: suffering. Dukkha is the first of the Four Noble Truths. As
a feeling dukkha means that which is difficult to be endured (du -
(cont'd on page 453)
Commentary going wrong somewhere, marching out of step, and how much mis-
ery can be caused! Most people, again, prefer not to think about this
Buddha has declared: Birth is dukkha. Birth means the whole proc- and so suffer the more when they are forced to face iL To be con-
ess of life from conception to parturition. It is conception which is vinced of the commonness of illness, one has only to look into hos-
particularly meant here. Just to be caught up in a situation where pitals, talk to doctors and nurses, or open a medical textbook. The
one is tied down by bonds of craving to a solid, deteriorating, physi- diseases about which one can learn are enormous in number and
cal body - this is dukkha. By being lured into birth by craving or fade off into all sorts of nasty conditions for which science has not
forced into it by kamma, one must experience dukkha. Then the yet been able to discover the causes. Mental diseases, brought on by
whole operation of birth is so painful that if it goes wrong in some a super-strong root of delusion variously mixed with greed and aver-
way, as modem psychology has discovered, a deep mental scar, a sion, are also included here.
kind of trauma, maybe left upon the infant's mind. Lord Buddha,
however, has declared from his own memories of infinite births, In the First Sermon of the Buddha, the central concept is the no-
that to be born is a terrifying experience, so much so that most peo- tion of suffering. Said the Buddha: "The noble truth of suffering is
ple prefer to forget il There is another sense in which birth is really this: Birth itself is suffering; old age is suffering; sickness is suffer-
dukkha, for, in Buddha's Teachings, birth-and-death are different ing; death is suffering; association with the unpleasant is suffering;
phases of existence from moment to momenl Just as in the body separation from the beloved ones is suffering; non-acquisition of
new cells are being produced to replace old ones which are worn the desired objects is suffering. In brief, all the five aggregates of en-
out, so in the mind, new objects are being presented, examined and velopment are suffering."
dying down. This constant flow goes on day and night, on and on, "The noble truth of the cause of suffering is this: It is this craving
so that if it is examined carefully, (with insight), it will be seen to be which causes rebirth, which is attended with enjoymenl It takes de-
an experiential disease giving no peace, ensuring no security, and light here and there, namely, in sensual desires, in existence and in
resulting in no lasting satisfaction. In a moment of experience destruction."
events arise, subsist and pass away but this is a meaning of birth-
and-death only to be really understood with the aid of deep medita- "The noble truth of the cessation of suffering is this: It is the com-
tion and insighL plete avoidance, cessation, giving up, abandonment, release and de-
tachment of that craving."
Old age is dukkha. This is perhaps more obvious. Teeth fall out,
one's nice glossy hair becomes thin and white, the stomach refuses "The noble truth of the way to the cessation of this suffering is the
to digest one's favourite food, joints ache and creak and muscles noble Eight-fold Path consisting of proper vision and proper
grow weak; more serious than these physical afflictions are such thoughL"
manifestations as failing sight or difficulty in hearing - pages "This noble truth of suffering is a theory not heard ofby me earlier,
might be covered with them all. Most terrible of all is the mind's de- and in which arose my perception, insight, wisdom, lmowledge and
clining ability to understand or to react intelligently, the increasing illumination. This noble truth of suffering, 0 monks, must be fully
grip of habits and prejudices, the disinclination to look ahead understood."
(where death lies in wait) but to gaze back at the fondly remem-
bered and increasingly falsified pasl Lastly, one might mention that "This noble truth of the cause of suffering is a theory not heard of
softness of the mind, which is politely called 'second childhood', by me earlier, and in which arose my perception, insight, wisdom,
and accurately, 'senility'. Not all beings, not all people will be sub- lmowledge and illumination. This cause of suffering, 0 monks,
ject to all of these conditions, but growing old surely entails experi- must in fact be given up; and it has been give up by me."
encing some of them, experience which can only be distasteful. "This noble truth of the cessation of suffering is a theory not heard
Sickness is dukkha. Again, not all will be affected by diseases during ofby me earlier, and in which arose my perception, insight, wis-
life though it is certainly common enough. Consider this body: how dom, lmowledge and illumination. This noble truth, 0 monks,
intricate it is, how wonderful that it works smoothly even for five must indeed, be developed; and it has been developed by me."
minutes, let alone for eight years. One little gland or a few little cells
While residing at the Jetavana Monastery, the Bud- As her father-in-law was a staunch follower of Nigan\hanataputta,
he invited a large number of naked ascetics to his house for alms.
dha spoke this verse, with reference to Visakha, the re- On their arrival Visakha was requested to come and render homage
nowned donor of the Pubbarama Monastery. The story to these so-called arahats. She was delighted to hear the word ara-
goes that Visakha used to permit her son's daughter, a hat and hurried to the hall only to see naked ascetics devoid of all
maiden named Datta, to minister to the monks in her modesty. The sight was too unbearable for a refined lady like
Visakha. She reproached her father-in-law and retired to her quar-
house when she was absent. After a time Datta died. ters without entertaining them. The naked ascetics took offence
Visakha attended to the deposition of her body, and and found fault with the millionaire for having brought a female fol-
then, unable to control her grief, went sad and sorrow- lower of the ascetic Gotama to his house. They asked him to expel
ful to the Buddha, and having saluted Him, sat down her from the house immediately. The millionaire pacified them.
One day he sat on a costly seat and began to eat some sweet milk
respectfully on one side. Said the Buddha to Visakha, rice-porridge from a golden bowl. At that moment a monk entered
"Why is it, Visakha, that you sit here sad and sorrowful, the house for alms. Visakha was fanning her father-in-law and with-
with tears in your eyes, weeping and wailing?" Visakha out informing him of his presence she moved aside so that he
then explained the matter to the Buddha, saying, ''Ven- might see him. Although he saw him he continued eating as if he
had not seen him. Visakha politely told the monk, "Pass on, Vener-
erable, the girl was very dear to me and she was faithful able, my father-in-law is eating stale fare (puriinam)." The ignorant
and true; I shall not see the likes of her again." "But, millionaire misconstruing her words, was so provoked that he or-
Visakha, how many inhabitants are there in Savatthi?" dered the bowl to be removed and Visakha to be expelled from the
"I have heard you say, Venerable, that there are seventy house. Visakha was the favourite of all the inmates of the house,
and so nobody dared to touch her. But Visakha, disciplined as she
million." "But suppose all these persons were as dear was, would not accept without protest such treatment even from
to you as was Datta; would you like to have it so?" . her father-in-law. She politely said, "Father, this is no sufficient rea-
''Yes, Venerable." "But how many persons die every day son why I should leave your house. I was not brought here by you
in Savatthi?" "A great many, Venerable." "In that case like a slave girl from some ford. Daughters, whose parents are alive,
do not leave like this. It is for this very reason that my father, when
it is certain that you would lack time to satisfy your I set out to come here, summoned eight clansmen and entrusted
grief; you would go about both by night and by day, do- me to them, saying, 'If there be any fault in my daughter, investi-
ing nothing but wail." "Certainly, Venerable; I quite un- gate it.' Send word to them and let them investigate my guilt or in-
derstand." Then said the Buddha, ''Very well, do not nocence."The millionaire agreed to her reasonable proposal and
summoning them; said, "At a time of festivity, while I was sitting
grieve. For whether it be grief or fear, it springs solely and eating sweet milk rice-porridge from a golden bowl, this girl
from affection." said that what I was eating was unclean. Convict her of this fault
and expel her from the house." Visakha proved her innocence stat-
Explanatory Translation (Verse 213) ing, "That is not precisely what I said. When a certain Monk was
standing at the door for alms, my father-in-law was eating sweet
pemat6 s6k6 jayati pemat6 bhayamjayaff pemat6 milk rice-porridge, ignoring him. Thinking to myself that my fa-
vippamuttassa s6k6 natthi bhayarh kut6? ther, without performing any good deed in this life, is only consum-
ing the merits of past deeds, I told the Monk, 'Pass on, Venerable,
my father-in-law is eating stale fare.' What fault of mine is there in
pemato: because of affection; s6k6: sorrow; this?" She was acquitted of the charge, and the father-in-law him-
jayaff: is born; pema/6: because of affection; self agreed she was not guilty. But the spiteful millionaire charged
bhayarh: fear; jayaff: arises; pema/6 vippamut- her again for having gone behind the house with male and female
tassa: to one free of affection; s6k6 natthi: there is attendants in the middle watch of the night. When she explained
that she actually did so in order to attend on a mare in travail, the
no sorrow; bhayarh: fear; ku/6: how can there be clansmen remarked that their noble daughter had done an exem-
plary act which even a slave-girl would not do. She was thus acquit-
From affection arises sorrow. From affection fear ted of the second charge too. But the revengeful millionaire would
arises. To one free of affection there is no sorrow. not rest until she was found guilty. Next time he found fault with
Therefore, how can there be fear for such a person? her for no reason. He said that before her departure from home her
father gave her ten admonitions. For instance, he said to her, "The
Commentary indoor fire is not to betaken out of doors. Is it really possible to live
Viscikhci's grief: The Buddha spoke this verse to pacify Visakha, the without giving fire even to our neighbours on both sides of us?"
greatest female lay supporter of the Buddha in the early days of questioned the millionaire. She availed herself of the opportunity to
Buddhasasana (The Dispensation of the Buddha). Visakha's life is in- explain all the ten admonitions in detail to his entire satisfaction.
timately interwoven with the early history of Buddhism. There is an The millionaire was silenced and he had no other charges to make.
Having proved her innocence, self-respecting Visakha now desired
incident in her life which reveals her dutiful kindness even towards
animals. Hearing that her well-bred mare gave birth to a foal in the to leave the house as she was ordered to do so in the first place. The
middle of the night, she immediately repaired to the stable with her millionaire's attitude towards Visakha was completely changed, and
female attendants bearing torches in their hands, and attended to he was compelled to seek pardon from her daughter-in-law for what
all the mare's needs with the greatest care and attention. he had uttered through ignorance.
459
Chapter 16: Piya Vagga
60
While residing at the Jetavana Monastery, the Bud- with all speed." The maiden entered a carriage, but so
dha spoke this verse, with reference to a youth named delicate was she that as she was being conveyed along
Anitthigandha. the road, the jolting of the carriage gave her cramps,
Anitthigandha, we are told, passed from the World and she died. When the death was reported to the
of Brahma and was reborn in Savatthi in a family pos- youth, he exclaimed, "Alas, to think that I should have
sessed of great wealth. From the day of his birth he re- failed to meet so beautiful a woman!" Profound melan-
fused to go near a woman. When he reached manhood, choly came over him, and he was overwhelmed with
his mother and father said to him, "Son, we wish to ar- grief and pain.
range a marriage for you." The youth replied, "I have The Buddha, seeing that he was ripe for conver-
no use for a woman." Time and again they asked him, sion, stopped at the door of his house on his round for
and time and again he refused. Finally he caused five alms. He was invited in for a meal by the youth's par-
hundred goldsmiths to make a solid image of beaten ents. At the end of the meal, the Buddha asked of the
gold in the form of a woman of surpassing beauty and youth, "Youth, you seem to be very sad." "Yes, Vener-
said to his parents, "If you will bring me such a maiden able," replied the youth, "a most beautiful woman just
as that, I will do your bidding." So saying, he pointed died upon the road, and the news of her death has
to the image of gold. So his mother and father sum- made me very sad; so great is my sadness that even my
moned several noted Brahmins and sent them forth, food does ncit agree with me." Then said the Buddha to
saying, "Our son possesses great merit; there must cer- him, "But, youth, do you know the cause of the in-
tainly be a maiden who wrought works of merit with tense sorrow which has afflicted you?" "No, Venerable,
him. Take this image of gold with you, go abroad, and I do nol" ''Youth, because oflove, intense sorrow has
bring back with you a maiden of equal beauty." come upon you; sorrow and fear both spring from
"Agreed," said the Brahmins, and they travelled from love."
place to place until they came to the city Sa.gala in the
kingdom of Madda. Explanatory Translation (Verse 215)
Now there lived in this city a certain maiden of kiimato soko jityati kitmato bhayam jayati kamato
about sixteen years of age, and she was exceedingly vlppamuttassa s6ko natthl bhayam kuto
beautiful. The Brahmins set the golden image down by
the side of the road leading to the bathing-place. When kitmato: because of passion; soko: sorrow;jityati:
the nurse of that maiden saw the image, she said to is born; kitmato: because of passion; bhayam: fear;
herself,"! thought this was my own daughter; pray jityati: arises; kitmato vlppamuttassa: to one free
what can this be?" Then the Brahmins asked her, of passion; s6ko natthz:· there is no sorrow;
''Woman, does your daughter look like this image?" bhayam: fear; kuto: how can there be
''What does this image amount to, compared with my
daughter?" 'Well then, show us your daughter." The From desire arises sorrow. From desire fear arises.
nurse accompanied the Brahmins to the house. The To one free of desire there is no sorrow. For such a per-
mistress and master of the household exchanged son how can there be fear?
friendly greetings with the Brahmins, and then caused
their daughter to come down and stand on the lower Commentary
floor of the palace beside the golden image. So great Spedal Note: The story of Prince Anitthigandha has a remarkable
was the beauty of the maiden, that the image no longer similarity to the story of King Kusa. In this story, unlike in the Kusa
seemed beautiful. The Brahmins gave them the image, story though, the prince is extremely handsome. The parallel occurs
in the making of a golden image of a woman depicting the ideal of
took the maiden, and went to inform the mother and feminine beauty, in terms of the prince's vision. In this story, as
father of Anitthigandha Kumara. Delighted at heart, well as in the Kusa episode, the prince seeking the ideal bride, sends
they said to the Brahmins, "Go fetch this maiden out Brahmins with a golden effigy. But, in this story though a
hither with all speed." So saying, they were sent forth beauty is discovered matching the golden image, the episode ends
in tragedy - as the bride dies on the way to see the prince.
with rich offerings. When Anitthigandha Kumara heard
the report he said, "Let them fetch the maiden hither
While residing at the Jetavana Monastery, the Bud- I will divide it with you.' But the desire of my heart has
dha spoke this verse, with reference to a Brahmin who not been fulfilled. Therefore, sorrow has come upon
was a farmer. me, and my food no longer agrees with me." Then the
The story goes that this Brahmin, who holds false Buddha said to him, "But, Brahmin, do you know what
views, went one day to the bank of the river to clear his causes this sorrow that has come upon you?" ''No, Ven-
field. The Buddha, seeing that he was ripe for conver- erable, that I do not know. But you know.'' The Bud-
sion, went to him. The Brahmin, although he saw the dha replied, "Yes, Brahmin. Whether sorrow or fear
Buddha, paid him no mark of respect, but remained si- arises, it arises solely from desire.''
lent The Buddha was the first to speak and said, "Brah-
min, what are you doing?" "Clearing my field, Explanatory Translation (Verse 216)
Venerable." The Buddha said no more and went on his tat)hdya soko jdyati, lm;zhaya bhayariz jtiyati
way. On the following day, the Brahmin went to tat)hdya vippamuttassa soko natthi bhayariz kuto
plough his field. The Buddha went to him and asked,
"Brahmin, what are you doing?" ''Plowing my field, ta1)htiya: because of desire; soko: sorrow;jdyati: is
Venerable." The Buddha, hearing his reply, went on his born; lm;zhaya: because of desire; bhayarh: fear;
way. On several days in succession the Buddha went to jdyati: arises; lat)hdya vippamuttassa: to one free
the Brahmin and asked the same question. Receiving of desire; s6/ro natthi: there is no sorrow; bhayariz:
the answers, ''Venerable, I am planting my field, I am fear; kulo: how can there be
weeding my field, I am guarding my field," the Buddha
went on his way. One day, the Brahmin said to the From craving arises sorrow. From craving fear
Buddha, ''Venerable, you have been coming here ever arises. To one free of craving there is no sorrow. For
since I cleared my field. If my crop turns our well, I will such a person how can there be fear?
divide it with you. I will not myself eat without giving
to you. Henceforth you shall be i;ny partner." Commentary
As time went on, his crop flourished. One day, he taphd: thirst; craving. Craving is the chief root of suffering, and of
the ever continuing cycle of rebirths. ''What, 0 monk, is the origin
said to himself, "My crop has flourished; tomorrow I of suffering? It is that craving which gives rise to fresh rebirth and,
will set the reapers to work." So he made ready for the bound up with pleasure and lust, here and there, finds ever fresh de-
reaping. But a severe rainstorm raged that night and lighl It is the sensual craving (/ctima-la'IJ,hii), the craving for exist-
swept away his crops; the field looked as if it had hen ence (bhava-lat:,/w.), the craving for non-existence (vibhava-lm:,hti).
TQTJhti is the eighth link in the fonnula of the dependent origina-
cut clean. The Buddha, however, knew from the very tion {palicca-samupptida).
first that his crop would not flourish. Early in the morn-
Corresponding to the six sense-objects, there are six kinds of crav-
ing when the Brahmin saw that the field had been ing: craving for visible objects, for sounds, odours, tastes, bodily im-
swept clean, he thought with deep grief, "The monk pressions, mental impressions (riipa-la,:zhii, sadda, gandha, rasa,
Gotama has visited this field from the day when I first phottabba, dhamma). Corresponding to the three-fold existence,
cleared it, and I have said to him, 'If this crop of mine there are three kinds: craving for sensual existence (kiima-tQTJhii),
for fine-material existence (riipa), for immaterial existence (anipa).
turns out well, I will divide it with you. I will not myself
eat without giving to you. Henceforth you shall be my There are eighteen thought-channels of craving (ta,:u,ii-vicarila) in-
duced internally, and eighteen induced externally; and as occurring
partner.' But the desire of my heart has not been ful- in past, present and future, they total one hundred and eighl Ac-
filled. "And so he refused to eat and went to bed. Now cording to the dependent origination, craving is conditioned by feel-
the Buddha stopped at the door of his house. When the ing. Of craving for existence (bhava-tm:,h{i), it is said: "No first
Brahmin heard that the Buddha had arrived, he said, beginning of the craving for existence can be perceived, O' monks,
before which it was not and after which it came to be. But it can be
"Bring my partner in and give him a seat here.'' His ser- perceived that craving for existence has its specific condition. I say,
vants did so. When the Buddha had taken his seat, he O' monks, that also craving for existence has its condition that
asked, "What is the matter, Brahmin?" ''Venerable, you feeds it (siihtiram) and is not without it. And what is it? Ignorance,
have visited me from the day when I first cleared my one has to reply." craving for existence and ignorance are called the
outstanding causes that lead to happy and unhappy destinies
field, and I have said to you, 'If my crop turns out well, (courses of existence).
While residing at the Veluvana Monastery, the Bud- Explanatory Translation (Verse 217)
dha spoke this verse, with reference to five hundred siladassana sampannarh dhamma(tharh sac-
boys. caviidinarh attano kamma kubbiinarh tarn jano
For one day, on the occasion of a certain festival, piyarh kurute
as the Buddha, accompanied by the eight chief elders
and a retinue of five hundred monks, was entering siladassana sampannarh: endowed with discipline
Rajagaha for alms, he saw five hundred youths with and insight; dhamma{fharh: well established in the
baskets of cakes on their shoulders come out of the city dhamma; saccaviidinarh: truthful; attano: one's
on their way to a pleasure garden. When they saw the own; kamma kubbiinarh: looking after activities;
Buddha, they saluted him and continued on their way tarn: that kind ofbeing;jano: the masses; piyarh
without so much as saying to a single monk, "Have a kurute: love (hold in affection)
cake." When they have gone, the Buddha said to the
monks, "Monks, would you not like to eat some He is endowed with discipline and insight. He is
cakes?" ''Venerable, where are my cakes?" "Do you not firmly established on the laws of righteousness. He
see those youths passing by with baskets of cakes on speaks the truth. He looks after his worldly and spiri-
their shoulders?" "Venerable, such youths as they tual responsibilities. The masses adore that kind of per-
never give cakes to anybody." "Monks, although these son.
youths have not invited you or me to share their cakes,
yet a monk, the owner of the cakes, follows in the re~. Commentary
You must eat some cakes before yo go on." Now the Saccavtidinam: having realized the truth. The Teachings of the
Buddhas cherish no sentiments of ill-will or hatred to- Buddha rest firmly on the Four Noble Truths in which he has dis-
wards any man; therefore the Buddha spoke thus. And covered as the eternal human condition. Truthfulness (sacca) is the
seventh perfection. By sacca is here meant the fulftllment of one's
having thus spoken, he went with the congregation of promise. This is one of the salient characteristics of a Bodhisatta,
monks, and sat down at the foot of a certain tree in the for he is no breaker of his word. He acts as he speaks, he speaks as
shade. he acts (galhiivadi tathiikiiri gathiikiiri lalhiiviidi). According to the
Harita Jataka a Bodhisatta, in the course of his life's wanderings,
When the youths saw Venerable Maha Kassapa fol- never utters an untruth although at times he may violate the other
lowing in the rear, they immediately took a liking to four precepts. Truth he hides not even to be polite. He makes truth
him. In fact, their bodies were pervaded with a thrill of his guide, and holds it his bounden duty to keep his word. He pon-
ders well before he makes his promise, but once made the promise
pleasure at seeing him. Forthwith they set down their is fulfilled at any cost, even that of his life.
baskets, saluted the elder with the five rests, held up In the Hiri Jiitaka the Bodhisatta advises: "Be thou in deed to every
the cakes, baskets and all, and saluting the elder, said promise true, Refuse to promise what thou cannot do; Wise men
to him, "Have some cakes, Venerable." In reply the on empty braggarts look askew."
Again, the Mahii Sutasoma Jiitaka recounts that to fulfil a promise
elder said to them, "There is the Buddha with the con- the Bodhisatta was prepared even to sacrifice his life. "Just as the
gregation of monks, sitting at the foot of a tree. Take morning star on high in balanced course doth ever keep, And
your offerings and go and share with the congregation through all seasons, times, and years, so likewise he in all wise
of monks." ''Very well, Venerable," replied the youths. speech swerves never from the path of truth."
A Bodhisatta is trustworthy, sincere and honest. What he thinks, he
However, they tum around and went back to the elder, speaks. There is perfect harmony in his thoughts, words and deeds.
gave the elder the cakes, stood on one side watching He is consistent and straightforward in all his dealings. He is no
him, and at the end of the repast, gave him water. The hypocrite since he strictly adheres to his high principles. There is
monks were offended and said, "These youths have no difference between his inner self and his outward utterance. His
private life accords with his public life.
shown favouritism in giving alms; they never asked He does not use flattery to win the hearts of others, does not exalt
either the Buddha or the chief elders to accept alms, himself to win their admiration, does not hide his defects or vainly
but when they saw Venerable Maha Kassapa, they took exhibit his virtues. The praiseworthy he praises without malice, the
their baskets and went and went to offer him cakes." blameworthy he blames judiciously, not with contempt but out of
compassion. (However, the truth he does not always utter.) Should
The Buddha, hearing their words, said, "Monks, a such utterance not be conducive to the good and happiness of oth-
monk like my son Maha Kassapa is dear to deities and ers, then he remains silent If any truth seems beneficial to others,
men alike; such a man they delight to honour with the he utters it, however detrimental to himself it may be. And he hon-
ours the word of others as he honours his own.
four requisites."
While residing at lsipatana Wood, the Buddha celestial nymphs. One day when Venerable Maha Mog-
spoke these verses, with reference to Nandiya. The gallana went on a pilgrimage to the world of the deities,
story goes that at Benares, there lived a youth named he stopped near this palace and asked some deities who
Nandiya, son of a family endowed with faith. He was all approached him, "Through whose merit came into ex-
that his mother and father wished him to be, faithful, istence this celestial mansion filled with a company of
believing, a seivitor of the Sangha. When he came of celestial nymphs?" Then those deities informed him
age, his mother and father desired that he should who was lord of the mansion, saying, ''Venerable, a
marry his maternal uncle's daughter Revati, who lived householder's son named Nandiya caused a monastery
in the house opposite. But Revati was an unbeliever to be erected at Isipatana and gave it to the Buddha,
and was not accustomed to give alms, and therefore, and through his merit this celestial mansion came into
Nandiya did not wish to marry her. So Nandiya's existence." Thereupon the company of celestial
mother said to Revati, "Dear daughter, sweep the floor nymphs descended from that palace and said to the
neat and sweep in this house where the congregation elder, ''Venerable, we would be the slaves of Nandiya. Al-
of monks are to sit, prepare seats, set stands in their though we have been reborn here, we are exceedingly
proper places, and when the monks arrive, take their unhappy because we do not see him; pray tell him to
bowls, invite them to sit down, and strain water for come here. For putting off human estate and taking
them with a straining-cup; when they have finished the estate of-a deity, is like breaking a vessel of clay and
their meal, wash their bowls. If you will so do, you will taking a vessel of gold." The elder departed thence, and
win the favour of my son." Revati did so. Nandiya's approaching the Buddha, asked him, ''Venerable, is it
mother said to her son, "Revati is now patient of admo- true that while men yet remain in the world of men,
nition." Nandiya then gave his consent, the day was they attain heavenly glory as the fruit of the good
set, and they were married. Said Nandiya to his wife, "If works which they have performed?" The Buddha re-
you will minister faithfully to the congregation of plied, "Moggallana, you have seen with your own eyes
monks and to my mother and father, on this condition the heavenly glory which Nandiya has attained in the
you will be privileged to dwell in this house; therefore world of the deities; why do you ask me such a ques-
be heedful." ''Very well," said Revati, promising to do tion?" Said the elder, "Then it is really true, VeneraUe!"
so. In a few days she learned to conduct herself like a Said the Buddha, "Moggallana, why do you talk thusr If
true believer. She rendered true obedience to her hus- a son or a brother who has long been absent from
band, and in the course of time gave birth to two sons. home, returns from his absence, whoever at the village-
When Nandiya's mother and father died, she became gate sees him hurries home and says, 'So-and-so is
sole mistress of the household. Nandiya, having come back.' And straightaway his kinsfolk, pleased and de-
into great wealth on the death of his mother and fa- lighted, will hasten forth and greet him, saying, 'Dear
ther, established alms for the congregation of monks, friend, you have returned at last!' Even so, when either
and likewise established at the door of his house regu- a woman or a man who has done works of merit here,
lar distribution of cooked food to poor folk and travel- leaves this world and goes to the next, the heavenly dei-
lers. Somewhat later, after hearing the Buddha preach ties take presents of ten sorts and go forth to meet him
the Dhamma, considering within himself the blessings and to greet him, saying, 'Let me be first! Let me be
which would accrue to him through the gift of a dwell- first!"
ing to the monks, he caused a quadruple hall, a four
chambered hall to be erected and furnished at the Explanatory Translation (Verse 219)
Great Monastery of Isipatana. And having caused beds
and couches to be spread, presented this dwelling to cirappavasim purisam durato sotthim agatam
the congregation of monks presided over by the Bud- flatimitta suhajja ea, sagatam abhinandanti
dha, giving alms, and pouring water of donation into cirappavasim purisam: an individual who had
the right hand of the Buddha. As the water of donation lived away from home for a long time; diirato:
fell into the right hand of the Buddha, there arose in from afar; sotthim iigatam: when returns home
the world of the thirty-three a celestial mansion extend- safely; iiiitimittii: friends and relations; suhajjii ea:
ing twelve leagues in all directions, a hundred leagues well wishers; sagatam: his safe return; abhinan-
high, made of the seven kinds of jewels, and filled with danti: welcome
No Persecution
There is no record kno,vn to m,e in th w·hole of
the long, history of Buddhisn1 tl roughou the
many centuries where 1 s followers have been
for such lengthened p,e nods supr, ne, of any
per •,e.·ution by th B uddh is,t of th · ollow,e rs of
any other faith.
-Prof. RI y _ Davids
KODlIA VAGGA
Anger
hun prlde, shun anger, get b.eyond all fetters. You shall then suffer n,o pain of mind.
22 . lodhari1jahe vippojai1eyy.a m{marh Anger and pnde shou Id one for ake,
.saiifiojanarh sabbamafikkameyya all fetters cast .aside,
lam niimartipasmili1 asajjamlinarh dukkha,s none here 1110 desiriie,
akincanarh ruinupatanti' dukkhti. U7:1 no binding Lo body or mind.
While residing at the Agga!ava Stupa in the city of been destroyed; what am I to do now?" Said the Bud-
Alavi, the Buddha spoke this verse, with reference to a dha, "Enough, tree-spirit; be not disturbed; I will give
monk. you a place of abode." With these words he pointed out
For after the Buddha had given permission to the near the perfumed chamber of Jetavana a certain tree
congregation of monks to lodge outside the walls of the from which a tree-spirit had departed on the preceding
Monastery, and while the treasurer of Rajagaha and oth- day and said, "In such and such a place is a tree which
ers were busy providing such lodgings, a certain monk stands by itself; enter therein." Accordingly the tree-
of Alavi decided to build himself a lodging, and seeing a spirit entered that tree. Thenceforth, because the tree-
tree which suited him, began to cut it down. There- spirit had received her place of abode as a gift from the
upon a certain spirit who had been reborn in that tree, Buddha, although spirits of great power approached
and who had an infant child, appeared before the that tree, they were unable to shake it. The Buddha
monk, carrying her child on her hips, and begged him took this occasion to lay down and enjoin upon the
not to cut down the tree, saying, "Master, do not cut monks the observance of the precept regarding the in-
down my home; it will be impossible for me to take my juring of plants and trees.
child and wander about without a home." But the
monk said, "I shall not be able to find another tree like Explanatory Translation (Verse 222)
this," and paid no further attention to what she said. yo ve uppatilarh kodharh bhantarh ratharh iva
The tree-spirit thought to herself, "If he but look upon dh<iraye tarn aharh s<irathirh briimi itaro jano ras-
this child, he will desist," and placed the child on a migg<iho
branch of the tree. The monk, however, had already
swung his axe, was unable to check the force of his up- yo: if a person; ve: certainly; uppatitarh kodharh:
raised axe, and cut off the arm of the child. Furious arisen anger; bhantarh ratharh iva: like an uncon-
with anger, the tree-spirit raised both her hands and ex- trolled chariot; dh<iraye: restrains; tarn: him;
claimed, "I will strike him dead." In an instant, how- aharh: I; s<iralhirh briimi: call a charioteer; itaro
ever, the thought came to her, "This monk is a jano: the other (kind of charioteer); rasmigg<iho:
righteous man; if I kill him, I shall go to hell. Moreover, is a mere reins-holder
if other tree-spirits see monks cutting down their own
trees, they will say to themselves, 'Such and such a That person who is capable of curbing sudden an-
tree-spirit killed a monk under such circumstances,' ger is like the expert charioteer who restrains a chariot
and will follow my example and kill other monks. Be- rushing out of control. That person I describe as a true
sides, this monk has a master; I will therefore content charioteer. The other type of charioteer is a mere
myself with reporting this matter to his master." holder of the reins.
Lowering her upraised hands, she went weeping to
the Buddha, and having saluted him, stood on one Commentary
side. Said the Buddha, ''What is the matter, tree- uppatilam kodham: arisen anger. most men are prone to anger.
Their tendency to become angry stems from a variety of sources. All
spirit?" The tree-spirit replied, ''Venerable, your disciple men have suffered wrong treatment themselves, and all bear the
did this and that to me. I was sorely tempted to kill scars. Many people have had their childhood marred and their char-
him, but I thought this and that, refrained from killing acters warped. We are striving for health of mind ourselves from a
him, and came here." So saying, she told him the story similarly imperfect past. Health of mind will spread to others as
readily as wrong thought. In any case, the Path can never be trod-
in all its details. When the Buddha heard her story, he den to the goal until all such wrong attitudes of mind have been su-
said to her, "Well done, well done, spirit! You have perseded, therefore, however often we fail, let us freely admit the
done well in holding in, like a swift-speeding chariot, failure and go on striving.
your anger when it was thus aroused." Certain creatures cannot see in the day time whilst some others are
blind at night. But a man driven to great heights of hatred does not
At the conclusion of the lesson the tree-spirit was observe anything, either by day or night. Buddha says: "Conquer
established in the fruit of conversion; the assembled anger by love, evil by good, the miserly by generosity and the liar by
company also profited by il But even after the tree- truth." With whom and with what do you fight when you are angry.
spirit had obtained the fruit of conversion, she stood You fight with yourself, for you are the worst enemy of yourself.
Mind is your best friend and worst foe. You must try to kill the pas-
weeping. The Buddha asked her, "What is the matter, sion of lust, hatred and ignorance that are latent in your mind by
tree-spirit?" ''Venerable," she replied, "my home has means of morality, concentration and wisdom.
,i ;'!
17 (7) The Story of Atula the Lay Disciple (Verses 227 -230) (cont'd)
Commentary trees. Some went to mountains, and there are some who went to
deva worlds.
As the Buddha sets his right foot on the city, six rays that emanated
from His body that would peivade through the city illuminating the The Buddha remained in the perfumed chamber, and if He wishes,
mansions and other buildings. Elephants, horses, and birds sent He would like down for a while on His right side in the pose of a
forth sweet sounds. Melodious notes issue forth from musical in- lion, conscious and mindful. After the body is relaxed, He would get
struments such as drums and Outes, and from the ornaments of up and suivey the world. The people who offered alms in the morn-
the people. ing would fit themselves neatly, and come to the monastery with
Oowers and perfumes. The Buddha would go to the preaching hall
By those signs the people come to know of the arrival of the Bud- and preach discourse to suit the time and the occasion. After the
dha, and they dressed themselves well, and came out on to the
discourse was over, the audience would salute the Buddha and de-
streets from their houses with Oowers and perfumes in hand. They part Thus the Buddha's afternoon.
gave their respect to the Buddha and ask for a certain number of
monks, such as ten, twenty or a hundred to be treated. They take When the teaching in the afternoon was over, if the Buddha wished
the bowl of the Buddha and conduct Him to a seat and offer alms. to bathe, He would enter the bath room, and wash His body with
water supplied by an attendant Then the attendant prepared the
After the meal, the Buddha preached to them the doctrine accord- seat of the Buddha in His study in the perfumed chamber. The Bud-
ing to the respective states of mind of the people. Some of them dha dressed Himself in a red robe, and occupied the seat. There, He
took refuge in the Triple Gem; some people obseived the Five Pre- remained in silence for a moment, before the monks come to Him
cepts; and others reach the different higher paths. Some entered with their problems. Some of them asked questions; some asked for
the Sangha and attained sanctification. Then the Buddha went back meditation topics; some wished to hear a discourse, and the Bud-
to the monastery and sat on the seat prepared for Him. Until the dha would comply with their requests. Thus was spent the first
monks finish taking their meals, the Buddha waited in the per- watch of the night
fumed chamber. This is His daily routine for the morning.
After the monks took leave of the Buddha, in the middle watch of
After entering the perfumed chamber, the Buddha would wash His the night, the deities of the universes came to the Buddha and
feet, and standing on the stage at the gem-set staircase, would ad- asked questions according to their needs, with some asking even
monish the monks thus: "Monks, provide for your salvation ear- questions of four lines. The Buddha spent the middle watch of the
nestly. Rare is the birth of a Buddha in this world; rare is the birth night answering their questions and solving their riddles.
as a human being; rare is the birth as an accomplished man; rare is
ordination; and rare is the opportunity to learn the doctrine." The last watch of the night is divided into three. In the first part,
the Buddha relaxed by walking up and down. In the second part, He
Some monks asked for meditation topics. The Buddha gives them laid down in the perfumed chamber, conscious and mindful in the
subjects according to their character. All the monks saluted the pose of a lion. In the last part of the last watch of the night the Bud-
Buddha and proceeded to their respective places of stay for the day dha would sit up and surveyed the world with the awakened eye to
and for the night Some went to the forest. Some went to the feet of see the individuals who had accomplished meritorious acts such as
morality and charity during the times of the earlier Buddhas.
while residing at the Veluvana Monastery, the Bud- Explanatory Translation (Verse 233)
dha spoke these verses, with reference to a group of six
monks. manopakopam rakkheyya, manasii samvuto siyii,
manoduccarilam hitvd manasti sucarilam care
For one day the monks of a band of six monks put
wooden shoes on their feet, and taking staves of wood manopakopam: excitement of mind; rakkheyya:
in their two hands, walked up and down on the surface guard one's self; manasii samvulo siyd: be disci-
of a flat rock. The Buddha hearing the clatter, asked plined in mind; manoduccarilam: misconduct of
Venerable Ananda, ".Ananda, what is that noise?" The mind; hitvti: having given up; manasti: with mind;
Venerable replied, "A band of six monks are walking sucarilam care: practise good behaviour
about in wooden shoes; they are making the clatter
you hear." When the Buddha heard this, he promul- Guard against the mental expression of emotions.
gated the following precept, "A monk should control Be restrained in the behaviour of your mind. Give up
his deeds, his words, and his thoughts." mental misconduct Practise wholesome mental behav-
iour.
Explanatory Translation (Verse 231)
Explanatory Translation (Verse 234)
kayappakopam rakkheyya, kayena samvulo siyii,
kiiya duccarilam hitva kiiyena sucarilam care. dhirii ktiyena samvutti atho vdcdya samvulii
manasii samvulii le dhirii ve suparisamvuld
kayappakopam: excitement of body; rakkheyya:
guard one's self; kiiyena samvulo siyti: be disci- dhirii: those wise beings; ktiyena: in body;
plined in body; kiiya duccarilam: bodily miscon- samvulii: are disciplined; atho: again; viiciiya: in
duct; hitva: having given up; ktiyena: with the speech; samvulii: are restrained; manasti: in
body; sucaritam care.: behave virtuously mind; samvulii: are disciplined; le dhirti: those
wise beings; ve: certainly; suparisamvula: per-
Guard against the physical expression of emotions. fectly restrained
Be restrained in physical behaviour. Give up physical
misconducl Practice wholesome physical behaviour. The wise are restrained in body. They are re-
strained in speech as well. They are also well disci-
Explanatory Translation (Verse 232) plined in mind. They, who have safe-guarded the three
vacipakopam rakkheyya vticiiya samvulo siyti doors - body, speech and mind - are supremely re-
vaciduccaritam hitvti vticdya sucaritam care strained.
17 (8) The Story of A Group of Six Monks (Verses 231 -234) (cont'd)
Commentary Combining these six with one another, we get sixty-three types.
(4) The four immeasurables or the four modes of divine conduct With the inclusion of speculative temperament (diflhicariJa) there
(brahmaviluJra), namely, loving-kindness (mellii), compassion are sixty-four types. The subjects of meditation are variously
(/ranmti), appreciative joy (muditti), and equanimity (upikklui). adapted to these different temperaments and types of people.
(5) The one perception, i.e., the perception of the loathsomeness of Before practicing Samadhi, the qualified aspirant should give a care-
material food (tihtire pati/rkii/asaniui). ful consideration to the subject of meditation. In ancient days it
was customary for pupils to seek the guidance of a competent
(6) The one analysis, i.e., the analysis of the four elements (catud- teacher to choose a suitable subject according to their tempera-
htituvivatthtina). ments. But, today if no competent teacher is available, the aspirant
(7) The four ariipajhtinas, namely, the realm of the infinity of
must exercise his own judgement and choose one he thinks most
suited to his character.
space (aktistinanctiyatana), the realm of the infinity of conscious-
ness (vmiitinanctiyatana), and the realm of neither perception nor When the subject has been chosen, he should withdraw to a quiet
non-perception (n'iva sannti n'tisanntiyatana). place where there are the fewest distractions. The forest, a cave, or
any lonely place is most desirable, for there one is least liable to in-
According to the texts of the ten impurities and the mindfulness re-
terruption during the practice.
garding the body such as the thirty-two parts are suitable for those
of a lustful temperament because they tend to create a disgust for It should be understood that solitude is within us all. Uour minds
the body which fascinates the senses. are not settled, even a quiet forest would not be a congenial place.
But if our minds are settled, even the heart of a busy town may be
The four illimitables and the four coloured kasinas are suitable for congenial. The atmosphere in which we live acts as an indirect aid
those of a hateful temperamenL The reflections on the Buddha and to tranquillize our minds. Next to be decided by the aspirant is the
so forth are suitable for those of a devout temperamenl The reflec- most convenient time when he himself and his surroundings are in
tions on death and peace, perception on the loathsomeness of mate- the best possible condition for ~e practice.
rial food, and analysis of the four elements are suitable for those of
an intellectual temperament the remaining objects, chiefly reflec- Early in the morning, when the mind is fresh and active, or before
tion on the Buddha, meditation on loving-kindness, mindfulness re- bedtime, if one is not overtired, is generally the most appropriate
garding the body and reflection on death are suitable for all, time for meditation. But whatever the time selected, it is advisable
irrespective of temperament. daily to keep to that particular hour, for our minds then become
conditioned to the practice.
There are six kinds of temperaments (carita). They are:
The meditating posture, too, serves as a powerful aid to concentra-
(l) Lustful temperament (rtigacarila), tion. Meditators generally sit cross-legged, with the body erecl
(2) Hateful temperament (dosacarita), They sit placing the right foot on the left thigh and the left foot on
the right thigh. This is the full position. ff this posture is difficult, as
(3) Ignorant temperament (mohacarita), it certainly is to many, the half position may be adopted, that is,
(4) Devout temperament (saddhticarita), simply placing the right foot on the left thigh or the left foot on the
right thigh. When this triangular position is assumed, the whole
(5) Intellectual temperament (buddhicarita), and
body is well balanced. The right hand should be placed on the left
(6) Discursive temperament (vitakkacarita). hand, the neck straightened so that the nose is in a perpendicular
line with the navel. the tongue should rest on the upper palate. The
Carita signifies the intrinsic nature of a person which is revealed
belt should be loosened, and clothes neatly adjusted. Some prefer
when one is in nonnal state without being preoccupied with any-
closed eyes so as to shut out all unnecessary light and external
thing. The temperaments of people differ owing to the diversity of
sights. Although there are certain advantages in closing the eyes, it
their actions or kamma. Habitual actions tend to form particular
is not always recommended as it tends to drowsiness. Then the
temperaments. mind gets out of control and wanders aimlessly, vagrant thoughts
Riiga or lust is predominant in some while dosa or anger, hatred, ill- arise, the body loses its erectness, quite unconsciously the mouth
will in others. Most people belong to these two categories. there are opens itself, saliva drivels, and the head nods. The Buddha usually
a few others who lack intelligence and are more or less ignorant sat with half closed eyes looking through the tip of the nose and not
(mohacarita). Akin to ignorant are those whose minds oscillate un- more than a distance of four feet away.
able to focus their attention deliberately on one thing (vitakka-
carita). By nature some are exceptionally devout (saddhticarita),
while others are exceptionally intelligent (buddhicarita). (cont'd on page 501)
234. .I iiy ):1:a sariwu{ci dhilii R train din ody are h.e \lise
ath6 11iiLaya _r;oriu uta m sp ~cch < s w Uthey an? r strain d.
marwsii sariwuta clhirii lik , is ·e lb ) r,estrain d in mindT
ui 11 - .-.upan am ulu. (17: 14 they re perfe tlr r straine .
17 (8) The Story of A Group of Six Monks (Verses 231 - 234) (cont'd)
Commentary Just as a strong man overpowers a weak person, so one should over-
come evil thoughts by bodily strength. "With teeth clenched and
Those who find the cross-legged posture too difficult may sit com-
tongue pressed to the palate," advises the Buddha, "a man by main
fortably in a chair or any other support, sufficiently high to rest the force must constrain and coerce his mind."
feet on the ground. It is of no great importance what posture one
adopts provided it is easy and relaxed. The aspirant who is striving The essence of Buddhism: These stanzas, in which the Buddha
to gain one-pointedness of the mind should endeavour to control provided practical guidelines to a group of unruly monks, establish
any unwholesome thoughts at their very inception. the essential quality of the Buddha's Teaching. The central focus of
Buddhism is practice. One must live the Teachings if one is to
As mentioned in the Sulla Nipiita he may be attacked by: (a) sen- achieve the highest spiritual goals of Buddhism.
sual desires (kiima), (b) dissatisfaction (arati), (c) hunger and thirst
(khuppipiisii), (d) urge (tanhii), (e) sloth and torpor (lhinamiddha), Buddhism is neither a metaphysical path nor a ritualistic path:
(0 fear (bhaya), (g) doubt (vicikicchii), (h) detraction and stubborn- It is neither skeptical nor dogmatic.
ness (makkha, thambha), (i) gain, praise, honour and ill-gotten
fame (/iibha, siloka, sakkiira, micchiiyasa), and G) self-praise and It is neither etemalism nor nihilism.
contempt for others (attukkamsana paravambhana). It is neither self-mortification nor self-indulgence.
On such occasions the following practical suggestions were given It is neither pessimism nor optimism but realism.
by the Buddha to be of benefit:
It is neither absolutely this-worldly nor other-worldly.
(1) Harbouring a good thought opposite to the encroaching one:
loving-kindness in cases of hatred. It is not extrovert but introvert.
(2) Reflecting upon possible evil consequences: anger that results It is not theo-centric but ego-centric.
in ill-will. It is a unique Path of Enlightenment.
(3) Simple neglect or becoming wholly inattentive to them. The original Pali tenn for Buddhism is Dhamma, which, literally,
(4) Tracing the cause which led to the arising of the unwholesome means that which upholds or sustains (he who acts in confonnity
thoughts and thus forgetting them in the retrospective process. with its principles and thus prevents him from falling into woeful
states).
(5) Direct physical force.
l'I' hile residing at Jetavana Monastery, the Buddha Now an ox was tethered in the rear of his house.
spoke these verses, with reference to the son of a The man went up to the ox, thrust his hand into the
butcher. mouth of the ox, jerked out his tongl\e, cut it off at the
At Savatthi, so we are told, lived a certain butcher. root with his knife, and returned to the house with it.
He would kill cows, select the choicest portions of their Having had it cooked on a bed of coals, he placed it on
flesh for his own table, cause the same to be cooked, the boiled rice and sat down to eat his supper. He first
and then sit down with son and wife and eat the same; ate a mouthful of rice, and then placed a piece of meat
the rest he sold for a price. For fifty-five years he kept in his mouth. That very moment his own tongue was
up this practice of killing cows. During all this time, al- cleft in twain and fell out of his mouth into the dish of
though the Buddha resided at a neighbouring monas- rice. That very moment he received retribution similar
tery, on no occasion did he give the Buddha so much in kind lo the sin which he had committed. With a
as a spoonful of rice-gruel or boiled rice by way of alms. stream of blood flowing from his mouth, he entered
Unless he had meat to eat, he never ate rice. One day the court of his house and crawled about on his hands
while it was still light, after selling some beef, he gave and knees, bellowing just like an ox.
his wife a piece of beef to cook for his supper, and then At this time his son stood close by, watching his fa-
went to the pool to bathe. ther. His mother said to him, "Son, behold this butcher
While he was absent, a friend of his came to the crawling about the court of the house on his hands and
house and said to his wife, "Let me have a little of the knees, bellowing like an ox. This punishment is likely
beef which your husband has for sale; a guest has to fall upon your own head. Pay no attention to me,
come to my house." "We have no beef for sale. Your but seek safety in flight." The son, terrified by the fear
friend has sold all his beef and has gone to the pool to of death, bade farewell to his mother and fled. Having
bathe." "Do not refuse my request; if you have a piece made good his escape, he went to Takkasila. As for the
of beef in the house, give it to me." "There is not a cow-killer, after he had crawled about the court of the
piece of beef in the house, except a piece which your house for a time, bellowing like an oxen, he died, and
friend has set aside for his own supper, and if he will was reborn in the Avici Hell. The oxen also died.
not eat unless he can have meat to eat, he will certainly Having gone to Takkasila, the butcher's son be-
not give me this piece of beef." So he took the piece of came apprenticed to a goldsmith. One day his master,
beef himself and went off with it. as he set out for the village, said to him, "You are to
After the butcher had bathed, he returned home. make such and such an ornament." So saying, his mas-
When his wife set before him rice which she had boiled ter departed. The apprentice made the ornament ac-
for him, seasoned with leaves of her own cooking, he cording to the directions he received. When his master
said to her, "Where is the meat?" "Husband, there is returned and looked at the ornament, he thought to
none." "Did I not give you meat to cook before I left himself, "No matter where this youth may go, he will
the house?" "A friend of yours came to the house and be able to earn his living anywhere." So when the ap-
said to me, 'A guest has come to my house; let me prentice came of age, the goldsmith gave him his
have a little of the beef which you have for sale.' I said daughter in marriage. He increased with sons and
to him, 'There is not a piece of beef in the house, ex- daughters. When his sons came of age, they acquired
cept a piece which your friend has set aside for his own the various arts and subsequently going to Savatthi to
supper, and he will not eat unless he can have meat to live, established households of their own, and became
eat.' But in spite of what I said to him, he took the faithful followers of the Buddha. Their father remained
piece of beef himself and went off with it." "Unless I in Takkasila, spent his days without performing a sin-
have meat to eat with it, I will not eat rice; take it gle work of merit, and finally reached old age. His sons
away." "What is to be done, husband? Pray eat the thought to themselves, "Our father is now an old
rice." "That I will not." Having caused his wife to re- man," and sent for him to come and live with them.
move the rice, he took a knife in his hand and left the
house.
(cont'd on page 507)
18 (1) The Story of the Son of a Butcher (Verses 235 -238) (cont'd)
congregation of monks presided over by the Buddha to so attano dipam karohi khippam vayama par.zr/ito
take a meal with them. On the following day they pro- bhava niddhantama/6 anailgQTJ.6 dibbam ariyab-
vided seats in their house for the congregation of humim ehisi
Monks presided over by the Buddha, served them with so: (therefore) you; attan6: to your own self;
food, showing them every attention, and at the conclu- dipam: a lamp; karohi: become; khippam.· ear-
sion of the meal said to the Buddha, "Venerable, this nestly (quickly); vayama: strive; par;zrfito bhava:
food which we have presented to you is the food become a wise person; niddhantama/6: bereft of
whereby our father lives; render thanks therefore to blemishes; anangar;zo: devoid of pains; dibbarn:
our father." The Buddha thereupon addressed him and heavenly; ariyabhumim: realm of the noble ones;
said, "Lay disciple, you are an old man. Your body has ehisi: reach
ripened and is like a withered leaf. You have no good
works to serve as provisions for the journey to the As things are, be a lamp, an island, a refuge unto
world beyond. Make for yourself a refuge. Be wise; be yourself. Strive earnestly and diligently and become a
not a simpleton." Thus spoke the Buddha, pronounc- wise person. Bereft of blemishes, devoid of defilements
ing the words of thanksgiving. reach the heavenly realm of the Noble ones.
Explanatory Translation (Verse 238) and dangerous thoughts as enmity, revenge, avarice, selfishness
and excessive pride. The practice of mararJiinussati bhiivanii is of
so attano diparh karohi khipparh vayama pa,:zrjito immense help to ward off the above-mentioned evil thoughts and
bhava niddhantamalo ananga,:zo puna ja/irh to cultivate such virtues as kindness, sympathetic joy, honesty,
equality, non-violence and generosity.
jararh na upehisi.
The Buddha has shown us that there are three divine messengers in
so: (therefore) you; attano: for your own self; society who teach us three important lessons. they are the old, the
diseased and the dead. We meet these messengers frequently. When
diparh: a lamp; karohi: become; khipparh: ear- you see someone who is disabled through old age, reflect on the
nestly (quickly); vayama: make an effort; pa,:zrjito fact that you yourself would be subject to such a state someday;
bhava: become a wise person; niddhantamalo: be- when you see a sick person, think of the possibility of being dis-
reft of blemishes; ananga,:zo: devoid of defile- eased yourself; when you attend a funeral or when you see a dead
body or hear of a death, reflect on the fact that you too would die
ments; puna: once again;ja/irhjararh: the cycle of someday. By doing so you will necessarily begin to honour elders,
birth and decay; na upehisi: do not enter help the poor and the afflicted and lead a virtuous life. Furthermore,
it will help you to lead a life of comfort and solace by giving up the
Therefore, become a lamp, an island, a refuge to pride that arises out of wealth, position, power clan, learning and
your own self. Strive earnestly and become a wise per- youth.
son. Bereft of blemishes, devoid of defilements, you By practicing the maraniinussati bhiivanii daily you could gradually
will not enter the cycle of birth and decay any more. get rid of the fear of death. Furthermore, you will not be struck with
excessive grief even at the death of your parents, brothers, sisters or
other loved ones. This fact becomes clear from the ancient stories
Commentary of Mallika, Patacara and Kisagotami or from the Jataka stories like
the Uraga Jiitaka. Therefore, always consider the great benefits you
upanitavayo: of spent life span. These stanzas have the death would gain by the practice of mara,:,iinussati meditation.
theme as their central focus. the need to be aware that life will end
is embodied in these stanzas. The Buddha admonishes the aged per- Before you commence the practice of mararJiinussati bhiivanii, you
son to be aware of the possibility of death and accommodate provi- should clean yourself, make offerings of flowers, etc., and seek ref-
sion to end suffering. This, in effect, is an effort to make him alert uge in the Triple Gem and observe the five-fold precepts, as men-
and mindful to the ever present threat of death. In the Buddhist sys- tioned earlier in the case of the other types of meditation.
tem of meditation, the awareness of death, and being mindful of it, Thereafter, be seated in a suitable posture in a place conducive to
form a crucial field of meditation. A practical guide to this medita- meditation. Now, you should commence the practice of meditation
tive contemplation of death is an essential for all men. This form of by reflecting on the following facts again and again.
meditation is maraQiinussati bhiivanii - meditation on being 1) I am subject to old age, disease and death. Like me all beings of
mindful of death. Maraniinussati means the constant reflection on the world are subject to old age disease and death.
death. The form of meditation that one practises while reflecting on
death is called maraviinussati bhiivanii. Like the sun which moves Now you can go into the second stage by reflecting on the
on without a stop from sunrise to sunset, the life of all beings of following again and again from beginning to end.
this world, too, goes on from birth to death. There is no one who is (1) My life is impermanent Death is certain. I am subject to old age,
immortal in this world. the life of a being is as impermanent as a (2) disease and death.
drop of dew at the end of a blade of grass at dawn. It is evanescent (3) The life of my parents is impermanent. Their death is certain.
as a line drawn on water or a bubble on the surface of water. Life (4) They are subject to old age, disease and death.
comes to an end with death during any of the states - childhood, (5) The life of my teachers is impermanent. their death is certain.
youth or old age. (6) They are subject to old age, disease and death.
Death is a legacy that all beings , be they humans, animals, deities (7) The life of my brothers and sisters is impermanenl their death
or brahmas, have acquired. It is the very nature of this world that is certain. They are subject to old age, disease and death.
whatever comes into existence should someday cease to be. This (8) The life of my relatives is impermanent. Their death is certain.
impermanence characterized by coming into being and cessation, They are subject to old age, disease and death.
is common to all animate and inanimate objects of the world. (9) The life of my dear ones is impermanent. Their death is certain.
They are subject to old age, disease and death.
We should bear in mind the fact that trees, mountains, rivers, cit- (1 O) The life of my neighbours is impermanent. Their death is certain.
ies, oceans, the sun and the moon, machinery and other equipment They are subject to old age, disease and death.
- all these are subject to change and decay. All beings of the world (11) The life of those who are ill-disposed towards me is imperma-
have to confront a three-fold fear someday or other, namely, old age nent. Their death is certain. They are subject to old age, disease
(jarii), disease (vyiidhi) and death (marava). It is not possible to and death.
ward off these fears by such factors as wealth, position, power or (12) The life of all beings in this world is impermanent. Their death
learning. Therefore, we cannot consider life as something satisfac- is certain. They are subject to old age, disease and death.
tory or comfortable.
Aperson who doer, not think of death cannot grasp the imperma-
nent nature of life. The mind of such a person is susceptible to evil (cont'd on page 511)
18 (1) The Story of the Son of a Butcher (Verses 235 - 238) (cont'd)
Commentary of position, pride of wealth, pride of power must give way to the all-
When you practice this meditation for a long period, your body, consuming thought of inevitable death. It is this levelling aspect of
words and mind will become pure. You will not be the cause of any death that made the poet say,:
harm to society. Your actions, words and thoughts will be for the Sceptre and crown
benefit of all. Must tumble down
The life of a person who practises this meditation constantly will in- And in the dust be equal made
deed be a happy one and he will be able to face death without any With the poor crooked scythe and spade.
fear whatsoever. Furthermore, it will help him to obtain the com- It is the contemplation of death that helps to destroy the infatu-
forts of Gods and men in the next world and to attain Nibbana in ation of sense-pleasure. It is the contemplation of d~th that de-
the end. stroys vanity. It is the contemplation of death that gives balance
To the average man, death is by no means a pleasant subject for and a healthy sense of proportion to our highly over-wrought
talk or discussion. It is something dismal and oppressive - a verita- minds with their misguided sense of values. It is the contemplation
ble kill-joy, a fit topic for a funeral house only. The average man im- of death that gives strength and steadiness and direction to the er-
mersed as he is in the self, ever seeking after the pleasurable, ever ratic human mind, now wandering in one direction, now in an-
pursuing that which excites and gratifies the senses, refuses to other, without an aim, without a purpose. It is not for nothing that
pause and ponder seriously that these very objects of pleasure and the Buddha has, in the very highest terms, commended to His disci-
gratification will some day reach their end. If wise counsel does not ples the practice of mindfulness regarding death. This is known as
prevail and urge the unthinking pleasure-seeking man to consider mara,;uinussati bhtivanti. One who wants to practice it must, at
seriously that death can knock at his door also, it is only the shock stated times, and also every now and then, revert to the thought
of a bereavement under his own roof, the sudden and untimely marm:,am bhavissati - 'death will take place'. This contemplation
death of a parent, wife or child that will rouse him up from his de- of death is one of the classical meditation-subjects treated in the
lirious round of sense-gratification and rudely awaken him to the visuddhi magga (path of purification) which states that in order to
hard facts of life. then only will his eyes open, then only will he be- obtain the fullest results, one should practice this meditation in the
gin to ask himself why there is such a phenomenon as death. Why correct way, that is, with mindfulness (sati), with a sense of ur-
is it inevitable? Why are there these painful partings which rob life gency (samvega) and with understanding (mtina). For example,
of its joys? suppose a young disciple fails to realize keenly that death can come
upon him at any moment, and regards it as something that will oc-
To most of us, at some moment or another, the spectacle of death cur in old age in the distant future, his contemplation of death will
must have given rise to the deepest of thoughts and profoundest of be lacking strength and clarity, so much so that it will run on lines
questions. What is life worth, if able bodies that once performed which are not conducive to success.
great deeds now lie flat and cold, senseless and lifeless? What is life
worth, if eyes that once sparkled with joy, eyes that once beamed How great and useful is the contemplation of death can be seen
with love are now closed forever, bereft of movement, bereft of life? from the following beneficial effects enumerated in the visuddhi
Thoughts such as these are not to be repressed. It is just these in- magga - The disciple who devotes himself to this contemplation
quiring thoughts, if wisely pursued, that will ultimately unfold the of death is always vigilant, takes no delights in any form of exist-
potentialities inherent in the human mind to receive the highest ence, gives up hankering afterlife, censures evil doings, is free from
truth. craving as regards the requisites of life; his perception of imperma-
nence becomes established, he realizes the painful and soulless na-
According to the Buddhist way of thinking, death, far from being a ture of existence and at the moment of death he is devoid of fear,
subject to be shunned and avoided, is the key that unlocks the and remains mindful and self-possessed. Finally, if in this present
seeming mystery of life. It is by understanding death that we under- life he fails to attain to Nibbana, upon the dissolution of the body,
stand life; for death is part of the process of life in the larger sense. he is bound for a happy destiny." Thus, it will be seen that mindful-
In another sense, life and death are two ends of the same process, ness of death not only purifies and refines the mind, but also has
and if you understand one end of the process, you also understand the effect of robbing death of its fears and terrors, and helps one at
the other end. Hence by understanding the purpose of death, we that solemn moment when he is gasping for his last breath, to face
also understand the purpose oflife. It is the contemplation of death, that situation with fortitude and calm. He is never unnerved at the
the intensive thought that it will someday come upon us, that sof- thought of death, but is always prepared for it. It is such a man that
tens the hardest of hearts, binds one to another with cords of love can truly exclaim, O' death, where is thy sting?"
and compassion, and destroys the barriers of caste, creed and race
among the peoples of this earth, all of whom are subject to the com-
mon destiny of death. Death is a great leveller. Pride of birth, pride
while residing at the Jetavana Monastery, the Bud- watched them, I saw this and that, and I did this and
dha spoke this verse, with reference to a brahmin. that." And beginning at the beginning, he told the Bud-
The story goes that early one morning this brah- dha the whole story. The Buddha listened to his words
min went out of the city, stopped at the place where and then said, "Brahmin, a wise man by doing good
the monks put on their robes, and stood and watched works, time after time, little by little, gradually removes
them as they put on their robes. Now this place was the stains of his own evil deeds."
thickly overgrown with grass. As one of the monks put
on his robe, the skirt of the robe dragged through the Explanatory Translation (Verse 239)
grass and became wet with drops of dew. Thought the medhavi anupubbena khave khane thokathokam
brahmin, "The grass should be cleared away from this rajatassa kammaro iva attano ma/am niddhame
place." So on the following day he took his mattock,
went thither, cleared the place, and made it as clean medhavi: the wise persons; anupubbena: gradu-
and smooth as a threshing-floor. The day after, he went ally; khat;ze khat;ze: every moment; thokathokam:
to that place again. As the monks put on their robes, he little by little; rajatassa: of silver; kammaro iva:
obseived that the skirt of the robe of one of the monks like the smith; attano ma/am: one's own blem-
dropped to the ground and dragged in the dust ishes; niddhame: cleanse
Thought the brahmin, "Sand should be sprinkled
here." So he brought sand sprinkled it on the ground. Wise persons, moment after moment, little by lit-
Now one day before breakfast the heat was intense. tle, remove the blemishes off their own selves, just like
on this occasion he noticed that as the monks put on smiths removing blemishes off silver.
their robes, sweat poured from their bodies. Thought
the brahmin, "Here I ought to cause a pavilion to be Commentary
erected." Accordingly he caused a pavilion to be Ma/am: stain, blemish, tainL Usually, these are referred to as kile-
erected. Again one day, early in the morning, it rained. sas. Kilesa,defilements, are mind-defiling, unwholesome qualities.
There are ten defilements, thus called because they are themselves
On this occasion also, as the brahmin watched the defiled, and because they defile the mental factors associated with
monks, he noticed that their robes were wetted by the them. They are:
drops of rain. Thought the brahmin, "Here I ought to (1) Greed (lobha);
cause a hall to be erected." So there he caused a hall to (2) Hate (dosa);
be erected. When the hall was finished, he thought to
(3) Delusion (moha);
himself, "Now I will hold a festival in honour of the
completion of the hall." Accordingly he invited the con- (4) Conceit (mcina);
gregation of monks presided over by the Buddha, (5) Speculative views (di((hi);
seated the monks within and without the hall, and (6) Skeptical doubt (vicikicchii);
gave alms. (7) Mental torpor (lhina);
At the conclusion of the meal he took the Bud- (8) Restlessness (uddhacca);
dha's bowl to permit him to pronounce the words of (9) Shamelessness (ahirika);
thanksgiving. ''Venerable," said he, "as I stood in this (10) Lack of moral dread or conscientiousness (anottappa).
place when the monks were putting on their robes and
While residing at the Jetavana Monastery, the Bud- that louse died and was reborn in the Abode of the
dha spoke this verse, with reference to Venerable Tissa. Tusita gods. On the eighth day the Buddha issued the
The story goes that a certain youth of respectable following order, "Let the monks now divide Tissa's
family, who lived at Savatthi, retired from the world, be- robe and take their several portions." The monks did so
came a monk, and made his full profession, becoming and, amongst themselves, discussed as to why the Bud-
known as Venerable Tissa. Subsequently, while he was dha had caused Tissa's robes to be put aside for seven
in residence at a monastery in the country, he received days. When the Buddha was told of their discussion, he
a coarse cloth eight cubits in length. Having completed said, "Monks, Tissa was reborn as a louse in his own
residence, he celebrated the Terminal Festival, and tak- robe. When you set about to divide the robe among
ing his cloth with him, went home and placed it in the you, he screamed, 'They are plundering my property.'
hands of his sister. Thought his sister, "This robe-cloth Had you take his robe, he would have cherished a
is not suited to my brother." So with a sharp knife she grudge against you, and because of this sin would have
cut it into strips, pounded them in a mortar, whipped been reborn in Hell. That is the reason why I directed
and beat and cleaned the shoddy, and, spinning fine that the robe should be laid aside. But now he has been
yam, had it woven into a robe-cloth. The Venerable pro- reborn in the Abode of the Tusita gods, and for this rea-
cured thread and needles, and assembling some young son, I have permitted you to take the robe and divide it
monks and novices who were skilled makers of robes, among you.'' The Buddha continued, "Craving is, in-
went to his sister and said, "Give me that cloth; I will deed, a grievous matter among living beings here in
have a robe made out of it." She took down a robe- the world. Even as rust which springs from iron eats
cloth nine cubits in length and placed it in the hands of away the iron and corrodes it and renders it useless, so
her youngest brother. He took it. spread it out. and also this thing which is called craving, when it arises
said, "My robe-cloth was a coarse one, eight cubits among living beings here in the world, causes these
long, but this is a fine one, nine cubits long. this is not same living beings to be reborn in Hell and plunges
mine; it is yours. I don't want it. Give me the same one them to ruin."
I gave you." "Venerable, this cloth is yours; take it." He
refused to do so. Then his sister told him everything Explanatory Translation (Verse 240)
she had done and gave him the cloth again, saying, ayasa eva samutfhitariz malariz tadutfhaya tameva
'.'Venerable, this one is yours; take il" Finally, he took khadati, evaril atidhonacarinariz sakakammani
1t, went to the monastery and set the robe-makers to duggatiriz nayanti
work. His sister prepared rice-gruel, boiled rice, and
other provisions for the robe-makers, and on the day ayasa eva: out of the iron itself; samutfhitariz
when the cloak was finished, gave them an extra allow- malarh: rust that has arisen; tadu!{haya: originat-
ance. Tissa looked at the robe and took a liking to il ing there itself; tameva: that itself; khadati: eats
Said he, "Tomorrow I will wear this robe as an upper (erodes); evarh: thus; atidhonacarinarh: monks
garment." So he folded it and laid it on the bamboo who transgress the limits; sakakammani: one's
rack. own (evil) actions; duggatiriz: to bad state; nay-
During the night, unable to digest the food he had anti: lead (the evil doer)
eaten, he died, and was reborn as a louse in that very
robe. When the monks had performed the funeral rites The rust springing from iron, consumes the iron it-
over his body, they said, "Since there was no one to at- self. In the same way, bad actions springing out of an
tend him in his sickness, this robe belongs to the con- individual, destroy the individual himself.
gregation of monks; let us divide it among us."
Thereupon that louse screamed, "These monks are Commentary
plundering my property!" And thus screaming, he ran duggati: bad state; woeful state; woeful course of existence. The
this way and that. The Buddha, even as he sat in the word derives from du + gati.
Perfumed Chamber, heard that sound by Supernatural gati: course of existence, destiny, destination. There are five
Audition, and said to Venerable Ananda, "Ananda, tell courses of existence: hell, animal kingdom, ghost-realm, human
world, heavenly world. Of these, the first three count as woeful
them to lay aside Tissa's robe for seven days." The Ven- courses (duggati, apiiya), the latter two as happy courses (sugati).
erable caused this to be done. At the end of seven days
While residing at the Jetavana Monastery, the Bud- ing, "As Kaludayi listened to our praise of the virtues of
dha spoke this verse, with reference to Venerable Venerables Sariputta and Moggallana, he became jeal-
Kaludayi. At Savatthi, we are told, a multitude of noble ous, declared himself to be a preacher of the Dhamma,
disciples gave alms before breakfast, and after breakfast, and when people rendered him honour and said to
taking ghee, oil, honey, molasses, garments, and other him, 'We would hear the Dhamma,' he sat down in the
requisites, went to the monastery and listened to the Seat of the Dhamma four times, although he knew not
Dhamma. When they departed, after listening to the a single word suitable to recite. Then, when we said to
Dhamma, they praised the virtues ofVenerables him, 'Yet you put yourself on an equality with our no-
Sariputta and Moggallana. The Venerable Udayi over- ble Venerables Sariputta and Moggallana,' and took up
heard their talk and said to them, "It is because you clods of earth, sticks, and other missiles, and threat-
have heard only these Venerables preach the Dhamma ened him, he ran away and fell into a cesspool." The
that you talk as you do; I wonder what you would say if Buddha drew near and asked them, "Monks, what are
you were to hear me preach the Dhamma." Those who you talking about now, as you sit here all gathered to-
heard his remark thought to themselves, "This must be gether?" When they told him, he said, "Monks, this is
some preacher of the Dhamma; we ought without fail not the first time he has wallowed in a cesspool; he did
to hear this Venerable also preach the Dhamma." So the same thing in a previous state of existence also." Af-
one day they made the following request of the Vener- ter relating this Jataka in detail, the Buddha said, "At •
able, "Venerable, today is the day when we are wont to that time the lion was the Venerable Sariputta and the
go and listen to the Dhamma. After we have presented boar was Kaludayi." Having finished the lesson, the
alms to the congregation of monks, be good enough, Buddha said, "Monks, Udayi had learned only the mer-
Venerable, to preach the Dhamma to us by day." The est fragment of the Dhamma, but he never repeated
Venerable accepted the invitation. When it was time for the Texts. No matter how much or how little one may
them to listen to the Dhamma, they went to the Vener- learn of the Sacred Word, not to repeat it is a grievous
able and said, ''Venerable, preach the Dhamma to us." fault."
So Venerable Udayi sat down in the seat, took a painted
fan in his hand, waved it back and forth, but not know- Explanatory Translation (Verse 241)
ing a single word of the Dhamma, said, "I will intone
the Sacred Word; let some one else preach the manta asajjhayamala ghara anuf{hanamala
Dhamma." So saying, he descended from the seat. The va1J.1J.assa kosajjam ma/am rakkhato pamado
disciples caused someone else to preach the Dhamma, ma/am
and again assisted him to mount the seat to intone the manta: chants and formulas; asajjhayamala: have
Sacred Word. But again the second time, the Vener- the non-practice as their rust; ghara: houses;
able, who knew no more about intoning than he did anu((hanamala: have the lethargy of inmates as
about preaching, said, "I will recite the Sacred Word at
their rust; VG1J.1J.GSsa: the complexion; kosajjam
night; let some one else intone the Sacred Word now."
malam: non caring is the rust; rakkhato: for one
The disciples therefore caused another to intone the Sa- who guards; pamado: heedlessness; malam: is the
cred Word and at night brought the Venerable in again.
rust
But at night also he knew as little how to intone, and
said, "I will recite at dawn; let some one else recite at For formulas that have to be memorized, non repe-
night." So saying, he descended from the seat. The dis- tition is the rust. For houses the neglect of the inmates
ciples caused another to recite the sacred word at night is the rust. For complexion non-caring is the rust. For
and at dawn brought the Venerable in again. But once a guard heedlessness is the rust.
more he failed. Thereupon the multitude took up clods
of earth, sticks, and other missiles, and threatened Commentary
him, saying, "Simpleton, while we were talking about pamiido: heedlessness. The Buddha always advocated a life of heed-
the virtues ofVenerables Sariputta and Moggallana, fulness. Even the Buddha's last words reflect this concern for heed-
you said this and that. Why don't you say something fulness. In his final admonition, the Buddha said, "Behold, O'
now?" The Venerable took to flight, and the multitude monks, now I speak to you. Transient are all conditioned things.
Strive on with diligence. The passing away of the Buddha will take
ran after him. As he ran, he fell into a certain cesspool. place before long. At the end of three months from now the Buddha
The multitude talked over the incidents of the day, say- will pass away."
18 (5) The Story of a Man Whose Wife Committed Adultery (Verses 242 & 243)
18 (6) The Story of Culla Sari (Verses 244 & 245) (cont'd)
18 (7) The Story of Five Hundred Lay Disciples (Verses 246 -248)
If in this world a person destroys life; speaks un- O' You man, evil actions do not have restraint or
truth; takes what is not given and commits adultery discipline. This way, you must appreciate that greed
goes to another man's wife. and the evil action of anger should not be allowed to in-
flict suffering you for a long while.
18 (7) The Story of Five Hundred Lay Disciples (Verses 246 - 248) (cont'd)
It is important to note that to take intoxicating liquor causes delu- state it is necessary that some previous training and discipline
sion. It prevents clear thinking, lessens one's power of reasoning should be imposed upon the lower consciousness regulating and re-
and brings about negligence, infatuation and a host of other evils. A stricting its usual activities until it is in complete submission to the
drunkard is not responsible for his actions and may commit any direction of the higher mind. To this end the mind must first be
crime. Hence, the violation of this one precept may lead a man to well equipped with such higher moral qualities as faith, mindful-
break all_the others. Says the Buddha: ness, energy, and wisdom, and must establish them in such a posi-
tion that they cannot be crushed by their adversaries. In all the
Give up this base of all evil schemes of Buddhist training therefore we find that training in mo-
Which lead to madness, rality (sila) is an essential preliminary to further progress. Therefore
To abuse of mind. the disciple should first have completely perfected this preliminary
Now one may argue that to drink in moderation is harmless, but training in Sila, for it is the beginning of the higher religious cul-
there is a saying: ture. In the words of the Samyutta Nikiiya: What is the beginning
of higher states? sna of perfect purity.
First a man takes a drink,
Then the drink takes a drink, Si/a is of paramount importance in meditation because it is the anti-
Then the drink takes the man. dote of remorse and mental waverings which are inimical to the
concentration of the mind. To this effect it has been said: Ananda,
And so it is always better to bear in mind the Buddha's warning: the benefit and advantage of moral virtues is the absence of re-
"Be mindful, self-controlled and serene." Let us-shun drugs and morse. Furthermore, we read in the Akankeyya Sutta:
drinks which blind one to both the truths of life and the path to de-
liverance. Monk, should a monk desire to attain thejhiinas which are sub-
lime, superhuman, the higher states of consciousness, conducive to
Remember that the third and fifth precepts have an affinity, they a happy life, let him fulfil the moral virtues ... should he desire tran-
support each other and both bring enjoyment (rasassada). Some- quility ... psychic powers ... higher knowledge ... complete cessation
times in the Pali canon the fifth precept is omitted thus including it of the asavas let him fulfil the moral virtues.
in the third as in the case of the moral code mentioned in the eight-
fold path. Then there are the ten precepts, or items for training Si/a being thus a fundamental feature of Buddhism, implies all
which are meant for the novices (siimaneras). They are formed by good qualities which are included in the category of its moral and
adding five to those already mentioned. ethical teachings. Strictly speaking it comprises first the conscious-
ness built up by abstinence from immoral conduct, and secondly,
Si/a: moral purity. The five bhikkhus referred to in these verses, the thought associated with the observance of the positive rules en-
were practicing a discipline leading tosi/a - Moral purity. acted for moral purity. Its two salient characteristics are: (l) samiid-
Meditation as a means of mental purification presupposes the pos- hiina, the firm establishing of mind and thoughts together in
session of moral purity (sila-visuddhi) which forms its essential harmony, and (2) upadhiirana, the supporting and holding to-
foundation. The intrinsic value of morality in Buddhist teaching lies gether of all good qualities. The two aspects of sila, negative and
in the fact that it purges the mind of its inferior tendencies and positive, are very distinctly marked in every department of religious
leaves it clear for the production of the inward illumination of true and ethical life. The negative aspect emphasises abstinence from
knowledge. The mind, which in its ordinary, lowly condition is way- sins (which are viiritta, prohibitions), and the positive aspect the ne-
ward and accustomed to submit to the demands of every worldly cessity of accumulating good and fulfilling one's duty (ciiritta).
impulse and passion of the lower instincts, is with difficulty control- Every formula laid down in connection with the precepts has these
led when the higher incentive makes its appearance for the first two aspects. For instance, (i) he refrains from killing, lays aside the
time as a mere stranger of no authority. Since meditation is the cudgel and the sword; (ii) full of kindness and compassion he lives
means of transmuting the ordinary consciousness to the higher for the welfare and happiness of all living things.
Explanatory Translation (Verse 250) yond the reach of the five-fold sense-activity, attainable only in soli-
tude and by unremitting perseverance in the practice of concentra-
yassa etam samiieehinnam ea miilaghaeeam tion. In these states all activity of the five senses is suspended. No
samiihatam, sa ve diva va rattim va samadhim ad- visual or audible impressions arise at such a time, no bodily feeling
is felt. But, although all outer sense-impressions have ceased, yet
higaeehati the mind remains active, perfectly alert, fully awake.
yassa: if one's; etam: this Gealousy); samue- The attainment of these absorptions, however, is not a requisite for
the realization of the four supennundane paths of holiness; and nei-
ehinnam: uproots fully; ea: also; miilaghaeeam: ther neighbourhood-concentration nor attainment-concentration,
eradicates totally; samiihatam: destroys it; sa: he; as such, possess the power of conferring entry to the four super-
diva va rattim vii: day and night; samadhim: tran- mundane paths; hence, they really have no power to free one per-
quility; adhigaeehati: will attain manently from evil things. The realization of the four
supennundane path is possible only at the moment of deep insight
(vipassana) into the impennanency (aniccata). Miserable nature
If someone were to fully uproot and totally eradi- (dukkhalti) and impersonality (anal/a/a) of this whole phenomenal
cate this jealousy, and if it is absolutely destroyed, he process of existence. This insight, again, is attainable only during
will, without any doubt, attain tranquility day or night. neighbourhood-concentration, not during attainment-concentra-
tion.
Commentary He who has realized one or other of the four supennundane paths
without ever having attained the absorptions, is called sukka-vipas-
samtidhim: tranquility of mind. Right concentration (samadhi) is a saka, or suddha-vipassaniigiinika, i.e., one who has taken merely
step in the Eight-fold Noble Path. Having the mind fixed to a single insight (vipassanti) as his vehicle. He, however, who after cultivat-
object (cittekaggalti, literally means one-pointedness of mind): this ing the absorptions, has reached one of the supennundane paths, is
is concentration. Right concentration' (sammcisamtidhi), in its wid- called Samatha-gtinika, or one who has taken tranquility (samatha)
est sense, is that kind of mental concentration which is present in as his vehicle (giina).
every wholesome state of consciousness (kusa/a-cilta), and hence is
accompanied by at least right thought (2nd Step), right effort (6th Mental tranquility is brought about by bhiivanii-meditation.
Step) and right mindfulness (7th Step). Wrong concentration is pre- Samatha bhavanti, the development of mental tranquility with con-
sent in unwholesome states of consciousness, and hence is only centration, is accompanied by three benefits; it gives happiness in
possible in the sensuous, not in a higher sphere. Samadhi, used the present life, a favourable rebirth, and the freedom from mental
alone, always stands in the Suttas for sammti-samiidhi, or right con- defilements which is a prerequisite for attainment of insight. In
centration. samalha the mind becomes like a still, clear pool completely free
from disturbance and agitation, and ready to mirror on its surface
The four fundamentals of mindfulness (7th step): these are the ob- the nature of things as they really are, the aspect of them which is
jects of concentration. The four great efforts (6th step): these are hidden from ordinary knowledge by the restlessness of craving. It is
the requisites for concentration. the peace and fulfillment which is depicted on the features of the
The practicing, developing and cultivating of these things: this is Buddha, investing His images with a significance that impresses
the development (bhavana) of concentration. Right concentration even those who have no knowledge of what it means. Such an im-
(sammii-samtidhi) has two degrees of development: (1) neighbour- age of the Buddha can itself be a very suitable object of meditation,
hood concentration' (upacara-samadhi), which approaches the first and is, in fact, the one that most Buddhists instinctively use. The
absorption without, however, attaining it; (2) attainment concentra- very sight of the tranquil Buddha image can calm and pacify a
tion (appana-sumtidhi), which is the concentration present in the mind distraught with worldly hopes and fears. It is the certain and
four abs6rptions (jhiina). These absorptions are mental states be- visible assurance of Nibbana.
while residing at the Jetavana Monastery, the Bud- Dhamma and that there are many people who cannot
dha spoke this verse, with reference to five lay-disciples. follow what was being said."
The story goes that these five men went to the Venerable Ananda then asked the Buddha, ''Vener-
monastery desiring to hear the Dhamma, and having able Sir! What are the things that prevent people from
saluted the Buddha, sat down respectfully on one side. being able to take in the Dhamma? And the Buddha re-
Now in the case of the Buddhas, no such thought ever plied. "Ananda, they are unable to do so by reason of
enters their mind as the following, "This man is a Khat- lust, by reason of hatred, by reason of delusion. For
tiya, this man is a Brahman, this is a rich man, this is a there is no fire like the fire of lust, consuming living be-
poor man; I will preach the Dhamma to this man in ings as it does, without leaving so much as ashes be-
such wise as to exalt him; I will not do so, however, in hind. To be sure, the world-conflagration which closes
the case of this other man." It matters not with refer- an epoch bums up the world without leaving anything
ence to what subject the Buddhas preach the Dhamma. behind, but this is a fire which breaks out only on the
They place reverence for the Dhamma before all else, appearance of the seven suns, and this fire bums only
and preach the Dhamma as though they were bringing at times and at seasons. But as for the fire of lust, there
down the Celestial River from the sky. is no time when the fire of lust does not bum. There-
But though the Buddha preached the Dhamma in fore, I say that there is no fire like the fire of lust, no
this wise to the five men who sat about him, one of grip like hatred, no snare like delusion, and no river
them was asleep while sitting, the second one was like Craving." At the end of the discourse, the one who
drawing lines with his fingers on the ground, the third was listening attentively attained sotapatti fruition.
was trying to shake a tree, the fourth was looking up at
the sky. The fifth was the only one who was respect- Explanatory Translation (Verse 251)
fully and attentively listening to the Buddha. Venerable
riigasamo aggi natthi, dosasamo gaho natthi,
Ananda, who was near the Buddha fanning him saw
mohasamam jii/am nallhi, tar;zhiisamii nadi natthi
the different behaviour of the five disciples and said to
the Buddha, ''Venerable Sir! While you were expound- riigasamo: comparable to lust; aggi: a fire; natthi:
ing the Dhamma like big drops of rain falling from the there is not; dosasamo: comparable to hatred;
sky, only one out of those five people was listening at- gaho: a grip; natthi: there is not; mohasamam:
tentively." Then Venerable Ananda described the differ- comparable to ignorance;jiilam: a net; natthi:
ent behaviour of the other four to the Buddha and there is not; larJ.hiisamii: comparable to desire;
asked why they were behaving thus. nadi: a river; natthi: there is not
The Buddha then explained to Venerable Ananda,
"Ananda, these people could not get rid of their old hab- There is no fire like passion. There is no grip like
its. In their past existences, the first one was a snake; hatred. There is no net like ignorance. There is no tor-
as a snake usually coils itself up and goes to sleep, so rent like craving.
also, this man goes to sleep while listening to the
Dhamma. The one who was scratching the earth with Commentary
his hand was an earthworm, the one who was shaking riigasamo, dosasamo, mohasamam, tanhdsamd: All the main
the tree was a monkey, the one who was gazing up at blemishes of the human mind are compared to various disasters
that affect man. Lust (riigo) is compared to fire. Hatred (dosa) is
the sky was an astronomer and the one who was listen- thought of as a grip. Ignorance (moha) is compared to a nel Crav-
ing attentively to the Dhamma was a learned astrolo- ing (taT)hti) is compared to a furious flood: this enables people to
ger. In this connection, Ananda, you must remember understand mental blemishes in physical terms.
that one must be attentive to be able to understand the
While residing near the town of Bhaddiya, the Bud- After hearing the discourse given by the Buddha,
dha spoke this verse, with reference to the renowned Mengaka, his wife Candapaduma, his son Dhananjaya,
rich man MeQdaka and his family. his daughter-in-law Sumanadevi, his granddaughter
Once, during his tour of Anga and Uttara regions, Visakha and the servant PUQIJa attained sotapatti frui-
the Buddha saw in his vision that time was ripe for tion. Mengaka then told the Buddha how, on his way,
Memjaka, his wife, his son, his daughter-in-law, his some ascetics had spoken ill of the Buddha and had
granddaughter and his servant, to attain sotapatti frui- tried to dissuade him from coming to see him. The
tion. Seeing the prospect of these six people attaining Buddha then said, "My disciple, it is natural for people
sotapatti fruition, the Buddha went to the town of not to see one's own faults, and to exaggerate other
Bhaddiya. people's faults and failings."
Mernjaka was an extremely rich man. It was said Explanatory Translation (Verse 252)
that he found a large number of life-size golden statues
of goats in his backyard. For this reason, he was known afifiesam vajjam sudassam attano pana dud-
as Memjaka (a goat) the rich man. Again, it was also dasam hi so paresam vajjiini bhusam yathii
said that during the time of Vipassi Buddha he had do- opw:ziiti kalim kitavii safho iva attano pana chiideti
nated a monastery for Vipassi Buddha and a congrega-
tion hall complete with a platform for the preacher. On afifiesam: others'; vajjam: fault; sudassam: easy
completion of these buildings he made offerings of to see; attano pana: but one's own (fault); dud-
alms-food to Vipassi Buddha and the monks for four dasam.· is difficult to see; hi: so it is; so: he;
months. Then, in yet another of his past existences, paresam: others'; vajjiini: faults; bhusam yathii:
when he was a rich man in Baranasi, there was a fam- like chaff; opur;,iiti: winnows into prominence;
ine throughout the region. One day, they had cooked a ka/im: one's own body; kitavii: with leafs and
meal just enough for the members of the family when branches camouflaging; safho iva: like the bird
a paccekabuddha stood at the door for alms-food. then hunter; attano pana: one's own faults; chiideti:
and there he offered all the food. But due to his great conceals
faith and generosity, the rice pot was later found to be
miraculously filled up again; so also were his granaries. The faults of others are clearly observed. But one's
own faults are difficult to see. Aperson winnows the
Mengaka and his family, hearing that the Buddha faults of others into prominence, like chaff. He hides
was coming to Bhaddiya, went to pay homage to him. his own like the bird-hunter who conceals himself with
On the way he met a number of heretics who said to leaves and twigs.
him, "Householder, how is it that you, who believe in
the Activity of Souls, go to the hermit Gotama, who Commentary
does not?" Thus did the heretics seek to dissuade him
/ritava: camouflage. Here, the image of a bird-hunter (salho) cover-
from his purpose. But instead of paying any attention ing himself with twigs and branches to conceal his presence from
to them, he went and saluted the Buddha and seated birds, is used. In the same way the evil person, too, camouflages his
himself respectfully on one side. Thereupon the Bud- intentions to deceive others.
dha preached the Dhamma to him in orderly sequence.
while residing at the Jetavana Monastery, the Bud- we have said as much as we may have surprised and shocked the
person to whom we were talking. And quite often we wish we had
dha spoke this verse, with reference to Venerable not ·said something after we have said iL But then it is too late, for
Ujjhanasafifii. words that have once come out can never be withdrawn in again,
Venerable Ujjhanasafifii was always finding fault even though we may apologize for them and retract them. For they
have been expressed and there they abide forever. The sound vibra-
with and speaking ill of others. Other monks reported tions made by our vocal cords have become something in the
about him to the Buddha. The Buddha replied to them, world, part of the world. Some people believe that the same is true
"Monks, if someone finds fault with another so as to of thought; that a thought once made, whether good or bad, never
disappears out of existence again. This is a very serious idea when
teach him in good ways it is not an act of evil and is we remember how lightly we utter words in anger, dislike, con-
therefore not to be blamed. But, if someone is always tempt or unkindness, and these words are conditioned reflexes. An
finding fault with others and speaking ill of them just even occurs that annoys us and before we are aware of it certain an-
out of spite and malice, he will not attain concentra- gry words have tumbled ouL And the next stage, of course, after no-
tion and mental absorption Ghana). He will not be able ticing what we are saying is to notice what we are thinking, for we
must think before we speak, although generally the thought is so
to understand the Dhamma, and moral intoxicants rapid as to merge itself with the words. The injunction we often
(asavas) will increase in him. hear from grown ups to "Think before you speak!" (although they
seldom do so themselves) means to slow up the rate of our replies
Then the Buddha pronounced this stanza. so that we know our thought before we express it aloud; then we
know what we are saying. If you can form the habit of noticing
Explanatory Translation (Verse 253) what you are saying and if you think about it you will soon be able
to see what sort of remarks come out the most rapidly and the most
paravajjiinupassissa niccam ujjhiinasaflflino /assa violently, the ones that hurt other people the most When you rea-
iisavii va{j(jhanti so iisavakkhaya arii son something out you have to think and therefore speak slowly,
but when your emotions are aroused, when you feel anger or dislike
or pity or sorrow or resentment, then your emotions (whose centre
paravajjiinupassissa: those who are given to the is the middle of the brain) send their direction to the tongue and
habit of observing faults of others; niccam: con- rapid, violent words pour forth before you can stop them. Thoughts
stantly; ujjhanasaflflino: deride other; tassa: his; controlled mean words controlled and words controlled mean ac-
iisavii: taints; var:jr:jhanli: grow; so: he; tions controlled, for angry words are often followed by blows, and
control of words and actions means that you cannot be provoked
asavakkhaya: from the sate of taintlessness; iirii: into a fight and perhaps into drawing a knife and doing someone se-
is far away. rious injury. Indeed, it is quite good fun trying to see the effect you
produce on someone by refusing to allow yourself to be provoked.
There are those who are given to the habit of observ- They tend to get more and more infuriated because they are trying
ing the faults of others. They deride others constantly. to anger you and just cannot do iL Then you can watch and see
how silly people look when they are losing their tempers, and you
Their taints keep on thriving, and are far away from the will know how silly you would look when you lose yours. So re-
state of taintlessness. member the tongue is really your servant and you are its master,
and it should therefore say what you want it to say and not run off
Commentary on its own as it does so often. For, unfortunately, with most of us,
its our tongue that is master of us and we are its slaves, and we
ujjhdnasannino: tending to divide others. The name of the Vener- have to listen to what it speaks in our name, and we seem unable lo
able in the story derives from his personal weakness in finding fault stop it wagging.
with others, merely to destroy others.
"One does not become a wise man just by talking a lot,
paravajjdnupassissa: those who are given to the habit of observ- neither is he versed in the doctrine because he speaks
ing the faults of others. This is a shortcoming of most men. It is al- much."
most a by-product of worldly life. In day to day life, much (Buddha)
unhappiness is caused by this habit This habit arises partly due to
the inclination of some to be talkative. When they talk without inhi- Sometimes it is very difficult to find out the truth through argu-
bition, fault-finding too happens. ments. one who possesses oratorical power, could twist and hide
the facts for his own sake and could easily run down on other's
"Much talking is a source of danger, point of view. Especially heated arguments never bring any good re-
Through silence misfortune is avoided, sults. one who wants to know the real facts, must think quietly and
The talkative parrot in a cage is shut, discuss with others calmly and gently. The truth will never come
While birds that cannot talk fly freely." out through heated arguments, or by hurting the feelings of others;
(Tibetan Yoga) because everybody tries to defend his own prestige even though he
How often do we speak deliberately? How often do we know what knows he is in the wrong.
we are going to say before words have come tumbling out of our
mouths? And sometimes we can even surprise ourselves by what
18 (12) The Story of Subhadda the Wandering Ascetic (Verses 254 & 255)
While residing at the Sal Forest of the Mallas at In the skies, there are no footsteps that can be dis-
Upavattana in the city of Kusinara, the Buddha spoke cerned. In the same way, outside the Buddhist system,
these Verses just before Parinibbana (The Great De- there are no persons that could be discerned as
mise) in reply to the question raised by Subhadda the Samal)as - monks. The ordinary masses are assailed
wandering ascetic. by worldly hindrances. But the Buddhas are not af-
The story goes that in times long past, when Sub- fected by those hindrances.
hadda's younger brother gave alms nine times of the
first-fruits of a certain crop, Subhadda himself had no Explanatory Translation (Verse 255)
desire to give alms and refused, but in the end did give akiise padam natthi biihire sama,:zo natthi, sassatd
alms. As a result of this, he failed to see the Buddha sankhdrd natthi Buddhdnam ifljitam natthi
both in the First Period of Enlightenment and in the
Second. In the Last Period of Enlightenment, however, dkase: in the sky; padam natthi: footsteps are not
when the Buddha was come to the time of the Great seen; biihire: outside; sama,:zo: monks; natthi: are
Decease, he thought to himself, "I have entertained not found; sassatd: eternity; sankhdra: of the com-
doubts on three points and have asked the old monks ponent thing; natthi: there is not; Buddhanam:
to resolve my doubts for me. But because I have looked for the Buddha; ifljitam: agitation or anxiety; nal-
upon the monk Gotama as a novice, I have never asked thi: there is not
him. Now, however, the time of his Great Decease is
come, and if I do not ask him now, I may be sorry here- In the skies, there are no footsteps that can be dis-
after." Accordingly, he approached the Buddha. cerned. In the same way, outside the Buddhist system
Venerable Ananda sought to prevent him. But the there are no persons who could be described as
Buddha gave him leave to approach, saying to the Ven- Samal)as-bhikkhus. No component thing is eternal.
erable, ".Ananda, do not keep Subhadda away; let him The Buddha has no agitation or anxiety.
ask me his question." Therefore, Subhadda entered
within the curtain, seated himself at the foot of the Commentary
bed, and asked the Buddha the following questions, Ascetic Subhadda. The last personal convert of the Buddha was As-
cetic Subhadda. He has a significant place in the history of Bud-
"Sir monk, is there such a thing as a path through the dhism on account of that fact. At the time of the Buddha's
air? Can one be called a monk who is an outsider? Are Parinibbana a wandenng Ascetic, named Subhadda, was living at
the Aggregates eternal?" Thereupon the Buddha in- Kusinara. He heard the news that the Ascetic Gotama would attain
formed him that these things have no real existence, ex- Parinibbana in the last watch of the night. And he thought, "I have
heard grown-up and elderly teachers, and their teachers, the wan-
pounding the• Dhamma in these stanzas. dering ascetics, say that seldom and very seldom, indeed, do Ex-
alted, Fully Enlightened arahats arise in this world. Tonight in the
Explanatory Translation (Verse 254) last watch the Ascetic Gotama will attain Parinibbana. Adoubt has
arisen in me, and I have confidence in the ascetic Gotama. Capable,
akdse padam natthi, biihire sama,;io natthi, pajii indeed, is the ascetic Gotama to teach the doctrine so that I may
papaflcdbhiratd, Tathagatd nippapaflca dispel my doubt."
samavo nalthi bdhire: Outside the Dispensation (siisana) of the
dkiise: in the sky; padam natthi: footsteps are not Buddha.
seen; biihire: outside; samar;zo: monks; natlhi: are Here samOQa refers to Saints who have realized the four Paths and
not found; pajd: the masses; papaflciibhiralii: are four Fruits. They are the Ariya Saints who have attained Nibbana.
engulfed in worldly attractions; Talhagatd: the There is no single impediment such as craving, pride and so on, by
Buddhas; nippapaflcd: are totally bereft of worldly means of which the Buddhas regard the conditioned things as eter-
pre-occupations nal.
18 (12) The Story of Subhadda the Wandering Ascetic (Verses 254 & 255) (cont'd)
Thereupon Subhadda, the wandering ascetic, went to Upavattana are empty of Samal)as. If, 0 Subhadda, the disciples live rightly, the
Sala grove of the Mallas where the Venerable Ananda was, and ap- world would not be void of arahats. My age was twenty-nine when I
proaching him spoke as follows: "I have heard grown-up and elderly went forth as a seeker after what is good. Now one and fifty years
teachers and their teachers, the wandering ascetics, say that sel- are gone since I was ordained. Outside this fold there is not a single
dom, and very seldom, indeed, do exalted, fully enlightened arahats ascetic who acts even partly in accordance with this realizable doc-
arise in this world. Tonight in the last watch of the Ascetic Gotama trine."
will attain Parinibbana. A doubt has arisen in me, and I have confi- Thereupon Subhadda spoke to the Buddha as follows: "Excellent,
dence in the Ascetic Gotama. Capable, indeed, is the Ascetic Lord, excellent! It is as if, 0 Lord, a man were to set upright that
Gotama to teach the doctrine so that I may dispel my doubts. Shall which was overturned, or were to reveal that which was hidden, or
I, 0 Ananda, obtain a glimpse of the Ascetic Gotama?" were to point the way to one who has gone astray, or were to hold a
"Enough, friend Subhadda, do not worry the Buddha. The Buddha lamp amidst the darkness, so that whoever has eyes may see, even
is wearied," said the Venerable Ananda. so has the doctrine been expounded in various ways by the Buddha.
And I, Lord, seek refuge in the Buddha, the Doctrine, and the
For the second and third time Subhadda repeated his request, and Sangha. May I receive the Lesser and the Higher Ordination in the
for the second and third time Venerable Ananda replied in the same presence of the Buddha!"
manner.
"Whoever, Subhadda," said the Buddha, "being already committed
The Buddha heard the conversation between the Venerable Ananda to the other doctrines desires the Lesser and the Higher Ordination,
and Subhadda, and addressing Ananda, said: "Nay, Ananda, do not remains on probation for four months. At the end of four months,
prevent Subhadda. Let Subhadda, 0 Ananda, behold the Accom- the disciples approving, he is ordained and raised to the status of a
plished One. Whatsoever Subhadda will ask of me, all that will be monk. Nevertheless, on understanding, I make the individual excep-
with the desire for knowledge, and not to annoy me. And whatever I
shall say in answer he will readily understand." tion."
Then said Subhadda, "If, Lord, those already committed to other
Thereupon the Venerable Ananda introduced Subhadda to the Bud-
dha. Subhadda exchanged friendly greetings with the Buddha and doctrines, who desire the Lesser and the Higher Ordination in this
Dispensation, remain on probation for four months, I too will re-
sitting aside said, "There are these ascetics and priests, 0 Gotama,
main on probation; and after the lapse of that period, the disciples
who are leaders of companies and congregations, who are heads of
approving, let me be received into the Sangha and raised to the
sects and are well-known, renowned religious teachers, esteemed as
good men by the multitude, as, for instance, PiiraQa Kassapa, status of a monk."
Makkhali Gosa.la, Ajita Kesakambali, Pakudha Kaccayana, Sanjaya Thereupon the Buddha addressed Ananda and said, "Then, Ananda,
Bellatthiputta, Nigantha Nathaputta - have they all, as they them- you may ordain Subhadda." "So be it, Lord!" replied Ananda.
selves claim, thoroughly understood the Truth or not, or have some
of them understood, and some not?" And Subhadda, the wandering ascetic, spoke to the Venerable
Ananda as follows, "It is a gain to you, 0 Venerable Ananda! It is in-
"Let it be, 0 Subhadda! Trouble not yourself as to whether all or deed a great gain to you, for you have been anointed by the anoint-
some have realized it or not. I shall teach the doctrine to you. Lis- ment of discipleship in the presence of the Buddha by Himself."
ten and bear it well in mind. I shall speak." "So be it, Lord!" replied Subhadda received in the presence of the Buddha the Lesser and
Subhadda. the Higher Ordination.
The Buddha spoke as follows: "In whatever Dispensation there ex- And in no long time after his Higher Ordination, the Venerable Sub-
ists not the Noble Eight-fold Path, neither is the First Samana, nor hadda, living alone, remote from men, strenuous, energetic, and
the Second, nor the Third, nor the Fourth to be found therein. In resolute, realized, in this life itself, by his own intuitive knowledge,
whatever Dispensation, 0 Subhadda, there exists the Noble Eight- the consummation of that incomparable Life of Holiness, and lived
fold Path, there also are to be found the First Samaoa, the Second abiding in that state for the sake of which sons of noble families
Samaoa, the Third Samaoa, the Fourth Samaoa. In this Dispensa- rightly leave the householder's life for the homeless life. He per-
tion, 0 Subhadda, there exists the Noble Eight-fold Path. ceived that rebirth was ended, completed was the Holy Life, that af-
"Here, indeed, are found the First Samaoa, the Second SamaQa, the ter this life there was none other.
Third SamaQa, and the Fourth Samaoa. The other foreign schools
DHAMMATTHA
•· .
VA.GGA
Established in D,h amma
While residing at the Jetavana Monastery, the Bud- Explanatory Translation (Verse 257)
dha spoke these verses, with reference to some judges
asahasena dhammena samena pare nayafi dham-
who were corrupt.
massa gutt6 medhtivf dhammat{hit6 Ii pavuccati
On a certain day the monks made their alms-
round in a settlement at the north gate of Savatthi, and Glossary (Verse 257)
returning from their pilgrimage to the monastery,
passed through the center of the city. At that moment, astihasena: without being arbitrary; dhammena:
a cloud came up, and the rain began to fall. Entering a righteously; samena: impartially; pare: others;
hall of justice opposite, they saw lords of justice taking nayatf: judges; dhammassa: by the law of right-
bribes and depriving lawful owners of their property. eousness; gutt6: protected; medhavf: that wise per-
Seeing this, they thought, "Ah, these men are un- son; dhammafthi/6 ti: one established in the
righteous! Until now we supposed they rendered right- righteous; pavuccati: is called
eous judgments." When the rain was over, they went
That wise person, who dispenses justice and
to the monastery, saluted the Buddha, and sitting re-
judges others, impartially, without bias, non-arbitrarily,
spectfully on one side, informed him of the incident.
is guarded by and is in accordance with the Law of
Said the Buddha, "Monks, they that yield to evil desires
Righteousness. Such a person is described as well estab-
and decide a cause by violence, are not properly called
lished in the Dhamma.
justices; they only that penetrate within a wrong and
without violence render judgement according to the
wrong committed, are properly called justices." Commentary
dhamma{lhito: one who is established in righteousness. The Bud-
dha has always made it clear that an intellectual appreciation of the
Explanatory Translation (Verse 256) intricacies of the Dhamma is not all fruitful unless one is finnly es-
tablished in the Dhamma - to say one should organize his style of
yena attham sahasa naye lena dhamma{tho na life in accordance with the Dhamma. At this stage, it is essential to
hoti par:u/.ilo yo ea attham ea anattham ea ubh6 know what is the word of the Buddhas.
niccheyya If one wishes to know what were the words of the Buddha Himself,
then the books about Buddhism will not suffice and one should
yena: if for some reason; at/ham: the meaning; sa- tum to the records of His Teachings collected in the Pali canon.
hasa naye: falsely adjudged; tena: by that; This canonical collection of the Buddha word cannot be com-
dhamma{tho: based on justice; na hoti: he is not; pressed into one handy volume although there are many brief for-
mulations of the Dhamma from different points of view. As the
par:uf.ito: the wise person; yo ea: in his way; al- Buddha taught for forty-five years, so the records of His Dhamma
/ham ea: justice; anatthanca: and the injustice; and the Vinaya are compendious.
ubho: these two; niccheyya: decides Most of the books in the Pali canon have been translated once, very
few have two or three translations, while only one book has been
If for some reason someone were to judge what is translated several times into English (the Dhammapada). The sum-
right and wrong, arbitrarily, that judgement is not es- mary below includes only the canon in Pali, the language spoken by
tablished on righteousness. But, the wise person the Buddha, the works of which are complete. Sanskrit canons are
either fragmentary, existing only in Chinese and Tibetan transla-
judges what is right and what is wrong discriminately, tions and untranslated into English, or else are composed of much
without prejudice. later works which although they are often ascribed to Gotama the
Buddha. can hardly be his words.
While residing at the Jetavana Monastery, the Bud- constitutes the wishing of happiness to the entire world including
dha spoke this verse, with reference to a group of six even the smallest of living things. The Buddha is the supreme exam-
ple of maim in this world. He has shown maim equally to all beings
monks. of the world, irrespective of their being friends or enemies, humans
Once, there was a group of six monks who made or non-humans. Maim is a merit of highest order. It is one of the
four sublime states (brahma vihiira). It is one of the perfections
trouble at the place of eating either in the monastery or (ptiramitii) for the attainment of supreme enlightenment (sammii
in the village. One day, while some samaneras were, samhodhi). According to the discourse of khanda sutta no harm
having their alms-food, the group of six monks came could be caused by serpents or wild animals if loving-kindness is ex-
in and said boastfully to the samaneras, "Look! We only tended towards them.
The benefits of mettti bhiivanii are dealt with, in the discourse of
are the wise." Then they started throwing things about, the meltiinisamsa. Therein are given eleven benefits of practicing
leaving the place of eating in disorder. When the Bud- met/ii bhiivanii.
dha was told about this, he said, "Monks! I do not say (1) Comfortable sleep.
that one who talks much, abuses and bullies others is a (2) Waking up comfortably.
wise man. Only he who is free from hatred, and harms (3) Not having bad dreams.
(4) Being loved by all humans.
no one is a wise man." (5) Being loved by deities.
(6) Protection by deities.
Explanatory Translation (Verse 258) (7) Not being subject to danger from fire, poisons and weapons.
(8) Mental Poise.
yavata bahu bhasati tena paTJ</ito na hoti kheml (9) Brightness of facial complexion.
(I 0) Ability to face death without fear.
averi abhayo paTJ</ito iti pavuccati (11) The birth in the brahma world after death for one who has
developed concentration and who was not able to attain arahat-
yavatii: just because; bahu bhiisati: (one) speaks a ship in this life.
lot; tena: by that; parz(lito na hoti: he does not be- It is very significant that out of these eleven benefits ten could be
come a wise person; kheml: liberated; averf: not obtained in this very life. This meditation is of immense use in or-
hating; abhay6: fearless {person); paTJ</ilo ill: a der to lead a happy life. The greatest wealth a man could possess is
wise person; pavuccati: is called mental peace. The absence of mental peace is mainly due to the
presence of enmity in the mind. If this meditation is continued
A person cannot be described as learned simply be- without interruption one can achieve the four transcendental
states. As human beings, we are by nature envious of others' happi-
cause he speaks quite a lot. He who is liberated and se- ness and progress. Therefore, to attain real loving kindness is rather
cure, non-hating and fearless is described as a learned difficult. human beings are inclined to be happy about the good for-
person. tune of their wives and children. This is not real mettti but desire
posing as metta. This is a doctrine opposed to meltti and this ten-
dency should be discouraged.
Commentary The real met/ii is to wish others happiness without ever expecting
khemi, averi, abhayo: liberated, hate-less, fearless. these are the even the smallest benefit in return. One should not confuse Metlii
three qualities extolled in this verse. The assiduous cultivation of with the desire to develop the interests of one's own family. In addi-
these virtues will make a man a wise person, but not talkativeness. tion, without actually having a feeling of good-will towards all living
To discipline the mind in these qualities and to become a true wise beings it is meaningless to wish others' health, wealth and happi-
man (pandito), one must practice mind training (bhtivanii). The ness. Metlii bhavana bestows benefits on the person who cultivates
most effective system in this regard is the meditation on met/ii. mettii as well as on the persons towards whom such feeling are di-
The word 'mailri' or met/ii means loving-kindness. Accordingly, the rected. Both parties are benefitted only from genuine metla. Mettti
fonn of meditation which helps one to acquire the ability to con- should be cultivated thus:
sider all beings in this world including animals as one's friends is Miitti yathti niyam puttam
met/ii bhtivanii. Ayusti ekaputtamanurakkhe
May all beings be happy, May all beings be healthy, May all beings Evampi sabbabhutesu
be well - Extension of such thoughts towards all beings whether Miinasambhiivaye aparimanam
they be relatives or non-relative, friends or enemies, humans or ani-
mals is mettti bhiivanii. Wishing happiness towards humans alone
does not mean maitri in the true sense of the word. True mailri
259
1• _a tavatii dhamnmdha,-a Just beciilu ,articulate
ata bahu bluisati
i;Jd one s not skilled hi l!Jham ma·
uo a appam~pi st.it ana but on \' ho's heard ,e\ien M le
dhammain koyeua vassati an Dlhamma 'in the bod. s,ees
sa • dhammadlmro hiiti tha on is skilled ind ed,
yo dhammam nappamajjali. (19: not heedless of he Dh mma.
While residing at the Jetavana Monastery, the Bud- Explanatory Translation (Verse 257)
dha spoke these verses, with reference to some judges asahasena dhammena samena pare nayati dham-
who were corrupt. massa gutta medhavl dhammat(hilo ti pavueeati
On a certain day the monks made their alms-
round in a settlement at the north gate of Savatthi, and Glossary (Verse 257)
returning from their pilgrimage to the monastery,
asiihasena: without being arbitrary; dhammena:
passed through the center of the city. At that moment,
a cloud came up, and the rain began to fall. Entering a righteously; samena: impartially; pare: others;
nayaff: judges; dhammassa: by the law of right-
hall of justice opposite, they saw lords of justice taking
bribes and depriving lawful owners of their property. eousness; gut/o: protected; medhiivf: that wise per-
Seeing this, they thought, "Ah, these men are un- son; dhamma{thi/6 ti: one established in the
righteous! Until now we supposed they rendered right- righteous; pavueeati: is called
eous judgments." When the rain was over, they went That wise person, who dispenses justice and
to the monastery, saluted the Buddha, and sitting re- judges others, impartially, without bias, non-arbitrarily,
spectfully on one side, informed him of the incident. is guarded by and is in accordance with the Law of
Said the Buddha, "Monks, they that yield to evil desires Righteousness. Such a person is described as well estab-
and decide a cause by violence, are not properly called lished in the Dhamma.
justices; they only that penetrate within a wrong and
without violence render judgement according to the Commentary
wrong committed, are properly called justices."
dhammalthito: one who is established in righteousness. The Bud-
dha has always made it clear that an intellectual appreciation of the
Explanatory Translation (Verse 256) intricacies of the Dhamma is not all fruitful unless one is firmly es-
tablished in the Dhamma - to say one should organize his style of
yena attham sahasa naye tena dhamma(tho na life in accordance with the Dhamma. At this stage, it is essential to
hoti par;uf.ilo yo ea attham ea anattham ea ubho know what is the word of the Buddhas.
nieeheyya If one wishes to know what were the words of the Buddha Himself,
then the books about Buddhism will not suffice and one should
yena: if for some reason; attham: the meaning; sa- tum to the records of His Teachings collected in the Pali canon.
hasii naye: falsely adjudged; tena: by that; This canonical collection of the Buddha word cannot be com-
pressed into one handy volume although there are many brief for-
dhammat(ho: based on justice; na hoti: he is not; mulations of the Dhamma from different points of view. As the
pa1;uf.ito: the wise person; yo ea: in his way; at- Buddha taught for forty-five years, so the records of His Dhamma
tham ea: justice; anatthaflea: and the injustice; and the Vinaya are compendious.
ubho: these two; nieeheyya: decides Most of the books in the Pali canon have been translated once, very
few have two or three translations, while only one book has been
If for some reason someone were to judge what is translated several times into English (the Dhammapada). The sum-
right and wrong, arbitrarily, that judgement is notes- mary below includes only the canon in Pali, the language spoken by
the Buddha, the works of which are complete. Sanskrit canons are
tablished on righteousness. But, the wise person either fragmentary, existing only in Chinese and Tibetan transla-
judges what is right and what is wrong discriminately, tions and untranslated into English, or else are composed of much
without prejudice. later works which although they are often ascribed to Gotama the
Buddha. can hardly be his words.
While residing at the Jetavana Monastery, the Bud- constitutes the wishing of happiness to the entire world including
even the smallest of living things. The Buddha is the supreme exam-
dha spoke this verse, with reference to a group of six ple of maim in this world. He has shown maim equally to all beings
monks. of the world, irrespective of their being friends or enemies, humans
Once, there was a group of six monks who made or non-humans. Maim is a merit of highest order. It is one of the
four sublime states (brahma vihiira). It is one of the perfections
trouble at the place of eating either in the monastery or (piiramitii) for the attainment of supreme enlightenment (sammii
in the village. One day, while some samaneras were, sambodhi). According to the discourse of khanda sutta no harm
having their alms-food, the group of six monks came could be caused by serpents or wild animals if loving-kindness is ex-
in and said boastfully to the samaneras, "Look! We only tended towards them.
The benefits of met/ii bhiivanii are dealt with, in the discourse of
are the wise." Then they started throwing things about, the metlanisamsa. Therein are given eleven benefits of practicing
leaving the place of eating in disorder. When the Bud- met/a bhiivanii.
dha was told about this, he said, "Monks! I do not say (1) Comfortable sleep.
that one who talks much, abuses and bullies others is a (2) Waking up comfortably.
wise man. Only he who is free from hatred, and harms (3) Not having bad dreams.
(4) Being loved by all humans.
no one is a wise man." (5) Being loved by deities.
(6) Protection by deities.
Explanatory Translation (Verse 258) (7) Not being subject to danger from fire, poisons and weapons.
(8) Mental Poise.
yiivatii bahu bhiisati tena pa1:uJito na hoti khemi (9) Brightness of facial complexion.
averi abhayo pat)</ito iii pavuccati (10) Ability to face death without fear.
(11) The birth in the brahma world after death for one who has
developed concentration and who was not able to attain arahat-
yiivatii: just because; bahu bhiisati: (one) speaks a ship in this life.
lot; tena: by that; parz<Jito na hoti: he does not be- It is very significant that out of these eleven benefits ten could be
come a wise person; khemf: liberated; averi: not obtained in this very life. This meditation is of immense use in or-
hating; abhayo: fearless (person); parz<Jito iii: a der to lead a happy life. The greatest wealth a man could possess is
wise person; pavuccati: is called mental peace. The absence of mental peace is mainly due to the
presence of enmity in the mind. If this meditation is continued
A person cannot be described as learned simply be- without interruption one can achieve the four transcendental
states. As human beings, we are by nature envious of others' happi-
cause he speaks quite a lot He who is liberated and se- ness and progress. Therefore, to attain real loving kindness is rather
cure, non-hating and fearless is described as a learned difficult. human beings are inclined to be happy about the good for-
person. tune of their wives and children. This is not real mettii but desire
posing as meltii. This is a doctrine opposed to meltii and this ten-
dency should be discouraged.
Commentary The real met/a is to wish others happiness without ever expecting
lchemi, averi, abhayo: liberated, hate-less, fearless. these are the even the smallest benefit in return. One should not confuse Metia
three qualities extolled in this verse. The assiduous cultivation of with the desire to develop the interests of one's own family. In addi-
these virtues will make a man a wise person, but not talkativeness. tion, without actually having a feeling of good-will towards all living
To discipline the mind in these qualities and to become a true wise beings it is meaningless to wish others' health, wealth and happi-
man (pandito), one must practice mind training (bluivanii). The ness. Metta bluivanii bestows benefits on the person who cultivates
most effective system in this regard is the meditation on mettii. metta as well as on the persons towards whom such feeling are di-
The word 'maim' or mettii means loving-kindness. Accordingly, the rected. Both parties are benefitted only from genuine me/Iii. Met/ii
form of meditation which helps one to acquire the ability to con- should be cultivated thus:
sider all beings in this world including animals as one's friends is Miita yatlui niyam puttam
met/ii bhiivanii.
Ayusii ekaputtamanurakkhe
May all beings be happy, May all beings be healthy, May all beings Evampi sabbabhiitesu
be well - Extension of such thoughts towards all beings whether Miinasambhavage aparimanam
they be relatives or non-relative, friends or enemies, humans or ani-
mals is me/Iii bluivanii. Wishing happiness towards humans alone
does not mean mailri in the true sense of the word. True maim
While residing at the Jetavana Monastery, the Bud- Explanatory Translation (Verse 261)
dha spoke these verses, with reference to Venerable
yamhi saccarh ea dhammo ea ahirhsa saniiamo
Bhaddiya. He was also known as Lakuntaka Bhaddiya
damo vantama/6 sa dhiro ve ther6 iii pavuccati
because he was very short in stature.
For on a certain day this Venerable went to wait yamhi: if in an individual; saccarh ea: the fourfold
upon the Buddha. As he departed, Thirty forest monks truths; dhammo ea: the Buddha's teaching;
saw him. The monks went to the Buddha, saluted him, ahirhsa: harmlessness; saniiamo: restraint; damo:
and sat down respectfully on one side. The Buddha, discipline (are present); vantamal6: if he has got
perceiving that they were ripe for arahatship, asked rid of the stains of defilements; sa: that person;
them this question, "Did you see a certain Venerable dhiro: a person full of effort; ve: certainly; thero:
leave this place?" ''No, Venerable, we did not." "You did true elder; iii pavuccali: (he) is called
not?" "We saw a certain novice, Venerable." "Monks,
he was no novice; he was a Venerable." "He was exceed- All things that men do arise out of the mind. The
ingly young, Venerable." "Monks, I do not call a man a words and deeds of men spring from their minds.
Venerable merely because he is old, be.cause he sits in Sometimes, their minds are blemished - evil. If they
the seat of a Venerable; but he who comprehends the speak or act with an evil mind, the inevitable result is
Truths and is ever kind to others, he is a Venerable in- suffering. Wherever they go, this suffering will keep on
deed." following them. They cannot shake off this suffering.
This is very much like the wheel of the cart that follows
Explanatory Translation (Verse 260) the steps of a draught bull yoked to the earl The cart-
wheel keeps on following the bull. The bull is perpetu-
yena assa siro palitarh tena thero na hoti tassa ally bound to it.
vayo paripakko moghaji1J.1J.O iii vuccali
Commentary
Glossary (Verse 260) Thera: This tenn is applied to monks who have counted at least
yena: for some reason; assa: one's; siro palitarh: ten years in the Sangha from the date of their higher ordination.
hair becomes gray; tena: just because of that; Thero, literally, means well established - one who is finn and stable.
In English, this tenn is generally rendered as Elder. AMonk who
thero na holi: one does not become an elder; tassa has completed twenty years in the Sangha is referred to as Mahii
vayo: his age; paripakko: becomes mature; Thero (Great Venerable). In Sanskrit, the tenn for Thero is Sthavira.
moghaji1J.1J.O iii: ripe in year but not in virtue; vuc- saccam: truth. Here, the Four Noble Truths are meant.
cati: is called
One does not become an elder merely because
one's hair has turned grey. One, who is only old in
years, has grown ripe uselessly.
(cont'd on page 559)
19 (4) The Story of Venerable Lakuntaka Bhaddiya (Verses 260 & 261) (cont'd)
Dhammo: The nine supramundane states are described as nine (3) Si/abbatapariimiisa - adherence to (wrongful) rites and ceremo-
lokuttara Dhamma. They are four paths and the four fruits and the nies.
ninth is Nibbana. The four paths and four fruits are:-
Dhammasangani explains it thus: "It is the theory held by ascetics
(I) sotapanna path and brahmins outside this doctrine that purification is obtained by
(2) sotapanna fruit rules of moral conduct, or by rites, or by both rules of moral con-
duct and rites."
(3) sakadagamipath
For the eradication of the remaining seven fetters, a sotiipanna is re-
(4) sakadagami fruit born seven times at the most. He gains implicit confidence in the
(5) anagami path
Buddha, the Dhamma, and the Sangha. He would not, for any rea-
son, violate any of the five precepts. He is not subject to rebirth in
(6) anagami fruit states of woe as he is destined to enlightenment.
(7) arahat path With fresh courage as a result of this distant glimpse of Nibbana,
(8) arahat fruit the noble pilgrim makes a rapid progress and, perfecting his in-
sight, becomes a sakadiigiimi (once-returner), the second stage of
(9) Nibbana sainthood, by attenuating two other fetters - namely, sense-desires
As the traveller by night sees the landscape around him by a flash of (kiimariiga) and ill-will (pa{igha).
lightning and the picture so obtained swims long thereafter before Now, he is called a once-returner because he is born in the human
his dazzled eyes, so the individual seeker, by the flashing light of in- realm only once should he not attain arahatship in that birth itself.
sight, glimpses Nibbana with such clarity that the after-picture It is interesting to note that the ariya saint, who has attained the
never more fades from his mind. second stage of sainthood, can only weaken these two powerful fet-
When the spiritual pilgrim realizes Nibbana for the first time, he is ters with which he is bound from a beginningless past At times,
called a sotapanna, one who has entered the stream that leads to though to a slight extent, he may harbour thoughts of lust and an-
Nibbana for the first time. The stream represents the noble eight- ger.
fold path. It is by attaining the third stage of sainthood, that of the aniigiimi
(never-returner), that he completely eradicates those two Fetters.
Astream-winner is no more a worldling (puthujjana), but an ariya Thereafter, he neither returns to this world nor is he born in the ce-
(noble). lestial realms, since he has rooted out the desire for sensual gratifi-
On attaining this first stage of sainthood, he eradicates the follow- cation. After death, he is reborn in the pure abodes (suddhtiviisa),
ing three fetters (samyojana) that bind him to existence known as: an environment reserved for aniigiimis. There, he attains arahatship
and lives till the end of his life.
(1) Sakkiiya - di{lhi = sati + kiiye - dillhi - literally, view when a
group or compound exists. Here, kiiya refers to the five Aggre- When a layman becomes an aniigiimi he leads a celibate life.
gates of matter, feeling, perception, mental states, and con-
The aniigami saint now makes his final advance and, destroying the
sciousness. The view that there exists an unchanging entity, a
remaining five fetters - namely, attachment to Realms of Fonn
pennanent soul, when there is a complex compound of psycho-
(nipariiga), attachment to fonnless realms (ariipariiga), pride
physical aggregates, is tenned sakktiya-di{(hi. Dhammasangani
(miina), restlessness (uddhacca), and ignorance (avijjii) - attains
enumerates twenty kinds of such soul-theories. Sakkiiga-di(thi
arahatship, the final stage of sainthood.
is usually rendered as self-illusion, theory of individuality, or
illusion of individualism. Stream-winners, once-returners, never-returners are called sekhas
because they have yet to undergo a training. Arahats are called asek-
(2) Vicikicchti -doubts. They are doubts about (i) the Buddha, (ii)
has (adepts) because they no more undergo any training.
the Dhamma, (iii) the Sangha, (iv) the disciplinary rules (sikkho),
(v) the past, (vi) the future, (vii) both the past and the future, An arahat, literally a worthy one, is not subject to rebirth because
and (viii) dependent origination (Paficca-Samuppiida). he does not accumulate fresh kammic activities. The seeds of his re-
production have all been destroyed.
_63. Yassa c' •lam samucd,inn:am Bu L beau tifu I' · called that on
tmiloghaccam samiihalam in whom lhese are comp]e el}1 shed.,
a 1 antadoso m -dhii i uprooted ut ,erl} destro e ,
sadhu rupo Ii uccali. 19: ) a wi.se one purg d or ha .
19 (5) The Story of Some Monks (Verses 262 & 263) (cont'd)
564
While residing at the Jetavana Monastery, the Bud- yo ea: if someone; anum: minute; thiiliini: mas-
dha spoke these verses, with reference to a monk sive; piipiini: evil actions; sabbaso: totally; sameli:
named Hatthaka. quells; piipdnarh: evil actions; samitattii hi: (as)
The story goes that whenever Hatthaka was de- has eradicated fully; samar;o: (he) monk; iii pavue-
feated in an argument, he would say, "Pray come to eati: is called
such and such a place at such and such a time, and we If an individual were to quell all sins, big and
will resume the discussion." He would then precede his small, he is described as an ascetic because he has
opponent to the appointed place and say, "See! The quelled sins.
heretics are so afraid of me that they dare not meet me;
this is a confession of defeat on their part." This and Commentary
much else of the same sort he would say. These were
Jetavana Monastery: A good portion of the stanzas in the Dham-
the tactics he invariably employed with one opponent mapada originated at Jetavana Monastery. In consequence, this
after another, whenever he met defeat. The Buddha, monastery possesses a special significance·as the spiritual residence
hearing that Hatthaka was doing thus and so, sent for of the Dhammapada.
him and asked him, "Hatthaka, is the report true that Jetavana Monastery was built by Anathapin4ika, a stalwart among
all-time supporters of Buddhism. Anathapingika praised the Bud-
you are doing thus and so?" "It is true," replied Hat- dha for the manner of preaching the doctrine, and took refuge in
thaka. Then said the Buddha, "Why do you do so? A the Triple Gem as a lay disciple of the Buddha. He further invited
man who utters such falsehoods has no right to the the Buddha and the fraternity of monks to receive alms from him
name of monk merely because he goes about with his the next day at the residence of his brother-in-law, and took leave of
the Buddha in reverence.
head tonsured. But he that conquers sins both small When the millionaire at Rajagaha heard of the invitation to the Bud-
and great, is a monk indeed." dha by his brother-in-law, he said, "You yourself are a guest here;
so I will provide you with all the expenses in regard to the alms-giv-
Explanatory Translation (Verse 264) ing." "Thank you, 0 millionaire, I have all the expenses for the pur-
pose," said Anathapingika. Similar offers were made by the chief of
mundakena samano na abbato alikam bhanam ie- the suburbs of Rajagaha, and by King Bimbisara himself. But
Anathapingika did not accept any such offers. At the end of the
eha~iobhasamiipa~no kim samano bhaviss~ti alms-giving, Anathapingika invited the Buddha to Savatthi with the
fraternity of monks for residence.
mw:uJakena: by the shaven head; samar;o na: one "Well Gone Ones take delight in lonely spots," said the Buddha. "I
does not become a monk; abbato: unprincipled; know that, Venerable," asserted Anathapingika. The Buddha deliv-
alikam bhar;am: given to lying; ieehii-lob- ered an admonition to Anathapingika, and left the place. After finish-
ing his work at Rajagaha Anathapingika left for Savatthi. He was a
hasamiipanno: he filled with desire and greed; kirh person with many friends and associates, and he used to give good
samar;o bhavissati: how can a monk be counsel to others. on the way, he told the people, "Friends, lay out
parks, build monasteries, and offer alms. The Buddha is born in the
Can an individual who does not practice religion, world. I have invited Him to Savatthi; and He will be coming along
speaks untruth, and is filled with desire and greed, be- this road."
Thus induced by Anathapingika the people began to lay out gar-
come an ascetic, merely because he is shaven-headed? dens, build monasteries, and make arrangements for alms. No
sooner had Anathapin~ika arrived at Savatthi than he looked for a
Explanatory Translation (Verse 265) suitable spot for the residence of the Buddha, and saw the garden of
prince Jeta. So he went to see the prince, and said, "Sir, will you
yo ea anum thiiliini piipiini sabbaso sameti give me your garden to build a monastery?" "No, I will not give my
piipiinarh samita/lii hi samar;o iii pavueeati garden even if you were to spread there one billion of gold coins,"
said the prince. "I have then bought your garden, prince," said the
millionaire. "No," said the other.
(cont'd on page 567)
I·T-: - '
' .,·.
Battling all evils, ho.lh great and small, through hi conquest of c, t1 ls he a s.ama1.1a called.
19 (6) The Story of Monk Hatthaka (Verses 264 & 265) (cont'd)
Commentary Buddhist monks are not regarded as priests since they do not act as
mediator between deity and man. They can only show the way for
The dispute as to whether the garden had been bought by Anathap- those who like to find their own salvation. To approach the Buddha,
in4ika or not was taken before judicial officers who decided in fa- no mediator is required. There is no need for the special interven-
vour of Anathapingika, as the land was bought when the price was tion of a priest or any selected person.
fixed. .
From the very beginning of the establishment of the Sangha, two
Anathapingika brought billion of gold coins in cart loads, and cov- different groups of monks were formed: grantha dhura and vidar-
ered the ground. But a small spot was left uncovered, and he or- shanii dhura. Gran/ha dhura are the monks who associate with the
dered his men to go and bring more gold coins to cover the public. They offer their religious services to society. Educated,
remainder. Then prince Jeta thought that the cause for which the young men who become monks usually join this group. Vidar-
millionaire is sacrificing his gold cannot be a light one, and he said, shana dhura are the monks who keep away from the busy society
''No, millionaire, you need not cover the balance area with gold. Let and devote their time to meditation. Most elderly men who become
me make a donation of the area." monks usually join this group. The monks who associate with the
The millionaire granted his request, as the prince was a well known public should not neglect their meditation. They should try to de-
and highly recognized person, and his patronage meant much. The vote at least a few minutes a day for meditation. Those who devote
prince put up an edifice over that area. Anathapingika constructed their time only to meditation should give others necessary instruc-
on the Jeta grove monasteries, studies, stores, alms-halls, fire tion how to meditate. Both groups of monks are equally importanL
places, lavatories, bathrooms, walks, ambulatories, wells, ponds, In certain Buddhist countries, some monks set aside certain periods
heated rooms and pavilions. of time for meditation; then they return to serve the society.
The Buddha, ~er spending sufficient time at Rajagaha, proceeded Buddhist monks live a very simple life. Their attitude towards life is
towards Vesfili, and arrived at Vesfili in due course. Thence the Bud- filled with tolerance and contentmenL In the monasteries where
dha arrived at Savatthi, and came to the Jetavana Monastery. monks live, there is an atmosphere of peace, tranquillity and seren-
Anathapin(iika offered alms to the Buddha and the fraternity of ity. There is a look of peace and calm on the smiling faces of many
monks, and on the advice of the Buddha, donated the Jetavana of the monks. Their faces often reflect a dignity, a gentleness, an air
Monastery to the fraternity of monks of the four directions, whether of detachment and freedom from the commitments of the house-
present there or noL holder. Kindness, truthfulness, and devotion towards religion are
their duties.
samapa: This is a term used to denote religious priests. The mem-
bers of the Buddhist Sangha are also referred to as samDQa. In this In many Buddhist countries, monks render service not only in the
verse, Buddha describes the person who deserves to be called religious field but also in social, educational, cultural and health ac-
sama1;1a. tivities. In fact, monasteries in Buddhist countries are traditionally
centres of social service.
Among the four groups of the disciples of the Buddha, bhikkhu
(monks), bhikkhuni (nuns), upasaka (male lay disciples), and If the Buddha had not introduced the Sangha, the Teaching of the
upusikii (female lay disciples) - the Sangha or Order of monks are Buddha would have disappeared long ago from this world. The tra-
most closely associated with the Buddha. The duty of the Buddhist dition of Buddhist councils, which have ensured the perpetuation
monk is to learn the Teachings of the Buddha and to give guidance of the Word of the Buddha, was initiated by monks. Several Coun-
and advice in accordance with these Teachings. He is also required cils were held to draw up the canonical texts and the creed of Bud-
to perform the religious duties and ceremonies. His duty is not lim- dhism in their pure form. Arahant Mahakassapa presided over the
ited to preserving the Buddha's Word; his duty is also to introduce first council held in Rajagaha immediately ~er the passing away of
the Teachings of the Buddha throughout the world. It is not easy to the Buddha.
introduce the Buddha's Teaching in any part of the world without
obtaining the proper guidance and assistance from monks.
While residing at the Jetavana Monastery, the Bud- that person; ve: certainly; bhikkhu iti: a monk; vuc-
dha spoke these verses, with reference to a brahmin. cati: is called
The story goes that this brahmin retired from the Who rises above both good and bad and treads the
world and became a monk of an heretical order. As he path of higher discipline, reflecting wisely, that person,
went about on his alms-round, he thought to himself, indeed, deserves to be described as a monk.
"The Buddha addresses as monks his own disciples
who go about on alms-round; he ought to address me Commentary
also as a monk." Accordingly, he approached the Bud-
The Buddha's encounters with brtihmins: In the course of his
dha and said to him, ''Venerable, I also support my life earthly mission the Buddha encountered mostly aggressive brah-
by going about on alms-round; address me as a monk." mins, who confronted him. One of these is the nameless brahmin
But the Buddha said to him, "Brahmin, I do not call a who occasioned the present verses. Although he was not significant
man a monk merely because he receives alms. For a enough to have his name known, some other brahmins He had to
deal with were remarkably well-known. Some of them were:
man who adopts and practices all the forms is not
Sovadan<Ja. The Buddha, accompanied by a group of many monks,
therefore a monk. But he that weighs well all the aggre- arrived in the city of Campa, in the Kingdom of Anga, and was stay-
gates of being and acts accordingly, he is a monk in- ing on the bank of the pond Gaggara. At that time, the brahmin
deed." Sor;iadan4a was living in Campa, enjoying the area donated to him
by King Bimbisara.
Explanatory Translation (Verse 266)
The people of the city who heard of the qualities and the attain-
yiivatii pare bhikkhate tena bhikkhu na hoti; ments of the Buddha went in large numbers towards the pond Gag-
gara where the Buddha was staying. Sor.tadan4a who saw the people
vissarh dhammarh samiidiiya tiivalii bhikkhu na going in large numbers in the direction of the pond, heard from his
hoti attendant that they were going to see the Buddha. Soi:iadan4a told
his attendant to inform the people that he himself wished to join
yiivalii: because (someone); pare: from others; them and see the Buddha.
bhikkhate: begs; lena: by that; bhikkhu na hoti: About five hundred brahmins who had come to Campa heard of the
wish of Sor;iadan4a to see the Buddha, and went and told him that
(he) does not become a monk; vissarh dhammarh: it was beneath his dignity to go and see the Buddha, and that the
repulsive belief; samadaya: embracing; lava/ii: to proper thing is for the Buddha to come and see S01,1adan4a.
that extent; bhikkhu na hoti: does not become a When these brahmins reminded S01,1adan4a of his birth, qualities
monk and attainments, he spared no pains in describing to them the high
birth, the supreme virtues, and the attainments of the Buddha in
No one becomes a monk merely because he begs detail. Finally, S6Qadan4a succeeded in convincing them of the
greatness of the Buddha, and went in their company to see the Bud-
others. An individual, though begging, does not be- dha.
come a monk if he embraces vicious and repulsive be- S01,1adan4a entered into conversation with the Buddha, and was
liefs. able to listen to a long exposition of the doctrine. Being fully satis-
fied with the teaching of the Buddha, he took refuge in the Triple
Explanatory Translation (Verse 267) Gem, and offered himself as a life-long devotee of the Buddha. After
inviting the Buddha and the monks to meals, he offered them alms
idha yo puflflarh ea piiparh ea bahetva brahma- the next day at his residence.
cariyavii lake sankhiiya carati sa ve bhikkhil iti Kiifadanla. When the Buddha was travelling in Magadha in the
vuccati company of about five hundred monks. He came to the brahmin vil-
lage of Khanumata and was staying at its mango grove. At this
time, the brahmin Kutadanta was living in this village donated to
idha: in this (dispensation); yo: if someone; him by King Bimbisara. He also had made preparations for an ani-
puflflarh ea: merit; paparh ea: and evil actions; mal sacrifice on a large scale, and cattle, calves, goats and lambs,
biihe/vii: giving up (rising above); brahmacari- numbering seven hundred in each group, were tethered for sacrifice.
yava: living higher discipline; loke: in this world;
sankhiiya: reflecting wisely; carati: if one lives; ea:
(cont'd on page 571)
267. a'dha puiir1anca papanca Who both good and evil deed
biihetvii brahmacariyauii has gone beyon with holy lire,
sankhiiya loki camli ha ing disc med the world h fares
~a v- bhikkhft tl uccali. (19:12) and Bh ikkh J h is calle -.
Commentary Jonussoni. Janussoni was a learned brahmin who lived in the brah-
min village of Manasakata in the kingdom of Kosala. When the Bud-
The people of the village were going in large numbers to the mango dha was residing at the Jetavana Monastery in Savatthi, Janussoni
grove to see the Buddha, and were seen by Ktitadanta. When he was travelling at noon through the city of Savatthi in a chariot
heard of the purpose of their visit, he also intimated to them his drawn by all-white mares. on the way, he met the wandering ascetic
wish to join them. However, the hundreds of brahmins who had Pilotika, and asked him where he was coming from. He said that he
come to take part in the sacrifice tried to dissuade him from going was coming after meeting the Venerable Gotama.
to see the Buddha, and referred to his status and attainments in
lofty tenns. After listening to them, Ktitadanta spoke to them of the "What do you think of the Venerable Gotama? Is He highly learned?
greatness of the Buddha in all respects, and after convincing them Is He very erudite?" asked Janussoni. "Who am I to fathom ~e wis-
of the greatness of the Buddha, he went in their company to the dom and estimate the erudition of the Venerable Gotama? It 1s only
mango grove to see Him. another person like the monk Gotama who is capable of measuring
and estimating his wisdom and erudition."
The Buddha preached to him a long discourse, dwelling mainly on
morality and the observance of the precepts, and unfolded the Four ''You are speaking very highly of the monk Gotama," remarked
Noble Truths. Ktitadanta, while listening to the doctrine, realized Janussoni. ''Who am I to speak highly of the monk Gotama? He is
the fruit of Sotapatti. He abandoned the animal sacrifice, and of- praised by the praiseworthy. He is the greatest among all deities and
fered alms to the Buddha and the monks the next day at the sacrifi- men," said Pilotika. Janussoni asked, "How did you come to be so
cial hall. pleased with the monk Gotama?" Pilotika explained the greatness of
the Buddha, making use of the simile of the feet of the elephant Af.
Pokkharasoti. When the Buddha was travelling in the kingdom of ter listening to Pilotika, Janussoni hastened to see the Buddha, and
Kosala, in the company of about five hundred monks, He cam_e to met Him. He also told the Buddha everything that Pilotika said
the brahmin village of Icchanangala, and began to spend the time about the Buddha using the simile of the feet of the elephant. The
in lcchanangala Grove. At this time, the brahmin Pokkharasati was Buddha completed the discourse of the simile, and preached the
living in the city of Ukkattha, and was enjoying its proceeds. This Ctilahatthipadopama Sutta in full. At the end of the discourse,
city had been donated to him by Pasenadi, the King of Kosala. Janussoni praised the Buddha, and became a life-long disciple of
Pokkharasati had a learned pupil called Ambattha under him, and the Buddha.
he asked his pupil to go and see the Buddha at the grove and ascer- On another occasion, the Buddha preached to him the Bhayab-
tain whether the Buddha had the greatness attributed to Him by herava Sulla, where He explained the theory of cause and effect,
the people. The pupil asked the teacher how he could ascertain and said that His doctrine is a middle way teaching which avoids
whether the Buddha had the greatness attributed to him. He ad- both materialism and nihilism.
vised his pupil to look for the thirty-two marks of a great person in
the Buddha, for, such a person, according to their teaching, is des- Sita and Kiniya. When the Buddha was travelling with one thou-
tined to be a Universal Monarch, if he remains a layman, and a fully sand two hundred and fifty monks in the region of Anguttarapa, He
enlightened sanctified one if he renounces the world. came to the suburb of Apana. The matted-haired ascetic Keniya
who had heard much about the greatness of the Buddha went to
Ambattha took leave of his teacher, and went in the company of a see the Buddha. After he listened to the admonition of the Buddha,
large number of young men by chariot to the grove in which the he was highly pleased with Him, and invited Him to alms with the
Buddha dwell When he knocked at the door of the chamber of the fraternity of monks.
Buddha, as was told by the monks who were outside, the Buddha
opened the door. Ambattha entered the chamber with his followers, The Buddha, however, did not accept the invitation as the fraternity
and his followers sat down. He kept standing and walking while talk- of monks was large and Keniya was a follower of the brahmins.
ing to the Buddha. When Keniya pleaded for the third time and made his request, the
Buddha accepted his invitation in silence. Keniya went to his her-
The Buddha asked him whether that was the way he used to talk to mitage and with the help of his friends and relations made all prepa-
his teachers and elders. He said that it was different with them, but rations for the great feast in honour of the Buddha. The building of
with shaven-headed dark monks, he was used to talk in that man- the pavilion was undertaken by Keniya himself.
ner. The Buddha remarked that he was ill-educated and undisci-
plined. Ambattha then found fault with the Sakyans, and referred to When these preparations were in progress a highly educated brah-
them in disparaging tenns. The Buddha pointed out to him that he min called Sela, who was a teacher of three hundred pupils, and
descends from a servant girl of the Sakyans, and he admitted the was a follower of Ki!niya, came to this spot and inquired what all
facL those preparations were for, and heard that they were for the Bud-
dha who was dwelling in their suburb, Apana. When Sela saw the
After listening to a long discourse of the Buddha and satisfying him- personality of the Buddha endowed with the thirty-two marks of a
self that He had the thirty-two great marks, Ambattha took leave of great being, he was highly satisfied, and praised the personality of
the Buddha, and went to his teacher Pokkharasati. He told the Buddha in a number of verses. After the Buddha replied to him,
Pokkharasati that the Buddha was endowed with the thirty-two he begged for ordination, and with his following entered the order,
marks of a great man and that he had a long conversation with and received higher ordination. In due course, they became sancti-
Him. When Pokkharasati heard how his pupil had spoken to the fied ones.
Buddha, he lost his temper, and kicked him in anger.
The next day, Keniya entertained the Buddha and the fraternity of
Pokkharasati forthwith went to the Buddha, and apologized to Him monks to a great feast at his hennitage, at the end of which the
for the shortcomings of his pupil and listened to the doctrine of the Buddha made over the merits to him in two verses.
Buddha. He realized the doctrine and took refuge in the Triple
Gem, and offered himself as a life-long devotee of the Buddha.
19 (8) The Story of the Followers of Non-Buddhist Doctrines (Verses 268 & 269)
19 (8) The Story of the Followers of Non-Buddhist Doctrines (Verses 268 & 269) (cont'd)
Commentary she was coming from, she said that she was returning home after
spending the night in the Fragrant Chamber of the Buddha.
Heretics: On many occasions, the hennits spread adverse rumours
about the Buddha and His Teachings. These stanzas, too, were occa- The heretics, one day, got this female ascetic killed and buried in a
sioned by such an attempt by the heretics to mar the reputation of hole in the ditch of the Jetavana Monastery by some hirelings, and
the Buddha. Some attempts by heretics to sully the character of the went and complained to King Pasenadi that Sundari was missing.
Buddha took a gruesome guise. Here are some such attempts. ''Where do you suspect her to be?" asked the King. "In the Jetavana
When, at one time, the Buddha was dwelling at the Jetavana Monas- Monastery," they replied promptly.
tery, the heretics were greatly worried about their own future. For, The king gave them pennission to search where they wished. Find-
the Buddha and the fraternity of monks were highly respected, hon- ing the body near the Jetavana Monastery, they carried it to the pal-
oured, looked after and obeyed by the people, and they were pro- ace. Then they said to the king, "0' king, the followers of the
vided with meals, robes, seats, medicines and other requisites. On Buddha have killed this Paribbajika and have thrown away her body
the other hand, the heretics were not so respected, honoured, in the rubbish heap near the Jetavana Monastery to cover up the
looked after and listened to, and they did not receive meals, robes, misdeed of their Teacher." To them, the king replied, "In that case,
seats, medicines and other requisites. you may go round the town and proclaim the facl" So they went
As the heretics were unable to face this situation, they went to a fe- round the town carrying the dead body of Sundari, shouting, "Look
male wandering ascetic, who was known as Sundari (beauty) due at what the followers of the Buddha have done; see how they have
to her bodily beauty. She was young in age, and bad in character. It tried to cover up the misdeed of Gotama!" The procession then re-
was the plan of the heretics that they would attack the character turned to the palace.
and reputation of the Buddha and the monks through this female The king next ordered his men to further investigate the murder of
ascetic. Sundari. On investigation, they found out that Sundari had died at
They asked her, "Sister, can you do some favour for your rela- the hands of some drunkards..So they were brought to the king.
tions?" ''What do you want me to do? There is nothing I will not do When questioned, the drunkards disclosed that they were hired by
for you. I am prepared even to sacrifice my life for the sake of my re- the ascetics to kill Sundari and put her body near the Jetavana Mon-
lations," assured the female ascetic. astery. The king then sent for the non-Buddhist ascetics, and they
finally confessed their role in the murder of Sundari. The king then
The heretics asked her to go at once to the Jetavana, and keep on ordered them to go round the town and confess their guilt to the
going there regularly. Accordingly, she decked herself well and be- people.
gan to go to the Jetavana at the time when people were returning
from the Monastery after listening to the discourses of the Buddha. So they went round the town saying, ''We are the ones who killed
When she was asked by the people where she was going to, she said Sundari. We have falsely accused the disciples of Gotama just to
that she was going to spend the night in the Fragrant Chamber bring disgrace on Gotama. The disciples of Gotama are innocent,
with the Buddha. She would actually spend the night in a hennit- only we are guilty of the crime." As a result of this episode, the
age of the heretics, and early in the morning would come to the power and, the respects to the Buddha were very much enhanced
city passing the Jetavana Monastery. When people asked her where his glory.
19 (10) The Story of Some Monks (Verses 271 & 272) (cont'd)
Commentary fore, there arose in me the eye, the knowledge, the wisdom, the in-
sight, and the light.
Abandoning both these extremes the Buddha has comprehended iii. "This noble truth of the cause of suffering has been eradicated
the middle path (majjhimd pa{ipadd) which promotes sight (cak- (pahinam)." Thus, O' monks, with respect to things unheard be-
khu) and knowledge (ncina), and which tends to peace fore, there arose in me the eye, the knowledge, the wisdom, the in-
(vtipasamdya), higher wisdom (abhinnciya), enlightenment (sam- sight, and the light.
bodhtiya), and Nibbiina. 3) i. "This is the noble truth of cessation of suffering." Thus, O'
What, O' monks, is that middle path the Buddha has compre- monks, with respect to things unheard before, there arose in me
hended which promotes sight and knowledge, and which tends to the eye, the knowledge, the wisdom, the insight, and the light.
peace, higher wisdom, enlightenment, and Nibbana? ii. "This noble truth of the cessation of suffering should be realized
The very noble eight-fold path - namely, right understanding (sacchikiitabba)." Thus, O' monks, with respect to things unheard
(sammcidi/lhi), right thoughts (sammti sarilkappa), right speech before, there arose in me the eye, the knowledge, the wisdom, the
(sammd vdcii), right action (sammd-kammanta), right livelihood insight, and the light.
(sammti tiJ7va), right effort (sammti vdydma), right mindfulness iii. "This noble truth of the cessation of suffering has been realized
(sammiisati), and right concentration (sammd samtidhi), -This, (sacchikalam)." Thus, O' monks, with respect to things unheard be-
O' monks, is the Middle path which the Tathagata has compre- fore, there arose in me the eye, the knowledge, the wisdom, the in-
hended. sight, and the light.
Now, this O' monks, is the noble truth of suffering (dukkha-ariya- 4) i. "This is the noble truth of the path leading to the cessation of
sacca)! Birth is suffering, decay is suffering, disease is suffering, suffering." Thus, O' monks, with respect to things unheard before,
death is suffering, to be united with the unpleasant is suffering, to there arose in me the eye, the knowledge, the wisdom, the insight,
be separated from the pleasant is suffering, not to get what one de- and the light.
sires is suffering. In brief the five aggregates of attachment are suf- ii. "This noble truth of the path leading to the cessation of suffering
fering. should be developed (bhtivetabbam)." Thus, O' monks, with respect
Now, this, O' monks. is the noble truth of the cause of suffering to things unheard before, there arose in me the eye, the knowledge,
(dukkha-samudaya-ariyasacca): the wisdom, the insight, and the light.
It is this craving which produces rebirth (p{mobhavikti), accompa- iii. "This noble truth of the path leading to the cessation of suffer-
nied by passionate clinging, welcoming this and that (life). It is the ing has been developed (bhiivitam)." Thus, O' monks, with respect
craving for sensual pleasures (kdmatailhii), craving for existence to things unheard before, there arose in me the eye, the knowledge,
(bhavatanhii) and craving for non-existence (vibhavalanhti). the wisdom, the insight, and the light.
Now, this, O' monks, is the noble truth of the cessation of suffering As long, O' monks, as the absolute true intuitive knowledge regard-
(dukkha-nirodha-ariyasacca): ing these four noble truths under their three aspects and twelve
It is the complete separation from, and destruction of, this very modes was not perfectly clear to me, so long I did not acknowledge
craving, its forsaking, renunciation, the liberation therefrom, and in this world inclusive of deities, Maras and brahmas and amongst
non-attachment thereto. the hosts of ascetics and priests, deities and men, that I had gained
Now, this, O' monks, is the noble truth of the path leading to the the incomparable supreme enlightenment (anultaram sammdsam-
cessation of suffering (dukkha-nirodha-gdmini-pa{ipadd-ariya- bodhim).
sacca). When, O' monks, the absolute true intuitive knowledge regarding
It is this noble eight-fold path - namely, right understanding, these four noble truths under their three aspects and twelve modes,
right thoughts, right speech, right action, right livelihood, right ef- became perfectly clear to me, then only did I acknowledge in this
fort, right mindfulness and right concentration. world inclusive of deities, Maras, brahmas, amongst the hosts of as-
(1) i. "This is the noble truth of suffering." Thus, O' monks, with re- cetics and priests, deities and men, that I had gained the incompara-
spect to things unheard before, there arose in me the eye, the ble supreme enlightenment.
knowledge, the wisdom, the insight, and the light. And there arose in me the knowledge and insight (na1_1adassana) -
ii. "This noble truth of suffering should be perceived (parinneyya)." "Unshakable is the deliverance of my mind. This is my last birth,
Thus, O' monks, with respect to things unheard before, there arose and now there is no existence again."
in me the eye, the knowledge,the wisdom, the insight, and the light. Thus the Buddha discoursed, and the delighted monks applauded
iii. "This noble truth of suffering has been perceived (parinncita)." the words of the Buddha.
Thus, O' monks, with respect to things unheard before, there arose When this doctrine was being expounded there arose in the Vener-
in me the eye, the knowledge, the wisdom, the insight, and the able Kondafuia the dustless, stainless, truth-seeing eye (Dhamma-
light. cakkhui and he saw that "whatever is subject to origination all that
2) i. "This is the noble truth of the cause of suffering." Thus, O' is subject to cessation."
monks, with respect to things unheard before, there arose in me When the Buddha expounded the discourse of the Dhammacakka,
the eye, the knowledge, the wisdom, the insight, and the light. the earth-bound deities exclaimed, "This excellent Dhammacakka
ii. "This noble truth of the cause of suffering should be eradicated which could not be expounded by any ascetic, priest, deity, Mara or
(pahiitabbha)." Thus. O' monks, with respect to things unheard be- brahma in this world has been expounded by the Buddha at the
Deer Park, in Isipatana, near Varanasi.
MAGGA VAGGA 1
The Path
While residing at the Jetavana Monastery, the Bud- magganam: of the paths; afthangik6 magg6: the
dha spoke these Verses, with reference to five hundred eightfold (path is); se{{h6: is greatest; sacccinam:
monks. of truths; catur6 pad<i: four noble truths (are the
The story goes that once upon a time the Buddha, greatest); dhammanam: of the states of being;
after journeying through the country, returned to virago: detachment-Nibbana; dipadanam: of the
Savatthi and seated himself in the hall of Dhamma. two-footed; cakkhumci: one who possesses eyes
When he had taken his seat, these five hundred monks (the Buddha) is the greatest
began to talk about the paths over which they had trav- Of all paths, the eight-fold path is the greatest Of
elled, saying, "The path to such and such a village is the truths, the greatest are the four noble truths. De-
smooth; to such and such a village, rough; to such and
tachment (Nibbana) is the greatest among all states.
such a village, covered with pebbles; to such and such
And, of all those who are two-footed ones, one who pos-
a village, without a pebble.: After this manner did they
sesses eyes, The Buddha is the greatest.
discuss the paths over which they had travelled. The
Buddha, perceiving that they were ripe for arahatship,
went to the hall of Dhamma, and seating himself in the Explanatory Translation (Verse 274)
seat already prepared for him, asked, "Monks, what is visuddhi'y<i dassanassa es6 eva magg6 natthi
the present subject of discussion as you sit here to- aiiiio tumhe etamhi pa{ipajjatha etam marassa
gether?" When they told him, he said, "Monks, this is a pam6hanam
path foreign to our interests; one who is a monk
should address himself to the noble path, for only by so visuddhiy<i dassanassa: for the clarity of insight;
doing can he obtain release from all sufferings." es6 eva magg6: this is the only path; natthi aiiii6:
no other (path); tumhe: (therefore) you; etamhz:·
Explanatory Translation (Verse 273) this path; pa{ipajjatha: follow; etam: this path;
mtirassa: death; pam6hanam: will bewilder
maggcinam afthangik6 se{{h6 sacccinam catur6
pada dhammanam virago se{{h6 dipadanam ea This is the path. There is no other for the achieve-
cakkhumci ment of clarity of insight. You must follow this path to
the total bewilderment of Mara.
(cont'd on page 587)
590
A.It onditioned things ar,e transient. Disillusionm nl through this lmouledg f. ads to re/ea e.
20 (2) The Story of Five Hundred Monks (Verses 277 -279) (cont'd)
Commentary of craving which give rise to suffering without following the middle
path.
The second noble truth deals with the cause of suffering, and this is
craving or attachment (tm:ihii). It is because of this craving that all Analla: no-soul concept. This is the third of the three charac-
beings continue to be born and reborn in sarilsiira. What a being en- teristics of existence as the Buddha expounded. The idea of a lack of
joys as happiness is really suffering, which springs from this crav- a soul, or a pennanent and abiding self, or an iitman that is eternal
ing or attachment. Man pursues many pleasures, seeking happiness is extremely difficult for most individuals to understand.
like the deer deluded by a mirage because of this craving or attach- The sum total of the doctrine of change taught in Buddhism is that
ment. To be emancipated from Sarhsara or the cycle of birth and re- all component things that have conditioned existence are a process
birth one must understand the truth regarding craving. This and not a group of abiding entities, but the changes occur in such
craving assumes three fonns: rapid succession that people regard mind and body as static enti-
(1) Kiima tal',lhii (attachment to sensual pleasures); ties. They do not see their arising and their breaking up, but regard
them unitarily, see them as a lump (ghiina sannii) or whole.
(2) Bhava tal',lhii (attachment to existence);
Those ascetics and brahmins who conceive a self in diverse ways
(3) Vibhava tal',lhii (attachment to non-existence). conceive it as either the five aggregates of clinging, or as any one of
Kiima tm:ihii arises out of sakkiiyadi{thi or the idea that there exists them.
an unchanging entity or a permanent soul - that there is such an "Herein the untaught worldling...considers body as the Self, Self as
entity as I. A person who is under such a delusion always strives to possessed of body as included in the self, self as included in the
pander to his five senses. It is because of kiima tanhii that happi- body ... similarly as to feeling, perception, volitional fonnations, and
ness is regarded as enjoyment through the five senses. This is a de- consciousness ... Thus this is the wrong view. The I am notion is
lusion. As kiima lal',lhii increases, suffering arises. Thus kiima tm:ihii not abandoned .. .
is a cause of suffering.
It is very hard, indeed, for people who are accustomed continually
Bhava tal',lhii is the craving that arises in a being for termination of to think of their own mind and body and the external world with
life. This craving arises in a being who believes in the existence of a mental projections as wholes, as inseparable units, to get rid of the
soul (sassatadif{hi). false appearance of 'wholeness'. So long as man fails to see things
Vibhava taQhii is the craving that arises in a being for the enjoy- as processes, as movements, he will never understand the anatta
ment of sensual pleasures as an end in itself. This craving arises be- (no-Soul) doctrine of the Buddha. That is why people impertinenUy
cause of the non-belief in an after-life (ucchedaditthi). The Lokayata and impatienUy put the question: "If there is no persisting entity,
theory of Ciirviika and Ajita Kesakambala belongs to this category. no unchanging principle, like self or soul (titman), what is it that ex-
In the Brahmajfila Sutta of the Buddhist canon seven types of uc- periences the results of deeds here and hereafter?"
chedaviida are expounded.
Another view of the three characteristics of existence are the charac-
The person who develops right understanding, the first constituent teristics ofimpennanence (anicca), suffering (dukkha) and not-self
of the noble eight-fold path, realizes that this craving is the cause of (anatta). These three characteristics are always present in or are
suffering. The second of the four noble truths deals with the cause connected with existence, and they renect the real nature of exist-
of this craving or suffering. Right understanding gives the knowl- ence. They help us to deal with existence. What we learn to develop
edge of how to end suffering. The Third noble Truth deals with the as a result of understanding the three characteristics is renuncia-
cessation of suffering. This cessation of suffering is brought about tion. Once we understand that existence is universally characterised
by eradicating the three kinds of craving (tar_1hakkhaya) which give by impennanence, suffering and not-self, we eliminate our attach-
rise to suffering. This is Nibbana. ment to existence. Once we eliminate our attachment to existence,
Right understanding gives us the knowledge of the path to the ces- we gain the threshold of Nibbana. This is the purpose served by the
sation of suffering. The fourth noble truth deals with the cessation understanding of the three characteristics. It removes attachment
of suffering (dukkhanirodhagiimini patipadiigniina). The path to by removing delusions, the misunderstanding that existence is per-
the cessation of suffering is the noble eight-fold path. This is the manent, is pleasant and has something to do with the self. This is
middle path. It is, therefore, impossible to eradicate the three fonns why understanding the three characteristics is central to wisdom.
While residing at the Jetavana Monastery, the Bud- young; ball: (though) strong; iilasiyam upeto: (iO
dha spoke this verse, with reference to Tissa, a lazy lethargic; samsanna sankappamano: if good
monk. thoughts are suppressed; kusfto: lazy; alaso: indo-
lent; paiiiiiiya maggam: the path of wisdom; na
Once, many young men were admitted into the
Sangha by the Buddha in Savatthi. After receiving a vindati: does not find
meditation topic from the Buddha, all the new monks If an individual does not make an effort even at a
except one went to the forest to practice meditation. time when exertion is due, if a person is lethargic even
They practiced zealously and vigilantly so that in due when he is young and strong, if a person suppresses
course all of them attained arahatship. When they re- the wholesome thoughts that arise in his mind, if he is
turned to the monastery to pay homage to him, the lazy, he will not find the path to wisdom.
Buddha was very pleased and satisfied with their
achievement. Monk Tissa who stayed behind did not Commentary
try hard and therefore achieved nothing.
paiiiiiiya maggam: the path that has to be discerned through wis-
When Tissa found that the relationship between dom.
the Buddha and those monks was very cordial and inti- paiiiici: understanding, knowledge, wisdom, insight, comprises a
mate, he felt rather neglected, and regretted that he very wide field. The specific Buddhist knowledge or wisdom, how-
had wasted all that time. So he resolved to practice ever, as part of the noble eight-fold path to deliverance, is insight,
meditation throughout the night. As he was walking in i.e., that intuitive knowledge which brings about the four stages of
holiness and the realization of Nibbana and which consists in the
meditation on that night, he slipped and broke a thigh penetration of the impermanency, misery and impersonality of all
bone. Other monks hearing his cry went to help him. forms of existence.
On hearing about the above incident the Buddha said, With regard to the condition of its arising one distinguishes three
"Monks, one who does not strive when he should be kinds of knowledge: knowledge based on thinking (cinlii-maya-
striving but idle away his time will not attain mental ab- paririii), knowledge based on learning (sula-maya-paririii), and
sorption (jhiina) and magga insight." knowledge based on mental development (bhiivanii-maya-pariria).
Based on thinking is that knowledge which one has acquired
through one's own thinking, without having learnt it from others.
Explanatory Translation (Verse 280) Based on earning is that knowledge which one has heard from oth-
ers and thus acquired through learning. Based on mental develop-
u(thiinakiilamhi anu{{ahiino yuvii ball iilasiyam ment is that knowledge which one has acquired through mental
upeto, samsanna sankappamano kusfto alaso development in this or that way, and which has reached the stage
paiiiiiiya maggam na vindati of full concentration.
Wisdom is one of the five mental faculties, one of the three kinds of
u(thiinakiilamhi: when an effort is due; anuf!ha- training, and one of the perfections.
hiino: does not make the effort; yuvii: (though)
Enter the Palh revealed lo ,l/OU by the sages. Reslr:ain you:r.seltJes in body, mlnd and speech.
2Sl. Va dnurakkh manasd susarfwuto In speech ever watchfu1 with mind \ eU-reslrain,ed
kaJlena a akusala1ima kayira never with the body do u.nwhulesomeness.
ete tayo kammapalhe vi.,;odhaye So shou]d one purify these thre karnma-paths
iiriidhaJJe magga1i1 isippa.oeditani. 20:9 winning to the Way made known biY the ,eers_
SOO
While residing at the Veluvana Monastery, the Bud- three doors of action; visodhaye: cleansed; isip-
dha spoke this verse, with reference to a pig spirit pavedilam: realized by the sages; maggam: the no-
ble eight-fold path; aradhaye: (he) will attain
Once Venerable Maha Moggallana was coming
down the Gijjhakuta hill with Venerable Lakkhana If one is well-guarded in speech, well-restrained in
when he saw a miserable, ever-hungry spirit (peta), mind and if one refrains from committing sins physi-
with the head of a pig and the body of a human being. cally, he will certainly attain the noble eight-fold path
On seeing the peta, Venerable Maha Moggallana smiled realized by the sages.
but did not say anything. Back at the monastery, Vener-
able Maha Moggallana, in the presence of the Buddha, Commentary
talked about this pela with its mouth swarming with Tayo kammapathe: the three doors of kamma (action) - the
speech, mind and body. Views regarding kamma tend to be contro-
maggots. The Buddha also said that he himself had versial. Though we are neither absolutely the servants nor the mas-
seen that very peta soon after his attainment of ters of our kamma, it is evident from counteractive and supportive
Buddhahood, but that he did not say anything about it factors that the fruition of kamma is influenced to some extent by
because people might not believe him and thus they external circumstances, surroundings, personality, individual striv-
ing, and the like. It is this doctrine ofkamma that gives consola-
would be doing wrong to him. Then the Buddha pro- tion, hope, reliance, and moral courage to a BuddhisL When the
ceeded to relate the story about this peta. unexpected happens, difficulties, failures, and misfortunes confront
him, the Buddhist realizes that he is reaping what he has sown, and
During the time of Kassapa Buddha, this particular is wiping off a past debL Instead of resigning himself, leaving every-
peta was a monk who often expounded the Dhamma. thing to kamma, he makes a strenuous effort to pull out the weeds
On one occasion, he came to a monastery where two and sow useful seeds in their place, for the future is in his hands.
monks were staying together. After staying with those He who believes in kamma, does not condemn even the most cor-
rupt, for they have their chance to reform themselves at any mo-
two for some time, he found that he was doing quite ment. Though bound to suffer in woeful states, they have the hope
well because people liked his expositions. Then it oc- of attaining eternal peace. By their deeds they create their own
curred to him that it would be even better if he could hells, and by their own deeds they can also create their own heav-
make the other two monks leave the place and have the ens. A Buddhist who is fully convinced of the law of kamma does
not pray to another to be saved but confidently relies on himself for
monastery all to himself. Thus, he tried to set one his emancipation. Instead of making any self-surrender, or propitiat-
against the other. The two monks quarrelled and left ing any supernatural agency, he would rely on his own will-power
the monastery in different directions. On account of and work incessantly for the weal and happiness of all. The belief in
this evil deed, that monk was reborn in Avici Niraya kamma, "validates his. effort and kindles his enthusiasm" because it
teaches individual responsibility. To an ordinary Buddhist kamma
and he was serving out the remaining part of his term serves as a deterrent, while to an intellectual it serves as an incen-
of suffering as a swine-peta with its mouth swarming tive to do good. This law of kamma explains the problem of suffer-
with maggots. Then the Buddha exhorted, "A monk ing, the mystery of the so-called fate and predestination of some
should be calm and well-restrained in thought, word religions, and above all the inequality of mankind.
and deed." We are the architects of our own fate. We are our own creators. We
are our own destroyers. We build our own heavens. We build our
Explanatory Translation (Verse 281) own hells. What we think. speak and do, become our own. It is
these thoughts, words, and deeds that assume the name of kamma
viieiinurakkhi manasii susamvuto, kiiyena ea and pass from life to life exalting and degrading us in the course of
our wanderings in samsiira.
akusalam na kayirii ete tayo kammapathe visod- The Buddha said:
haye isippaveditam maggam iiriidhaye
Man's merits and the sins he here bath wrought:
That is the thing he owns, that takes he hence.
viieiinurakkhl: well guarded in speech; manasii: in That dogs his steps, like shadows in pursuit.
mind; susamvu/6: well restrained; kiiyena ea: Hence let him make good store for life elsewhere.
even by body; akusalam: evil actions; na kayird: Sure platform in some other future world,
are not done; ete tayo kammapathe: (keeps) these Rewards of virtue on good beings wait.
-
From energetic appli alion .springs wisdom. Ei1ler UJJOn the I ay for its inc:r. ase.
while residing at the Jetavana monastery, the Bud- yoga: (from) meditation; ve: certainly; bhiiri: re-
dha spoke this verse, with reference to Venerable fined wisdom;jayati: arises; ayogci: through non-
PoU,ila. meditation; bhiirisankhayo: the erosion of wisdom
PoU,ila was a senior monk who knew the Pitaka happens; bhaviiya: progress; vibhaviiya ea: also de-
well and was actually teaching the Dhamma to many cline; etariz dvedhii pathariz: these two paths;
monks. Because he knew the Pitaka, he was also very nalvii: having known; yalha: in what manner;
conceited. The Buddha knew his weakness and wanted bhiiri pavar/.r/.hati: wisdom increases; talhii: in that
him to mend his ways and put him on the right path. manner; altanariz: one's own self; niveseyya: es-
So, whenever PoU,ila came to pay obeisance, the Bud- tablish
dha would address him as 'Useless PoU,ila'. When
From reflection and concentrated meditation re-
PoU,ila heard these remarks, he pondered over those
fined wisdom arises. Through the non-practice of con-
words of the Buddha and came to realize that the Bud-
centration wisdom erodes. Once these two paths -
dha had made those unkind remarks because he,
one leading to progress and other to decline - are rec-
PoU,ila, had not made any serious effort to practice ognized, one must conduct one's self to increase wis-
meditation and had not achieved any of the maggas or
dom.
even any level of mental absorption (jhana).
Thus, without telling anyone Venerable Pothila left Commentary
for a monastery at a place twenty yojanas (leagues) yoga ve bhurijdyati: Meditation certainly refines wisdom. Medita-
away from the Jetavana monastery. At that monastery tion (bhcivanci) is a process of refining wholesome faculties, mental
there were thirty monks. First, he went to the most mostly. Mental Development Oit. calling into existence, producing)
senior monk and humbly requested him to be his men- is what in English generally but rather vaguely, is called meditation.
One has to distinguish two kinds - development of tranquillity
tor; but the elder, wishing to humble him, asked him (samalha-bhcivanci), i.e., concentration (samcidhi), and develop-
to go to the next senior monk, who in his tum sent ment of insight (vipassanci-bhcivanci), i.e., wisdom (paiiiici).
him on to the next. In this way, he was sent from one These two important terms, tranquility and insight (samalha-vipas-
to the other until he came to a seven year old arahat sanci), are very often met with and explained in the Sulla, as well as
samanera. The young samanera accepted him as a pu- in the Abhidhamma.
pil only after ascertaining that Pothila would obediently Tranquility (samalha) is the concentrated, unshaken, peaceful and,
follow his instructions. As instructed by the samanera, therefore, undefiled state of mind, whilst insight (vipassanci) is the
intuitive insight into the impermanency, misery and impersonality
Venerable Pothila kept his mind firmly fixed on the (anicca, dukkha, anatta) of all bodily and mental phenomena of ex-
true nature of the body; he was very ardent and vigilant istence, included in the five groups of existence, namely corporeal-
in his meditation. ity, feeling, perception, mental formations and consciousness.
The Buddha saw PoU,ila in his vision and through Tranquility, or concentration of mind, according to Sank-
supernormal power made Pothila feel his presence and hepavanQanci (comment toAbhidhammaltha-Sangaha), bestows a
three-fold blessing: favourable rebirth, a present happy life, and pu-
encouraged him to be steadfast and ardent. At the end rity of mind which is the condition of Insight. Concentration
of the discourse, Pothila attained arahatship. (samcidhi) is the indispensable foundation and precondition of In-
sight by purifying the mind from the five mental defilements or hin-
drances (nivaraQa) whilst insight (vipassanci) produces the four
Explanatory Translation (Verse 282) supermundane stages of holiness and deliverance of mind. The Bud-
dha, therefore, says: "May you develop mental concentration, O'
yoga ve bhiiri jayati ayoga bhiirisankhayo monks; for whoso is mentally concentrated sees things according
bhavciya vibhavaya ea etciriz dvedha pathariz natva to reality". And it is said, "Just as when a lighted lamp is brought
yatha bhiiri pavar/.r/.hati tatha allcinariz niveseyya into a dark chamber, the lamp-light will destroy the darkness and
produce and spread the light, just so will insight, once arisen, de-
stroy the darkness of ignorance and produce the light of knowl-
edge."
2 3. Vanam hin:dalha mii mkkhmn The wood cu dO\ n bllt not a tree
ana/6 jtiyati bhaymn ince it' from wood lhal (ear i. bom.
chetva vanar1ca vanatharn ea Having cul wood and wood dn ss
.nibbarui hotha bhikkhauo. (20:1 l) 0 bh kkhu e, ithout ,1 wood.
20 (8) The Story of Five Old Monks (Verses 283 & 284)
20 (8) The Story of Five Old Monks (Verses 283 & 284) (cont'd)
Explanatory Translation (Verse 284) Here is a sennon on sex explained in unmistakable language, the
truth of which no sane man dare deny. Sex is described by the Bud-
narassa niirisu avumatt6 api vanatho yiivam hi dha as the strongest impulse in man. If one becomes a slave to this
na chijjati, tiiva s6 matari khirapak6 vaccho iva impulse even the most powerful man turns into a weakling; even
pa{ibaddhamano eva the sage may fall from the higher to a lower level. The sexual urge,
especially in youth, is a fire that needs careful handling. If one is
not thoughtful and restrained, it can cause untold harm. There is
narassa: of man's; narisu: towards women; QT)U- no fire like lusL Passions do not die out: they bum ouL
matt6 api: even slightly; vanatho: an undergrowth Since the Buddha was a practical philosopher he did not expect his
of defilements (exists); yavam hi: as long as; na lay followers to lead ascetic lives. Indeed, he called them enjoyers of
chijjati: (this is) not destroyed; lava: till then; s6: sense pleasures (gihi komabhogi). Being well aware of man's in-
that man; matari: towards the mother (attached); stincts and impulses, his appetites and urges, the Master did not
prohibit sexual relations for the laity as he had done for monks. But
khirapak6: suckling; vaccho iva: like a calf; he warned man against wrong ways of gratifying the sexual appe-
pa{ibaddhaman6 eva: certainly will be of attached tite. He went a step further and recommended the observation of
mind (to women) the eight precepts with special emphasis on the third one for the la-
ity during fast-days of retreat (uposatha) or as the occasion de-
As long as a man's mind is attached to women, manded.
even minutely, like a little undergrowth that has not If a person makes up his mind to live an unmarried life he should
been cut down, so long will his mind be attached like a make a real effort to be chaste in body, speech and thought. if he is
not strong enough to remain siJU!le, he may marry, but he should
suckling calf to its mother cow. refrain from such sexual relations as are wrong and hannful. As the
Buddha explains in the Discourse on downfall:
Commentary If a person is addicted to women (given to a life of debauchery), is a
narassa ntirisu: of a man towards women. The Buddha refers to drunkard, a gambler, and squanders all his earnings - this is a
the strong and unrestrainable attachment a man entertains towards cause of his downfall.
a woman. The Buddha's attitude to sex is evident in certain areas of Not satisfied with one's own wives, if one has been with whores and
the Buddha's Discourses. The opening Discourses of Anguttara the wives of others - this is a cause of one's downfall.
Nikaya states: Monks, I know not of any other single fonn by which
a man's heart is attracted as it is by that of a woman. Monks, a Being past one's youth, to take as wife a girl in her teens, and to be
woman's fonn fills a man's mind. unable to sleep for jealousy - this is a cause of one's downfall.
Monks, I know not of any other single sound .. .I know not of any The Buddha has analysed the evil results of adultery in these words:
other single smell .. .I know not of any other single flavour .. .l know Four misfortunes befall a man who is unmindful of right conduct
not of any other single touch ... by which a man's heart is attracted and commits sexual misconduct with another man's wife: acquisi-
as it is by that of a woman. Awoman's sound, smell, flavour, and tion of demerit, disturbed sleep, reproach, and suffering in niraya.
touch fill a man's mind. Thus, there is the acquisition of demerit, and there is rebirth in the
Monks, I know not of any other single fonn, sound, smell, flavour evil apaya realms. The enjoyment of a scared man with a scared
and touch by which a woman's heart is attracted as it is by the woman is short-lived, and the king also metes out severe punish-
fonn, sound, smell, flavour and touch of a man. Monks, a woman's ment. Therefore, a man should not commit wrong action with an-
mind is filled with these things." other man's wife.
20 (9) The Story of an Venerable who had been a Goldsmith (Verse 285)
Even in death or in the loss of children or wealth, one has to reflect words to the brahmin's wife. She asked, "By whom, Sir, was this
thus: message given?" "By the brahmin, lady," he replied. She under-
stood that her son was dead. But she did not so much as tremble.
(1) Grains, wealth, silver, gold and whatever property there is: slaves,
Thus showing perfect self-control, and wearing white garments and
(2) craftsmen, hired menials and all the dependant ones. with perfumes and flowers in her hand, she bade them bring food,
(3) All these have to be abandoned when leaving. But whatever one and accompanied the other members of the family to the field. But
(4) does through the deed, word or thoughl not one of them either shed a tear or made lamentation. The Bod-
That alone belongs to him; that alone he takes with him and that
hisatta still sitting in the shade where the youth lay, ate his food.
alone follows him like the inseparable shadow. And when his meal was finished, they all took up fire-wood and lift-
All beings die. Life ends in death. Beings fare according to their
deeds, experiencing the results by their meritorious and sinful ing the body on to the funeral pile, they made offerings of perfumes
deeds. Those who do sinful deeds go to the woeful states and and flowers, and then set fire to it. But not a single tear was shed by
those who do meritorious deeds attain blissful states. Therefore, any one. All were dwelling on the thought of death. Such was the ef-
let one always do good deeds, which seive as a store for life ficacy of their virtue that the throne of Sakka manifested signs of
elsewhere. Meritorious deeds are a great support to beings in the heat. Sakka said, "Who, I wonder, is anxious to bring me down
future world. from my throne?" And on reflection, he discovered that the heat
was due to the force of virtue existing in these people, and being
In the Uraga Jataka (man quits his mortal frame), the story con- highly pleased he said, "I must go to them and utter a loud cry of
cerns a landowner whose son had died. Here, the Buddha went to exultation like the roaring of a lion, and immediately afterwards fill
the man's house, and after He was seated, the Buddha asked,, their dwelling place with the seven treasures." And going there in
"Pray, Sir, why are you grieving?" And on his replying, "Yes, Vener- haste he stood by the side of the funeral pyre and said, ''What are
able, ever since my son's death I grieve," He said, "Sir, verily that you doing?" 'We are burning the body of a man, my Lord." "It is
which is subjected to dissolution is dissolved, and that which is sub- no man that you are burning," he said, "I think you are roasting the
jected to destruction is destroyed, and this happens not to one man flesh of some beast that you have slain." "Not so, my Lord," they
only, nor in one village merely, but in countless spheres, and in the said. "It is merely the body of a man that we are burning." Then he
three modes of existence. There is no creature that is not subjected said, "It must have been some enemy." The Bodhisatta said, "It is
to death, nor is there any existing thing that is capable of abiding in our own true son, and no enemy." "Then he could not have been
the same condition. All beings are subjected to death, and all com- dear as a son to you."
pounds are subjected to dissolution. But sages of old, when they "He was very dear, my Lord.' "Then why do you not weep?" Then
lost a son, said, 'That which is subjected to destruction is de- the Bodhisatta, to explain the reason why he did not weep, spoke
stroyed ... and grieved not."' And hereupon, at the man's request He the first stanza:
related a story of the past.
Once upon a time when Brahmadatta was reigning in Vara.l).asi, the Man quits his mortal frame, when joy in life is past,
Bodhisatta was born in a brahmin household, in a village outside E'en as a snake is wont, its worn out slough to cast;
the gates ofVarfu;lasi, and rearing a family. He supported them by No friend's lament can touch the ashes of the dead:
field labour. He had two children, a son and a daughter. When the Why should I grieve: He fares the way he had to tread.
son was grown up, the father brought a wife home for him, from a
Sakka, on hearing the words of the Bodhisatta, asked the brahmin's
family of equal rank with his own. Thus, with a female slave they
wife, "How, lady, did the dead man stand to you?" "I sheltered him
composed a household of six; the Biidhisatta and his wife, the son
ten months in my womb, and suckled him at my breast, and di-
and daughter, the daughter-in-law and female slave. They lived hap-
rected the movements of his hands and feet, and he was my grown
pily and affectionately together. The Biidhisatta thus admonished
up son, my Lord." "Granted, lady, that a father from the nature of a
the other five; "According as ye have received, give alms, obseive
man may not weep, a mother's heart surely is tender. Why then do
holy days, keep the moral law, dwell on the thought of death, be
mindful of your mortal state. For in the case of beings like our- you not weep?" And to explain why she did not weep, she spoke a
couple of stanzas:
selves, death is certain, life is uncertain: all existing things are tran-
sitory and subjected to decay. Therefore, take heed to your ways, Uncalled he hither came, unbidden soon to go;
day and night." They readily accepted His Teaching and dwelt ear- Even as he came, he went. What cause is here for woe?
nestly on the thought of death. No friend's lament can touch the ashes of the dead:
Now one day, the Biidhisatta went with his son to plough his field Why should I grieve? He fares the way he had to tread.
when the youth was bitten by a snake and fell down dead. The Bod-
hisatta, on seeing him fall, left his oxen and came to him, and find- On hearing the words of the brahmin's wife, Sakka asked the sister,
ing that he was dead, he took him up and laid him at the foot of a "Lady, what was the dead man to you?" "He was my brother, my
certain tree, and covering him up with a cloak, he neither wept nor Lord." "Lady, sisters surely are loving towards their brothers. Why
lamented. He said, "That which is subjected to dissolution is dis- do you not weep?" But she to explain the reason why she did not
solved, and that which is subjected to death is dead. All compound weep, repeated a couple of stanzas:
existences are transitory and liable to death." And recognizing the Though I should fast and weep, how would it profit me?
transitory nature of things, he went on with his ploughing. Seeing My kith and kin alas! would more unhappy be
a neighbour pass close by the field, he asked, "Friend, are you going No friend's lament can touch the ashes of the dead:
home?" And on his answering, "Yes," he said, "Please then go to Why should I grieve? He fares the way he had to tread.
our house and say to the mistress, 'You are not today as formerly to
bring food for two, but to bring it for one only. And hitherto, the fe- Sakka, on hearing the words of the sister, asked his wife, "Lady,
male slave alone has brought the food, but today all four of you are what was he lo you?" "He was my husband, my Lord." "Women
to put on clean garments, and to come with perfumes and flowers surely, when a husband dies, as widows are helpless. Why do you
in your hands."' "All right," he said, and went and spoke these very not weep?" But she, too, explained the reason why she did not weep.
PAKINNAKA
• •
VAGGA
Miscellaneous.
while residing at the Jetavana Monastery, the Bud- ered and followed the Venerable Ananda to the pres-
dha spoke this verse with reference to the power and ence of the Buddha. The Buddha delivered the same
glory of the Buddha as witnessed by many people on Sutta and repeated it for seven days. At the end of the
his visit to Vesali. seven days, everything was back to normal in Vesfili.
The Licchavi princes and the people of Vesfili were very
Once, a famine broke out in Vesali. It began with a
much relieved and were overjoyed. They were also very
serious droughl Because of drought, there was almost
grateful to the Buddha. They paid obeisance to the Bud-
a total failure of crops and many people died of starva-
dha and made offerings to him on a grand and lavish
tion. This was followed by an epidemic of diseases and
as people could hardly cope with the disposal of the scale. They also accompanied the Buddha on his return
corpses there was a lot of stench in the air. This stench journey until they came to the bank of the Ganga at
attracted the ogres. The people ofVesali were facing the the end of three days.
dangers of destruction by famine, disease and also by On arrival at the river bank, King Bimbisara was
the ogres. In their grief and sorrow they tried to look waiting for the Buddha; so also were the devas and the
for a refuge. They thought of going for help from vari- brahmas and the king of the Nagas with their respec-
ous sources but finally, they decided to invite the Bud- tive entourage. All of them paid obeisance and made of-
dha. So a mission headed by Maha.Ii, the Licchavi ferings to the Buddha. The devas and the brahmas paid
prince, and the son of the chief brahmin were sent to homage with umbrellas, flowers, etc., and sang in
King Bimbisara to request the Buddha to pay a visit to praise of the Buddha. The Na.gas had come with barges
Vesfili and help them in their distress. The Buddha made of gold, silver and rubies to invite the Buddha to
knew that this visit would be of much benefit to many the realm of the Nagas; they had also strewn the sur-
people, so he consented to go to Vesali. Accordingly, face of the water with five hundred kinds of lotuses.
King Bimbisara repaired the road between Rajagaha This was one of the three occasions in the life of the
and the bank of the river Ganga. He also made other Buddha when human beings, devas and brahmas came
preparations and set up special resting-places at an in- together to pay homage to the Buddha. The first occa-
terval of every y6jana. When everything was ready, the sion was when the Buddha manifested his power and
Buddha set out for Vesfili with five hundred monks. glory by the miracle of the pairs, emitting rays of light
King Bimbisara also accompanied the Buddha. On the and sprays of water; and the second was on his return
fifth day they came to the bank of the river Ganga and from the Tavatimsa deva world after expounding the
King Bimbisara sent word to the Licchavi princes. On Abhidhamma.
the other side of the river, the Licchavi princes had re-
paired the road between the river and Vesfili and had Explanatory Translation (Verse 290)
set up resting-places as had been done by King Bim-
bisara on his side of the river. The Buddha went to mattiisukha paricciigii ce vipulam sukhamm passe
Vesfili with Licchavi princes but King Bimbisara stayed vipu/am sukham sampassam dhiro mattii sukham
behind. As soon as the Buddha reached the other bank caje
of the river heavy rain fell in torrents, thus cleansing
mattiisukha paricciigii: by giving up little comfort;
up Vesfili. The Buddha was put up in the rest-house
ce: if; sukham: a greater happiness; passe: is seen;
which was specially prepared for him in the central part
vipulam sukham: (that) great happiness; sam-
of the city. Sakka, king of the devas, came with his fol-
passam: seeing well; dhiro: the wise person; mat/ii
lowers to pay obeisance to the Buddha, and the ogres
sukham: that slight comfort; caje: gives up
fled. That same evening the Buddha delivered the
Ratana Sutta and asked the Venerable Ananda to go By giving up a modicum of pleasure, which the
round between the threefold walls of the city with the worldly pursuits bring, if one can be assured of tremen-
Licchavi princes and recite il The Venerable Ananda dous pleasure - which is Nibbana - the wise person
did as he was told. As the protective verses (parittas) should certainly give up the little pleasure.
were being recited, many of those who were sick recov-
21 (3) The Story of the Venerables of Bhaddiya (Verses 292 & 293)
294.. \1/titmwn pltaram hant a One's mother and father ha ing sJain
riijiino de a khatttge and hen l\\lO, 1amo1: kings,.
ra{thmn sanu, aram hant ,a a r a]m as weU its i·easurer
anigho yati briihmar10, (2,1:o) one goes immune. a , rahmin True.
mtilararh pitararh dve ea khattiye riijiino hantvii The brahmin {arahat) kills the mother - craving;
siinueararh raf!ham hantvii brtihmano anfgho ytiti kills the father - egotism, self-esteem; kills the two
learned kings. They represent the two false views eter-
miitaram: the mother {craving); pitaram: father nalism and nihilism. He kills the five tigers (nfvaranas)
(egotism); dve ea khattiye riijiino: the two warrior that obstruct the path. And, having done all these kill-
kings also; hantvii :having assassinated; siinu- ings, the arahat goes about unaffected.
21 (4) The Story of Venerable Baddhiya (Verses 294 & 295) (cont'd)
yesarh: if someone; diva ea: during day; ea ratto: yesarh: if someone; diva ea: during day; ea ratto:
and at night; nicearh: constantly; Dhammagata and at night; nieearhm: constantly; kayagatti sati.:
sati.: practises the dhamma-mindfulness; practises the meditation with regard to physical re-
Gotamasavaka: those disciples of the Buddha; ality; Gotamastivakii: those disciples of the Bud-
sada: always; suppabuddharh pabujjhanti: arise, dha; sadti: always; suppabuddharh pabujjhanti:
well-awake arise, well-awake
Those disciples of the Buddha who are mindful of The disciples of the Buddha who are mindful of
the virtues of the Dhamma day and night, arise wide the real nature of the body day and night, arise wide
awake and in full control of their faculties. awake and in full control of their faculties.
21 (5) The Story of a Wood Cutter's Son (Verses 296 -301) (cont'd)
21 (5) The Story of a Wood Cutter's Son (Verses 296 -301) (cont'd)
Commentary The conception of suffering may also be viewed from seven aspects,
as: (1) suffering arising from physical pain (dukkha), (2) suffering
In practicing this meditation one should reflect on each of these fac- arising from change (vipariniimadukkha), (3) suffering arising
tors in the following four ways: from the coming into being and cessation of conditional states
(1) knowing the presence of a factor of enlightenment (bojjhanga) (samkhatadukkha), (4) suffering arising from physical and mental
in oneself when it is present; ailments but whose cause of arising are concealed (paficchannaduk-
kha), (5) suffering arising from various trials and tribulations and
(2) knowing the absence of a factor of enlightenment (bo.i,jhanga) whose cause of arising are evident (appa{icchanna dukkha), (6) suf-
when it is absent; fering arising from all the types other than dukkha-dukkha (pari-
(3) knowing how a factor of enlightenment could be developed when ytiyadukkha), and (7) physical and mental suffering called
it is not present in oneself; dukkha-dukkha (nippariyiiya dukkha).
(4) knowing how a factor of enlightenment arisen in oneself could Thus one should reflect on suffering in various ways, considering
be further developed. the fact that it is a state conditioned by cause and effecL In this way
one should strive to realize the true nature of suffering.
By reflecting in this manner it would be possible to develop the sev-
enfold factors which assist one to attain Nibbana. Samudaya: The truth of arising of suffering: by this is meant crav-
sacca pariggaha: This means the realization of facts regarding the ing which is the root cause of all suffering. It is primarily threefold:
(1) kiima (attachment for worldly objects), (2) bhava (attachment
four noble truths, namely: (1) dukkha, (2) samudaya, (3) nirodha,
and (4) magga. for continuity and becoming), and (3) vibhava (attachment with
the idea that there is no continuity and becoming}. This craving is
du/rltha: The truth of suffering: according to the Buddha's Teach- further classified in relation to the various sense-objects:
ing the entire world which is in a state of flux is full of suffering.
(1) riipa ta,:,ha (craving for form), (2) sadda ta,:ihti (craving for
The Buddha has showed the path to end that suffering. There are
twelve ways in which this suffering could be explained. sound), (3) gandha ta,:ihti (craving for smell}, (4) rasa ta,:ihti (crav-
ing for taste}, (5) po!fhabba ta,:ihti (craving for contact), and (6)
(1) birth is suffering (jtiti); dhamma ta,:ihti (craving for mental objects).
(2) Old age is suffering (jarii); Nirodha: Truth of the cessation of suffering: this means the su-
(3) Death is suffering (mara,:ia); preme state of Nibbana resulting from the elimination of all defile-
ments. It is two-fold, namely: (1) attaining Nibbana and continuing
(4) Sorrow is suffering (soka); to live (sopadisesa niroiina), and (2) attaining Nibbana at death
(5) Lamentation is suffering (parideva); (nirupadisesa Nirvana).
(6) Physical pain is suffering (dukkha); Magga: The noble eight-fold path which is the only way to attain
Nirvana is meant by magga which comprises:
(7) Mental pain is suffering (domanassa);
(1) right understanding (sammtidi((i);
(8) Laborious exertion is suffering (upiiytisa);
(2) right thought (sammcisankappa);
(9) Association with unpleasant persons and conditions is suffering
(appiyehisampayoga); (3) right speech (sammtiviicii);
(10) Separation from beloved ones and pleasant conditions is suffer- (4) right action (sammtikammanta);
ing (piyehivippayoga); (5) right livelihood (sammti tijiva);
(11) Not getting what one desires is suffering (yampiccam nalabhati (6) right effort (sammtiviigtimii);
tampi dukkam);
(7) right mindfulness (sammcisati);
(12) In short, the five aggregates of attachment are suffering (samk-
hittena paflcuptidtinakkhandhti dukkhii). (8) right concentration (sammti samtidhi).
21 (5) The Story of a Wood Cutter's Son (Verses 296 -301) (cont'd)
While residing at the Jetavana Monastery, the Bud- saddho: one who is devoted; silena: with disci-
dha spoke this verse, with reference to Citta, a house- pline; sampanno: adorned; yasobhoga samappito:
holder of the town of Macchikasanda. endowed with glory and riches; yam yam
Citta, after hearing the Dhamma expounded by the padesam: whatever place; bhajati: he frequents;
Venerable Sariputta, attained aniigiimi magga and tattha tattha eva: in all those places; pujito: he is
phala. One day, Citta loaded five hundred carts with adored
food and other offerings for the Buddha and his disci- He who is full of faith and virtue, who also pos-
ples, and left for Savatthi, accompanied by three thou- sesses fame and fortune, is held in reverence wherever
sand followers. They travelled at the rate of one yojana he goes.
(league) a day and reached Savatthi at the end of a
month. Then Citta went ahead with five hundred of his
Commentary
companions to the Jetavana Monastery. While he was
paying obeisance to the Buddha, masses of flowers saddhti: faith, confidence. A Buddhist is said to have faith ifhe be-
lieves n the Buddha's Enlightenment or in the three jewels (li-
dropped miraculously from above like showers of rain. ratana), by taking his refuge in them (ti-sarana). His faith,
Citta stayed at the monastery for one whole month, of- however, should be reasoned and rooted in understanding (tikora-
fering alms-food to the Buddha and the monks and vati saddhti dassanamiilikti); and he is asked to investigate and test
the object of his faith. A Buddhist's faith is not in conflict with the
also feeding his own party of three thousand. All this spirit of inquiry, and doubt about doubtable things is admitted and
time, the devas were replenishing his stock of food and inquiry into them is encouraged. The faculty of faith (saddhindriga)
other offerings. should be balanced with that of wisdom (paflflindriga; indriga-
samalta). It is said: A monk who has understanding, establishes his
On the eve of his return journey, Citta put all the faith in accordance with that understanding. Through wisdom and
things he had brought with him in the rooms of the understanding, faith becomes an inner certainty and firm convic-
monastery as offerings to the Buddha. The deva then tion based on one's own experience.
filled up the empty carts with various items of priceless Faith is called the seed of all wholesome states because, according
things. The Venerable Ananda, seeing how Citta's to commentarial explanations, it inspires the mind with confidence
(okappana, pasdda) and determination (adhimokkha), for launch-
riches were being replenished, asked the Buddha, ''Ven- ing out (pakkhandhana); to cross the flood of saritsara.
erable Sir! Is it only when Citta approached you that he
is blessed with all these riches? Is he similarly blessed Unshakable faith is attained on reaching the first stage of holiness,
stream-entry (sotdpatti, ariyapugga/a), when the fetter of skeptical
when he goes somewhere else?" To him the Buddha re- doubt (vicikicchti) in the three jewels is one of the characteristic
plied, ".Ananda, this disciple is fully endowed with faith qualities of the stream-winner (sotdpannassa ailgtini).
and generosity; he is also virtuous and his reputation Faith is a mental concomitant, present in all karmically wholesome,
spreads far and wide. Such a one is sure to be revered and its corresponding neutral consciousness. It is one of the four
and showered with riches wherever he goes." streams of merit (puflfladhtiro), one of the five spiritual faculties
(indriga). Spiritual powers (ba/a). elements of exertion (padhtiniy-
anga) and one of the seven treasures (dhana).
Explanatory Translation (Verse 303)
saddho sflena sampanno yasobhoga samappito
yam yam padesam bhajali tattha tattha eva pujito
while residing at the Jetavana Monastery, the Bud- him to have alms-food in his house the following day.
dha spoke this verse, with reference to Ctilasubhadda But the Buddha replied that he had already accepted
the daughter of Anathapingika. Ctilasubhadda's invitation for the next day. Anathap-
Anathapingika and Ugga, the rich man from Ugga, ingika was puzzled at the reply of the Buddha and said,
studied under the same teacher when they were both "But Venerable! Ciilasubhadda does not live here in
young. Ugga had a son while Anathapingika had a Savatthi; she lives in Ugga at a distance of one hundred
daughter. When their children came of age, Ugga asked and twenty yojanas from here." To him, the Buddha
for the consent of Anathapingika to the marriage of said, "True, householder, but the good are clearly vis-
their two children. So the marriage took place, and ible as if they are in one's very presence even though
Ctilasubhadda, the daughter of Anathapingika, had to they may be living at a distance."
stay in the house of her parents-in-law. Ugga and his The next day, the Buddha came to the house of
family were followers of non-Buddhist ascetics. Some- Ugga, the father-in-law of Ctilasubhadda. The Buddha
times, they would invite those non-Buddhist ascetics was accompanied by a multitude of monks on this trip;
to their house. On such occasions, her parents-in-law they all came through the air in decorated floats cre-
would ask Ctilasubhadda to pay respect to those naked ated by the order of Sakka, king of the devas. Seeing
ascetics, but she always refused to comply. Instead, she the Buddha in his splendour and glory, the parents-in-
told her mother-in-law about the Buddha and his law of Ctilasubhadda were very much impressed and
unique qualities. they paid homage to the Buddha. Then, for the next
The mother-in-law of Ciilasubhadda was very anx- seven days, Ugga and his family gave alms-food and
ious to see the Buddha when she was told about him made other offerings to the Buddha and his disciples.
by her daughter-in-law. She even agreed to let Ciilasub-
hadda invite the Buddha for alms-food to their house. Explanatory Translation (Verse 304)
So, Ctilasubhadda prepared food and collected other of- santo diire himavanto pabbato va pakiisenti ettha
ferings for the Buddha and his disciples. She then went asanto ratti khittti sarti yath<i na dissanti
up to the upper part of the house and looking towards
the Jetavana Monastery, she made offerings of flowers santo: the subdued ones; dure: even if at a dis-
and incense and contemplated the unique qualities and tance; himavanto pabbato iva: like a snowy moun-
virtues of the Buddha. She then spoke out her wish, tain peak; pakasenti: become vividly visible; ettha:
''Venerable! May it please you to come, with your disci- in this world; asant6: the undisciplined persons;
ples, to our house tomorrow. I, your devoted lay-disci- ratti khitt<i: shot in the dark; sarti yathii: like ar-
ple, most respectfully invite you. May this invitation of rows; na dissanti: cannot be seen
mine be made known to you by this symbol and ges-
ture." Then she took eight fistfuls of jasmin and threw Like the Himalayas, the good are visible even from
them up into the sky. The flowers floated through the afar; like arrows shot in the night, the wicked are not
air all the way to the Jetavana Monastery and lay hang- even seen though they may be near.
ing from the ceiling of the congregation hall where the
Buddha was expounding the Dhamma. Commentary
At the end of the discourse, Anathapingika, the fa- santo; asanto: the tranquil one and the undisciplined one. Accord•
ther of Ciilasubhadda, approached the Buddha to invite ing to this, good sainUy people are visible from afar like the
Himalayas. The wicked are unseen - like arrows shot in the dark.
21 (9) The Story of the Monk Who Stayed Alone (Verse 305)
NIRAYA VAGGA
Hell
306. Abhulauiidi niroyam u -Ii 'i.th on en ing truth ther ~oes to hell
y,6 u"Gpl katva 11a karom iii cii'ha that one who ha ing done s.a s 'I d•d not .
ubh6'pi t pe,cco mna b/iavanti Both of them in making kamm ha e
nihin.akammti man·u ja parattho. (22:t) are equal after de lh.
22 (1) The Story of Sundari the Wandering Female Ascetic (Verse 306)
While residing at the Jetavana Monastery, the Bud-
dha spoke this verse, with reference to Sundari, a wan-
lowers of Gotama have done; see how they have tried
to cover up the misdeed of Gotama!" The procession
dering female ascetic. then returned to the palace. The monks living in the
As the number of people who revered the Buddha Jetavana Monastery told the Buddha what those ascet-
increased, the non-Buddhist ascetics found that the ics were doing to damage his reputation and impair his
number of their followers was dwindling. Therefore, image. But the Buddha only said, "My sons, you just
they became very jealous of the Buddha; they were also tell them this," and then spoke in verse as follows:
afraid that things would get worse if they did not do
something to damage the reputation of the Buddha. Explanatory Translation (Verse 306)
So, they sent for Sundari and said to her, "Sundari, you abhutaviidi nirayarh upeti pi ea yo katvti na
are a very beautiful and clever young lady. We want karomi iii ea iiha nihlnakammti te ubho manujti
you to put Samana Gotama to shame, by making it ap- api peeea parattha samti bhavanti
pear to others that you are having sexual dealings with
him. By so doing, his image will be impaired, his fol- abhutavtidi: he who utters lies; api yo katvti: and
lowing will decrease and many would come to us. Make he having committed sins; na karomiti: will say I
the best use of your looks and be crafty. did not commit; iiha: if he says this; nirayarh
Sundari understood what was expected of her. upeti: (he) will go to hell; nihinakammti: of de-
Thus, late in the evening, she went in the direction of praved acts; te ubho tipi manujti: both these types
the Jetavana Monastery. When she was asked where of person; peeea: having departed this world; pa-
she was going, she answered, "I am going to visit rattha: in the next world; samti bhavanti: become
Samana Gotama; I live with him in the perfumed similar
chamber of the Jetavana Monastery." After saying this,
she proceeded to the place of the non-Buddhist ascet- One who tells lies about others goes to hell (ni-
ics. Early in the morning the next day, she returned raya); one who has done evil and says "I did not do it",
home. If anyone asked her from where she had come also goes to hell. Both of them being evil-doers, suffer
she would reply, "I have come from the perfumed alike (in hell) in their next existence.
chamber after staying the night with Samana Gotama." The king next ordered his men to further investi-
She carried on like this for two more days. At the end gate the murder of Sundari. On investigation, they
of three days, those ascetics hired some drunkards to found out that Sundari had died at the hands of some
kill Sundari and put her body in a rubbish heap near drunkards. So they were ·brought to the king. When
the Jetavana Monastery. questioned, the drunkards disclosed that they were
The next day, the ascetics spread the news about hired by the ascetics to kill Sundari and put her body
the disappearance of Paribbajika Sundari. They went to near the Jetavana Monastery. The king then sent for
the king to report the matter and their suspicion. The the non-Buddhist ascetics, and they finally confessed
king gave them permission to search where they their role in the murder of Sundari. The king then or-
wished. Finding the body near the Jetavana Monastery, dered them to go round the town and confess their
they carried it to the palace. Then they said to the king, guilt to the people. So they went round the town say-
"O king, the followers of Gotama have killed this Parib- ing, "We are the ones who killed Sundari. We have
bajika and have thrown away her body in the rubbish falsely accused the disciples of Gotama just to bring dis-
heap near the Jetavana Monastery to cover up the mis- grace on Gotama. The disciples of Gotama are inno-
deed of their teacher." To them the king replied, "In cent, only we are guilty of the crime." As a result of this
that case, you may go round the town and proclaim episode, the power, the glory and the fortune of the
the fact." So they went round the town carrying the Buddha were very much enhanced.
dead body of Sundari, shouting, "Look! What the fol-
22 (2) The Story of Those Who Suffered for Their Evil Deeds (Verse 307)
w hile residing al the ahava:n:a fore l n ar \,c, iH, Explanatory T_ans1ation (Verse 308-)
lh Buddha .!!:poke: [hi vi!rse, with refer nee ·n the
asaniiatn du:ssifu ce .r1an ra1thaplrJ{lmi1 bhuiij't!yya,
monks whu spen the raining se-ason on the bank of
l,altho aggisikht,pamo, ayogu/d bhutlo sem10
he \ Ml'.!Umuda mv r.
Al lhilt lime, lher ,.,, a famin in the ounlry or a1,m1.n,1l6: undisdp]in d; du,.~i/6: lacking in irlu
Lhe Vaiii ·. "o, lo nahl them lo hav,e enough food, ce: if; yml: for some .reason; raUhopl{1(imir: food
thos monks made i appear to ih p nple thal lhey t1;ivcn b;· Ule: people; bhuiijeyya: we.re to eal; tat-
hiid attained magga ·1nd phala although U1ey had nol (h6: 'h al d; aggisikhiipamo: flame l.ike; ayogu{o.:
done so. Th peop'le from tfo? vilkli;!e, ber eving them iron ball· bhutlo; eating; s yy6: is helter
a.nd re~peding lhem, off. rd much ~ood to them l1?av-
ing vet)• litU fr r th m~elves. [L is betler or one to ~at a I ed-hol lump of iron
burning l.ike a nam _than to eal alms-ri doff r by
· :t the end oi the rainin~ s asnn (vassa), ;is was
lh p oplc if one is wilh u morality {sila) and unre-
rn.i;tomary, monks from an p;n s of the country i.:am
strained in lhou~l, word and deed .
lu pay homag ln Lhe Buddha.. The monks from the
h,mk of the a,ggumud· River alSio aime. 1'hey look d
Commentary
h, l and he.arty, hile the olher m.onks 1oo~ed p;:ile and
om nut. The Buddhi!. talked t,o aU Lhe. monks and cn-
1,:
ita.ssa: Thi:; ve~e wai. ::;11nke11 b th~ Buddha. wilh r iereme lo
rem p oi mon · ~,;ho spool. thll \':lSSa (lhe ·raining se;i 011) nn I.he
qu ir dhow they ra~d durin~ h vas:ssa. 'fu the monk., b.,rik Oil' h · Sflumml.i Rii.'er. ·
from , a~l!umud~1 River lhe Buddha peci I ally t1sk d n and lill lime$, toda)• t:hrct Rgular ,enons pr ·a(li!tl in rnd:i1,
wheth r lhe, liiid 111ny tlifficul yin (!,etting alms-fa don nam •,, ,:a. .:ci,211 (rainy), hJrmmlo (winter) andgimluim1 lhoO. Th
accounlorthe fam) e. They anS\\1er,ed lhat th y h·1d no tll1ssana m rainy !eason slam i11 ,isa,Jia and otend~ up lo ~5-
di 1.cuUy al aM 1n g;euing al m ·-fo d. oy11fl(J, thal ill appm!(imalcly Crom the middle o{ July 10 1he middJc
oi ow:mher.
The Buddha knew how those mnnk~ had manaj:!,ed
Durint lh mssiinu II riod, due to lornnlial r.1lns, rivtrs :md
lo aet enough !ms-food. Bul he ,u,nled to leach them :!ii. ams. us.u.111:i,· gdllooded, rood~ g~t immd l d, oomrnunicalions
on this point, so he asked, 'How did you man;ige so gct inttrruplcd ancl prople a5 a ruk re oniioed lo lheir homes .iml
well. in g Uing alms-food throughouL Lhe raining sea- vill~~s a.nd li\l on wi1 'l provisions. they lh::i.ve coil c •d d11rin£! 1h
son?" hen the monks lold him how they di cuss d pri!Vim1s !. m.o:n , Duri1)g this Ume liie M1.eli linLI ,it d:iiiicuJt lo cn-
(llill in lhcir preac:hin lOl!l':5. wamleri.,g from 1:ila to p:lac,e, Ari in·
amon themselves and decid d lha they shou d ad- flnilie v:uiel)• oi \'tgebbl and anim, ! life also appe.:irs to r.uch :in
dr s._ on • anoth r in su h a , 1.a) tha he -.•illag,e :dcnl '11ml pcopl could not mi;w about wilho I uncon ciDu ly 'i:•
\ uld lMnk tha.L they had reaHy 1UaineJJlldna, magga str )•in• them. Accor ingly .ill as«.tici in luding lh~ dis.ciplcs of U;,
and vhal,1. Thim 'Lh e Buddha ,a,sked them whether 01 }' Uuddha, us ] to. n1~pl.'.1id lhcir i1foer3nt :iclivilies:ind,Ii, in rehr~•
m nt i,i ·. oliliu}' pkii:es. As :i, rule !Im Ruddi:Ja an~, Hi:;, discilllC'S w~re
httd rea'lly aiU.ainedjhurw magga and phala·. Wh n ,he i1'1\1ilcd to ~p-end lheir raill}' ons eilher in il mon<l!i cry or in a se-
ans\ •em] in U1 ne ,a.five, the Buddha r prim nded r1udll'tl IJ)ink. ~ 101.1.imcs, how • r, the,• us _ o Ti?lire to for Is.
hem and ited thi.s .stam:a. Dt1ri111! 111 se rainy sta.sons peopl docked, o U1e Budtlh lo hear
lh~ IJhamma an · thus :iv11il d Uiemsch 1.:~ of Hl~ p~:loence in th ir
vici riily 1<1 th if be:.st adl\/i'.lnt.igc.
85(1
309. ottari thtiniini n ro pa,natto [lour things cfaU tha heedless one
iipajjati 1,amd'iinipas -t,i leeping \ i h on \ h ' wed:
apunualiibha,n na nikiimaseyya.rn demerl gain d bul no good I ep
nindari1 latiyam :nin1yam mtullhmn. (22: ,\i
third is b]ame hil rou 'lh is hell.
1
while residing at the Jetavana Monastery, the Bud- A thoughtless person, who goes to another man's
dha spoke these verses, with reference to Khema, the wife, will suffer four evil results. Firstly, he will acquire
son of a rich man. Khema was also the nephew of the demerit-what is not meritorious. Secondly, he will not
renowned Anathapil)gika. get enough comfortable sleep. Thirdly, he will be dis-
Khema, in addition to being rich, was also very graced. Fourthly, he will be born in hell.
good looking and women were very much attracted to
him. They could hardly resist him and naturally fell Commentary
prey to him. Khema committed adultery without com- This was spoken by the Buddha while he was in residence at
punction. The king's men caught him three times for Jetavana Monastery with reference to Khema, a treasurer's son,
nephew of Anathapii:iqdika.
sexual misconduct and brought him to the presence of
the king. But King Pasenadi of Kosala did not take ac- What was his former deed? It is said that in the dispensation of the
Buddha Kassapa he was a champion wrestler, and that one day he
tion because Khema was the nephew of Anathapil)gika. planted two colored banners on the golden shrine of the Buddha,
So Anathapil)gika himself took his nephew to the Bud- and made the following earnest wish, 'May all the women who look
dha. The Buddha talked to Khema about the depravity upon me, except my kinswomen and blood-relatives, fall in love
with me.' This was his former deed. By reason of this, in the vari-
of sexual misconduct and the seriousness of the conse- ous places where he was reborn, other men's wives who saw him
quences. were unable to control themselves.
Khema is said to have been an exceedingly handsome youth. All the
Explanatory Translation (Verse 309) women who saw him became so overpowered with desire that they
were unable to control themselves. Khema was given to running af-
paradiiriipasevl pamatto naro apuflflaliibharh na ter other men's wives. One night the king's men took him prisoner
nikiimaseyyarh tatiyarh nindarh catuttharh ni- and brought him before the king. Thought the king, "I feel shame
rayarh cattiiri fhiiniini iipajjati for the great treasurer.'' So without saying a word to him, he let
him go. But for all that, Khema did not abandon his evil practices.
A second time and a third time the king's men took him prisoner
paradiiriipasevl: a man who goes to another per- and brought him before the king, and each time the king just let
son's wife; pamatto: thoughtless; naro: human be- him go. When the great treasurer heard what had happened, he
ing; apuflflaliibharh: acquisition of sin; na went to the Buddha with his nephew, made him tell his story, and
nikiimaseyyarh: not getting comfortable, enough said to the Buddha, "Venerable, preach the Law to this youth.''
Thereupon the Buddha showed him the wrong involved in running
sleep; tatiyarh: thirdly; nindarh: shame; catut- after other men's wives by reciting the above stanzas.
tharh: fourthly; nirayarh: being born in hell; cat-
tiiri (hiiniini: to these four forms; <ipajjati: will go
Explanatory Translation (Verse 310) To Buddha, religion was not a bargain but a way to enlightenment
He did not want followers with blind faith; he wanted followers who
apufifialabho ea piipikii gati ea bhitassa bhitiiya could think wisely.
rati ea thokikii riijii ea garukam dar:uf.am par_zeti All of us were relieved and comforted by the coming of the Buddha.
tasmii naro paradiiram na seve The entire human race has been blessed with his presence.
There was never an occasion when the Buddha expressed any un-
apufifialiibho ea: acquiring sin; piipikii ea gati: friendliness towards a single person. Not even to his opponents and
lowly state deserved by sinners (will be his lot); worst enemies did the Buddha express any unfriendliness. There
bhitassa: a frightened man's; bhitaya: and a fright- were a few prejudiced minds who turned against the Buddha and
tried to kill him; yet the Buddha never treated them as enemies.
ened woman's; rati: embrace; thokikii: is very The Buddha once said, "As an elephant in the battle-field endures
slight; riijii ea: the king too; garukam dar_z<fam: se- the arrows that are shot into him so will I endure the abuse and un-
vere punishment; paveti: will impose; tasmii: be- friendly expression of others."
cause of this; naro: men; paradiiram: other's wife; In the annals of history, no man is recorded as having so conse-
na seve: should not associate crated himself to the welfare of all living beings as has the Buddha.
From the hour of his enlightenment to the end of his life, he strove
Merit will be acquired. The lowly state of hell, de- tirelessly to elevate mankind. He slept only two hours a day.
Though twenty-five centuries have gone since the passing away of
served by a sinner will be his loL Since both the man this great teacher, his message of love and wisdom still exists in its
and the woman are frightened, their embrace will gen- great purity. This message is still decisively influencing the desti-
erate very little pleasure. The king's law will impose se- nies of humanity. He was the most compassionate one who illumi-
nated this world with loving-kindness.
vere punishment. Because of all these, a man will not
covet another's wife. After attaining Nibbana, the Buddha left a deathless message that is
still living with us in the world today. Today we are confronted by
the terrible threat to world peace. At no time in the history of the
Commentary world is his message more needed than it is now.
These verses spring from a misdeed of an eminent person who was The Buddha was born to dispel the darkness of ignorance and to
a rephew of Anathapindika. This is an instance of the nature of serv- show the world how to get rid of suffering and disease, decay and
ice the Buddha had to render to help and guide the people both in death and all the worries and miseries of living beings.
worldly and spiritual matters.
According to some beliefs, a certain god will appear in this world
The Buddha was the embodiment of all the virtues that he from time to time to destroy the wicked people and to protect the
preached. During his successful and eventful ministry of 45 years, good ones. Buddha did not appear in this world to destroy the
he translated all his words into action. At no time did he ever ex- wicked people but to show them the correct path.
press any human frailty or any base passion. The Buddha's moral
code is the most perfect which the world has ever known. In the history of the world until the Buddha's time, have we ever
heard of any religious teacher who was so filled with such all-ab-
For more than 25 centuries, millions of people have found inspira- sorbing sympathy and love for suffering humanity like the Buddha?
tion and solace in his teaching. His greatness is like a sun that blots A few centuries after the Buddha, we heard of some wise men in
out the glory of lesser lights. His teaching still beckons the weary Greece: Socrates, Plato and Aristotle. But these men were only dry
pilgrim to the security and peace of Nibbana. No other person has thinkers and seekers after truth; they lacked any inspiring love for
sacrificed so much for the sake of suffering humanity. the suffering multitude.
The Buddha was the first religious leader in human history to ad- The Buddha's way of saving mankind is to teach them how to find
monish and to appeal to people not to harm any living creature, not salvation. He was not interested in alleviating a few chance cases of
to offer animal sacrifices. physical or mental distress. He was more concerned with revealing
a path that all people could follow.
yatha kuso duggahito hattham eva iinukantati ee kayirii enam kayiriitha da/ham parakkame hi
duppariimaf!ham samaflflam nirayayu paka{j{jhati sithi/o paribbiijo bhiyyo rajam akirate
yatha: just as; kuso: a blade of kusa grass; dugga- ee: if; kayirii: some act of merit is being per-
hito: held in the wrong way; hattham eva: the formed; kayirii etam: do that act; da/ham parak-
hand itself will; anukantati: get cut; dup- kame: with concern and commitment; hi: if for
paramattham: wrongly practised; siimaflflam: mo- some reason; sithi/6: casual; paribbiij6: asceticism;
nastic life; nirayaya: to hell; paka{j{jhati: will drag bhiyyo: will profusely; rajam iikirate: will sprinkle
down
If you have to do an act of merit do it with a sense
The blade of the kusa grass, if held wrongly, will of commitment and concern. But, if the practice of mo-
cut one's hand. In the same way, if one were to handle nastic life is casual, instead of reducing the dust, much
monastic life in the wrong way - against the grain - it dust will be smeared.
will pull the person down into hell.
Commentary Buddhists believe that man reaps what he has sown; we are the re-
sult of what we were, and we will be the result of what we are. In
These verses are an obseivation of the nature of right and wrong ac- other words, man is not absolutely what he was and he will not ab-
tion. The Buddhist theory of action is embodied primarily in the solutely be what he is. This simply means that kamma is not com-
Buddha's teachings on kamma. plete detenninism: The Buddha pointed out that if everything is
Kamma is an impersonal, natural law that operates in accordance detennined, then there could be no free will and moral or spiritual
with our actions. It is a law in itself and does not have any law- life could not be possible. We would merely be the slaves of our
giver. Kamma operates in its own field without the inteivention of past. On the other hand, if everything is undetennined, then there
an external, independent, ruling agenl can be no cultivation of moral and spiritual growth. Therefore the
Buddha accepted neither strict detenninism nor strict indeter-
Kamma can be explained in many different 'languages.' minism.
Kamma can be put in the simple language of the child: Do good These misinterpretations or irrational views on kamma are stated in
and good will come to you, now, and in the future. Do bad and bad the Anguttara Nikaya which suggests that the wise will investigate
will come to you, now, and in the future. and abandon the following: (1) there are some who believe that
In the language of the haivest, kamma can be explained in this way: everything is a result of acts in previous lives; (2) there are others
If you sow good seeds, you will reap a good haivest. If you sow bad who believe that all is the result of creation by a Supreme Ruler; (3)
seeds, you will reap a bad haivest. there are others again who believe that everything arises without
reason or cause. Then if a person becomes a murderer, a thief, an
In the language of science, kamma is called the law of cause and ef-
adulterer, etc., if his actions are due to past actions, or made by the
fect. Another name for this is the law of moral causation. Moral cau-
creation of a supreme ruler, or if they happen by mere chance, then
sation works in the moral realm just as the law of action and
this person would not be responsible for his evil action.
reaction works in the physical realm.
Yet another misconception of kamma is that it operates only forcer-
In the Dhammapada, kamma is explained in this manner: The tain people or for people in certain faiths. But the fate of a man in
mind is the chief (forerunner) of all good states. If you speak or act
his next life does not in the least depend on what brand of religion
with a good mind, then happiness follows you just as the wheel fol-
lows the hoof of the ox. he chooses. Whatever be his religion man's fate depends entirely on
his deeds by body, speech and thoughts. It does not matter what re-
Kamma is simply action. Within animate organisms there is a ligious label he gives himself, he is sure to be in a happy world in
power or force which is given different names such as instinctive his next life so long as he does good deeds and lives a cultured life
tendencies consciousness, etc. This innate propensity forces every without harming others. He is sure to be born to lead a wretched
conscious being to move. He moves mentally or physically, His mo- life if he commits evil and harbours wicked thoughts in his mind.
tion is action. The repetition of actions is habit and habit becomes Therefore, Buddhists do not preach that they are the only blessed
his character. In Buddhism, this process is called kamma. people who can go to heaven after their death. Whatever his faith,
In its ultimate sense, kamma means both good and bad, mental ac- man alone detennines his own position both in this life and in the
tion or volition. "Kamma is volition," says the Buddha. Thus next. The teaching of kamma does not indicate a postmortem jus-
kamma is not an entity but a process, action, energy, force. Some tice. The Buddha, who had no ulterior, selfish motive, did not teach
this law of kamma to protect the rich and to comfort the poor by
interpret this force as 'action-influence'. It is our own doings react-
ing on ourself. The pain and happiness man experiences are the re- promising illusory happiness in an after life.
sults of his own deeds, words, and thoughts reacting on Buddhists believe that kamma explains the inequalities that exist
themselves. Our deeds, words and thoughts produce our prosperity among mankind. These inequalities are due not only to hereditary,
and failure, our happiness and misery. environment, and nature, but also to kamma or the results of our
Kamma is an impersonal, natural law that operates strictly in ac- own actions.
cordance with our actions. It is a law in itself and does not have any Since kamma is an invisible force, we cannot see it working with
law-giver. Kamma operates in its own field without the inteivention our physical eyes. To understand how kamma works, we can com-
of an external, independent ruling agency. Since there is no hidden pare it to seeds: The results of kamma are stored in the subcon-
agent directing or administrating rewards and punishments Bud- scious mind in the same way as the leaves, flowers, fruits and trunk
dhists do not rely on prayer to influence any supernatural forces. Ac- of a tree are stored in its seed. Under favourable conditions, the
cording to the Buddha, kamma is neither predestination nor some fruits of kamma will be produced just as with moisture and light,
sort of detenninism imposed on us by some mysterious unknown the leaves and trunk of a tree will sprout from its tiny seed.
powers or forces to which we must helplessly submit ourselves.
22 (5) The Story of the Obstinate Monk (Verses 311 -313) (Contd.)
Commentary biological laws (bija niycima) related to order of germs and seeds,
(3) the kammic law (.kamma niycima) relating to moral causation
The working of kamma can also be compared to a bank account: A or the order of act and result, (4) spiritual phenomena (Dhamma ni-
person who is virtuous, charitable and benevolent in his present life ycima) relating to electric forces, movement of tides, etc., and (5)
is like a person who is adding to his good kamma. But he must re- psychological laws (citla niytima) which govern the processes of
place what he takes or else one day his account will be exhausted consciousness.
and he will be bankrupt Then whom will he be able to blame for his
miserable state? He can blame neither others nor fate. He alone is Kamma is considered only as one of the five natural laws that ac-
responsible. Thus a good Buddhist cannot be an escapist He has to count for the diversity in this world.
face life as it is and not run away from it. The kammic force cannot Kamma is often influenced by external circumstances: Beneficent
be controlled by inactivity. Vigorous activity for good is indispensa- and maleficent forces act to counter and to support this self-operat-
ble for ones own happiness. Escapism is the resort of the weak; but ing law. These other forces that either aid or hinder kamma are:
an escapist cannot escape the effects of the kammic law. Birth, time or conditions, beauty, and effort
To understand the law ofkamma is to realise that we ourselves are A favourable birth (gah" sampath) or an unfavourable birth (vipatti)
responsible for our own happiness and our own misery. We are the can develop or hinder the fruitation of kamma. For instance, if a
architects of our kamma. Buddhists believe that man has every pos- person is born to a noble family or in a state of happiness, his fortu-
sibility to mould his own kamma and thereby influence the direc- nate birth will provide an easy opportunity for his good kamma to
tion of his life. Man is not a complete prisoner of his own actions; operate. An unintelligent person who, by some good kamma, is
he is not a slave of his kamma. Nor is man a mere machine that bom in a royal family, will, on account of his noble percentage, be
automatically releases instinctual forces that enslave him. Nor is honoured by the people. If the same person were to have a less for-
man a mere product of nature. Man has within himself the strength tunate birth, he would not be similarly treated.
and the ability to control his kamma. He is mightier than his
kamma and so the law of kamma can be made to serve man. Man Beauty (upadi sampattr) and ugliness (upadi vipatt1) are two other
does not have to give up his hope, effort, and intelligence in order factors that hinder or favour the working of kamma. If by some
to surrender himself to his kammic force. To off-set the reaction of good kamma, a person obtains a good birth, but is bom deformed
his bad kamma that he has done previously, a man had to do meri- by some bad kamma, then he will not be able to fully enjoy the
torious deeds and to purify his mind rather than by praying, wor- beneficial results of his good kamma. Even a legitimate heir to a
shipping, or performing religious rites. throne may not perhaps be raised to that high position if he hap-
pens to be physically or mentally deformed. Beauty, on the other
Man must use the material with which he is endowed lo promote hand, will be an asset to the possessor. A good looking son of poor
his ideal. The cards in the game of life are given to us. We do not se- parents may attract the attention of others and may be able to dis-
lect them. They are traced to our past kamma; but we can call as we tinguish himself through their influence. Also, we can find cases of
please, lead what suit we will and, as we play, we can gain and lose. people from poor, obscure family backgrounds who rise into fame
The radical transformations in the characters of Angulimala and and popularity as film actors or actresses or beauty queens.
Asoka illustrate man's potential to gain control over himself. Time and occasion are other factors that influence the working of
Angulimala was a highway robber who caused the deaths of many kamma. In the time of famine or during the time of war, all people
men. Can we judge him by his external actions? For within his life without exception are forced to suffer the same fate. Here the unfa-
time, he became an arahat and thus erased all his past misdeeds. vourable conditions open up possibilities for evil kamma to operate.
The fabourable conditions, on the other hand, will prevent the op-
Asoka, the Indian emperor, killed thousands and thousands to fight eration of bad kamma.
his war and to expand his empire. Yet after winning the battle, he
completely reformed himself and changed his career to such an ex- Effort is perhaps the most important of all the factors that effect the
tent that today, 'Amidst the tens of thousands of names of mon- working of kamma. Without effort, both worldly and spiritual pro-
archs that crowd the columns of history, their majesties and royal gress is impossible. If a person makes no effort to cure himself of a
highnesses and the like, the name of Asoka shines and shines al- disease or to save himself from his difficulties or to strive with dili-
most alone, as a star.' gence for his progress, then his evil kamma will find a suitable op-
portunity to produce its due effects. However, if he endeavours to
Although Buddhists believe that man can eventually control his surmount his difficulties, his good kamma will come to help him.
kammic force, they do not believe that everything is due to kamma. When shipwrecked in deep sea, the Bodhisatta, Maha Janaka, made
They do not ignore the role played by other forces of nature. Accord- an effort to save himself, while the others prayed to the gods and
ing to Buddhism, there are five orders or processes or natural laws left their fate in the hands of these gods. The result was that the
(niyamas) which operate in the physical and mental worlds: (1) the Bodhisatta escaped while the others were drowned.
physical laws (utu niyama) relating to seasonal changes etc., (2) the
While residing at the Jetavana Monastery, the Bud- As a border town is guarded both inside and out-
dha spoke this verse, with reference to a group of side, so guard yourself. Let not the right moment go
monks who spent the raining season in a border town. by. Those who miss this moment has come to grief
In the first month of their stay in that border when they fall into hell.
town, the monks were well provided and well looked af-
ter by the townsfolk. During the next month the town Commentary
was plundered by some robbers and some people were In this verse the Buddha's advice is to guard one's mind just as rul-
taken away as hostages. The people of the town, there- ers would guard a border town. The guarding of the mind comes
within the field of mind concentration - bhavanti - meditation,
fore, had to rehabilitate their town and reinforce fortifi- the central purpose of which is perpetual alterness of mind.
cations. Thus, they were unable to look to the needs of The Buddhist theory of meditation aims at the practice of right con-
the monks as much as they would like to and the centration (sammti-samtidhi), the culmination of the noble eight-
monks had to fend for themselves. At the end of the fold path which is expounded for the first time in the Buddha's
raining season, those monks came to pay homage to inaugural sermon, known as 'Dhammacakkappavattana', the
the Buddha at the Jetavana Monastery in Savatthi. On 'Turning of the Wheel of the Doctrine.' The noble eight-fold path as
the method of self-enlightenment, which is the goal of Buddhist
learning about the hardships they had undergone dur- doctrine, is called majjhimti pafipadti, the middle path. It is so
ing the raining season, the Buddha said to them, called because it tends to moderation, avoiding the two extremes:
"Monks, do not keep thinking about this or anything On the one hand, of indulgence in sense pleasures, and, on the
else; it is always difficult to have a carefree, effortless other, of adherence to the practices of self-mortification.
living. Just as the townsfolk guard their town, so also, a Hence the practice of this method is a medium between the two ex-
monk should be on guard and keep his mind stead- tremes, avoiding all excess. Excess in any direction must be avoided
as it is dangerous. Buddhist meditation, therefore, cannot be prac-
fastly on his body." ticed by the worldly man, who is unwilling to reduce his worldly de-
sires, nor is it possible for one who is a fanatic in ascetic practices.
Explanatory Translation (Verse 315) In order to observe moderation it is necessary to have strength on
the one side, and thoughtfulness on the other. So we find in the for-
paccantarh santarabiihirarh guttarh nagararh mula of the path that right concentration is well supported by the
yathii, evarh attiinarh gopetha hi khar;ziitita ni- two principles of right effort and right mindfulness. Of these, right
effort promotes the ability to rise in one who is prone to sink into
rayamhi samappitii socanti khar;zo ve mii upaccagii sensual pleasure; while right mindfulness becomes a safeguard
against falling into extremes of asceticism.
paccantarh: situated at the frontier; san-
Right concentration is not possible without that moral purity which
tarabiihirarh: within and without; guttarh: pro- purges one of impure deeds, words and thoughts, and therefore it
tected; nagararh: a city; yathii evarh: just like presupposes right speech, right action and right livelihood. These
(that); attiinarh: one's mind; gopetha: protect; hi: are the three principles of sila or moral purity, which is necessarily
if for some reason; khm;uitita: a moment passes; ni- the preparatory ground to meditation. The training in these princi-
ples is the most fundamental aspect of Buddhism and forms the vi-
rayamhi: in hell; samappitii: having been born; tal factor in contemplative life. Hence, first of all, one must school
socanti: one may repent; khano: (therefore) the himself in moral purity in accordance with the rules of the middle
moment; ve: certainly; mii upaccagii: do not allow path, in order to attain full and immediate results of meditation in
to escape - do not throw away an ascending scale of progress. The disciple who conforms himself
to these ideals will acquire self-confidence, inwads purity, absence
of external fear, and thereby mental serenity, factors which are im-
perative for ultimate success in meditation.
22 (8) The Story of A Group of Bad Ascetics (Verses 316 & 317) (cont'd)
22 (9) The Story of the Disciples of Non-Buddhist Teachers (Verses 318 & 319)
While residing at the Nigrodarama Monastery, the embracing such false beliefs; satta: those beings;
duggatiriz: to woeful states; gacchanti: depart
Buddha spoke these verses, with reference to some dis-
ciples of the Titthis {non-Buddhist ascetics).
Those who take what is correct as incorrect, and
The disciples of the Titthis did not want their chil- those who take what is not correct as correct, both
dren to mix with the children of the followers of the these go to woeful states when they depart because of
Buddha. They often told their children, "Do not go to their false beliefs.
the Jetavana Monastery, do not pay obeisance to the
monks of the Sakyan clan." On one occasion, while the Explanatory Translation (Verse 319)
Titthi boys were playing with a Buddhist boy near the
entrance to the Jetavana Monastery, they felt very vajjafl ea vajjato flatvti, avajjafl avajjat6 ea sam-
thirsty. As the children of the disciples of Titthis had mtidiffhisamtidtinti sattti suggatirh gacchanti
been told by their parents not to enter a Buddhist mon-
astery, they asked the Buddhist boy to go to the monas- vajjarh: what is wrong; vajjato: as wrong; flatvti:
tery and bring some water for them. The young having known; avajjarh: what is not wrong; ava-
Buddhist boy went to pay obeisance to the Buddha af- jjat6: as not wrong; sammtidi(thisamtidonti: those
ter he had a drink of water, and told the Buddha about who take right views; satta: beings; suggatirh: to
his friends who were forbidden by their parents to en- heaven; gacchanti: go
ter a Buddhist monastery. The Buddha then told the
They regard error as error, and what is right as
boy to tell the non-Buddhist boys to come and have
right. Those people who embrace right views go to
water at the monastery. When those boys came, the
Buddha gave them a discourse to suit their various dis- heaven.
positions. As a result, those boys became established in
faith in the Three Gems i.e., the Buddha, the Dhamma Commentary
and the Sangha. The social environment of the Buddha's day saw an intricate mix of
various religions and spiritual systems. Some of these systems were
When the boys went home, they talked about their led by people who were antagonistic to the Buddha. The incident
visit to the Jetavana Monastery and about the Buddha that gave rise to these verses shows how non-Buddhist parent tried
teaching them the Three Gems. The parents of the to prevent their children entering Jetavana Monastery. Another note
on religious leaders who were the contemporaries of the Buddha.
boys, being ignorant, cried, "Our sons have been dis-
loyal to our faith, they have been ruined." Some intelli- There are frequent references in Buddhist literature to some six sen-
ior contemporaries of the Buddha, for instance, in the Digha-
gent neighbours advised the wailing parents to stop Nikiiya (the Siimaflflaphala-Sulta and its counterpart in Sanskrit).
weeping and to send their sons to the Buddha. Some- It appears from the context of these references that Ajatasattu, the
how, they agreed and the boys, as well as their parents, king of Magadha, met a number of these teachers and asked them
went to the Buddha. each separately to state in clear and unambiguous terms the result
of their ascetic practices. All of them were well known in the coun-
The Buddha, knowing why they had come recited try as founders of religious schools with a large following. Their
the stanzas to them. names and the special doctrines they held are briefly stated in the
text. It is possible, however, that the information supplied is preju-
At the end of the discourse, all those people came diced as it emanates from their opponents; in fact, the misstate-
to be established in faith in the Three Gems, and after ments they make are partly due to design and partly to ignorance.
listening to the Buddha's further discourse, they sub- All the same, it is interesting to study their views in order to under-
stand correctly as well as to appreciate the views of the founder of
sequently attained sotapatti fruition. Buddhism.
There were several individuals who were leading religious lives ac-
Explanatory Translation (318) cording to their respective convictions in quest of the truth. Among
them there were six religious teachers who were well known in sev-
avajje vajjadassin6 vajje ea vajjadassin6 ea mic- eral kingdoms of North India, and who had considerable followings.
chadi{thisamiidiina sattii duggatiriz gacchanti These six teachers were, Ptirana Kassapa, Makkhali Gosala, Ajita
Kesakambali, Pakudha Kaccayana, Samjaya Bellatthiputta and Ni-
avajje: what is not wrong; vajjadassin6: they take gantha Nathaputta.
as wrong; vajjeca: in what is wrong; avajjadass- Besides these six teachers, there were other teachers such as Nanda
in6: they see the wrong; micchadi{thisamiidanii: Vaccha and Kisa Samkicca.
ground, and was told (Ma Khali) 'Do not fall', but he slip_ped and_ fell
Commentary down. In fear he took to his heels, but the master held him by his
Of these six thinkers, NigaQ\ha Nathaputta, who is no other than cloth. However, leaving the cloth in the hands of the master, he ran
Mahavira the founder, or, according to the Jaina tradition, the last away, and in the village enjoyed the same reception as Piirana
prophet ~f the present world cycle, seems to have been slightly Kassapa.
older than the Buddha. He preached ethical doctrines without ap- The remaining four teachers, who are mentioned as contemporar-
parently knowing that similar ideas had been held by an incompara- ies of the Buddha, did not leave their mark on posterity as did Ma-
bly senior ascetic, Parsva. The latter is now acknowledged to be
Mahavira's predecessor and is believed to have lived two hundred havira and, to a lesser degree, Gosala.
and fifty years before Mahavira. Parsva's ethical code consisted of Purana Kassapa's clan name was Kassapa, and he was called Piirana
four rules whereas that of Mahavira consisted of five. Of these, the (one who completes) as he completed the list of one hundred slaves
first thre:. viz., not to kill living things, not to take articles of use in a house, with his birth. As he was ill-treated in that house, he es-
unless they are given, and not to tell a lie, are common to the caped from there only to be robbed of his clothes by thieves. As he
schools of both Parsva and Mahavira. The fourth rule in Parsva's did not know how to cover himself with anything else, such as
teaching, that of aparigraha, not to have any worldly possessions in- grass or reeds, he entered a village without any clothing on. People
cluding a wife, was split up into two by Mahavira to make up his who saw him thought that he was a sanctified ascetic, who had no
code of five. Not to take a wife or to lead a celibate life, which is the attachment to anything and began to offer him food, and look after
fourth rule in Mahavira's code, and not to have worldly possessions him. Though he received garments later, he did not want them, as
except clothes, which is the fifth rule in Mahavira's code, seem to the people honoured him for his non-attachment to clothes. Such
constitute jointly the fourth rule of Parsva. The main difference in was the beginning of his asceticism, and he in due course had a fol-
the practical or external aspects of Parsva's and Mahavira's code of lowing of five hundred ascetics.
conduct thus seems to have been that while Parsva and his follow-
ers were acelakas or naked, Mahavira and his followers wore white Ajitha Kesakambali was so known as he used to wear a garment
garments, but refused to have any other paraphernalia. In other made of human hair which was cool in the cold season, and warm
words, the Jaina faith as preached by Mahavira is the same as in the hot season, and which smelt foul and was uncomfortable to
Parsva's, but somewhat more modem. It was natural therefore that the body.
these two schools should have become one as they actually did Pakudha Kaccayana always avoided cold water. When he crossed a
some two hundred fifty years after the death of Parsva, when the river or a stream, he considered his precepts violated, and would
disciples of Parsva and those of Mahavira met at Sravasti and put up a stupa of sand to restore his precepts.
brought about the Union. Later, the Jainas explained this fusion of
schools differently by adding twenty-two prophets to precede Samjaya Bellat\hiputta was the son of Bellattha. Nigantha
Parsva, thereby making Parsva the twenty-third and Mahavira the Nathaputta was the son ofNatha, and claimed to have no attach-
twenty-fourth of their prophets. It would, however, be quite correct ment to anything, and never wore any garments.
to hold that Parsva and Mahavira independently evolved a philoso- Long before the enlightenment of the Buddha, these six teachers
phy and a religious system which had identical tenets. had been travelling in various kindgoms and preaching their relig-
In the Scimafriiaphala-sutta NigarJfha Ncithaputta is mentioned as ious tenets. They had established themselves as recognized relig-
having held the doctrine of four-fold restraint; restraint from the ious teachers, and were well known among the people.
use of cold water as it contains life, and from sinful activities such When they arrived at Savatthi, in the course of their wanderings,
as killing and sexual intercourse. He was free from all sins and had their followers went and told King Pasenadi of the arrival in their
purified himself. In the Udumbarika-sihanada-sutta the restraints city of these teachers and that they were enlightened. The king said:
ascribed to him are different, but identical with the four vows of
Parsva. "You yourselves may invite and bring them to the palace." The peo-
ple went and informed them that the King invited them to meals at
The next important contemporary of the Buddha was Makkali the palace. However, they showed no interest in accepting the invi-
Gosala. He belonged to the sect of the Acelakas or Naked Ones, and, tation. As the people requested them repeatedly to come to the pal-
as the first part of his name indicates, carried a staff of bamboo ace, they consented, out of courtesy to their followers, and went to
(maskarin). It is said that he was for some time a disciple of Ma- the palace together.
havira, but later broke away from him. Afterwards, he probably
founded an independent school known as the .Ajivika school. Later The King offered them seats, but they did not sit on expensive
writers mention two predecessors, Nanda Vaccha and Kisa Smkicca, seats, and sat on benches and on the floor. The King, knowing from
thus giving this school three prophets. This sect is now extinct, but their conduct that they could have no substance in their minds, of-
seems to have enjoyed popularity and even royal patronage. The fered them no food, but asked at once whether they were enlight-
doctrine advocated by Gosala is styled samsara-visuddhi or the doc- ened ones. They knew that if they professed to be enlightened, the
trine of attaining purity only by passing through all kinds of exist- King would question them as to their enlightenment, and on their
ence. Gosala did not believe that there was any special cause for failure to satisfy him he would inflict bodily injury on them. There-
either the misery of human beings or for their deliverance. He did fore, in their own interest, they confessed that they were not en-
not believe in human effort, and held that all creatures were help- lightened. The King sent them out of the palace. As they were
less against destiny. He maintained that all creatures, whether wise coming out of the palace, their followers asked:
or foolish, were destined to pass through samsara, and that their "Did the King ask questions.and did he treat you well?" They said:
misery would come to an end at the completion of the cycle. No hu- "The King asked us whether we are enlightened, but as the King
man effort would reduce or lengthen this period. Like a ball of would be unable to understand what we say as enlightened ones,
thread, sarilsara had a fixed term, through which every being must and would be displeased towards us, out of sheer sympathy for him,
pass. we said that we are not enlightened. As for us, we are enlightened,
Makkhali Gosala was born in a cattle shed (Gosala). One day, he was indeed, and our enlightenment cannot be washed out even with
following his master with a pot of oil on his head on a muddy water."
·-
NAGA VAGG.A 1
The G·reat
world and strove for six long years seeking enlightenment During
Explanatory Translation (Verse 322) this period, He approached all the renowned teachers of the day and
tried all the methods His teachers could teach Him. Having
varam assatarii tijiiniyii ea sindhavti mahtiniigii achieved the attainment even equivalent to that of His teachers. He
kunjarii dantii varam tato attadanto varam still could not find the elusive goal of enlightenment Finally,
through His research and rational understanding and treading a
varam: are noble; assatarii: the mules; tijtiniyti: middle path, thus departing from the traditional way of legendary
the thorough breds; sindhavii: the Sindhu horses; religious beliefs and practices, He found the final solution to the
universal problems of unsatisfactoriness, conflict and disappoint-
mahiinaga kunjarii: the great tusked elephants; ments (dukkha). He discovered the law of dependent origination -
dantti: when tamed; varam: are noble; tato: more the law of cause and effect which He assessed as the reality of the
than all those; attadanto: the person who has disci- world, thereby becoming the supreme Enlightened One.
plined himself (3) vijjii-carana sampanno: This term vijjii-carana sampanno,
meant that the Buddha was endowed with perfect clear vision and
When well trained, mules are useful. Sindhu thor- exemplary good conduct. It has two significant aspects as indicated
oughbreds are outstanding among horses. Of great ele- in the three-fold knowledge and eight-fold wisdom. The three-fold
phants those of the Kufijara breed are the greatest But, knowledge is listed as follows:
of all, the best is the person who has tamed himself. (a) Firstly, the Buddha could recall His past birth and trace back His
previous existence as well as that of others.
Commentary (b) Secondly, apart from being able to recount the past, He had the
unique foresight of being able to see into the future and visual-
Virtues of the Buddha: These verses extol the virtues of the Bud- ised the whole universe at any single moment
dha. The Buddha himself declares that he will endure the unvirtu-
ous words of indecent people. The Buddha is described as (c) Thirdly, He had that deep penetrating knowledge pertaining to
possessing nine intrinsic virtues they are: arahathood.
(1) araham: The Buddha is depicted as an arahat in five aspects, On the eightfold wisdom, the Buddha was listed as having the
namely: unique gift of insight, the power of performing supernormal feats, a
divine ear, the power of reading other's thoughts, various physical
(a) he has discarded all defilements; powers, ability to recollect past births, a divine eye, and exquisite
(b) he has suppressed all the enemies connected with the eradication knowledge pertaining to a life of serene holiness.
of defilements; With regard to the word carana or good conduct, this aspect is di-
(c) he destroyed the spokes of the wheel of existence; vided into fi~een different categories or types of virtues which were
fully imbued in the Buddha. These additional virtues are classified
(d) he is worthy of being given offerings and paid homage, and as restraint in deed and word, restraint in the absorption of sense ef-
(e) he withheld no secrets in his character or in his teachings. fects, moderation in the consumption of food, avoidance of exces-
sive sleep, maintenance of crystal clear vision in faith, realisation of
The Buddha was the greatest figure in human history, perfect, infal-
shame in committing evil, realisation of fear in committing evil,
lible, blameless and spotless. At the foot of the Bodhi-tree. He con-
thirst for knowledge, energy, mindfulness and understanding - the
quered all evil and attained the highest stage of sanctity. He put an
four trends pertaining to the material sphere. Pannii and karunii
end to all sufferings with His attainment of Nibbana. He was the
world honoured one so worthy of homage in all respects. His teach- are reflected as wisdom and compassion, both of which are the ba-
ing contains no mysteries of secrets and is like an open book for all sic twin virtues of the Buddha. Pannii endowed him with wisdom
whilst karunii bestowed him with compassion to be of service to
to come and see.
mankind. He realised through his wisdom what is good and what is
(2) sammd-sambuddho: The Buddha was designated as Sammii- not good for all beings and through His compassion He led His fol-
Sarilbuddho because He comprehended the existence of the world lowers away from evil and misery. The great virtues of the Buddha
in its proper perspective and He discovered the four noble truths enabled Him to show in His dispensation the highest degree of
through His own comprehension. Born a prince, He renounced the brotherhood and the sterling qualities to be found in all beings.
While residing at the Veluvana Monastery, the Bud- look after their father well or else they would be beaten
dha spoke this verse, with reference to an old brahmin. to death. Each of the sons gave a length of cloth and
Once, there lived in Savatthi an old brahmin who sent every day a food-tray. The brahmin became health-
had eight lakhs in cash. He had four sons; when each ier than before and soon put on some weight He real-
one of the sons got married, he gave one lakh to him. ized that he had been showered with these benefits on
Thus, he gave away four lakhs. Later, his wife died. His account of the Buddha. So, he went to the Buddha and
sons came to him and looked after him very well; in humbly requested him to accept two food-trays out of
fact, they were very loving and affectionate to him. In the four he was receiving every day from his sons.
course of time, somehow they coaxed him to give them Then he instructed his sons to send two food-trays to
the remaining four lakhs. Thus, he was left practically the Buddha.
penniless. One day, the eldest son invited the Buddha to his
First, he went to stay with his eldest son. After a house for alms-food. After the meal, the Buddha gave a
few days, the daughter-in-law said to him," Did you discourse on the benefits to be gained by looking after
give any extra hundred or thousand to your eldest son? one's parents. Then he related to them the story of the
Don't you know the way to the houses of your other elephant called Dhanapala, who looked after his par-
sons? Hearing this, the old brahmin got very angry and ents. Dhanapala when captured pined for the parents
he left the eldest son's house for the house of his sec- who were left in the forest
ond son. The same thing happened in the houses of all At the end of the discourse, the old Brahmin as
his sons. Thus, the old man became helpless; then, tak- well as his four sons and their wives attained sotapatti
ing a staff and a bowl he went to the Buddha for protec- fruition.
tion and advice.
At the monastery, the brahmin told the Buddha Explanatory Translation (Verse 324)
how his sons had treated him and asked for his help. dhanapiilako niima kuiljaro ka{ukappabhedana
Then the Buddha gave him some verses to memorize dunnivarayo baddho kabalam na bhuiijati
and instructed him to recite them wherever there was kuiijaro nagavanassa sumarati
a large gathering of people. The gist of the verses is
this: "My four foolish sons are like ogres. They call me dhanapa/ako niima: named Dhanapfila; kabalam:
'father, father", but the words come only out of their food; na bhuiijati: does not eat; kuiijaro: elephant;
mouths and not from their hearts. They are deceitful kafukappabhedana: deep in rut; dunnivarayo: dif-
and scheming. Taking the advice of their wives they ficult to be restrained; baddho: shackled; niiga
have driven me out of their houses. So, now I have got vanassa: the elephant - forest; sumarati: keeps on
to be begging. Those sons of mine are of less service to longing for
me than this staff of mine." When the old brahmin re-
cited these verses, many people in the crowd, hearing The elephant, Dhanapala, deep in rut and uncon-
him, went wid with rage at his sons and some even trollable, in captivity did not eat a morsel as he yearned
threatened to kill them. for his native forest (i.e., longing to look after his par-
At this, the sons became frightened and knelt ents).
down at the feet of their father and asked for pardon.
They also promised that starting from that day they Commentary
would look after their father properly and would re- This stanza and the story that gave rise to it, have a marked validity
spect, love and honour him. Then, they took their fa- for our own time when the neglect of the aged has become a crucial
social issue.
ther to their houses; they also warned their wives to
While residing at the Jetavana Monastery, the Bud- His conversion must probably have taken place during the very
early part of the Buddha's ministry. In the Sarhyutta Nikaya it is
dha spoke this verse, with reference to King Pasenadi stated that once he approached the Buddha and questioning Him
of Kosala. about His perfect Enlightenment referred to Him as being young in
One day, King Pasenadi of Kosala went to the mon- years and young in ordination.
astery to pay homage to the Buddha soon after having The Buddha replied - 'There are four objects, 0 maharaja, that
should not be disregarded or despised. They are a khattiya (a war-
a heavy meal. The king was in the habit of taking one- rior prince), a snake, fire, and a monk.
quarter basketful (half a bushel of) cooked rice and
Then He delivered an interesting sermon on this subject to the
meat curry. While he was in the presence of the Bud- king. At the close of the sermon the king expressed his great pleas-
dha, the king felt so drowsy that he kept on nodding ure and instantly became a follower of the Buddha. Since then till
and could hardly keep himself awake. Then he said to his death he was deeply attached to the Buddha. It is said that on
the Buddha, "Venerable! I have been in great discom- one occasion the king prostrated himself before the Buddha and
stroked His feet covering them with kisses.
fort since I have taken my meal." To him the Buddha
replied, ''Yes, O' king! Gluttons do suffer in this man- His chief queen, Mallika, a very devout and wise lady, well versed in
the Dhamma, was greatly responsible for his religious enthusiasm.
ner." Like a true friend, she had to act as his religious guide on several oc-
After hearing the discourse the king, having under- casions.
stood the message, gradually lessened the amount of One day the king dreamt sixteen unusual dreams and was greatly
food he took. As a result, he became much more active perturbed in mind, not knowing their true significance. His brah-
and alert and therefore also happy. min advisers interpreted them to be dreams portending evil and in-
structed him to make an elaborate animal sacrifice to ward them
off. As advised he made all necessary arrangements for this inhu-
Explanatory Translation (Verse 325) man sacrifice which would have resulted in the loss of thousands of
helpless creatures. Queen Mallika, hearing of this barbarous act
yad<i middhl hoti mahagghaso ea niv<ipapu(tho about to be perpetrated, persuaded the king to get the dreams inter-
mah<ivar<iho iva nidd<iyit<i samparivattas<iyl hoti preted by the Buddha whose understanding infinitely surpassed
mando punappunarh gabbham upeti that of those worldly brahmins. The king approached the Buddha
and mentioned the object of his visit. He related the sixteen dreams
and the Buddha explained their significance fully to him.
yad<i: if at any time; middhl hoti: if man becomes
lethargic; mahagghaso ea: if he also tends to over- Unlike King Biritbisara, King Pasenadi had the good fortune to hear
several edifying and instructive discourses from the Buddha. In the
eat; niv<ipapuf!ho: fattened on grain; mah<ivar<iho Sarityutta Nikaya there appears a special section called the Kosala
iva: like a great pig; nidd<iyit<i: if he sleeps; sam- Samyutta in which is recorded most of the discourses and talks
parivattas<iyl: rolling about; mando: that ignorant given by the Buddha to the king.
person; punappunarh: repeatedly; gabbham: to Once while the king was seated in the company of the Buddha, he
the womb; upeti: keeps on coming back saw some ascetics with hairy bodies and long nails passing by, and
rising from his seat respectfully saluted them calling out his name
The stupid one who is lazy, gluttonous, and to them: 'I am the king, your reverences, Pasenadi of the Kosala. ·
When they had gone he came back to the Buddha and wished to
drowsy, who just wallows like a well-fed pig, is subject know whether they were arahats or those who were striving for ara-
to repeated rebirths. hatship. The Buddha explained that it was difficult for ordinary lay-
men enjoying material pleasures to judge whether others are
arahats or not and made the following interesting observations:
Commentary
'It is by association (samvasena) that one's conduct (sila) is to be
This stanza was occasioned by the sleepiness displayed by King understood, and that, too, after a long time and not in a short time,
Pasenadi of Kosala, when he met the Buddha after a heavy meal. by one who is watchful and not by a heedless person, by an intelli-
King Pasenadi Kosala, the son of King Maha Kosala, who reigned in gent person and not by an unintelligent one. It is by converse
the kingdom of Kosala with its capital at Savatthi, was another royal (samvoharena) that one's purity (soceyyam) is to be understood. It
patron of the Buddha. He was a contemporary of the Buddha. and is in time of trouble that one's fortitude is to be understood. It is by
owing to his proficiency in various arts, he had the good fortune to discussion that one's wisdom is to be understood, and that, too, af-
be made king by his father while he was alive. ter a long time and not in a short time, by one who is watchful and
not by a heedless person, by an intelligent person and not by an un-
intelligent one.'
Lik a mah.out .an elephant in rut I should today mindlii/lq restrain my free roa lng mind.
326. tdmn .Pure cittama ari ca:rtkan) l•onnerly this wand ring mind ,~.andered
,ye'nicdiakari1 yallhakiimam yafhasukham \\ here it , is h cl , here whim \ her pleasur,e ]c J.
Todajja 'hmn niggahe sami yoniso \ isely this day , ill I estrain it
hatthippahhimu.nn vlya atikusaggaho. as trainer \.Vilh hook an elephant in ru .
(23:7)
The Buddha was dwelling in the ninth year of His ministry, at the
Explanatory Translation (329) Ghositarama, the monastery built by Ghosita in Kosambi. A certain
monk who had committed a disciplinary offence considered it an of-
nipakariz saddhiriz carariz s<idhuvihciri dhlrariz sa- fence, whereas the other monks considered it to be otherwise. Sub-
hiiyariz ce no labetha vijitariz ra{thariz pahiiya r<ij<i sequently, the monk who committed the offence did not consider it
iva araflfle m<itailgo niigo iva eko care so, whereas the other monks by this time held the opinion that he
was guilty.
nipakariz: wise; saddhiriz carariz: associates with The alleged offence was leaving some water in the pot without emp-
one; s<idhuvihtiri: lives virtuously; dhirariz: finn tying it after using the lavatory by the monk. The monk who was al-
and intelligent; sahiiyariz: companion; sace no leged to have committed the offence then admitted his fault when
labetha: if you cannot have; vijitam: defeated; lost; he was questioned by the other monks. So the other monks got to-
gether and pronounced an explosion order against him.
ra{thariz: kingdom; pah<iga: abandoning; rtijti iva:
like the king; araflfle: in the forest; miitailgo n<igo That monk was learned, scholarly, versed in the discourses and the
discipline, and was well accomplished in knowledge and conduct
iva: like the elephant Matanga, alone in the forest; He went to his friends and well wishers in the order, and explained
eko: all alone; care: go about to them what took place, and convinced them of his innocence.
These monks went to see the monks who pronounced the expul-
If you cannot come upon a wise, mature compan- sion order against their friend, and entered into an argument with
ion whose ways are virtuous, you must go about life all them, but the matter did not end happily.
alone like a king who, abandoning his conquered king- The monks got divided into two camps, and the matter reached the
dom, lives in exile, or like elephant Matanga who roams ears of the Buddha. The Buddha remarked that dissension has
arisen in the fraternity of monks, and went up to the monks who
about the forest living in solitude. pronounced the expulsion order. He explained to them the folly of
their act as it would lead to dissension among the fraternity of
Explanatory Translation (330) monks. Next, the Buddha went to the followers of the other group,
and disapproved of their conduct as that, too, could lead to unex-
ekassa caritariz seygo bale sahiiyatti natthi araflfle pected dissension among the monks.
mtitailgo n<igo iva appossukko eko care piipiini na After the admonition of the Buddha, the monks who pronounced
ea kagirti the expulsion order continued to conduct their disciplinary rites
within the precincts of the monastery, whereas the other faction be-
ekassa: the lone person's; caritariz: behaviour, gan to conduct their rites outside the limits of the monastery.
When the attention of the Buddha was drawn to this situation, He
seggo: is great; bale: with the ignorant; natthi sa- found nothing wrong about it.
hiigatti: no companionship; arafliie: in the forest;
However, the matter did not end there. The monks of Kosambi
mtitailgo ntigo iva: like the elephant Matanga; ap- were divided into two camps, and they kept on quarrelling among
possukko: with limited needs; eko care: go about themselves in the village, in the alms-hall, and wherever they met.
alone; piipiini na ea kagirti: doing no evil The people in the villages were displeased at this conduct of the
monks, and began to rebuke and revile them.
Leading a solitary life is more commendable. One Some monks invited the Buddha to inteivene in this matter and
cannot keep company with ignorant ones. With only a put an end to these disputes and dissensions in the fraternity of
limited number of needs, let one lead a life of solitude, monks. Hence the Buddha came to the assembly of monks, and ad-
monished them against their dissension. Then, the Buddha
doing no wrong, like the elephant Matanga. preached to them the story of King Brahmadatta of Kasi, and of
King Dighiti of Kosala, and the conduct of prince Dighayu to illus-
Commentary trate the evils of quarrels and the advantages of forbearance.
While residing in the Parileyyaka Forest, where the elephant
Parileyyaka waited on him,the Buddha spoke these verses with refer-
ence to the monks from Kosambi.
Commentary An elephant, a leader of a herd, who was sick of the herd in that for-
est, thought of solitary life. For, branches of trees brought by him
Referring to the forbearance and mildness of the kings themselves, were eaten up by others in the herd and his body was rubbed
the Buddha exhorted the monks to sink their differences and be pa- against by she-elephants as they were coming out of water. The ele-
tient since they were already leading the lives of monks. However, a phant came up to the place where the Buddha was seated, and be-
spokesman of one faction of the quarrelsome monks said that the gan to attend on the Buddha by cleaning up the place and bringing
Buddha should keep out of their disputes and leave them alone. food and drinks with his trunk. Thus, he, too, took delight in his life
The Buddha left the assembly, remarking: "These foolish people of solitude. Then the Buddha spoke forth a solemn utterance of joy
have lost control of themselves. It is difficult to admonish and con- on the advantages of solitude.
vince them." After spending three months at the Parileyyaka forest, the Buddha
Next morning, the Buddha after His round fc5r alms in Kosambi, came back to the Jetavana Monastery. Now the citizens of Kosambi
took the mid-day meal, and spoke in the midst of the fraternity of were displeased with the quarrelsome monks and refused to give
monks of the evils of enmity and disunity, and the advantages of them alms or pay other respects. Then the monks told the lay devo-
solitude where one cannot find good company. tees that they would go to see the Buddha and settle all their differ-
ences under Him.
After speaking to the fraternity of monks, the Buddha left the city of
Kosambi all alone, proceeded to the village of Balakalonakarama The Venerables Sariputta, Moggallana, Maha Kassapa, Revata, Anu-
(Balaka, the salt maker), and was received by the Venerable Bhagu. ruddha, Upali, Ananda, and Ra.hula heard of the intended visit of the
Thence, He proceeded to Patina Varhsa park, where the Venerable quarrelsome monks, and sought the advice of the Buddha as to
Anuruddha, Nandiya and Kimbila were staying. how they should be treated. The Buddha instructed them on the
principles of discipline.
The watcher of the park tried to stop the Buddha coming to the
park, but the three monks rushed to receive the Buddha in rever- Similarly, Maha Pajapati Gotami, Anathapin4ika, and Visakha
ence. After hearing that they were living in great unity and regard sought the advice of the Buddha as to what attitude to be adopted
for one another, the Buddha admonished them, and left the grove towards the two factions of quarrelsome monks. The Buddha ad-
for the Parileyyaka forest. monished them to treat both factions with alms, etc., and to listen
to both factions, but to follow the righteous side.
The Buddha arrived at the Parileyyaka forest, and entered the
Rakkhita grove (sanctuary), and began to stay at the foot of a lofty The two factions of monks settled their disputes, and went up to
Sala tree. the Buddha and apologised to Him. The Buddha delivered them fur-
The Buddha all alone, left to Himself, was feeling very happy and re- ther admonitions and instructions on discipline.
lieved, as He was away from the disputing and quarrelsome monks Said the Buddha: "The elephant Parileyyaka had been looking after
of Kosambi who were in the habit of coming to Him with their com- me all this time. If one has such a good friend one should stick to
plaints. him. But, if one cannot find a good friend, better to stay alone."
331. 1ltthamhijiitamhi sukhfi sabii!Jii Best t have friends, hen one's in need
tu({hi sukkhii yii ilarilarena blest contentment\\ i h \ .hat ver is,
pwinam sukhan)ji itasan.khayamhi blessed is merit when life's at an nd,
sabbassa dukkhassa ukharh pahiii:wm·. ·(23:l'J' abandoning all dukkhn is ble s ness.
333. ukham. ya ajara silam lest is. virtu till ]ife' end
sukJui saddhii poti!lhilo and blest lhe faith standing firm,
sukho pa1'i11iiya pa{ilabho I lest th allainment of ,,..,isdom
piipiinan'l akara")ari1 stikham.. (23: I and blest the non-doing of, \/ii .
710
23 (14) The Story of Mara (Verses 331, 332 & 333) (Cont'd)
liiii
TANHA
·•
'
V AGGA
Craving
24 (1) The Story of the Past: The Insolent Monk. The Bandits. (Verses 334 - 337) (cont'd)
24 (1) The Story of the Past: The Insolent Monk. The Bandits. The Story of the P~esent:
The Fishermen, and The Fish with Stinking Breath. (Verses 334 - 337) (cont d)
Explanatory Translation (Verse 334) loke: here in this world; yo ea: if some one;
jammiriz: lowly; duraccayariz: that is difficult to be
manujassa pamattaclirino laT)hii varJrJhati miiluvii passed over; etam taT)ha: this craving; sahati: sub-
viya so plavati huriidhuram phalam iccham dues; tamhli: from him; sokii: sorrows; pokkharli
vanasmim vanaro iva udabindii iva: like water off the lotus leaf; pa-
manujassa: man's; pamattaclirino: of slothful pa/anti: slip away
ways; taT)hli: craving; varJrJhati: grows; mliluvii Craving is a lowly urge. It is difficult to escape crav-
viya: like the creeper that destroys trees; s6: he; ing. But, in this world, if some one were to conquer
p/avati: keeps on jumping; huriihurariz: from birth craving, sorrows will slip off from him like water off a lo-
to birth; phalam iccham: fruit- loving; vanasmim: tus leaf.
in the forest; viinaro iva: like a monkey
Man's craving grows like the creeper miiluva. At Explanatory Translation (Verse 337)
the end, the creeper destroys the tree. Like the monkey yiivanto ettha samcigatci vo bhaddariz tarn vo
that is not happy with the fruit in the tree, the man of vadiimi usirattho bira,:zariz iva IQT)hiiya miilam kha-
craving keeps on jumping from one existence to an- natha nalariz solo iva miiro vo punappunam ma
other. bhanji
Explanatory Translation (335)
ycivanto: all those; ettha: here; samligatli: have as-
jammi visattikii esli taT)hli loke yam sahatf tassa ab- sembled; vo: all of you; bhaddariz: may be well;
hiva{thariz birQT)am iva sokii tarn: therefore; vo: to you; vadami: I will give this
advice; usirattho: those who seek the sweet-smell-
jammi: lowly; visattikli: the poisonous and cling- ing usira grass-roots; bira,:zam iva: as they dig out
ing; esci taT)hii: this craving; loke: in this world; birana grass; ta,:zhciya: of craving; miilariz: the root;
yam: if some one; sahati: crushes; tassa: to that khanatha: dig out; nalariz iva: uprooting the reeds;
person; abhiva{tham: exposed to repeated rains; solo: the flood; mliro: death; punappunariz: over
biraT)ariz iva: like the bircu:ia grass; sokii: his sor- and over; nabhanji: may not torture you
rows; varjrjhanti: increase.
All those here assembled, may you all be well. I will
If some one is overcome by craving which is de- advise you towards your well being. The person who is
scribed as lowly and poisonous, his sorrows grow as keen to get sweet-smelling usira roots must first dig up
swiftly and profusely as biraT)a grass, after being ex- the birava grass roots. In the same way, dig up the
posed to repeated rains. roots of craving. If you did that, Mara - death - will
Explanatory Translation (336) not torture you over and over like a flood crushing
reeds.
loke yo ea jammim duraccayariz etam taT)hii sahati
tamhii sokli pokkharii udabindii iva papatanti (cont'd on page 721)
24 (1) The Story of the Past: The Insolent Monk. The Bandits. The Story of the Present:
The Fishermen, and The Fish with Stinking Breath. (Verses 334 - 337) (cont'd)
Commentary it. He came back, oppressed with hunger. However, without going
home for food, he came to the place where the Buddha was seated,
mdluvd viya: like the miiluvii creeper. Miiluvii creeper is a parasite with the idea of worshiping the Buddha.
growing upon trees. The creeper embraces the tree and eventually
destroys it. Similarly, the craving that grows in the mind of a person When the farmer came and saluted the Buddha, and remained aside,
destroys it. the Buddha asked the attendants whether any food is left. When
they answered in the affirmative, the Buddha asked them to feed
phalam iccham vdnaro viya: like the monkey seeking fruit. The him. After he finished the meal, the Buddha delivered a discourse,
monkey is not happy with the fruit in the tree only. He keeps on and at the end of it the farmer realized the fruit of sotapatti.
jumping from tree to tree.
On the way back, the monks began to talk about this sympathetic
visattikii: the term visattikii is given to craving for several reasons. act of the Buddha. While standing on the road, the Buddha ex-
It is called so because it entangles. Because it is poisonous too, crav- plained that no preaching could be understood by a person when af-
ing is given this name. flicted with hunger. Several in the crowd realized fruits such as
birapa grass: This is a variety of grass that grows swiftly. After be- sotapatti.
ing exposed to repeated rains, it grows even faster. Sorrow is de- Another instance of the Buddha's meetings with people in various
scribed as bira,:ia grass after several rains. human situations is presented by the following story:
duraccayam: craving is a potent temptation, It is difficult to be The boys who were attacking a serpent: One day, while the Bud-
passed over - to be overlooked. dha was staying at the Jetavana Monastery in Savatthi, He was on
usira grass: The root of the usira grass smells sweet. In order to get his round for alms in the afternoon in the city. At a spot not far
at it, first the bira,:ia grass has to be cleared away. Therefore, in or- from the monastery, the Buddha saw a large number of boys attack-
der to get to higher states, you must first uproot craving. ing a serpent with sticks.
The verses in this instance arise out of an encounter with some peo- "What are you doing, boys" asked the Buddha.
ple who caught a strange fish. This incident indicates the remark- "We are attacking this serpent with a stick", the boys replied.
able range of people the Buddha met. The following is another
instance of the Buddha meeting with an ordinary farmer: "Why do you want to kill the serpent?" asked the Buddha.
The hungry farmer ofAlavi: One morning, the Buddha left the "Out of fear that the serpent would bite us."
Jetavana Monastery in the company of five hundred monks, and ar- The Buddha admonished them thus: Those who, in search of happi-
rived at Alavi for the sake of a poor farmer. The people of Alavi in- ness, attack others who desire happiness, gain nothing good in the
vited the Buddha and the fraternity of monks to alms. After the end. Similarly, those who, in search of happiness, refrain from at-
meals, when the time came for the preaching and making over the tacking others who desire happiness arrive at bliss afterwards.
merits, the Buddha remained silent.
At the end of the admonition, the boys realized the fruit of sotapatti.
The poor farmer who heard of the arrival of the Buddha in Alavi had
to look for a lost bull and spend the whole morning in the search of
3,3 • Yathd 'pi mitle .anupaddav 'i .da(he As lree lhough fe led s · oots up again
chinniYpi .rukkho ,,unar'e a nlhali if its roots <'lr•e safe and film
euam 'pt lm;,honusay.i aniihate so this u ~kha grows again
nibbattati dukkham idam mmappun.a1n. (2 :5,) \\ hHe latent era ing's unremoved.
The story goes that one day, as the Buddha was en-
tering Rajagaha for alms, seeing a young sow, he
340. The currents run in all directions; the creeper
buds and shoots; when you see the creeper grown,
smiled. Venerable Ananda, seeing the circle of light be wise and cut the root.
which proceeded from his teeth and came forth from
his open mouth, asked the Buddha his reason for smil-
341. Flowing and unctuous are a creature's joys; men
devote themselves lo pleasure and seek afier happi-
ing, saying, "Venerable, what is thl:_ cause of your
smile?" The Buddha said to him, "Ananda, just look at
ness; therefore do they undergo birth and decay.
that young sow!" "I see her, Venerable." 342. Pursued by craving, men dart hither and thither
"In the dispensation of exalted Kakusandha she like a hunted hare,· held fast by fetters and bonds,
was a hen that lived in the neighbourhood of a certain they undergo suffering repeatedly and long.
hall of assembly. She used to listen to a certain monk
who lived the life of contemplation, as he repeated a for- 343. Pursued by craving, men dart hither and thither
mula of meditation leading to insight. Merely from hear- like a hunted hare. Therefore a monk should ban-
ing the sound of those sacred words, when she passed ish craving, desiring for himself freedom from lust.
out of that state of existence, she was reborn in the The young sow, after passing out of that state of ex-
royal household as a princess named Ubbari. istence, was reborn in Suva1:u:iabhiimi in the royal
"One day she went to the privy and saw a heap of household. Passing from that state of existence, she
maggots. Then and there, by gazing upon the maggots, was reborn at Benares; passing from that state of exist-
she formed the conception of maggots and entered into ence, she was reborn at Supparaka Port in the house-
the first trance. After remaining in that state of exist- hold of a dealer in horses, then at Kavira Port in the
ence during the term of life allotted to her, she passed household of a mariner. Passing from that state of exist-
out of that state of existence and was reborn in the ence, she was reborn in Anuradhapura in the household
world of brahma. Passing from that state of existence, of a nobleman of high rank. Passing from that state of
buffeted by rebirth, she has now been reborn as a existence, she was reborn in the South country in the
young sow. It was because I knew these circumstances village of Bhokkanta as the daughter of a householder
that I smiled." named Sumana, being named Sumana after her father.
As the monks led by Venerable Ananda listened to When this village was deserted by its inhabitants,
the Buddha, they were deeply moved. The Buddha, hav- her father went to the kingdom of Dighavapi, and took
ing stirred their emotions, proclaimed the folly of crav- up his residence in the village of Mahamuni. Arriving
ing, and even as he stood there in the middle of the here on some errand or other, Lakui:itaka Atimbara,
street, pronounced the following Stanzas: minister of King Dutthagamani, and met her, married
her with great pomp, and took her with him to live in
338. As a tree, though it be cul down, grows up again if the village of Mahapu1:u:ia. One day Venerable Anula,
its root be sound and /inn, So also, if the inclina- whose residence was the Maha Vihara of Koµpabbata,
tion to craving be not destroyed, this suffering stopped at the door of her house as he was going his
springs up again and again in this world. round for alms, and seeing her, spoke thus to the
339. He that is in the tow of the six and thirty powerful monks, ''Venerables, what a wonderful thing that a
currents running unto pleasure, such a man, mis- young sow should become the wife of Lakui:itaka Atim-
guided, the waves of desires inclining unto lust bara, prime minister of the king!"
sweep away.
(cont'd on page 725)
726
Commentary nity had begun, through which he will never cease to be, is a mon-
strous thought.
Seven-fold attachments, (sangayo) are: craving, views, self-estima- "Moreover, if birth is the absolute beginning, then death must be
tion, anger, ignorance, defilements and misconducL Some say (they
the absolute end; and the assumption that man is made out of noth-
are) the seven latent dispositions (anusaya), i.e., passion, hatred, ing, leads necessarily to the assumption that death is his absolute
self-estimation, views, (speculative) doubt, passion for existence, end."
and ignorance. The activity of clinging with regard to the "According to the theological principles," argues Spencer Lewis,
samskaras, having taken the five skandhas as a sentient being, a per-
"man is created arbitrarily and without his desire, and at the mo-
son, etc., is in the mode of either craving, views, etc., or passion, ha- ment of creation is either blessed or unfortunate, noble or depraved,
tred, etc. Hence, they are called attachments. from the first step in the process of his physical creation to the mo-
'1/rarikhi virdgam: one who is desirous of attaining the state of de- ment of his last breath, regardless of his individual desires, hopes,
tachment - Nibbana. ambitions, struggles or devoted prayers. Such is theological fatalism.
Rebirth: This story, is replete with several layers of rebirth. Some of In "Despair", a poem of his old age, Lord Tennyson, referring to the-
the rebirths referred to place even after the days of the Buddha. In ist theology, said:
some instances the rebirths take place in Sri Lanka. The concepts of
the origin of life and of rebirth have being interpreted in various "I make peace and create evil.
ways by scholars. Here is one point of view: What I should call on that infinite love that has served us so
Rebirth, which Buddhists do not regard as a mere theory but as a well?
fact verifiable by evidence, forms a fundamental tenet of Buddhism, Infinite cruelty rather that made everlasting hell.
though its goal, Nibbana, is attainable in this life itself. The Bod- Made us, foreknew us, foredoomed us, and does what he will
hisatta Ideal and the correlative doctrine of freedom to attain utter with his own.
perfection are based on this doctrine of rebirth. Better our dead brute mother who never has heard us
Documents record that this belief in rebirth is viewed as transmigra- groan."
tion or reincarnation, in many great poems by Shelley, Tennyson
and Wordsworth, and writings of many ordinary people in the East "The doctrine that all men are sinners and have the essential sin of
as well as in the West. Adam is a challenge to justice, mercy, love and omnipotent fairness."
The Buddhist doctrine of rebirth should be differentiated from the Huxley said: If we are to assume that anybody has designedly set
theory of transmigration and reincarnation of other systems, be- this wonderful universe going, it is perfectly clear to me that he is
cause Buddhism denies the existence of a transmigrating perma- no more entirely benevolent and just, in any intelligible sense of the
nent soul, created by a god, or emanating from a paramatma words, than that he is malevolent and unjust
(divine essence). According to Einstein: If this being is omnipotent, then every occur-
It is kamma that conditions rebirth. Past kamma conditions the pre- rence, including every human action, every human thought, and
sent birth; and present kamma, in combination with past Kamma, every human feeling and aspiration is also his work; how is it possi-
conditions the future. The present is the offspring of the past, and ble to think of holding men responsible for their deeds and thoughts
becomes, in tum, the parent of the future. before such an almighty being?
The reality of the present needs no proof as it is self-evident. That of "In giving out punishments and rewards, He would to a certain ex-
the past is based on memory and report, and that of the future on tent be passing judgment on himself. How can this be combined
forethought and inference. with the goodness and righteousness ascribed to him?"
If we postulate a past, a present and a future life, then we are at once According to Charles Bradlaugh: The existence of evil is a terrible
faced with the problem - What is the ultimate origin oflife? stumbling block to the theist. Pain, misery, crime, poverty confront
One school, in attempting to solve the problem, postulates a first the advocate of eternal goodness, and challenge with unanswerable
cause, whether as a cosmic force or as an almighty being. Another potency his declaration of Deity as all-good, all-wise, and all-power-
school denies a first cause for, in common experience, the cause ful."
ever becomes the effect and the effect becomes the cause. In a circle Commenting on human suffering and creator, Prof. J.B.S. Haldane-
of cause and effect a first cause is inconceivable. According to the writes: Either suffering is needed to perfect human character, or
former, life has had a beginning; according to the latter, it is begin- God is not Almighty. The former theory is disproved by the fact that
ningless. In the opinion of some the conception of a first cause is some people who have suffered very little but have been fortunate in
like saying a triangle is round. their ancestry and education have very fine characters. The objec-
One might argue that life must have had a beginning in the infinite tion to the second is that it is only in connection with the universe
past and that beginning is the first cause, the creator. as a whole that there is any intellectual gap to be filed by the postula-
In that case there is no reason why some may not make the same tion of a deity. And a creator could presumably create whatever he
demand about a postulated creator. or it wanted."
With respect to this alleged first cause men have held widely differ- Dogmatic writers of old authoritatively declared that the creator cre-
ent views. In interpreting this first cause, many names have been ated man after his own image. Some modem thinkers state, on the
used. contrary, that man created his creator after his own image. With the
Hindu traces the origin of life to a mystical paramiilma from which growth of civilization man's conception of God grows more and
emanate all atmas or souls that transmigrate from existence to exist- more refined. There is at present a tendency to substitute this per-
ence until they are finally reabsorbed in Paramatma. One might sonal creator by an impersonal god. Voltaire states that the concep-
question whether these reabsorbed atmiis have further transmigra- tion of a creator is the noblest creation of man.
tion. It is however impossible to conceive of such an omnipotent, omni-
"Whoever," as Schopenhaeur says, "regards himself as having come present being, an epitome of everything that is good - either in or
out of nothing must also think that he will again become nothing; outside the universe.
for that an eternity has passed before he was, and then a second eter- (cont'd on page 733)
Commentary die. The birth of a being, which strictly means the arising of the ag-
gregates (khandhtinam piitubhiivo), or psycho-physical phenomena
Modem science endeavours to tackle the problem with its limited in this present life, corresponds to the death of a being in a past life;
systematized knowledge. According to the scientific standpoint, we just as,in conventional terms, the rising of the sun in one place
are the direct products of the sperm and ovum cells provided by our means the setting of the same sun in another place. This enigmatic
parents. But science does not give a satisfactory explanation with re- statement may be better understood by imagining life as a wave and
gard to the development of the mind, which is infinitely more impor- not as a straight line. Birth and death are only two phases of the
tant than the machinery of man's material body. Scientists, while same process. Birth precedes death, and death, on the other hand,
asserting "Omne vivum ex vivo" "all life from life" maintain that precedes birth. This constant succession of birth and death in con-
mind and life evolved from the lifeless. nection with each individual life-flux constitutes what is technically
Now from the scientific standpoint we are absolutely parent-born. known as samsiira - recurrent wandering.
Thus our lives are necessarily preceded by those of our parents and What is the ultimate origin oflife?
so on. Jn this way life is preceded by life until one goes back to the The Buddha positively declares: Without cognizable beginnings this
first protoplasm or colloid. As regards the origin of this first proto- samsiira the earliest point of beings who, obstructed by ignorance
plasm or colloid, however, scientists plead ignorance. . . . and fett:red by craving, wander and fare on, is not to be perceived.
What is the attitude of Buddhism with regard to the ongm of hfe? This life-stream flows ad infinitum, as long as it is fed with the
At the outset it should be stated that the Buddha does not attempt muddy waters of ignorance and craving. When these two are c?m•
to solve all the ethical and philosophical problems that perplex man- pletely cut off, then only does the life-stream cease to flow, rebirth
kind. Nor does He deal with speculations and theories that tend nei- ends, as in the case of Buddhas and arahats. A first beginning of this
ther to edification nor to enlightenment Nor does He demand blind life-stream cannot be determined, as a stage cannot be perceived
faith from His adherents. He is chiefly concerned with one practical when this life force was not fraught with ignorance and craving.
and specific problem - that of suffering and its destruction; all side It should be understood that the Buddha has here referred merely to
issues are completely ignored. the beginning of the life-stream ofliving beings.
"It is as if a person were pierced by an arrow thickly smeared with Rebirth: But the four mental aggregates, viz, consciousness and the
poison, and his friends and relatives were to procure a surgeon, and three other groups of mental factors forming niima or the unit of
then he were to say. 'I will not lead the holy life under the Buddha consciousness, go on uninterruptedly arising and disappearing as be-
until He elucidated to me whether the world is eternal or not eter- fore, but not in the same setting, because that setting is no more.
nal, whether the world is finite or infinite ... ' That person would die They have to find immediately a fresh physical base as it were, with
before these questions had ever been elucidated by the Buddha. which to function - a fresh material layer appropriate and suitable
"U it be the belief that the world is eternal, will there be the obser- for all the aggregates to function in harmony. The kammic law of af-
vance of the holy life? In such a case - No! If it be the belief that finity does this work, and immediately a resetting of the aggregates
the world is not eternal, will there be the observance of the holy life? takes place and we call this rebirth.
In that case also - No! But, whether the belief be that the world is But it must be understood that in accordance with Buddhist belief,
eternal or that it is not eternal, there is birth, there is old age, there there is no transmigration of a soul or any substance from one body
is death, the extinction of which in this life itself I make known." to another. According to Buddhist philosophy what really happens,
"Malunkyaputta, I have not revealed whether the world is eternal or is that the lastjavana or active thought process of the dying man re-
not eternal, whether the world is finite or infinite. Why have I not re- leases certain forces which vary in accordance with the purity of the
vealed these? Because these are not profitable, do not concern the fivejavana thought moments in that series. (Five, instead of the
bases of holiness, are not conducive to aversion, to passionlessness, normal sevenjavana thought-moments). These forces are called
to cessation, to tranquility, to intuitive wisdom, to enlightenment or kamma vega or kammic energy which attracts itself to a material
to Nibbana. Therefore I have not revealed these." According to Bud- layer produced by parents in the mother's womb. The material ag-
dhism, we are born from the matrix of action (kammagom). Parents gregates in this germinal compound must possess such charac-
merely provide us with a material layer. Therefore being precedes be- teristics as are suitable for the reception of that particular type of
ing. At the moment of conception, it is kamma that conditions the kammic energy. Attraction in this manner of various types of physi-
initial consciousness that vitalizes the foetus. It is this invisible kam- cal aggregated produced by parents occurs through the operation of
mic energy, generated from the past birth, that produces mental_ death and gives a favourable rebirth to the dying man. An unwhole-
phenomena and the phenomena oflife in an already extant physical some thought gives an unfavourable rebirth.
phenomena, to complete the trio that constitutes man.
Dealing with the conception of beings, the Buddha states: Jn brief, the combination of the five aggregates is called birth. Exist-
"Where three are found in combination, there a germ of life is ence of these aggregates as a bundle is called life. Dissolution of
planted. If mother and father come together, but it is not the these things is called death. And recombination of these aggregates
mother's fertile period, and the being-to-be-born (gandhabba) is not is called rebirth. However, it is not easy for an ordinary man to un-
present. then no germ of life is planted. If mother and father come derstand how these so called aggregates recombine. Proper under-
together.and it is the mother's fertile period. but the being-to-be- standing of the nature of elements, mental and kammic energies
bom is not present then again no germ of life is planted. If mother and cooperation of cosmic energies is important in this respect. To
and father come together and it is the mother's fertile period, and some, this simple and natural occurrence - death, means the min-
the being-to-be-born is present, then by the conjunction of these gling of the five elements with the same five elements and thereafter
three, a germ oflife is there planted." nothing remains. To some, it means transmigration of the soul
Here gandhabba (=gantabba) does not mean 'a class of devas said from one body to another; and to others, it means indefinite suspen-
to preside over the process of conception', but refers to a suitable be- sion of the soul; in other words, waiting for the day of judgment. To
ing ready to be born in that particular womb. This term is used only Buddhists, death is nothing but the temporary end of this tempo-
in this particular connection, and must not be mistaken for a perma- rary phenomenon. It is not the complete annihilation of this so-
nent soul. For a being to be born here, somewhere this being must called being.
while residing at the Veluvana monastery, the Bud- went to the Buddha at the Jetavana Monastery where
dha spoke this verse, with reference to a monk who was he was again admitted to the Sangha by the Buddha
a pupil of the Venerable Mahakassapa. and he instantly attained arahatship.
As a pupil of the Venerable Mahakassapa, this monk
had achieved the four mental absorptions (jhanas). But Explanatory Translation (Verse 344)
one day, as he went for alms-food to his uncle's house, yo nibbanatho vanadhimutto vanamutto vanam
he saw a woman and felt a great desire to have her. eva dhiivati tarn mutto bandhanam eva dhiivati
Then he left the Sangha. As a layman, he was a failure tarn puggalarn eva passatha
as he did not work hard. So, his uncle drove him out of
the house, and subsequently he became mixed up with yo: some one; nibbanatho: free of forests (craving);
some thieves. All of them were caught by the authori- vanadhimutto: taking pleasure in the life of the for-
ties and were taken to the cemetery to be executed. The est-dwelling truth-seeker; vanamutto: freed from
Venerable Mahakassapa saw his pupil as he was being the forest of craving; vanarn eva: to that forest it-
let out and said to him, "My pupil, keep your mind self; dhiivati: runs; mutto: freed from the bonds of
steadfastly on a subject of meditation." As instructed, the householder; bandhanarn eva: to the same
he concentrated and let himself be established in deep bond; tarn puggalarn: that person; passatha: behold
mental absorption. At the cemetery, while the execu-
tioners were making preparations to kill him, the ex- Having left the forest of desire (i.e., the life of a
monk was very much composed and showed no signs householder), he takes to the forest of the practice (i.e.,
of fear or anxiety. The executioners and the onlookers the life of a monk); but when he is free from the forest
were awe-struck and very much impressed by the of desire he rushes back to that very forest Come, look
man's courage and composure and they reported about at that man who having become free rushes back into
him to the king and also to the Buddha. The king gave that very bondage.
orders to release the man. The Buddha on hearing
about the matter sent his radiance and appeared to the Commentary
thief as if in person whereupon He gave the stanza. In this verse, the image of forest (vana) is used to give several sig-
nificance. Firstly, the person is free of the forest - meaning the un•
At the end of the discourse, the thief who was derbrush of craving. Thus freed, he leaves the forest which signifies
steadfastly keeping his mind on the arising and perish- the solitude of the forest hermitage. Such a person, once free of the
ing of the aggregates discerned the impermanent, un- forest of craving, rushes back to the forest of worldly life. At the end
of it all, he returns once more to the solitude of the forest hermitage.
satisfactory and non-self nature of all conditioned
things and soon attained sotapatti fruition. Later, he
735
Chapter 24 : Tal)hii Vagga
34.5. ,a larh da/harh baru!hanamii.hu dhini either of iron nor ·wood nor h mp
yadii'ya.,;am diirujar'h ba/Jbajmi1 c:a i:s, bond so strong, prodaim the wise,,
siimliamttii ma.nilru,:ufalesu as passion's y am ~or sons, for wi e:s,
pullesu diiresu ea yii a11eklrhii. 2 :12 fot gems and ornaments.
3, . Etarh dafhmi'l' bancihanam ·hu dhira Thal bond is slrong, pr daim the v,,·se,
6hibinam sithllarh duppamwkmil dmrn-dmgging, pliabl-, hard to Joos ..
etam'pi hel tina paribbajanli This passion er d, the wand r forth
anapekkhino kdma!mkbam pahii.rJa. (.A: 13 for aldng sensual pleasures.
Explanatory Translation (346) oharinam: possessing the tendency to drag down tending to deprav-
ity.
etarh dhfrii da{harh bandhanam iihu ohiirinarh silhilam:lax; slack. If a tie is lax, how can it prove a problem? Al-
sithilarh duppamuflcarh ohiirinarh etarh pi though it is lax, it restricts movement. One finds how restricting it
chetviina anapekkhino kiimasukharh pahiiya parib- is only when one tries to move towards the food.
bajanti duppamuncam: difficult to be untied.
anapelrlrhino /rtimasulrham: In order to initiate the move towards
etarh: this bond; dhfrii: wise ones; dafharh bandha- renunciation one has to cease yearning for sensual pleasures.
nam iihu: declare a strong bond; ohiirinarh: pulls Kamasulrham: The pleasures of the senses.
down; depraves; sithilarh; slack; duppamuflcarh:
At the outset the Buddha cautioned his disciples to avoid the two ex-
not easy to get rid of; etarh pi: this bond too; tremes. His actual words were: There are two extremes (an/a) which
chetviina: having cut off; anapekkhino: with no should not be resorted to by a recluse (pabbajilena). Special empha-
yearning (for sensuality); kamasukharh: sensual sis was laid on the two terms an/a which means end or extreme and
pleasure; pahiiya: having given up; paribbajanti: pabbajila which means one who has renounced the world.
take to monastic life One extreme, in the Buddha's own words, was the constant attach-
ment to sensual pleasures (kamasukha/likiinuyoga). The Buddha de-
The wise agree that this is a strong bond. It tends scribed this extreme as base, wlgar, worldly, ignoble, and profitless.
to deprave. Though this seems a lax knot, it is difficult This should not be misunderstood to mean that the Buddha expects
to untie it to be free. However difficult the process is, all His followers to give up material pleasures and retire to a forest
without enjoying this life. The Buddha was not so narrow-minded.
freeing themselves from yearning for sensual pleasures,
the wise leave household life and become ascetics. Whatever the deluded sensualist may feel about it, to the dispassion-
ate thinker the enjoyment of sensual pleasure is distinctly short-
Iived, never completely satisfying, and results in unpleasant
Commentary reactions. Speaking of worldly happiness, the Buddha says that the
ayasam; ddnqam; babbajam: these are all materials out of which acquisition of wealth and the enjoyment of possessions are the
fetters, bonds are made - iron-wood and grass (for ropes). source of pleasure for a layman. An understanding recluse would
not however seek delight in the pursuit of these fleeting pleasures.
mal)iku{l~alesu: gem-studded ear ornaments: jewellery. To the surprise of the average man he might shun them. What con-
sarattaratla: deeply attached. stitutes pleasure to the former is a source of alarm to the latter to
whom renunciation alone is pleasure.
while residing at the Veluvana monastery, the Bud- subject to disease and decay. Look carefully at the body
dha spoke this verse, with reference to Queen Khema. which is thought of so highly by the foolish. Look at the
Queen Khema was the chief queen of King Bim- worthlessness of the beauty of this young girl." After
bisara. She was very beautiful and also very proud. The hearing this, Queen Khema attained sotapatti fruition.
king wanted her to go to the Veluvana Monastery and At the end of the discourse, Queen Khema attained
pay homage to the Buddha. But she had heard that the arahatship and was admitted to the Sangha and became
Buddha always talked disparagingly about beauty and the chief female disciple of the Buddha.
she therefore tried to avoid seeing the Buddha. The
king understood her attitude towards the Buddha; he Explanatory Translation (Verse 347)
also knew how proud she was of her beauty. So the
king ordered his minstrels to sing in praise of the Velu- riigarattii ye sayam katam jiilam makkafako iva
vana monastery, about its pleasant and peaceful atmos- sotam patanti dhirii etam api chetvana
phere, etc. Hearing them, Queen Khema became anapekkhino sabbadukkham pahaya vajanti
interested and decided to set out for the Veluvana Mon- rdgarattii: in the heat of passion; ye: they; sayam
astery. katam: made by one's own self;jalam: web;
When Queen Khema arrived at the monastery, the makkafako iva: like the spider; sotam: (into) the
Buddha was expounding the Dhamma to an audience. stream (of craving); pa/anti: fall; dhira: wise ones;
By his supernormal power, the Buddha made a very etam api: even this; chetviina: having cut off;
beautiful young lady appear, sitting not far from him, anapekkhino: with no yearning (for sensual pleas-
and fanning him. When Queen Khema came to the ures); sabbadukkham pahiiya: overcoming all suf-
audience hall, she alone saw the beautiful young lady. fering; vajanti: enter Nibbana
Comparing the exquisite beauty of the young lady to
that of her own, Khema realized that her beauty was Beings who are infatuated with lust fall back into
much inferior to that of the young lady. As she looked the stream of craving they have generated, just as a spi-
again at the young lady her beauty began to fade gradu- der does in the web it has spun. The wise cutting off
ally. In the end, she saw before her eyes an old decrepit the bond of craving, walk on resolutely, leaving all ills
being, which again changed into a corpse, her stinking (dukkha) behind.
body being attacked by maggots. At that instant, Queen
Khema realized the impermanence and worthlessness Commentary
of beauty. makkafalro vajd/am: like the spider's web, made by itself. The spi-
der follows the various streams (threads) of the web to capture its
The Buddha knowing the state of her mind re- victims.
marked, "0' Khema! Look carefully at this decaying
anupatanti sotam: Those in the heat of passion, too, follow their
body which is built around a skeleton of bones and is self-made streams of sensual pleasures and fall into these streams.
349. Vitakkanamalliitassa jantuno For one who s crushed by thin kin 2. much
tibbariigasso .subhlin:upass in/j exc,esi;ive :1u. t from beauty's si~ht,
bhiyyo la1Jha va a,rj,qlwti for Uml one cravin~, grows the mo e
iisa kho da{hmn karoli handhanari1. 2 :1'6) hat one :n ak s s,lron · the - onds.
7a. Story of the Past: Young Archer the Wise (cont'd on page 747)
In times past there lived a certain wise man named
Young Archer the Wise, Culla Dhanuggaha. He ac-
24 (8) Mara seeks in vain to frighten Rahula (Verses 351 & 352)
For one day several Venerables entered the Jetavana Explanatory Translation (Verse 351)
Monastery at an unseasonable hour, and going to the
quarters of Venerable Rahula, woke him up. Rahula, see- niffhangato asantasi vitata,:zho anangano
ing no other place to sleep, went and lay down in front bhavasallani acchindi ayarh antimo samussayo
of the Buddha's perfumed chamber. This Venerable, al- niffhangato: who has reached the goal; asantasi:
though he was but eight years old, had already attained free of trepidation; vitata,:zho: devoid of craving;
arahatship. As Mara Vasavatti, keeping his natural form, anangano: got rid of clinging defilements;
beheld him lying in front of the perfumed chamber, he bhavasallani: the thorns of existence; acchind1:·
thought to himself, "The son of the monk Gotama lies broken off; ayarh: this; antimo samussayo: is his fi-
outside the perfumed chamber, as though his finger nal being
hurt him; the monk himself reclines within the per-
fumed chamber, and if the finger of his son be pinched, He has come to cessation. He has reached the goal
he himself will feel a pinching." So Mara took the form of his monastic life. He is free of fear, craving and is
of a gigantic elephant-king, and drawing near Ra.hula, blemishless. He has broken the thorns of existence.
encircled his head with his trunk, and with a loud voice This is his final being
trumpeted the heron's call. The Buddha, even as he re-
clined in the perfumed chamber, perceived that it was Explanatory Translation (Verse 352)
Mara, and said, "Mara, with a hundred thousand like
yourself, it would be impossible for you to frighten my vitatanho aniidano nirultipadakovido akkhariinarh
son. My son is unafraid, devoid of craving, of mighty sannipiitarh pubbapartini ea jaflfui antimasiiriro
vigor, of great wisdom." sa ve mahapaflflo mahii puriso iii vuccati
351. He that has reached perfection, he that is unafraid, vitatanho: ended craving; aniid<ino: without grasp-
free from craving, devoid of lust, He that has cut ing; niruttipadakovido: well versed in the etymol-
out the arrows of being, such a man has reached ogy and in usages; akkhariinarh: aware of
his last state of existence. characters; sannipiitarh: and their deployment into
combinations; pubbaparani ea: their sequence -
352. He that is free from craving, he that is without at- what comes first and what later; antimasarir6: who
tachment, He that is skilled to interpret words in is in his last birth; yo: that person; mahapaflflo:
the old dialect, He that knows the order of the let- the great wise man; iii vuccati: is called
ters from first to last, Such a man has received his
last body, such a man is a great sage, a great man. He is free of craving and is devoid of grasping. He
is well versed in etymology and in usages. He is aware
At the conclusion of the lesson many obtained the of characters and their deployment into combinations.
fruit of conversion and the fruits of the second and He knows the sequence of letters. He knows the old dia-
third paths. Mara the evil one said to himself, "The lect. This is his last body. That person is a great wise
monk Gotama knows me," and then and there disap- man.
peared.
(cont'd on page 751)
24 (8) Mara seeks in vain to frighten Rahula (Verses 351 & 352) (cont'd)
Commentary discourses. Besides, some came from far away places. Most of these
people disport themselves in various repulsive ways while asleep. It
Rdhula: In this dispensation Rahula, the son of Prince Siddhattha, was not proper that monks should sleep in their midst. It is interest-
was born. When Gotama Buddha, with the fine array of Maha ara- ing to note that, in answer to a knock at the door of the lavatory by
hats, visited the home town of Kapilavatthu for the first time, Yasod- the Buddha, Rahula exclaimed, "I Rahula" instead of simply saying
hara, the mother of Rahula, who was only seven years old, pointing the meaningless "It is I" which many would say.
the Buddha to him, repeated a set of nine verses (Narasiha giitha)
so called as they gave a description of the king of men from foot to The Buddha forthwith summoned the monks headed by Sariputta
head while the last verse gave a graphic picture of Buddha among to narrate the episode.
His disciples like the resplendent moon in the starry universe. Each The Buddha thereupon, relaxed the rule so that it operated only af-
Buddhist child had to learn these verses by memory. ter the third day. This became the ruling topic of conversation of the
Yasodhara was also known as Bimba Devi, so called due to her rosy monks. Venerable Rahula, the son of the Buddha, was so modest
complexion. After her ordination, she was known a Bhadda Kac- and unassuming when he could be otherwise. Buddha, having
cana. The mother requested the child to ask for his inheritance from heard this, narrated a small story called Tipalatthamiga Jataka of the
his father. The moment they met the young Rahula was drawn to- past to show that Rahula's character was so even in the remote past.
wards the Buddha exclaiming, "Oh, how sweet is thy shade!" "Once upon a time in Varai:iasi when Magada was the king and the
Rahula, who was clamouring for his inheritance, followed the Bud- Bodhisatta was a leader of a herd of deer. This leader had a young
dha all the way to the temple while the Buddha remained silent. Ad- nephew and, at the request of his mother, the leader undertook to
dressing Venerable Sariputta, the Buddha requested him to ordain teach him the arts and crafts by which they could outwit their ene-
Rahula as worldly treasures would only prolong his samsaric exist- mies. One day, the young deer was trapped. So he fainted and
ence. Instead, the seven-fold aryan treasure would be his on ordina- feigned to be dead. His stomach got puffed up and he kept his
tion. They consist in: (i) faith (saddha); (ii) virtue (si/a); (iii) sense of breathing under control so much so that even the crows and llies
shame towards unwholesomeness; (hiri), (iv) fear towards unwhole- were hovering about the body. The hunter, taking the deer to be
someness (ollappa), (v) learning through hearing discourses (sutta), dead, released the deer for making a meal of it on the spot. A fire
(vi) generosity (ciigo), and (vii) insight {paflflii). was kindled. The young deer at once got up and took to his heels."
This led to an interesting sequel. King Suddhodhana was grief The Theragiilha contains four verses said to have been spoken by
stricken to learn that his grandson has been ordained. He hastened Rahula. Buddha, addressing the monks, said that among his great
towards Buddha and laid bare his sorrow. arahats, Venerable Rahula was pre-eminent for the observance of the
There was pathos in his lament. "It was so hard for me to find you, precepts.
and first, Nanda, and now Rahula, has left home one after another. Riihula was a great arahat foremost for the observance of precepts.
This grief has penetrated to the very marrow of my bones. Please The details of his life more or less coincide with those of the life of
grant me a boon that hereafter, without the consent of the parents, the Maha arahat called Ratthapala. Born into wealthy families and
that none of tender age would be ordained." It was readily granted though little was known of their previous lives, on coming of age
by the Buddha. like Sumedha of old, they gave up their wealth. Both felt that it was
By common consent, Rahula was a strict adherent to the practice of foolish to amass wealth. They distributed the wealth among the
the precepts. He was also an admirable pupil. Every morning it was poor to become hermits. At this time hermits enjoying psychic
a custom of his to throw up a handful of sand and wishing that he power come from the kingdom of the Naga whose king was called
should get as ample admonition as those grains of sand. The Bud- Pathavindara, and the other came from the heavenly realm of the
dha preached to him that he should not tell a lie even for fun. The thirty-three deities (tiivatimsa). Each hermit had a pupil. The her-
sermon is called Ambalatthika Riihuloviida Sutta. The Buddha com- mits not only gave their blessing but also extolled the virtues of their
pared a liar to an empty vessel. Once on begging rounds, Rahula, respective abodes. On death, each hermit was born in the region
who was then eighteen years old, was with the Buddha and was from which each hailed. One was therefore, born in Pathavindhara
soon comparing himself with the Buddha and was fascinated by as king of Nagas and the other as Sakka in the heavenly abode.
their similarity. The Blessed One promptly checked him by preach- Pathavindara and Sakka decided to be born together on Earth as a
ing the Mahii Riihuloviida Sulla. Viida here means advice. There Buddha was appearing on Earth, and the two were Rahula and
was a touching story of Rahula spending one whole night at the lava- Ratthapfila
tory used by the Buddha, being pressed for space. This was due to
the Blessed One promulgating a rule. It wold appear that the laity
had a habit of overstaying in the temple for days to hear religious
52
The Buddha spoke this verse, in answer to the ques- I have overcome all, I know all, I am detached from
tion put up by Upaka, a non-Buddhist ascetic, while He all, I have given up all; I am liberated from moral defile-
was on His way to the Deer Park (Migadaya) where the ments having eradicated craving, (i.e., I have attained
group of five monks (panca vaggis) were staying. The arahatship). Having comprehended the four noble
Buddha was going there to expound the Dhammacak- truths by myself, whom should I point out as my
kappavattana Sutta to the panca vaggis, his old associ- teacher?
ates, viz., Kondanna, Bhaddiya, Vappa, Assaji, and
Mahanama. When Upaka saw the Buddha, he was very Commentary
much impressed by His radiant countenance and so sabbdbhibhri: The Buddha described himself as a sabbiibhibhii.
said to him, "Friend, you look so serene and pure; may This expression means one who has overcome all the Dhammas of
I know who your teacher is?" To him, the Buddha re- the three planes of existence.
plied that he had no teacher. sabba-vidri: All Dhammas of the four planes of consciousness have
been understood. The four planes are: kiima loka (the sphere of sen-
At the end of the discourse, Upaka expressed nei- suality), riipa /oka (the Fine Material Sphere), Arzipa UJka (The
ther approval nor disapproval but just nodded a few Formless Sphere) and Lokutlara (The World-transcending Sphere).
times and went on his way. sabbesu dhammesu antipalitto: untainted with cravings and
wrong views in regard to all dhamma of the three planes of exist-
Explanatory Translation (Verse 353) ence.
sabbai,Jaho: having given up all dhammas of the three worlds.
aham sabbiibhibhtl asmi sabbavidtl sabbesu dham-
taphakkhaye vimutto: liberated"by going beyond all cravings.
mesu aniipalitto sabbafljaho tar;hakkhaye vimut/6
sayarh abhiflfl<iya kam uddiseyyarh sayam abhiiiiitiya: having realized the higher knowledge entirely
by myself.
aharh: I am; sabb<ibhibhii: one who has overcome After stating all these, the Buddha asks the question, "If I have
all dhammas of the three planes (of existence); achieved all these entirely through self-effort, whom shall I point to
asmi: I am; sabbavidtl: all knowing; sabbesu dham- as my teacher (kam uddiseyyam)?" The implication is there is no
one who could be described as his teacher.
mesu: in all matters; na tlpa/it/6: not attached; sab-
ban jaho: given up everything; tar;hakkhaye: in Since the Buddha had no teacher, but became enlightened by Him-
self He had initial doubts about others being able to fathom what he
the state of cravinglessness (Nibbana); vimu//6: I realized. This is embodied in:
have achieved freedom; sayarh: by myself; ab-
This, that through many toils I have won,
hiflfliiya: knowing absolutely well; karh: whom; ud- Enough, why should I make it known?
diseyyarh: can I call my teacher By folk with lust and hate consumed,
This truth will not be understood.
While residing at the Jetavana Monastery, the Bud- Since then, it has become a custom to invite all be-
dha spoke this verse, with reference to four questions ings from the thirty-one realms (bhumis) to come and
raised by Sakka, king of the devas. share merit whenever a good deed is done.
On one occasion, at a meeting of the devas in the
Tavatirhsa realm, four questions were raised, but the Explanatory Translation (Verse 354)
devas failed to get the correct answers. Eventually, dhammadanarh sabbadcinarh jinciti sabbarh rasarh
Sakka took these devas to the Buddha at the Jetavana jinciti dhammarati sabbarh ratirh jinciti dhamma-
Monastery. After explaining their difficulty, Sakka pre- raso tm:,.hakkhayo sabbadukkharh jincili
sented the following four questions:
(1) Among gifts, which is the best? dhammadanarh: the gift of dhamma; sab-
badcinarh: all gifts;jincili: conquers; dhammaraso:
(2) Among tastes, which is the best?
the flavour of the dhamma; sabbarh rasarh: all fla-
(3) Among delights, which is the best? vours conquers;jincili: conquers; dhammarati: the
(4) Why is the eradication of craving said to be the love of dhamma; sabbarh ratirh: all loves conquer;
most excellent? ta,:zhakkhayo: he who has got rid of craving; sab-
To these questions, the Buddha replied, "O' Sakka, badukkharh: all sufferings;jincili: conquers.
the Dhamma is the noblest of all gifts, the best of all The gift of the Dhamma excels all gifts; the taste of
tastes and the best of all delights. Eradication of craving the Dhamma excels all tastes; delight in the Dhamma
leads to the attainment of arahatship and is, therefore, excels all delights. The eradication of craving (i.e., at-
the greatest of all conquests." tainment of arahatship) overcomes all ills (sarhsara duk-
At the end of the discourse, Sakka said to the Bud- kha).
dha, ''Venerable, if the gift of the Dhamma excels all
gifts why are we not invited to share the merit when- Commentary
ever gifts of the Dhamma are made? I pray that, from sabbadtinam Dhammadiinam: The gift of Dhamma conquers all
now on, we may be given a share in the merit of good gifts. The Buddha, elucidating this statement, further stated all the
deeds." Then the Buddha asked all the monks to assem- great and impressive material gifts to the Buddha, the Dhamma and
ble and exhorted them to share the merit of all their the Sangha were made possible because, initially, the gift of
Dhamma had been made. The gift of Dhamma persuaded the do-
good deeds with all beings. nors to make these other material donations. Even great saints
achieved their high spiritual conquests entirely because of the gift of
Dhamma they received.
While residing at the Jetavana Monastery, the Bud- end he was born into the human world but here also he
dha spoke this verse, with reference to a childless rich had not gained any good kamma. The king then re-
man. On one occasion, King Pasenadi of Kosala came marked, ''Venerable! Even though he had lived here in
to pay homage to the Buddha. He explained to the Bud- the lifetime of the Buddha Himself, he had not made
dha that he was late because earlier that day a rich man any offering of anything to the Buddha or to his disci-
had died in Savatthi without leaving any heirs, and so ples. Indeed, he had missed a very good opportunity; he
he had to confiscate all that man's property. Then, he had been very foolish."
proceeded to relate about the man who, although very
rich, was very stingy. While he lived, he did not give Explanatory Translation (Verse 355)
away anything in charity. He was reluctant to spend his
money even on himself, and therefore, ate very spar- bhogti dummedham hananti ptiragavesino no ve
ingly and wore cheap, coarse clothes only. On hearing dummedho bhogatm;lhtiya anfle iva attanam hanti
this the Buddha told the king and the audience about bhogti: wealth; dummedham.· the ignorant; ha-
the man in a past existence. In that existence also he nanti: destroys; ptiragavesino: those who seek the
was a rich man. further shore (truth-seekers questing Nibbana); no
One day, when a paccekabuddha (recluse Buddha) ve: do not destroy; dummedho: the ignorant one;
came and stood for alms at his house, he told his wife bhogatm;lhtiya: due to the greed for wealth; aflfle
to offer something to the paccekabuddha. His wife iva: as if (destroying) others; atttinam.· one's own
thought it was very rarely that her husband gave her self; hanti: destroys
permission to give anything to anybody. So, she filled
up the alms-bowl with some choice food. The rich man Wealth destroys the foolish; but it cannot destroy
again met the paccekabuddha on his way home and he those who seek the other shore (i.e., Nibbana). By his
had a look at the alms-bowl. Seeing that his wife had of- craving for wealth the fool destroys himself, as he
fered a substantial amount of good food, he thought, would destroy others.
"Oh, this monk would only have a good sleep after a
good meal. It would have been better if my servants Commentary
were given such good food; at least, they would have paccelrabuddha: an independently enlightened one or separately,
given me better service." In other words, he regretted or individually (=paccika) enlightened one (renderings as silent or
that he had asked his wife to offer food to the paccek- private Buddha, are not very apt). The story that gave rise to this
abuddha. This same man had a brother who also was a verse refers to paccekabuddhas. Paccekabuddha is a term for an ara-
hat who has realized Nibbana without having heard the Buddha's
rich man. His brother had an only son. Coveting his doctrine from others. He comprehends the four noble truths indi-
brother's wealth, he had killed his young nephew and vidually {paccika), independent of any teacher, by his own effort,
had thus wrongfully inherited his brother's wealth on He has, however, not the capacity to proclaim the Teaching effec-
the latter's death. tively to others, and, therefore, does not become a teacher of gods
and men, like a perfect or universal Buddha (samrrui-sambuddha).
Because the man had offered alms-food to the pac- According to badition, they do not arise in the dispensation of a per-
cekabuddha, he became a rich man in his present life; fect Buddha; but for achieving perfection after many aeons of effort,
they have to make this aspiration before a perfect Buddha.
because he regretted having offered food to the paccek-
abhuddha, he had no wish to spend anything even on Canonical references are few: they are said to be worthy of a stiipa
(dagoba); the treasure-stone Sutta (Nidhiklumdha Sulla) mentions
himself. Because he had killed his own nephew for the pacceka-bodhi.
sake of his brother's wealth he had to suffer in hell for
seven existences. His bad kamma having come to an
-==n l ,~1?t~~;;/;·--,_~
-•~Jr
24 (12) The Greater and the Lesser Gift (Verses 356 -359)
It is said that on a certain occasion, when the Vener- yields are possible only through what is given to the pas-
able Anuruddha entered the village for alms, Indaka, a sionless ones.
deva, gave him a spoonful of his own food. This was the
good deed which he performed in a previous state of ex- Explanatory Translation (357)
istence. Although Ankura had for ten thousand years
set up a row of fire-places twelve leagues long and had khettani liTJ.adosani ayam paja tasma hi dinnarh
given abundant alms, lndaka received a greater reward; mahapphalam hoti
therefore spoke Indaka thus. When he had thus spoken, khettcini: for fields; ti1).ad6scini: the grass is the
the Buddha said, "Ankura, one should use discrimina- bane; ayarh paja: these masses; dosadosani· have
tion in giving alms. Under such circumstances alms- ill-will as the bane; tasma: therefore; vftadosa: to
giving, like seed sown on good soil, yields abundant those without ill-will; dinnarh: what is given; ma-
fruit. But you have not so done; therefore your gifts happhalarh hoti: will yield great results
have yielded no great fruit." And to make this matter
clear, he said, "Alms should always be given with dis- Fields have weeds as their bane. The ordinary
crimination. Alms so given yield abundant fruit." masses have ill-will as their bane. Therefore, high yields
The giving of alms with discrimination is extolled are possible only through what is given to those with-
by the happy one. Alms given to living beings here in out ill-will.
the world who are worthy of offerings, Yield abundant
fruit, like seeds sown on good ground. Explanatory Translation (358)
Having thus spoken, He expounded the Dhamma. khettcini tivadosani ayam paja mohadosa tasmii hi
vftamohesu dinnam mahapphalam h6ti
Explanatory Translation (Verse 356)
khettani: for fields; liT).adoscini: the grass is the
khettcini tir;zadoscini ayam paja ragadosa tasmci bane; ayarh paja: these masses; m6had6sa: have il-
vftaragesu dinnam mahapphalam hoti
lusion as their bane; tasmci: therefore; vftamohesu:
khettani: for fields; tivadostini: the grass is the to the illusionless ones; dinnam: what is given; ma-
bane; ayam paja: these masses; ragadosii: have happhalam hoti: will yield great results
passion as the bane; tasma: therefore; vftaragesu:
Fields have ~eeds as their bane. The ordinary
to the passionless ones; dinnam: what is given; ma-
happhalam h6ti: will yield great results masses have illusion as their bane. Therefore, high
yields are possible only through what is given to the
Fields have grasses as their bane. The ordinary one without illusion.
masses have passion as their bane. Therefore, high
Explanatory Translation (359) den, attained arahatship by stages, destroyed completely the bond of
becoming, one who is free through !mowing rightly. All his feelings
khettani tipadosani ayam paja icchadosa tasmahi not being welcome, not being delighted in (anabhinanditiini), will
here and now become cool: it is this, monks, that is called the Nib-
vigaticchesu dinnam mahapphalam hoti bana element without a basis remaining."
"These, monks, are the two Nibbana elements."
khettani: for fields; ti,;zadosani: the grass is the This fact the Buddha declared:
bane; ayam paja: these masses; icchadosa: have
Thus this is said:
greed as their bane; tasma: therefore; vigaticchesu: These two Nibbana elements are explained
to those devoid of greed; dinnam: what is given; By the Seeing One, steadfast and unattached:
mahapphalam hoti: will yield great results When one element with basis belonging to this life
Remains, destroyed is that which to becoming leads;
Fields have weeds as their bane. The ordinary When one without that basis manifests
masses have greed as their bane. Therefore, high yields In the hereafter, all becomings cease.
are possible only through what is given to the one with- The minds of those who know this conditioned state
out greed. Are delivered by destroying that to which becoming leads:
They realize the Dhamma's essence and in stillness
Delighting, steadfast they abandon all becoming.
Commentary
A being consists of the five aggregates or mind and matter. They
In these verses, it is stated that high yields, in tenns of merit, are
possible only through what is given to those who are passionless, change incessantly and are, therefore, impermanent They come
into being and pass away, for, whatever is of the nature of arising, all
those who are without ill-will, those who are without illusion and
those who are free of greed. that is of the nature of ceasing.
Lust, hate and delusion in man bring about repeated existence, for it
All these characteristics define Perfected Ones - arahats and those
who are on their way to such achievement. Saints of this calibre are is said: Without abandoning lust, hate and delusion, one is not free
also described asAriga-pugga/a (noble persons). Arahat, in Sanslait, from birth ...
means the consummate one, the worthy one. This tenn arahat, ap- One attains arahatship, that is deliverance even while alive, by root-
plied exclusively to the Buddha and to His perfected disciples, was ing out lust, hate and delusion. As stated above, this is !mown as the
first used to describe the Buddha himself. Nibbana element with a basis remaining (saupiidisesa nibbiinad-
An arahat is one whose taints (iisava) are destroyed, who has lived hiitu). The arahat's five aggregates or the remaining bases are condi-
the life, done what was to be done, laid down the burden, attained tioned by the lust, hate and delusion of his infinite past As he still
arahatshi~ by stages, destroyed completely the bond of becoming, lives his aggregates function, he, therefore, experiences the pleasant
one who 1s free through !mowing rightly. As his faculties have not as well as painful feelings that his sense faculties entertain through
been demolished, he experiences what is agreeable and disagreeable, contact with sense objects. But, since he is freed from attachment,
he experiences pleasure and pain. The five aggregates remain. It is discrimination and the idea of selthood, he is not moved by these
his extinction of lust, hate and delusion that is called the Nibbana feelings.
element with a basis remaining (saupadisesa nibbanadluitu). Now, when an arahat passes away, his aggregates, his remaining
The Buddha stated: bases, cease to function; they break up at death; his feelings are no
more, and because of his eradication of lust, hate and delusion, he is
"And which, monks, is the Nibbana element without a basis remain- not reborn, and naturally, there is then no more entertaining of feel-
ing (anupiidisesa nibbiinadhiitu)?" ings; and, therefore, is it said: His feelings will become cool (sitibhav-
"Here, monks, a monk is an arahat, one whose taints are destroyed, issanti).
who has lived the life, done what was to be done, laid down the bur-
Commentary What is difficult to grasp is the Nibbana element without a basis re-
maing (anupcidisesa-nibbtina), in other words, the parinibbcina or fi-
The idea is expressed in the Udona thus: nal passing away of the arahat.
The body broke up, perception ceased, An oft-quoted passage from the Udiina runs: Monks, there is the un-
All feelings cooled, all fonnations stilled, born, unoriginated, unmade and unconditioned. Were there not the
Consciousness disappeared. unborn, unoriginated, unmade and unconditioned, there would be
This is known as the Nibbana element without a basis remaining no escape for the born, originated, made and conditioned. Since
(anupiidisesa nibbiinadhiilu). there is the unborn, unoriginated, unmade and unconditioned, so
there is escape for the born, originated, made and conditioned.
When a person totally eradicates the trio, lust hate and delusion,
that leads to becoming, he is liberated from the shackles of samsiira, Here, there is neither the element of solidity (expansion), fluidity
from repeated existence. He is free in the full sense of the word. He (cohesion), heat and motion, nor the sphere of infinite space, nor
no longer has any quality which will cause him to be reborn as a liv- the sphere of infinite consciousness, nor the sphere of nothingness,
ing being, because he has realized Nibbana, the entire cessation of nor the sphere of neither perception nor non-perception, neither
continuity and becoming (bhava-nirodha); he has transcended com- this world nor the other, nor sun and moon. Here, there is none
mon or worldly activities and has raised himself to a state above the coming, none going, none existing, neither death nor birth. Without
world while yet living in the world: His actions are issueless, are support, non-existing, without sense objects is this. This, indeed, is
kammically ineffective, for they are not motivated by the trio, by the the end of suffering (dukkha).
mental defilements (ki/esa). He is immune to all evil, to all defile- Arahats are described also as ariya pugga/a or ariya (noble ones, no-
ments of the heart. In him, there are no latent or underlying tenden- ble persons).
cies (anusaya); he is beyond good and evil, he has given up both
good and bad; he is not worried by the past, the future, nor even the The eight ariya pugga/as are those who have realized one of the
present He clings to nothing in the world and so is not troubled. He eight stages of holiness, i.e., the four supennundane paths (magga)
is not perturbed by the vicissitudes of life. His mind is unshaken by and the four supennundane fruitions (phala) of these paths. There
contact with worldly contingencies; he is sorrowless, taintless and are four pairs:
secure (asokam, virajam, khemam). (1) the one realizing the path of stream-winning (sotcipatti-magga);
Thus, Nibbana is a 'state' realizable in this very life (di((haclhamma- (2) the one realizing the fruition of stream-winning (rotiipatti-
nibbiina). The thinker, the inquiring mind, will not find it difficult to pha/a);
understand this state, which can be postulated only of the arahat (3) the one realizing the path of once-return (sakadiigiimi-magga);
and not of any other being, either in this world or in the realms of
heavenly enjoyment. (4) the one realizing the fruition of once-return (sakadiigcimi-pha/a).
Though the sentient being experiences the unsatisfactory nature of (5) the one realizing the path of non-return (aniigiimi-magga).
life, and knows, at first hand, what suffering is, what defilements (6) the one realizing the fruition of non-return (aniigiimi-phala);
are, and what it is to crave, he does not know what the total extirpa-
tion of defilements is, because he has never experienced il Should (7) the one realizing the path of holiness (arahatla-magga) and
he do so, he will know, through self-realization, what it is to be with- (8) the one realizing the fruition of holiness (arahatta-pha/a).
out defilements, what Nibbana or reality is, what true happiness is.
The arahat speaks of Nibbana with experience, and not by hearsay, Summed up, there are four noble individuals (ariya-pugga/a): the
but the arahat can never, by his realization, make others understand stream-winner (sotiipanna), the once-returner (sakadiigiim1J, the
Nibbana. One who has slaked his thirst knows the release he has non-returner (aniigiimi), the holy one (arahat).
gained, but he cannot explain this release to another. However According to the Abhidhamma, supennundane path, or simply path
much he may talk of it, others will not experience it; for it is self-ex- (magga), is a designation of the moment of entering into one of the
perience, self-realization. Realization is personal to each individual. four stages of holiness - Nibbana being the object - produced by in-
Each must eat and sleep for himself, and treat himself for his ail- tuitional insight (uipassanii) into the impermanency, misery and im-
ments; these are but daily requirements, how much more when it is personality of existence, flashing forth and for ever transfonning
concerned with man's inner development, his deliverance of the one's life and nature. By fruition (pha/a) are meant those moments
mind. of consciousness, which follow immediately thereafter as the result
of the path, and which, in certain circumstances, may repeat for in-
numerable times during life-time.
24 (12) The Greater and the Lesser Gift (Verses 356 - 359) (Cont'd)
BHlKKHU VAGGA
The Monk
25 (1) The Story of Five Monks in Sivatthi (Verses 360 & 361) (cont'd)
Explanatory Translation (361) ject), bhiiveti is used of any form of mental development: Kusalam
cittam bhiiveti, he cultivates or increases moral consciousness;
kiiyena sarhvar6 siidhu viicaya samvar6 siidhu "Jhiinam bluiveti, Samiidhim bhiiveti, Vipassanam bhiiveti,
maggam bluiveti," "he practisesjluina, samiidhi vipassanii or the
manasii sarhvar6 siidhu manasii sabbattha path."
sarhvaro siidhu sabbattha sarhvut6 bhikkhu sab-
The term bhtivanii is to be found compounded with words implying
badukkhii pamuccati the subjects of meditation, as,jluina-bhiivanii, samiidhi-bhtivanii,
metta-bhiivanti, and so on, in order to distinguish the different
kiiyena sarhvar6: bodily discipline; siidhu: is good; kinds of meditation.
viiciiya sarhvar6: discipline in the use of words; Buddhaghosa Thera defined the verb bluiveti as a derivation from
siidhu: is good; manasii sarhvar6: discipline of the root bhu - to be or to become and compares it withjaneti (be-
mind; siidhu: is good; sabbattha: everywhere; gets), uppiideti (produces or causes to rise), va(jcjheti (increases or
sarhvar6: discipline; siidhu: is good; sabbattha develops). He quotes passages from the Scriptures to show that
bhtiveti is used in the sense of producing, (uppiidana) and increas-
sarhvut6: disciplined in everything and every way; ing (vaddhana).
siidhu: is good; bhikkhu: monk; sabba: of all; duk-
Bhiivanii has a meaning that is stronger and more active than that
khii: suffering; pamuccati: gets freed of the English word meditation. The word has various renderings,
such as producing, acquiring, mastering, developing, cultivating, re-
It is good to be disciplined in body. It is good to be flection and meditation. Here, we shall use the word in the sense of
disciplined in words. It is good to be disciplined in practice and cultivation, translations which bring out more clearly
mind. The monk who is disciplined in all these areas than the word 'meditation' its connection with the root to be or to
become.
will achieve freedom from all suffering.
It is true that in bhiivanii there is a certain thought process, similar
to that involved in mental prayer, and also the repetition of some
Commentary particular words or phrases in different practices, such as be happy,
In these verses, the Buddha admonishes the monks to be disci- ~e happ~ in the practice of mettii; or earth, earth, (in Kasil)a prac-
plined by guarding all 'doors of perception'. The only means of tice), as in verbal prayer. But bhtivanii is more than that. It is think-
achieving this aim is meditation (bluivanti). ing in a special manner, to edify something in oneself, something
which is always good. The essential thing, therefore, in bhiivanti is
Meditation by means of mind development is called bluivanii. Un-
its productive factor, that which produces or manifests the essential
like other technical terms, bhiivanii is used to denote only the prac-
tical methods of mental training. It embraces in its vast quality or truth that is contained in the object of thought, within
connotation the whole system, together with the practices that one's character. For example, when one practises mettii bhiivanii,
have been developed from it. When the term bhtivanti occurs in the one not only thinks upon friendliness but also makes it come into
Scriptures, it generally indicates the practice or cultivation of medi- being, and grow stronger and stronger in his mind, so as to eradi-
tation ~nd the verb bhiiveti is used to denote the act,'to practice', or cate thoughts of enmity, malice, aversion and the like; and finally,
'to cultivate': the aspirant becomes friendly towards all living things. In this
sense, it is becoming.
Mettam, Rtihula, bhtivanam, bhiivehi.
In conclusion, let it be said that the word bhtivanii means the accu-
Ra.hula, practice the meditation upon friendliness. mulation of all good qualities within oneself, to become apt and fit
Asubluiya dttam bhtivehi. for the attainment of Nibbana. .Moreover, bhtivanii is the popular,
Cultivate the mind by the meditation upon impurities. current expression for meditation as a part of religious life in the
Unlikejhtiyati, (which is only used to indicate thinking upon a men- Theravada school.
tal object, or holding a mental image taken from an external ob-
362. lfatthasanria/6 padasanna.tri With han s control led and foe ,controJled,
.vacdJJa' annato saniiat'ullama in speech as well as head oontroUed,
ajjhaUarato samiihito e.lighling in inward collectedness
ek6 sanlusito tama'hu bhikklmrh. (25::3) al:one, -content. a bhikkhu'.s caUed.
25 (2) The Story of a Monk Who Killed a Swan (Harilsa) (Verse 362)
While residing at the Jetavana Monastery, the Bud- tired from the world in the religion of the Buddha,
dha spoke this verse, with reference to a monk who have felt no scruples at all?"
killed a swan.
The story goes that two residents of Savatthi re- Explanatory Translation (Verse 362)
tired from the world, were admitted to full membership hattha saiiiiato piida saiiiiato viiciiya saiiiiato
in the Sangha, and becoming fast friends, usually went saiiiiatuttamo ajjhatthara/6 samiihito ek6 san-
about together. One day they went to the Aciravati tusito tarn bhikkhurn iihu
River, and after bathing, stood on the bank basking
themselves in the rays of the sun, engaged in pleasant hattha saiiiia/6: if someone is restrained in hand;
conversation. At that moment two geese came flying piida saiiiia/6: if someone is restrained in foot;
through the air. Thereupon one of the young monks, viiciiya saiiiia/6: restrained in words; saiiiiatut-
picking up a pebble, said, "I am going to hit one of tam6: restrained in body; ajjhattharat6: if he is
these young geese in the eye." "You can't do it," said focussed on his meditation object; samiihit6: if his
the other. mind is tranquil; ek6: if he is in solitude; san-
''You just wait," said the first; "I will hit the eye on tusi/6: if he is contented; tarn: him; bhikkhurn: the
this side of him, and then I will hit the eye on the other monk; iihu: is called
side of him." ''You can't do that, either," said the sec-
ond. ''Well then, see for yourself," said the first, and tak- He who controls his h<'!nd, controls his foot, con-
ing a second pebble, threw it after the goose. The trols his speech, and has complete control of himself;
goose, hearing the stone whiz through the air, turned who finds delight in insight development practice and
his head and looked back. Then the second monk is calm; who stays alone and is contented they call him
picked up a round stone and threw it in such a way a monk.
that it hit the eye on the far side and came out of the
eye on the near side. The goose gave a cry of pain, and Commentary
tumbling through the air, fell at the feet of the two samdhito: a mind that is tranquil: a mind that has attained
samiidhi - tranquility through total concentration.
monks.
The word samtidhi is best rendered by concentration. Moreover, it
Some monks who stood near saw the occurrence is one of the original tenns used by the Buddha himself; for it oc-
and said to the monk who had killed the goose. curs in His first Sermon. It is used in the sense of samrrui-samtidhi,
"Brother, after retiring from the world in the religion of right concentration. Samtidhi from the root samiidhii, to put to-
the Buddha, you have done a most unbecoming thing gether, to concentrate, refers to a certain state of mind. In a techni-
cal sense it signifies both the state of mind and the method
in taking the life of a living creature." And taking the designed to induce that state.
two monks with them, they arraigned them before the In the dialogue between the sister Dhammadinna and the devotee
Buddha. The Buddha asked the monk who had killed Visakha, Samiidhi is discussed both as a state of mind and a
the goose, "Is the charge true that you have taken the method of mental training. Visakha asked, "What is Samtidhi?" The
life of a living creature?" ''Yes, Venerable," replied the sister replied, "Samiidhi is ciltassa ekaggatti (literally, one-pointed-
ness of mind)." ''What induces it?" "The four applications of mind-
monk, "it is true." fulness (Sa/ipa(thtina), induce it." "What are its requisites?" "The
The Buddha asked, "Monk, how comes it that after four supreme efforts (sammappadhiina) are its requisites." ''What
retiring from the world in such a religion as mine, lead- is the culture (Bhtivanii) of it?" "Cultivation and increase of those
self-same principles - mindfulness and supreme effort, are the cul-
ing to salvation as it does, you have done such a thing ture of it."
as this? Wise men of old, before the Buddha appeared In this discussion samiidhi, as a mental state, is defined as ciltassa
in the world, though they lived amid the cares of the ekaggalii, and this appears to be the first definition of it in the Sut-
household life, entertained scruples about matters of tas. In the Abhidhamma this definition is repeated and elaborated
the most trifling character. But you, although you re- with a number of words that are very similar, indeed, almost syn-
onymous.
Guarded in speech, with no conceit, the monk expounds with sweetness the Dhamma in full.
While residing at the Jetavana Monastery, the Bud- Explanatory Translation (Verse 364)
dha spoke this verse, with reference to Venerable Dham-
marama. dhammiiriimo dhammarato dhammam anuvicin-
tayam dhammam anussaram bhikkhum
When it was made known to the disciples that the saddhammii na parihiiyati
Buddha would realize parinibbana in four months,
most of the puthujjana monks (i.e., those who had not dhammiiriimo: he has the Teaching as his abode;
attained any of the maggas) felt extremely depressed dhammarato: attached to dhamma; dhammam
and were at a loss and did not know what to do. They anuvicintayam: he reflects upon the dhamma re-
just stayed close to the Buddha, hardly ever leaving his peatedly; dhammam anussaram: memorising and
presence. However, there was a monk by the name of remembering the dhamma; bhikkhu: the monk;
Dhammarama who kept to himself and did not go near saddhammii: from the noble Teaching; na pari-
the Buddha. His intention was to strive most ardently hiiyati: does not go astray
to attain arahatship before the passing away of the Bud-
dha. So he strove hard in insight meditation practice. The monk who abides in the Dhamma, who de-
Other monks, not understanding his attitude and his lights in the Dhamma, who meditates on the Dhamma,
noble ambition, misunderstood his behaviour. and is ever mindful of the Dhamma, does not fall away
from the Dhamma of the virtuous.
Those monks took Dhammarama to the Buddha
and said to the Enlightened One, ''Venerable! This
Commentary
monk does not seem to have any affection or regard or
reverence for you; he has been staying by himself while Virtues of the Dhamma: This verse was spoken by the Buddha in
praise of a monk who dwelt with utter concentration on the virtues
all the time other monks are staying close to your pres- of the Dhamma.
ence." When other monks had said everything they
Six outstanding virtues of the Dhamma are enumerated:
wanted to say, Dhammarama respectfully explained to
the Buddha why he had not come to see the Buddha (1) Sviikkhiito Bhagavatii Dhammo: The Dhamma has been well-
expounded by the Buddha. It is excellent in the beginning,
and also reported that he had been striving his utmost excellent in the middle and excellent at the end. The Dhamma
in insight meditation practice. always possesses just one flavour - that of Nibbana;
The Buddha was satisfied and was very pleased (2) Sandi((hiko: This implies that the beneficial results of the
with the explanation and conduct of Dhammarama and Dhamma will be manifested here and now;
he said, "My son, Dhammarama, you have done very (3) Akiiliko: The Dhamma is timeless. Since Dhamma is reality, it
well. A monk who loves and respects me should act like never withers with time;
you. Those who made offerings of flowers, scents and (4) Ehipassiko: Dhamma is open to anyone to come and see -
incense to me are not really paying me homage. Only ehipassiko literally means come and see;
those who practice the Dhamma are the ones who (5) Opanagiko: This means that all those who adhere to the
truly pay homage to me." Dhamma will tread along the path leading to eternal peace and
happiness;
(6) Veditabbo Vinnuhi: This implies that Dhamma has to be com-
prehended by each wise individual for himself.
25 (5) The Story of the Traitor Monk (Verses 365 & 366)
25 (6) The Story Of The Brahmin Who Offered Alms Food To The Buddha (Verse 367)
25 (7) The Story of a Devout Lady and the Thieves (Verses 368 - 376)
3.7, ,_ Paika dUnde panca Johe ive cut o . '1fld fiv fo,r -
panco· c'uflori bhavaye a further fi.ve then culliv te,
panca safl,gdtrgo bhlkkhu a bhikkhu from fi\1e fe ters ·ree
,6ghafim.w·t1 · uccat1. (25:11) is caned a F rder of the fto /
ished his recitation of the Dhamma and descended yo bhikkhu mettauihdri buddhasdsane pasanno
from the seat of the Dhamma. At that moment the sannkhdrilpasamam sukham santarh padarh adhi-
leader of the thieves prostrated himself at the feet of gacche
the female lay disciple and said to her, "Pardon me, my yo bhikkhu: if a given monk; mettauihdri: is full of
lady." "Friend, what do you mean?" "I took a dislike to loving-kindness; buddhastisane: in the Teaching
you and stood beside you, intending to kill you." "Very of the Buddha; pasanno: takes delight in;
well, friend, I pardon you." The rest of the thieves did sannkhdrilpasamam: pacifying the agitation of the
the same. "Friends, I pardon you," said the female lay existence; sukharh: bliss; santarh padam: the tran-
disciple. Then said the thieves to the female lay disci- quil state (Nibbana); adhigacche: reaches
ple, "My lady, if you pardon us, obtain for us the privi-
lege of entering the Sangha under your son." The monk who extends loving-kindness to all,
The female lay disciple saluted her son and said, takes delight in the Teaching of the Buddha, will attain
"Dear son, these thieves are so pleased with my good the state of bliss the happiness of Nibbana, which de-
qualities and with your recitation of the Dhamma, that notes the pacifying of the agitation of existence.
they desire to be admitted to the Sangha; admit them
to the Sangha." "Very well," replied the Venerable. So Explanatory Translation (Verse 369)
he caused the skirts of the undergarments they wore to bhikkhu imam niiuarh sinca le sittii lahum essati
be cut off, had their garments dyed with red clay, ad-
ragafl ea dosafl ea chetva tato nibbanam ehisi
mitted them to the Sangha, and established them in
the Precepts. When they had made their full profession bhikkhu: 0 monk; imam nduarh: this boat; hu-
as members of the Sangha, he gave to each one of man life; siflca: empty; le: by you; sit/ii: emptied
them a separate meditation topic. Then those nine hun- (this boat); /ahum: being lightened and swift; es-
dred monks took the nine hundred meditation topics sati: will reach Nibbana; riigafl ea: passion; dosafl
which they had severally received, climbed a certain ea: ill-will; chetva: cut off; la/6: then; nibbanam
mountain, and sitting each under the shadow of a sepa- ehisi: reach Nibbana.
rate tree, applied themselves to meditation.
The Buddha, even as he sat in the great monastery 0 monk, your boat must be emptied of the water
at Jetavana, a hundred and twenty leagues away, the which, if accumulated, will sink it Once the water is
Buddha scrutinized those monks, chose a form of in- taken out and the boat is emptied, both lust and hate
struction suited to their dispositions, sent forth a radi- gone, it will swiftly reach the destination -Nibbana.
ant image of himself, and as though sitting face to face
with them and talking to them, gave the stanzas.
(cont'd on page 791)
25 (7) A Devout Lady and the Thieves (Verses 368 - 376) (cont'd)
Explanatory Translation (Verse 373) ecstasy which is a fore taste of Nibbana (amata) for
those who know it
suflfliigiiram pavifthassa sanlacittassa dhammam
sammii vipassalo bhikkhuno amiinusi rafi hoti
Explanatory Translation (Verse 375)
suflflagaram: an empty house; pavif(hassa: to the idha paflflassa bhikkhuno latra ayam iidi bhavati
one who has entered; sanladttassa: to the person indriyagutti santufthi piitimokkhe ea samvaro ea
with a tranquil mind; dhammam: the reality of suddhajive alandite kalyiine mitte bhajassu
things; samma: good; vipassalo: has an insight
into; bhikkhuno: the monk; amanusi: not known idha: in this Teaching; paflflassa: to the wise medi-
by ordinary mortals; rafi: an ecstasy; hoti: occurs tators; tatra: in this contemplation of the rise and
the decay; ayam: thus; iidi bhavati: is the first
A monk who enters an empty house, whose mind step; indriyagutti: the guarding of the senses;
is at peace, and who is capable of seeing the reality of santufthi: the three-fold contentment; piitimok-
things, experiences an ecstasy not known to ordinary khe: in the code of discipline; samvaro ea: re-
mortals. straint; suddhiijive: those with purity of life;
atandite: non-relaxed; kalyiine mitte: beneficial
Explanatory Translation (Verse 374) friends; bhajassu: associate
yalo yalo khandhanam udayabbayam sammasati The joy experienced as a fore taste of Nibbana,
piti piimojjam labhati lam vijiinalam amalam through the awareness of the rise and decay of the ag-
yalo yato: as to when; khandhanam: aggregates; gregates, is the first step for the wise meditator. Guard-
udayabbayam: arise and decay; sammasati: con- ing the senses, even-mindedness, and discipline is the
template wisely; piti piimojjam: joy and ecstasy; principal code of morality and the association with
labhati: will accrue; lam: this; vijanatam: to those good friends who are unrelaxed in their effort and are
who know; amalam: is the deathless pure in behaviour.
25 (7) A Devout Lady and the Thieves (Verses 368 - 376) (Contd.)
Explanatory Translation (Verse 376) Several methods of practicing me/Iii, as an independent form of
meditation, are expounded in the canon in various connexions. In
pa(isantharavutiyassa acarakusalo siya tato the treatment of this subject we should give more especial consid-
pamojjabahulo dukkhassantam eration to four methods that appear in the Su/fa Pi{aka.
Of these four, the formula of the four-fold Brahmavihara exercise
pa(isantharavuti: courteous and pleasant behav- which occurs most frequently in the Mkiiyas and which may be
iour; assa: one should be; acorakusalo: skilful in found in the Tevijja Sulla, deals principally with the method of
'Disapharana'. This consists in suffusing the whole world with the
the practice of religion; ta/6: due to that; thought of me/Iii, expanded in all directions, and is associated with
pomojjabahulo: being of high ecstasy; dukkhassa thejhiina stages. We quote this formula here, together with its Pali
antam karissati: you will end suffering version, in order to show its distinctive character:
Sa meltiisahagatena citasii ikaril disaril pharitvii viharali. Tathii
One should be courteous and of pleasant behav- dutiyaril, tathii catuttharil;
iii uddharil adho, tiriyaril, sabbadhi, sobbattatiiya, sabbiivantaril
iour. One should be efficient in the conduct of the lokaril meltiisahagatina citasii,
proper rites and rituals. Through these, one acquires a vipu/ena, mahaggatena, appamii,:,ena, averena, abyiipajjena
vast quantum of ecstasy, leading him to the ending of pharitvii viharati.
suffering. Literally rendered thus:
He abides suffusing one quarter with (his) mind associated with
Commentary friendliness.
Likewise, the second, the third, and the fourth; thus above, below,
mettdvihdri: In the Buddhist system considerable emphasis is around, everywhere,
placed on living with loving-kindness which is mettiivihfiri. all as himself, the whole wide world, he abides suffusing with mind
associated with friendliness,
Me/Iii, unbounded benevolence or friendliness, in itself emphasizes
abundant, grown great, immeasurable, free from enmity, free from
the positive nature of the self-sacrifice and devoted seivice of the as- ill-will.
pirant, which is not confined to any one part or portion of exist-
ence, but is extended over the whole universe tc include all beings, This formula is discussed by Buddhaghosa Thera in his V,suddhi-
from the highest to the lowest, and from the greatest to the most magga, where he distinguishes it as vikubbanii, a term which also
minute form of life. Mettii, as exemplified in the Buddha and in his occurs in connection with the iddhividha as vikubbanii-iddhi,
followers and expounded in the scriptures, is not an evanescent ex- where it means exercising psychic power of various forms. It im-
hibition of emotion, but a sustained and habitual mental attitude of plies the establishment of an immense sphere of benevolent
seivice, good-will and friendship, which finds expression in deed, thought, which is increased to the appa,;,ii or thejhiina stage.
word and thoughL There are numerous passages which can be col- Hence, this formula indicates the habitual mental attitude of him
lated to testify to the vital importance attached to this divine state who has attained to jhiina by the practice of mettii and we find it re-
in the Buddha's Teaching. peated with the substitution, one by one, of the other altruistic emo-
tions of karu,;,ii, muditii and upekkhd.
The exercise of me/Iii, which, psychologically speaking, is a moral
attribute, tends to the cultivation of the emotional sentiment of Being the statement of the special mode of living to be adopted by
good-will, rather than meditation itself. The disciple should, how- the religious aspirant, this formula emphatically expresses his men-
ever, practice mettii in conjunction with other forms of medita- tal attitude in relation to the external world, especially in thejhiina
tion;for it is indispensable to one who seeks to purify his mind from state. Furthermore, it describes the outlook of the man who neither
anger and malice. Moreover, he will find that it is an essential sup- tortures himself nor inflicts injury upon others, but lives satisfied,
port in the exercise of meditation, bringing immediate success and tranquil, and cool, enjoying the happiness of serenity, himself a
providing the means of protection from external hindrances with brahma (brahma bhtitena a/land). The special context of the for-
which he may have to contend. mula corresponds to the Upiili Sulla where it is stated that those
who have altainedjhiina and psychic powers, but have not yet culti-
In the Mahii Riihuloviida Sutta we read of the Buddha advising his vated meltii, can destroy others by the mere disturbance of their
son, the Venerable Rahula, to practice mettii, on the ground that, minds through anger. It is said that in ancient days, the forests
when it is cultivated, anger will disappear. In the Meghiya Sutta it is named Da1;ujaka, Kfilinga, Mejjha, and Malanga, became forests be-
recommended to the Venerable Meghiya, who failed to achieve suc- cause of the anger of certain ancient sages (pubbakii isayo). But the
cess in meditation at first, owing to the persistent arising of evil disciple of the Buddha, as the formula says, abides suffusing the en-
thoughts. He afterwards attained Arahatship, having expelled and tire universe with his boundless love of me/Iii, free from all anger
excluded evil thoughts with the aid of the mettd he had developed. and malice.
·en.se-reslraint, Ptilimokkha dis iJJlin.e and noble fi'"ends: 'tis zchere the 1vise bhlkklm begins
25 (7) A Devout Lady and the Thieves (Verse 368 -376) (cont'd)
Commentary The five (i to v) formulas of the odhiso method have also been com-
bined with the ten directions, thus:
In employing this method the aspirant suffuses mettd, while divid-
ing beings into groups according to their nature and condition. The Let all beings in the East be free from enmity" and so forth. In this
meditation is, therefore, called odhiso pharand or suffusing within way, there are two hundred appatJtiS, twenty in each quarter.
a limit or portion. In like manner, the seven (i to vii) formulas, being combined with
(3) There are ten modes of suffusing mettd through the quarters the ten directions as:
and the intermediate quarters, starting from the East. They com- Let all women in the East. .. and so on give a total of two hundred
prise the eight points of the compass: the four cardinal points, the and eighty appatJds, that is, twenty-eight in each quarter.
four intermediate points, and above and below.
There are, thus, four hundred and eighty appatJtis. In all, there are
The formulas are: five hundred and twenty-eight appatJds (twenty, twenty-eight, two
Let all beings in the East be free from enmity, hundred and two hundred and eighty), mentioned in the Pali-
hatred, ill, and let them keep themselves happy. sambhidd-magga.
In like manner: The commentary states that the other three vihdras, karutJd,
mudild and upekkhti, are also employed with the same method of
Let all beings in the West, the North, the South, the North- suffusing; and the disciple who practises them by means of any one
east, of these appatJd states, enjoys the eleven blessings spoken of in the
the South-west, the North-west, the South-East, following Melldnisamsa Sutta passage:
above and below, be free from enmity, etc. Monks, from the practice of meltii-cetovimulti or mind-release
In these three methods of suffusing mettti there are twenty-two through friendliness, cu/tii-ated,
(five, seven and ten) formulas; and each, according to the commen- increased, made a vehicle (ytinikatii), made a basis (i•atthukatii),
persisted in,
tary, refers to the metta that leads to the appatJti or jhtina state. made familiar, well set forth, eleven blessings are to be expected.
Of the five anodhiso pharands, What are the eleven?
'Let all beings be free from enmity' is one Appai:ia; Happy he sleeps: happy he awakes: he dreams no bad dreams,·
'Be free from ill-will' is another; he is dear to men: dear to non-human beings: Divas guard him;
'Be rid of ill' is another; lire, poisvn, or sword come not near him: quickly his mind be-
'Let them keep themselves happy' is the fourth. comes concentrated:
his complexion becomes clear: he dies with his mind free from
Thus, in the method of unlimited suffusion, there are twenty ap- confusion:
PQTJtis, that is, four in each of the five formulas. In the same way, if he realizes no further attainment, he goes to the briihma-world.
four appatJdS in each of the seven formulas give a total of twenty-
eight belonging to the method of limited suffusion.
- 3
P'hysicalllf restrained gently lranquilled, rid of ollurernenls. trulyapacified is the bhik/.:hu call, d.
There was a monk named Santakaya, who had been santakayo: restrained in body; santavaco: re-
a lion in his past existence. It is said of this monk that strained in speech; sanlava: restrained in mind;
he was never guilty of any improper movement of susamahito: who is totally disciplined; vanta
hand or foot. He never yawned or stretched out his /oktimiso: who has abandoned material things;
arms and legs, but always carried himself with compo- upasanto iii vuccali: is described as wholly tranquil
sure and dignity. The story goes that this Venerable is-
sued from the womb of a lioness. It is said of lionesses For a monk to be wholly and completely tranquil,
that if on any day they find prey, they enter one or an- he must be restrained in body and speech. This disci-
other of the caves of silver, gold, jewels, and coral, and pline derives from the restraint of mind. Then, when
lie for the space of seven days on beds composed of the these three forms of restraints have been achieved, the
powder of red arsenic and yellow orpiment. On the sev- monk is automatically wholly and completely tranquil.
enth day they arise and survey the beds where they
have lain, and if they notice that by reason of the move- Commentary
ment of their tails or ears or forefeet or hindfeet, the This verse is related to the exemplary restraint in demeanour of a
powder of red arsenic and yellow orpiment has been monk whose name Santakoga echoes his behaviour (subdued in
body). In the story that gives rise to the verse, the Venerable is de-
scattered about, they say to themselves, "This does not scribed as having 'issued from the womb of a lioness'. This story
become your birth or lineage," and lie down again and goes on to describe the noble habits of a lioness. The Buddha has,
fast for seven days more. Then, provided the powder in one context, referred himself, too, as a lion as he seems to be im-
has not been scattered about, they say to themselves, pressed by the noble qualities of lions.
"This becomes your birth and lineage," come forth The Buddha said, "Monks, the lion, king of beasts, at even-tide
from their lairs, yawn and stretch themselves, take a comes forth from his lair. He stretches himself. Having done so, he
surveys the four quarters in all directions. Having done that, he ut-
view of the cardinal points, roar the lion's roar three ters thrice his lion's roar. Having thrice spoken his lion's roar, he
times, and go forth in search of prey. From the womb sallies forth in search of prey.
of such a lioness as this did this monk issue forth. Now, monks, whatever animals hear the sound of the roaring of the
The composure and dignity of this monk attracted lion, king of beasts, for the most part, they are afraid; they fall to
quaking and trembling. Those that dwell in holes seek them; water-
the attention of the other monks, and they said to the dwellers make for the water; forest-dwellers enter the forest; birds
Buddha, "Venerable, we have never seen such a monk mount into the air.
as Venerable Santakaya: for when he assumes a sitting Then whatsoever ruler's elephants in village, town or palace are
posture, he never moves his hands; he never moves his tethered with stout leather bonds, they burst out and rend those
bonds asunder; void their excrements and in panic run to and from.
feet; he never yawns, or stretches out his arms and Thus potent, monks, is the lion, king of beasts, over animals. Of
legs." When the Buddha heard this, he said, "Monks, such mighty power and majesty is he.
he that is a monk should be, like Venerable Santakaya, Just so, monks, when a Buddha arises in the world, an arahat, a per-
composed in action, speech, and thought." fectly enlightened one, perfect in wisdom and in conduct, welfarer,
knower of the worlds, the unsurpassed trainer of those who can be
trained, teacher of deities and of men, a Buddha, an exalted one. He
Explanatory Translation (Verse 378) teaches the Dhamma. Such is the self; such is the way leading to
the ending of the self.
santakayo santavaco santava susamahito van/a
lokamiso bhikkhu upasanto iii vuccali
25 (10) The Story of Venerable Naiigala Kula (Verses 379 & 380)
25 (10) Attachment to Old Clothes (Naftgala Kula) (Verses 279 & 380) (cont'd)
Commentary either. Nor is it enough for him to obtain the medicine from the
chemist, put it on a shelf and place before it a vase of flowers, bum
attana attanam codaga: A person must propel himself, or herself, incense and light candles to it, proclaiming, "How wonderful is this
into spiritual action. This is a central concept of the Buddha. Know- prescription given by the doctor. By this prescription, may my dis-
ing that no external sources, no faith or rituals can save him, the ease be cured!"
Buddhist feels compelled to rely on his own efforts. He gains confi-
dence through self-reliance. But he must realize that the whole re- This is not enough. Nor is it enough for his anxious wife to say, "He
sponsibility of his present life, as well as his future life, depends is old and weak and feeble. And the medicine is very unpleasant for
completely on himself alone. Each must achieve his salvation for him to take. I will swallow this bitter medicine for him." This also
himself. Achieving salvation can be compared to curing a disease: if will not cure him.
one is ill, one must go to a doctor. The doctor diagnoses the ail- In order to be cured, he himself must follow the instructions given
ment and gives proper medicines. He will never be cure by simply with regard to his diet and conduct. Only then will he be cured and,
singing praise and giving proclamations of what a wonderful doctor at last, realize that he has become healthy. Likewise, each must at-
he is. Nor will he be cured by holding festivals in honour of the doc- tain his own salvation by curing his greed, hatred and ignorance, by
tor, or by trying to persuade others that he is the only doctor they taking the necessary precautions given by the Buddha, and by tak-
should consult. ing the necessary precautions given by the Buddha, and by practic-
None of these actions will cure his disease. Nor is it enough for him ing the Buddha's advice. Only then will he be able to obtain his
to accept his written prescription, put it in a casket. place it on the salvation. No one can find salvation simply by praising the Buddha
back of an elephant and carry it in a procession to the accompani- or by offering something to him or by celebrating the occasions.
ment of music and dancing. This is not going to cure the patient
.i
/>-=--~~~ --- - _,_
- '~--:: ..~\-~..~ -~ ::::-'-_.'~~(-\ .r __',
-,:--::-.-, \'
25 (12) The Story of the Novice Monk Sumana who Performed a Miracle (Verse 382)
Samanera Sumana was a pupil of Venerable Anurud- mutto: freed from a cloud; candima iva: like the
dha. Although he was very young, due to his past good moon; idharh lokarh: this world; ha ve: will cer-
kamma he became an arahat endowed with supernor- tainly; pabhiiseti: brilliantly illumine
mal powers. Once, when his teacher Anuruddha was ill,
he fetched water from the anotatta Lake, a lake which This is true. If a youthful monk exerts himself
was very far away from monastery and difficult to strenuously in the Teaching of the Buddha, he will cer-
reach. But because of his supernormal power, he was tainly illumine the world as brilliantly as a moon
able to perform the journey through the air. Sometime emerging from behind a dark cloud that hid it for a
later, Anuruddha took Sumana to pay homage to the while.
Buddha at the Pubbarama Monastery.
Commentary
At the monastery, many samaneras teased Su-
mana and made fun of him because he was very This verse is related to a very young novice monk who was capable
of perfonning miracles. These miracles are an outcome of concen-
young. The Buddha wanted to make those samaneras trated meditation.
see the rare qualities of Sumana. So the Buddha an- Meditation as a means of self-development is a positive, dynamic
nounced that he wanted some samaneras to get a jar of force which leads to self-enlightenment, and not a mere negative es-
water from the anotatta Lake. However, none of them cape from the uncertainties oflife. It is, in fact, the superlative
was able to undertake the job. Finally, at the request of means of awakening the spiritual tendencies of man, so that he ob-
Venerable Ananda, Sumana went to get the jar of water tains two advantages: absolute freedom from vicious tendencies,
and the super-nonnal power of spiritual wisdom.
for the Buddha. As before, he went to the anotatta Lake
With the steady increase of concentration during samadhi medita-
and came back through the air by his supernormal tion the mind becomes free from lower impulses and sensory emo-
power. tions, and thus, by overcoming hindrances, achieves negative
At the congregation of the monks in the evening, goodness. The self-complacency of negative goodness is inevitably
replaced by a living force of higher development which eventually
the monks told the Buddha about the wonderful trip gives rise to positive goodness. When the mind is well established
made by Sumana. The Buddha said, "Monks, one who in this positive goodness, it becomes a most admirable instrument
practises the Dhamma zealously is capable of attaining which is apt and fit for super-human activities and divine visions
supernormal powers, even though he is young." such as would appear as miracles to ordinary minds.
The scriptures state that the disciple of meditation becomes skilled
in super-human qualities (ultari-manussa-dhamma) which are the
Explanatory Translation (Verse 382) super-nonnal advantages of his practice. The disciples who have
practiced thejhana method of meditation receive in their life-time
daharo yo bhikkhu Buddhasasane yufljati so ab- the happiness of experiencing samapalti, the attainment of the ec-
bhii mutto candimii iva imam /okarh have pab- static state of mental quiescence. In addition to that, those who
hiiseti have practiced the kasii:,a methods receive as super-nonnal advan-
tages the powers of abhinna, higher or special knowledge. The
daharo: youthful; yo bhikkhu: some monk; visuddhimagga explains these advantages in detail as given in the
scriptures.
buddhasiisane: in the Teaching of the Buddha;
yufljati: exerts himself; so: that monk; abbhii
A wise father
BRAHMANA
•
VAGGA
3 3. Chinda sotam parnkkamma 0 brahmi.n, strive and dea\:'E! the lre _m,
kiime parmda' briihm.a~1a c ir s of s, .nse dis ard,
sai1,kh.iirdnari1 khayain tfalua knowing cond' ione:d things deca),
akotailii1i'si briihma,:,a. i26:1 be E{nm er-of-the• ncr,ea ·e.
1
26 (1) The Story of the Brahmin who had Great Faith (Verse 383)
While residing at the Jetavana Monastery, the Bud- (akusala) consciousness. Wherever in the texts this tenn is not dif-
dha spoke this verse, with reference to thirty monks. ferentiated by right or wrong, there right concentration is meant.
In concentration one distinguishes three grades of intensity:
For one day thirty monks who resided in foreign (1) preparatory concentration {parikamma-samtidhi) existing at the
parts came and saluted the Buddha and sat down. Ven- beginning of the mental exercise;
(2) neighbourhood concentration (upactira-samtidhi), such as con-
erable Sariputta, knowing that they possessed the facul- centration approaching but not yet attaining the first absorption
ties requisite for the attainment of arahatship, went to (jhtina) which, in certain mental exercises is marked by the
the Buddha and, without sitting down, asked him the appearance of the so-called counter-image {pafibhtiga-nimitla)
following question, "Venerable, two states are fre- and
(3) attainment concentration (appaQti-samtidhi), such as that con-
quently spoken of; now what are the two states?" The centration which is present during the absorptions.
Buddha replied, "By the two states, Sariputta, are Concentration connected with the four noble path-moments
meant tranquility and insight." (magga), and fruition-moments (phala), is called super-mundane
(lokuttara), having Nibbana as object. Any other concentration,
even that of the sublimes absorptions, is merely mundane (lokiya).
Explanatory Translation (Verse 384) The development of concentration (samtidhi-bhtivami) may pro-
cure a four-fold blessing: (i) present happiness through the four ab-
briihma,:zo yadii dvayesu dhammesu piiragu hoti sorptions; (ii) Knowledge and Vision (nti,Ja-dassana) - here
atha jiinato assa sabbe sarhyogii attharh gacchanti probably identical with the divine eye (abhiniiti) - through percep-
tion
Yadii: when; dvayesu dhammesu: in the 'two vipassanii: insight. Insight is the intuitive light flashing forth and
exposing the truth of the impermanency, the suffering and the im-
states'; piiragu hoti: has become an adept; atha: personal and unsubstantial nature of all corporeal and mental phe-
then;jiinato: (in him) who knows; assa: his; sabbe nomena of existence. It is insight-wisdom (vipassanti-paiiiiti) that
samyogii: all fetters; attharh gacchanti: disappear is the decisive liberating factor in Buddhism, though it has to be de-
veloped along with the two other trainings in morality and concen-
When the brahmai:ia - the seeker after truth - tration. The culmination of insight practice leads directly to the
has understood the two states of concentration and in- stages of holiness.
Insight is not the result of a mere intellectual understanding, but is
sight through and through, then in that person who won through direct meditative observation of one's own bodily and
knows these, all the fetters wane, diminish and fade mental processes. In the commentaries the sequence in developing
away. insight-meditation is given as follows:
(1) discernment of the corporeal (rripa);
(2) discernment of the mental (ntima);
Commentary (3) contemplation of both (ntimarripa) such as their pairwise occur-
dvayesu dhammesu: in the two states. The two states are concen- rence in actual events, and their interdependence);
tration (samatha) and insight (vipassanti). These are the two sys- (4) both viewed as conditioned (application of the dependent origi-
tems of mind-discipline needed to take the truth-seeker to the other nation, (paficcasamupptida);
stage. The first of the two states is Samatha - concentration, tran- (5) application of the three characteristics (impennanency, etc.) to
quility, serenity. Cittekaggatti (one-pointedness of mind) and mind-and-body-cum-conditions.
aviklchepa (undistractedness). It is one of the mental factors in The stages of gradually growing insight are described in the nine in-
wholesome consciousness. sight-knowledge (vipassanti-nti,;la), constituting the sixth states of
The next is vipassanti - insight. Insight is the intuitive light flashing purification: beginning with the knowledge of rise and fall and end-
forth and exposing the truth of the impermanency, the suffering ing with adaptation to truth.
and the impersonal and unsubstantial nature of all corporeal and Eighteen chief kinds of insight-knowledge (or principal insights;
mental phenomena of existence. it is insight-wisdom that is the de- (mahti-vipassanti) are listed and described:
cisive liberating factor in Buddhism, though it has to be developed (i) contemplation ofimpennanence (anicctinupassanti), (ii) con-
along with the two other trainings in morality and concentration. templation of suffering (dukkhtinupassanti), (iii) contemplation of
The culmination of insight-practice leads directly to the stage of ho- not-self (anatttinupassanti), (iv) contemplation of aversion (nib-
liness. bidtinupassanti), (v) contemplation of detachment (viriigtinupas-
samiidhi or samatha: concentration. Lit.: the (mental) state of be- santi), (vi) of extinction (nirodhtinupassanii), (vii) contemplation of
ing firmly fixed is the fixings of the mind on a single object. One- abandoning (pa(inissaggtinupassanii), (viii) contemplation of wan-
pointedness of mind (cittassa ikaggatti) is called concentration. ing (khaytinup.), (ix) contemplation of vanishing (vaytinup.), (x)
Concentration, though often very weak. is one of the seven mental contemplation of change (vipari,:,timtinup.), (xi) contemplation of
concomitants inseparably associated with all consciousness. the unconditioned (or signless; animitttinup.), (xii) contemplation
Right concentration (sammti-samtidhi), as the last link of the eight- of desirelessness (appa,Jihittinup.), (xiii) contemplation of empti-
fold path (magga), is defined as the four meditative Absorptions ness (sunnattinup.), (xiv) contemplation of insight into phenomena
(jhiina). ln a wider sense, comprising also much weaker states of which is higher wisdom (adhipaiiiiii-dhamma-vipassanti), (xv)
concentration, it is associated with all karmically wholesome knowledge and vision according to reality (yalhti-bhlita-iiti,Jadas-
(kusa/a) consciousness. Wrong concentration (micclui-samtidhi) is sana), (xvi) contemplation of misery (or danger, tidinavtinupas-
concentration associated with all kannically unwholesome santi), (xvii) re0ecting contemplation (pa(isa,µditinup.), (xviii)
contemplation of turning away (viva((iinupassanii).
While residing at the Jetavana Monastery, the Bud- the mental processes, consist of five physical sense-organs and con-
dha spoke this verse, with reference to Mara. sciousness, being the six personal (ajjhatlika) bases; and six objects,
the so-called external (bahira) bases:
On one occasion, Mara came to the Buddha dis- eye, or visual organ visible object,
guised as a man and asked him, ''Venerable! You often
ear, or auditory organ sound, or audible object,
say the word ptirarn; what is the meaning of that
word?" The Buddha, knowing that it was Mara who nose, or olfactory organ odour, or olfactive object,
was asking that question, chided him, "0' wicked tongue, or gustatory organ taste, or gustative object,
Mara! The words ptirarn and aptirarn have nothing to body, or tactile organ body-impression, or tactile object,
do with you. Ptirarn which means the other shore can mind-base, or consciousness mind-object (manayatana)
be reached only by the arahats who are free from moral (dhammiiyatana),
defilements." By the visual organ (cakkhiiyatana) is meant the sensitive part of
the eye (cakkhu-pasiida) built up of the four elements ... respond-
Explanatory Translation (Verse 385) ing to sense-stimuli (sa-ppafigha). Similar is the explanation of the
four remaining physical sense-organs.
yassa ptirarn aptirarn vti ptirtiptirarn na vijjati The mind-base (maniiyatana) is a collective term for all conscious-
vitaddararn visarnyuttarn tarn aharn briimi brtih- ness, whatever, and should therefore not be confounded with the
ma,:zarn mind-element (mano-dhtitu), which latter performs only the func-
tions of adverting (vajjana) to the sense-object, and of receiving
(sampaficchana) the sense-objecl On the functions of the mind
Yassa: for whom; ptirarn: the farther shore; (vinniina-kicca):
aptirarn: the near shore; ptirtiptirarn: hither and
The visible object (nipiiyatana) is described as that phenomenon
thither shores; na vijjali: do not exist; vitaddararn: which is built up of the four physical elements and appears as col-
blemishless; visarnyuttarn: free of all defilements; ours. What is seen by visual perception, let's say eye-consciousness
tarn: that saint; aham: I; briimi brtihma,:zam: de- (cakkhu-vinniina), are colours and differences of light, but not
scribe as a Brahmal)a three dimensional bodily things.
Mind-object-base (dhammiiyatana) is identical with mind-object-
To him there is no further shore. To him there is element (dhamma-dhtitu and dhammiirammaQa). It may be physi-
no near shore either. To him both these shores are non- cal or mental, past present or future, real or imaginary.
existent. He is free of anxiety and is freed from bonds. The five physical sense organs are also called faculties (indriya),
That person I describe as a BrahmaQa. and of these faculties it is said: Each of the five faculties owns a dif-
ferent sphere, and none of them partakes of the sphere of another
one ... ; they have mind as their support ... are conditioned by vital-
Commentary ity ... but vitality again is conditioned by heat ... heat again by vital-
ity, just as the light and flame of a burning lamp are mutually
piiram: sense fields. Sense fields are twelve, six of which are per-
conditioned.
sonal sense-fields. the other six are external sense-fields. These are
described as ciyatanas - spheres, which is a name for the four im-
material absorptions. The twelve bases or sources on which depend
while residing at the Jetavana Monastery, the Bud- trated on contemplation. All these people have various
dha spoke this verse, with reference to Venerable times to shine. But the Buddha glows all day and all
Ananda. night through his Enlightenment.
The story goes that, on the Great Terminal Festi-
val, Pasenadi Kosala went to the monastery, adorned Commentary
with all the adornments, bearing perfumes, garlands, jhdyi: meditating; as one meditates; as an individual practises
and the like in his hands. At that moment Venerable jhana (concentration). The absorption injhana is a mental state be-
yond the reach of the five-fold sense-activity. This state can be
Kaludayi was sitting in the outer circle of the congrega- achieved only in solitude and by unremitting perseverance in the
tion, having entered into a state of trance. His body practice of concentration.
was pleasing to look upon, for it was of a golden hue. Detached from sensual objects, detached from evil things, the disci-
Now just at that moment the moon rose and the sun ple enters into the first absorption, which is accompanied by
thought-conception and discursive thinking, is born of detachment,
set. Venerable Ananda looked at the radiance of the sun and filled with rapture and happiness.
as the sun set, and of the moon as the moon rose; then This is the first of the absorptions belonging to the fine-material
he looked at the radiance of the body of the king and at sphere (niptivacarajjhcina). It is attained when, through the
the radiance of the body of the Venerable and at the ra- strength of concentration, the five-fold sense-activity is temporarily
suspended, and the five hindrances are likewise eliminated.
diance of the body of the Tathagata. The Buddha far The first absorption is free from five things, and five things are pre-
outshone the radiance of all the others. sent. When the disciple enters the first absorption, there have van-
ished the five hindrances: lust, ill-will, torpor and sloth, restlessness
The Venerable saluted the Buddha and said, ''Ven- and mental worry, doubts; and there are present: thought-concep-
erable, as today I gazed upon the radiance of all these tion (vitakka), discursive-thinking (victira), rapture (pifi), happiness
bodies, the radiance of your body alone satisfied me; (sukha), and concentration (citt'ikaggatti - samtidhi).
for your body far outshone the radiance of all these These five mental factors present in the first absorption are called
factors (or constituents) of absorption (jhtinaiiga). Vitakka (initial
other bodies." Said the Buddha to the Venerable, formation of an abstract thought) and victira (discursive thinking,
".Ananda, the sun shines by day, the moon by night, rumination) are called verbal functions (viicti-sankluira) of the
the king when he is adorned, the arahat when he has mind; hence they are something secondary compared with con-
left human associations behind and is absorbed in sciousness. in visuddhi-magga, vitakka is compared with the taking
hold of a pot, and victira with the wiping of il In the first absorp-
trance. But the Buddhas shine both by night and by tion both of them are present only in a weak degree, and are en-
day, and shine with five-fold brightness." tirely absent in the following Absorptions.
And further, after the subsiding of thought-conception and discur-
Explanatory Translation (Verse 387) sive thinking, and by the gaining of inner tranquillity and oneness
of mind, he enters into a state free from thought-conception and
discursive thinking, the second absorption, which is born of concen-
iidicco diva tapati candima rattim obhati khattiyo tration (samiidhi) and filled with rapture (pifi) and happiness
sannaddho tapati brahmavo jhayi tapati atha (sukha).
sabbarh ahorattirh Buddha tejasa tapati In the second absorption, there are three factors of absorption: hap-
piness and concentration.
adicco: the sun; diva: during day; tapati: shines; And further, after the fading away of rapture, he dwells in equanim-
candimii: the moon; rattirh: at night; obhati: ity, mindful, with clear awareness; and he experiences in his own
person that feeling of which the noble ones say: Happy lives he who
shines; khattiyo: the warrior; sannar/.dho: dressed is equanimous and mindful- thus he enters the third absorption.
in his armour; tapati: gleams; briihmano: the brah- In the third absorption there are two cactors of absorption: equani-
ma'f)a;jhiiyf; in meditation; tapati: shines; atha: mous happiness (upekkhci-sukha) and concentration (citt'ekaggatii).
And further, after the giving up of pleasure and pain, and through
but; sabbarh: throughout; ahorattirh: day and the disappearance of previous joy and grief, he enters into a state be-
night; Buddha: the Buddha; tejasa: in his glory; ta- yond pleasure and pain, into the fourth absorption, which is puri-
pati: shines fied by equanimity and mindfulness.
In the fourth absorption there are two factors of absorption: concen-
The sun shines during day time. The moon beams tration and equanimity (upekkhii).
In visuddhi-magga forty subjects of meditation (kamma(thiina) are
at night. The warrior glows only when he has his ar- enumerated and treated in detail.
mour on. The brahma'f)a shines when he is concen-
While residing at the Jetavana Monastery, the Bud- you mean, lay disciples?" "That brahmin struck you
dha spoke these Verses, with reference to Venerable and we are going to do for him after his deserts."
Sariputta. ''What do you mean? Did he strike you or me?" "You,
The story goes that once upon a time several men Venerable." "If he struck me, he begged my pardon; go
gathered together at a certain place and rehearsed the your way." So saying, he dismissed the bystanders, and
noble qualities of the Venerable, saying, "Oh, our noble permitting the brahmin to tum back, the Venerable
master is endowed with patience to such a degree that went back again to the monastery.
even when men abuse him and strike him, he never The monks were highly offended. ''What sort of
gets the least bit angry!" Thereupon a certain brahmin thing is this!" they exclaimed; "a brahmin struck the
who held false views asked, "Who is this that never gets Venerable Sariputta a blow, and the Venerable straight-
angry?" "Our Venerable." "It must be that nobody ever away went back to the house of the very brahmin who
provoked him to anger." "That is not the case, brah- struck him and accepted food at his hands! From the
min." "Well then, I will provoke him to anger." "Pro- moment he struck the Venerable, for whom will he any
voke him to anger if you can!" ''Trust me!" said the longer have any respect?" He will go about pounding
brahmin; "I know just what to do to him." everybody right and le~" At that moment the Buddha
Just then the Venerable entered the city for alms. drew near. "Monks," said He, "what is the subject that
When the brahmin saw him, he stepped up behind him engages your attention now as you sit here all gathered
and struck him a tremendous blow with his fist in the together?" ''This was the subject we were discussing."
back. ''What was that?" said the Venerable, and without Said the Buddha, "Monks, no brahmin ever strikes an-
so much as turning around to look, continued on his other brahmin; it must have been a householder-brah-
way. The fire of remorse sprang up within every part of min who struck a monk-brahmin; for when a man
the brahmin's body. "Oh, how noble are the qualities attains the fruit of the third path, all anger is utterly de-
with which the Venerable is endowed!" exclaimed the stroyed in him!'
brahmin. And prostrating himself at the Venerable's
feet, he said, "Pardon me, Venerable." ''What do you Explanatory Translation (Verse 389)
mean?" asked the Venerable. "I wanted to try your pa- briihmQYJ.assa na pahareyya briihmaT)o assa na
tience and struck you." ''Very well, I pardon you." ''If, muflcelha brahmQYJ.assa hantiirarh dhi yassa
Venerable, you are willing to pardon me, hereafter sit muflcati tato dhi
and receive your food only in my house." So saying,
the brahmin took the Venerable's bowl, the Venerable brtihmar).assa: a brahmal)a; na pahareyya: do not
yielding it willingly, and conducting him to his house, attack; assa: towards the one who attacks him; na
served him with food. muflcetha: should not have hatred; brahmarJ.assa
The bystanders were filled with anger. "This fel- hanttirarh dhi: I condemn him who attacks a brah-
low," said they, "struck with his staff our noble Vener- min; yassa muncati: he who gets angry; tato dhi:
able, who is free from all offense; he must not be the more I condemn
allowed to get away; we will kill him right here and
now." And taking clods of earth and sticks and stones No one should strike a brahmal)a - the pure
into their hands, they stood waiting at the door of the sainl The brahmal)a who has become the victim must
brahmin's house. As the Venerable rose from his seat refrain from attacking the attacker in return, or show
to go, he placed his bowl in the hand of the brahmin. anger in return. Shame on him who attacks a brah-
When the bystanders saw the brahmin going out with mal)a; greater shame on him who displays retaliatory
the Venerable, they said, "Venerable, order this brah- anger.
min who has taken your bowl to tum back." ''What do (cont'd on page 831)
Explanatory Translation (Verse 390) Some countries are materially rich but spiritually poor, while some
others spiritually rich but materially poor. Both these pathetic con-
etam briihmat;zassa na kiflci seyyo yadii manas6 ditions have to be taken into consideration by the materially rich
piyehi (yo) nisedho ya/6 hirhsamcin6 nivattati ta/6 and the spiritually rich.
It is the paramount duty of the wealthy to come to the successor of
tato dukkharh sammatimeva the poor, who unfortunately lack most of the necessities of life.
Surely those who have in abundance can give to the poor and the
briihmar:zassa: of the brahmar:ia; akifld seyy6 na: needy their surplus without inconveniencing themselves.
not at all a small asset; yadci: if; etam: this (non-re- Once, a young student removed the door curtain in his house and
taliation); manas6: in the mind of him who hates; gave it to a poor person telling his good mother that the door does
not feel the cold but the poor certainly do. Such a kind-hearted atti-
piyehi: pleasant; nisedho: a thought free of ill-will tude in young men and women is highly commendable.
occurs; ya/6 yato: for some reason; hirhsamcino: It is gratifying to note that some wealthy countries have formed
the violent mind; nivattati: ceases; ta/6 ta/6: in themselves into various philanthropic bodies to help under-devel-
these instances; dukkharh: pain; sammatimeva: oped countries, especially in Jambudipa, in every possible way.
Charitable organizations have also been established in all countries
surely subsides by men, women and students to give every possible assistance to
the poor and the needy. Religious bodies also perform their respec-
To the brahmar:ia, the act of not returning hate is tive duties in this connection in their own humble way. Homes for
not a minor asset - it is a great asset, indeed. If,in a the Aged, Orphanages and other similar charitable institutions are
mind usually taking delight in hateful acts, there is a needed in under-developed countries.
As the materially rich should have compassion on the materially
change for the better, it is not a minor victory. Each poor and try to elevate them, it is the duty of the spiritually rich,
time the violent mind ceases, suffering, too, subsides. too, to have compassion on the spiritually poor and sublimate them
though they may be materially rich. Wealth alone cannot give genu-
Commentary ine happiness. Peace of mind can be gained not by material treas-
himsamdno nivattati: intent to hann ceases. These stanzas are pri- ures but by spiritual treasures. Many in this world are badly in need
marily concerned with the need to be compassionate, even to those of substantial spiritual food, which is not easily obtained, as the
who adopt an aggressive attitude to one. In the Buddhist system spiritually poor far exceed the materially poor numerically, as they
four noble virtues are advocated to counter aggressive behaviour. are found both amongst the rich and the poor.
These four virtues are described as Brahma Vihiira. This could be There are causes for these two kinds of diseases. Compassionate
rendered as Sublime Attitudes. These four attitudes are loving-kind- men and women must try to remove the causes if they wish to pro-
ness (mettii), compassion (karunii), appreciative joy (mudilii) and duce an effective cure. Effective measures have been employed by
equanimity (upekklui). All these four virtues curb aggressive, un- various nations to prevent and cure diseases not only of mankind
friendly behaviour and on the positive side promote non-violence, but also of animals.
affection, kindness, compassion and sympathy. Of these four, lov- The Buddha set a noble example by attending on the sick Himself
ing-kindness (mettii) is first. and exhorting His disciples with the memorable words:
The second virtue that sublimates man is compassion (karunii). It "He who ministers unto the sick ministers unto me."
is defined as that which makes the hearts of the good quiver when Some selfless doctors render free seivices towards the alleviation of
others are subject to suffering, or that which dissipates the suffer- suffering. Some expend their whole time and energy in ministering
ings of others. Its chief characteristic is the wish to remove the to the poor patients even at the risk of their lives. Hospitals and free
woes of others. dispensaries have become a blessing to humanity but more are
The hearts of compassionate persons are even softer than flowers. needed so that the poor may benefit by them. In under-developed
They do not and cannot rest satisfied until they relieve the suffer- countries the poor suffer through lack of medical facilities. The sick
ings of others. At times, they even go to the extent of sacrificing have to be carried for miles with great inconvenience to the nearest
their lives so as to alleviate the sufferings of others. The story of the hospital or dispensary for medical treatment. Sometimes, they die
Vyiighri Ja/aka where the Bodhisatta sacrificed his life to save a on the way. Pregnant mothers suffer most. Hospitals, dispensaries,
starving tigress and her cubs may be cited as an example. maternity homes, etc., are essential needs in backward village areas.
It is compassion that compels one to seive others with altruistic The lowly and the destitute deseive the compassion of wealthy men
motives. A truly compassionate person lives not for himself but for and women. Sometimes, seivants and workers are not well paid,
others. He seeks opportunities to seive others expecting nothing in well fed, well clothed and, more often than not, they are ill-treated.
return, not even gratitude. Justice is not meted out to them. They are neglected and are power-
Many amidst us deseive our compassion. The poor and the needy, less as there is nobody to plead for them. Glaring cases of inhuman
the sick and the helpless. the lonely and the destitute, the ignorant cruelty receive publicity in some exceptional cases. Many such
and the vicious, the impure and the undisciplined are some that de- cases are not known. these unfortunate ones have no other alterna-
mand the compassion of kind-hearted, noble-minded men and tive but to suffer meekly even as the Earth suffers in silence. The
women, to whatever religion or to whatever race they belong. Buddha's advocacy of compassion has tremendous validity in our
own times.
39 . l(im ,- jo/ahi dumm -<Iha.' Dim\~~ . Wha ' lh coiled hai"r for.
kili11 • qjina,;;a/iya or \. hat your cloak of s'kins?
abbharitaran) t gaha{wth \\fi thiH you t c,quis1tive
biibiram f1t1rimajjo...£? _6: 12) you d,ecoral \ ilhoul.
This story has been related in detail in the commen- tied to the world. Such a person I describe as a brah-
tary on the stanza beginning with the words, "Give up ma)Ja.
the things of the past, give up the things of the future."
For, at that time when the monks said to the Bud- Commentary
dha, "Venerable, Uggasena says, 'I have no fear;' with- sabba saiiiiojanam chetvii: Having got rid of all the ten fetters
out a doubt he says that which is not true, utters which are
falsehood," the Buddha replied, "Monks, those who, (1) personality-belief (sakkiiya-di((hi);
like my son, have severed the attachments, have no (2) skeptical doubt (vicikkichii);
fear." (3) clinging to mere rules and ritual (silabbata-pariimiisa);
(4) sensuous craving (kiima-raga);
Explanatory Translation (Verse 397)
(5) ill-will (vyapiida);
ye sabbasaflfu5janarn chetvii ve na paritassati (6) craving for fine-material existence (riipa-riiga);
sangiitigarn visarnyuttarn tarn aharn briihmaT)arn (7) craving for immaterial existence (ariipa-riiga);
bru.mi
(8) conceit (miina);
ye: some one; sabbasaflflojanarn: all the ten fet- (9) restlessness (uddhacca);
ters; chetvii: having got rid of; ve: certainly; na (10) ignorance (avijjii).
paritassati: is free of trepidation; fearless; The first five of these are called 'lower fetters' (orambhagiya-samyo-
sangiitigarh: has gone beyond all forms of cling- jana), as they tie to the sensuous world. The latter five are called
ing; visarnyuttarn: free of blemishes; tarn: him; 'higher fetters' (uddhambhiigiya-samyojana), as they tie to the
aharn: I; briihmaT)arn: a brahmin; brii.mi: call higher worlds, i.e., the fine-material and immaterial world.
sangdtigam: The four forms of grasping, namely, lust, wrong view,
He has got rid of all fetters; In consequence, he is clinging to precepts and rituals and holding a substantial first posi-
tion (attaviida).
free of trepidation and is fearless. He has travelled be-
yond all bonds. Disengaged from bonds, he is no longer na parilassati: does not tremble; is not agitated. Agitation comes
to those who are still mired in the worldly. Those who have gone be-
yond the worldly have not trepidation; they are fearless.
26 (16) The Story of the Patient Subduing the Insolent (Verse 399)
What must one destroy to live at ease? What must Explanatory Translation (Verse 399)
one destroy no more to sorrow?
Of what single condition do you recommend the yo akk6sarn vadhabandharn ea aduffh6 lilikkhati
destruction, Gotama? khantibalarn ba/<inikarn tarn aharn br<ihmanarn
bnlmi . .
In answer, the Buddha pronounced the following
Stanza, yo: if some person; akk6sarn: abuse; vad-
habandharn ea: torture, imprisonment; aduffho li-
Let a man destroy anger, and he will live at ease; tikkhali: endures without losing one's temper;
let him destroy anger, and he will no more sorrow. khantibalarn: (who) has patience as his power;
Poisonous is the root of anger, and sweet is the bala,:iikarn: and his army; tarn: him; aharn: l;
top, brahman. brtihmavarn: a brahmin; bnlmi: call
Therefore the noble applaud the destruction of an-
ger, He is abused and insulted. He is tortured, impris-
for when this is destroyed, there is no more sorrow. oned and bound up. But he endures all these without
being provoked or without losing his temper. Such an
The brahman believed in the Buddha, retired from individual who has patience as his power and his army
the world, and attained arahatship. I describe as a true brahmai:io.
26 (19) The Story of a Slave who Laid Down His Burden (Verse 402)
.\Jan olsoundj udge.ment l ho 's rea,c hed his higlust goal . __him l call a tra, hrahmin.
26 (21) The Story of The Monk and the Goddess (Verse 404)
26 (22) The Story of the Monk and the Woman (Verse 405)
This verse was spoken by the Buddha while He was with his elder brother who is called Maha Panthaka. As both were
in residence at Veluvana Monastery with reference to born on the road they were called Panthaka. Culla Panthaka was dis-
tinguished from all the maha arahats by the power to form any
Venerable Maha Panthaka. number of corporeal figures by the psychic power and also by his
When Culla Panthaka was unable to learn by heart ability to practice mystic meditation in the world of form.
a single stanza in three months, Maha Panthaka ex- They were the offspring of a daughter of a treasurer entering into a
pelled him from the monastery and closed the door, clandestine marriage with a servant of her father's household. This
explains the birth of the first child while the expectant mother was
saying to him, ''You lack the capacity to receive relig- on the way to meet her parents with her paramour. They both re-
ious instruction, and you have also fallen away from turned home as the child was born on the road. This was repeated
the enjoyments of the life of a householder. Why in the case of the second child too. The elder child desired to enter
should you continue to live here any longer? Depart the noble Sangha. He got the younger brother to follow him. But
the younger brother paid no heed to reciting. Venerable brother
hence." The monks began a discussion of the incident, though a maha arahat having to play the teacher to his younger
saying, "Venerable Maha Panthaka did this and that. brother nearly ended badly. Culla Panthaka was asked to memorise
Doubtless anger springs up sometimes even within a verse of four lines but he was unable to do so for four months
those who have rid themselves of the Depravities." At with the result the elder brother felt that he was of no use to the dis-
pensation. Culla Panthaka was asked to quit
that moment the Buddha drew near and asked them,
"Monks, what is the subject that engages your atten- So crestfallen Culla Panthaka was sobbing in a comer of the temple.
His grief was all the more when his elder brother made preparations
tion now as you sit here all gathered together?" When to attend an almsgiving of Jivaka the physician to many monks,
the monks told him the subject of their conversation, with Buddha at the head, less one meaning himself, on the follow-
he said, "No, monks, those who have rid themselves of ing day.
the depravities have not the contaminations, lust, ha- The Buddha came to his rescue. He gave him a piece of linen of
tred, and delusion. What my son did he did because he spotless white and asked him to stroke it facing the sun saying that
nothing is so clean that doesn't tum impure. The words were Ra-
put the Dhamma, and the spirit of the Dhamma, before joharanam.
all things else."
In due course, perspiration from the palm of his hand made the
cloth exceedingly dirty. The universality of change (anicca) which
Explanatory Translation (Verse 407) is the key note of the doctrine of Buddhism was grasped. So Chulla
Panthaka became an arahat.
yassa riig6 ea d6s6 ea miin6 makkh6 ea iiraggii At the same time, the latent power was manifested. He got the psy•
siisap6r'iva piitit6 tarn aharn briihmal)arn bnimi chic power to create any number of corporeal figures which was
soon put to a practical test. The almsgiving, came to pass. Buddha
yassa: by some one; riig6 ea: lust; d6s6 ea: ill-will; promptly put His hand over the bowl, when food was offered. The
mcin6: pride; makkh6 ea: (and) ingratitude; reason was Culla Panthaka, who was left out, must participate. So
iiraggii: from the point of a needle; siisap6 iva: like an attendant was sent to the temple, that was close by, to fetch
him. He was amazed to see in the temple over a thousand monks
a seed of mustard; pciti/6: slipped; tarn: him; all looking alike. So it was duly reported to Jivaka who redirected
aharn: I; briihmal)arn bn1mi: declare a brahmana him to say that Culla Panthaka was expected. On the second visit
the wonder grew. For as soon as the name of Culla Panthaka was
His mind just does not accept such evils as lust, ill- mentioned all the monks began saying "I am Chulla Panthaka". In
will, pride and ingratitude. In this, his mind is like the the meanwhile the alms-giving was held up by the rapidly develop-
ing situation. So the attendant was asked by Jivaka as directed by
point of a needle that just does not grasp a mustard the Buddha to go again and this time to catch hold of the robe of
seed. An individual endowed with such a mind I de- the first monk nearest to him saying that the Buddha wants Culla
scribe as a brahmana. Panthaka. When this was done,the temple appeared deserted except
for the monk whose robe he was holding. So the younger brother
took his due place in the almsgiving. It is to him that the Blessed
Commentary One turned to tender merit by a short sermon called punntinumo•
The story of the two brother monks: Maha Panthaka (Big Road) danti in Pali. Afterwards a discussion ensured among the monks
and Culla Panthaka (Small Road). Cullapanthaka was associated about the feat of the Buddha.
26 (26) The Story of the Monk who was accused of Theft (Verse 409)
This religious instruction was given by the Buddha If any person in this world has travelled beyond
while He was in residence at Pubbarama with reference both the good and the bad, and the attachments, and if
to Venerable Revata. he is without sorrow, and is bereft of blemishes, and is
Again one day the monks began a discussion, say- pure, him I describe as a true brahmat)a.
ing, "Oh, how great was the novice's gain! Oh, how
great was the novice's merit! To think that one man Commentary
should build many habitations for many monks!" Just Story of Venerable Reva/a: He was so called because he took
then the Buddha came near. "Monks," said He, "what nothing for granted. He saw everything under a question mark. Eve-
rywhere he would see reason for doubt. He was also fond of going
is the subject that engages your attention now as you into trance (jhtina) and enjoy the bliss of emancipation (nirod-
sit here all gathered together? " "Such and such," was hasamtipatti) again and again. This was a gift of transcending the
the reply. Then said the Buddha, "Monks, my son has mundane world for seven days at a stretch possessed by certain ara-
neither merit nor demerit: he has renounced both." hants. He had a yearning for this special privilege. He became an
adept.
Before he became an arahant, his mind was greatly perturbed as to
Explanatory Translation (Verse 412) what was permissible to use or not to use. He was ranked among
the most eminent disciples. In a discussion with some of them, he
idha yo puflfzafl papafl ea ubho saizgarh upaccaga has extolled habitation in the abodes of solitude and the delights of
asokarh virajarh suddharh tarn aharh brahma,;zarh meditation.
britmi He was born to a wealthy family in this dispensation at Sr.i.vasti.
Not long afterwards the Buddha addressing the monks and the laity
idha: in this world; yo: if someone; puflflarh: declared that Kankha Revata was the foremost for his quick transi-
merit; paparh ea: and the evil; ubho: the two; tion to trance (jhtina) in the noble Sangha.
saizgarh: the clingings; upaccaga: has gone be- To him are the why and wherefore,
yond; asokarh: he who is without sorrow; virajarh: His food. Subjects all to question.
bereft of blemishes; suddham: pure; lam: him; He seeks solitude before
aham: l; brahmano bnlmi: describe as a brahmana Seeking the bliss by meditation.
1113. Candarh' a imalarh suddhcun Vi. :1.0 , like he mo n unbl mish d, pure,
ippasarm.arh anavilari1 is clear and limpid, t:md in whom
nandibha aparikklift)ari1 delight in being is consum ,
iam ahmn lmimi" bnihma1Jam. (26:31 that one I calJ a Brahmin Tru .
414. l'6 imari1 pa/ipalharh dt,ggam Who's verpass.ed this difficult path,
r;;orhsiira.:-il mohamac aga clusion' bond Um wand ring-on
li]JflO paragatii jhiiyi who 's crossecl beyond, cont _mplalive,
cmejo akathmikathi uncraving, ith no ,questioning doub ,
anupiidaya nibbulii no clinging's fuel..so cool becom .
tam aham briimi briihmm;zam. (26:32 ) that on,e I can a Brahmin True.
1380
41 (i. Y<.5 ~dha ta,;,hmh 1mhal iina \ ho has abandon lusting her
t.mogiiro paribboj _• ,s homel.ess one r nouncing all,
taft.hiibha apmikkhu:zarh wifh lust and being quite consumed,
tamaham bri'imi brlihma,:,arii. (2 6:3•:H 1 that one I can a Brahmm True.
This verse was recited by the Buddha while He was unable to pull a single ring from the treasurer's fingers.
in residence at Veluvana with reference to the Vener- Then said the treasurer to the king, "Spread out your
able Jotika. mantle, your majesty." As soon as the king had spread
For after Ajatasattu Kumara had conspired with out his mantle, the treasurer straightened his fingers,
Devadatta and killed his father, Bimbisara, and become and immediately all twenty rings slipped off.
established in the kingdom, he said to himself, "I will Then the treasurer said to him, "Thus, your maj-
now take Jotika, the great palace of treasurer," and arm- esty, it is impossible for you to take my belongings
ing himself for battle, he sallied forth. But seeing his against my will." But agitated by the king's action, he
own reflection and that of his retinue in the jeweled said to him, ''Your majesty, permit me to retire from
walls, he concluded, "The householder has armed him- the world and become a monk." The king thought to
self for battle and has come forth with his host" There- himself, "If this treasurer retires from the world and be-
fore he did not dare approach the palace. comes a monk, it will be an easy matter for me to get
Now it happened that on that day the treasurer possession of his palace." So he said in a word, "Be-
had taken upon himself the obligations of Fast-day, come a monk." Thereupon the treasurer Jotika retired
and early in the morning, immediately after breakfast, from the world, became a monk under the Buddha,
had gone to the monastery and sat listening as the Bud- and in no long time attained arahatship. Thereafter he
dha preached the Dhamma. When, therefore, the Yak- was known as Venerable Jotika. The moment he at-
kha Yamakoli, who stood guard over the first gate, saw tained arahatship, all of his wealth and earthly glory
Ajatasattu Kumara, he called out, "Where are you go- vanished, and the divinities took back once more to Ut-
ing?" And straightaway, putting Ajatasattu Kumara and tarakuru his wife Satulakayi.
his retinue to rout, he pursued them in all directions. One day the monks said to Jotika, "Brother Jotika,
The king sought refuge in the very same monastery as have you any longing for your palace or your wife?"
that to which the treasurer had gone. When the treas- "No, brethren," replied Jotika. Thereupon the monks
urer saw the king, he rose from his seat and said, ''Your said to the Buddha, "Venerable, this monk utters what
majesty, what is the matter?" Said the king, "House- is not true, and is guilty of falsehood." Said the Bud-
holder, how comes it that after giving orders to your dha, "Monks, it is quite true that my son has no long-
men to fight with me, you are sitting here pretending ing for any of these things." And expounding the
to be listening to the Dhamma?" Dhamma, He pronounced this Stanza.
The treasurer said, "But, your majesty, did you set
out with the idea of taking my house?" ''Yes, for that Explanatory Translation (Verse 416)
very purpose did I set out." ''Your majesty, a thousand idha yo tar,harh pahatvana anagar6 paribbaje
kings could not take my house from me against my ta1:zhabhava parikkhiryarh tarn aham brahmanam
will." Upon this Ajatasattu became angry and said, bnlmi
"But, do you intend to become king?" ''No," replied the
treasurer, "I do not intend to become king. But neither idha: in this world; yo: if someone; tar,ham: crav-
kings nor robbers could take from me against my will ing; pahatvana: has given up; anagar6: (taken to)
the tiniest thread." "Then may I take the house with homeless; paribbaje: life of a wondering ascetic;
your consent?" ''Well, your majesty, I have here on my tar:zhabhava parikkhinam: has got rid of the crav-
ten fingers twenty rings. I will not give them to you. ing to continue the cycle of existence; tarn.· him;
Take them if you can." aharh: I; brilmi brahmar:zam: declare a brahmai:ia
The king crouched on the ground and leaped into In this world, he has taken to the life of a wonder-
the air, rising to a height of eighteen cubits; then, ing ascetic. He has got rid of the craving to continue
standing, he leaped into the air again, rising to a height the cycle of existence. I describe that person as a true
of eighty cubits. But in spite of the great strength he brahmaIJa.
possessed, twist this way and that as he might, he was
26 (35) The Story of the Monk who was once a Mime (Verse 417)
26 (36) The Story of the Monk who was once a Mime (Verse 418)
This religious instruction was given by the Buddha groups (khandha), sensuous desire (kiima), mental defilements
while He was in residence at Veluvana with reference (kilesa), kamma. In the Sutta, it occurs frequently and with refer-
ence to Nibbana, in the phrase "the abandoning of all substrata"
to a certain monk who was once a mime. (sabb'iipadhi-pa{inissaggo). The detachment from upadhi substrac-
The story is the same as the foregoing, except that tion of existence brings about vivekavii which means detachment,
seclusion, is according to Niddesa, of three kinds: (1) bodily detach-
on this occasion the Buddha said, "Monks, my son has ment (koga-viveka), i.e. abiding in solitude free from alluring sensu-
put aside both pleasure and pain." ous objects; (2) mental detachment (citta-viveka), such as the inner
detachment from sensuous things; (3) detachment from the sub-
Explanatory Translation (Verse 418) strata of existence (upadhi-viveka).
viram: hero. Here, this word is used in the spiritual sense to denote
ratim ea aratim ea hitva sitibhutam nirilpadhim a person who possesses spiritual virility. This virility is referred in as
sabbalokabbibhum vlram tarn aham brahmar:zam viriya: energy, literally virility, manliness or heroism (from vira
brilmi man, hero; is one of the five spiritual faculties and powers (bala),
one of the seven factors of enlightenment (bojjhar)go) and identical
with right effort of the eight-fold path (magga). Viriga is also one of
ratimea: both lust; aratimea: and lustlessness; the bala. Bala is power. Among various groups of powers the follow-
hitva: given up; sltibhutam: he has become tran- ing five are most frequently met with, in the texts (1) faith (sad-
quil, calm and cool; nirilpadhim: totally free of de- dhii), (2) energy (viriga), (3) mindfulness (sati), (4) concentration
filements; sabbalokabhibhum: who has conquered (samiidhi), (5) wisdom {paflflii).
the whole world; vlram: full of effort; lam· him; Their particular aspect, distinguishing them from the correspond-
aham: I; brahmar:zam bro.mi: declare a brahmai:ia ing five spiritual faculties (indriga) is that they are unshakable by
their opposites: (1) the power of faith is unshakable by faithlessness
(unbelieO, (2) energy, by laziness, (3) mindfulness, by forgetfulness,
He has given up lusl He has also given up his dis- (4) concentration, by distractedness, (5) wisdom, by ignorance.
gust for the practice of meditation. This way, he is both They represent, therefore, the aspect of firmness of the spiritual fac-
lustful and lustless. He has achieved total tranquility. ulties.
He is devoid of the blemishes that soil the hand. He has The Power (1) becomes manifest in the four qualities of the stream-
conquered the whole world and is full of efforl I call winner (sotiipannassa angiini), (2) in the four right efforts (pad-
hiina), (3) in the four foundations of mindfulness (satipa{tiina), (4)
that person a brahmai:ia. in the four absorptions (jhiina), and (5) in the full comprehension
of the four noble truths (sacca).
Commentary
niriipadhi: free of upadhi. Upadhi means: substratum of existence.
In the commentaries there are enumerated four kinds: The five
802
This religious instruction was given by the Buddha for another tribute. There was no escape from the rigid ancient cus-
tom as the tribu le was in lieu of past tuition fees. So Ahimsaka de-
while He was in residence at Jetavana with reference to murred - consented in order to preserve the learning, for a refusal
Venerable Angulimala. This story is related in the com- would act as a blight Having armed himself, he repaired to the for-
mentary on the stanza beginning "The niggardly go est called Jalita in the Kosala kingdom. He killed all and sundry who
not to the world of the deities." For it is there said: The ventured into his domain.But the thumbs could not be preserved.
Either the wild animals ate them, or they became rotten. He there-
monks asked Angulimala, "Brother Angulimfila, were fore got a garland made and was wearing it Hence he was called
you not afraid when you saw the rogue elephant stand- 'Anguli Maia' He had 999 thumbs and was anxious to secure one
ing before you holding a parasol?" "No, brethren, I was more to close this bloody chapter. His teacher thought Anguli Maia
not afraid." The monks said to the Buddha, "Venerable, would never survive the campaign. He would assuredly be slain in
the process, or taken captive by the king. It was a fateful morning.
Angulimala utters falsehood." The Buddha replied, The king, on receiving complaints from the people was setting out
"Monks, my son Angulimfila has no fear. For monks to capture the bandit, dead or alive. His mother Mantini was anx-
like my son are of all the noble ones who have rid them- ious about the fate of her son. She implored her husband to warn
selves of the depravities the noblest, and have no fear." the son of the impending danger. But he would have none of it So
the mother's Jove urged her to plunge into the forest, alone crying
out that the son must pay heed to the family tradition by giving up
Explanatory Translation (Verse 422) killing and that the king's army was on the march to capture him.
It was very likely that the bandit might nor spare his own mother,
usabham pavaram viram mahesim vijitavinam for he was desperate. The all compassionate Buddha saw his im-
anejam nahatakam buddham tarn aham brcih- pending doom. He knew that he was destined to be an arahat in
this very life. He saw the possibilities of redemption. So He planted
mar:zam briimi Himself despite warning by fhe passers by between the robber and
his mother. Here the robber saw that the perfect thumb of the Bud-
usabham: a bull - a leader; pavaram: noble; dha would be a fitting finale to the series of bloody thumbs. So An-
viram: full of effort; mahesim: a great sage; vi- guli Maia hurried towards the Buddha as was his custom with his
sword up lifted. The Buddha was going at a measured pace, but
jitavinam: who has fully conquered; anejam: de- with all his speed Anguli Maia was not able to catch up the Buddha.
void of craving; nahatakam: who has washed away This was willed by the Buddha. It was a psychic feat of the Buddha.
evil; buddham: knowing the essentials; tarn: him; Anguli Maia has come to the end of the tether by running so fast
aham: I; briihmavam bnimi: declare a brahmana and so long. In utter desperation with beads of perspiration
courging from his body he shouted out to the Buddha to stop -
He is a bull in his power to forge ahead. He is a great Ti{lha Samana. But the Buddha said that he had stopped. He, too,
must also stop. The word stop galvanised him. To a potential arahat
sage as he has realized the essentials. He has conquered it has a wealth of meaning. It was closely related to samstira - this
death. He is devoid of all blemishes. He has washed away ceaseless round of births and deaths. He asked the meaning of the
all evil. He has awakened to the essentials. That person, I word which he had temporarily Jost sight of. When he was running
describe as a brahmana. Buddha must have moved, so thought Anguli Maia. Could it be that
the Buddha was guilty of a falsehood. So Anguli Maia requested the
Commentary Buddha to unfold the meaning of stopping. This was the opening
The story of Angulimola: This was a man of extremes. He is of a the Buddha sought and the Buddha preached with precision and
unique record. A bandit who has made good. His career offers a con- unerring skill. Anguli Maia flung the garland and weapons aside. He
trast. He was born to a counsellor, called Bhaggawa, to the king of begged for ordination. At the end of the sermon he became an ara-
Kosala. According to custom the child was sent to the university of hat by the application of 'ehi bhikku' formula of the Buddha. With
Taxila where he had a distinguished career. His name was con- Anguli Maia the arahat the Buddha went back to the temple. It was
verted to Ahimsaka harming none partly because he hailed from a the custom of the king to visit the Buddha on the eve of a hazard-
family whose shield was untarnished by crime, and partly because ous campaign. The Buddha inquired the cause of the armed expedi-
of the child's character. He excelled in study and in spors. Soon, he tion. The king explained. The Buddha told the king that Anguli
incurred the jealousy and hostility of his colleagues who plotted Maia was in the temple. Hearing the very name mentioned the king
against him. But he was very strong due to his ministrations in a was trembling. So fearsome was the report of Angulimala. The Bud-
former birth to a Pacceka Buddha. His enemies could not prevail dha hastened to explain that Anguli Maia in the temple was a far dif-
against him. He was a favourite of the vice chancellor of the univer- ferent being from the bloody bandit he was; Anguli Maia would not
sity._ Soon, ~e incurred his hostility due to the whispering campaign now even harm an ant. Though an arahat, the name stuck. One day
of his enemies. They spoke of his illicit love to his wife. But he too on his rounds, Venerable Anguli Maia heard the birth pangs of an
being a clever and learned man, bided his time to compass his' ' expectant mother in labour. Other Maha arahats must have heard
death. When the leave taking took place, he asked for the usual trib- the cries. But none of them was moved to the extent of Venerable
ute due from a student to a teacher in the shape of an extra-ordi- Anguli Maia. He approached the Buddha and confessed his concern
nary request. He asked for one thousand right thumbs of at such suffering and begged the Buddha to allay the anguish. The
human-beings. Ahimsaka was taken a back and promptly refused so Buddha asked him to meditate upon the power of truth - in-as-
sanguinary a request. But the end was adamant. In the event of re- much as Anguli Maia was entirely devoid, since birth of cruelty, so
fusal a curse would be on him. Again and again he pleaded in vain by virtue of that truth, the suffering may be assuaged. Such was the
blessing he was asked to give.
A Appamada rato . . . . . . . . . . . . . . 31
Appamadena . . . . . . . . . . . . . . . 30
Akakkasarh . . . . . . . . . . . . . . . 408 Appamado . . . . . . . . . . . . . . . . 21
Akatarh dukkatarh . . . . . . . . . . . 314 Appampi ce . . . . . . . . . . . . . . . 20
Akkhataro . . . . . . . . . . . . . . . . 276 Appalabho . . . . . . . . . . . . . . . 366
Akkochchi marh . . . . . . . . . . . . 3, 4 Appassutayarh . . . . . . . . . . . . . 152
Akkodhanarh . . . . . . . . . . . . . . 400 Abhaye . . . . . . . . . . . . . . . . . 317
Akkodhena . . . . . . . . . . . . . . . 223 Abhittharetha . . . . . . . . . . . . . 116
Akkosarh . . . . . . . . . . . . . . . . 399 Abhivadana silissa . . . . . . . . . . . 109
Akaritva . . . . . . . . . . . . . . . . . 155 Abhutavadi . . . . . . . . . . . . . . . 306
Acirarh vatayarh . . . . . . . . . . . . 41 Ayasava . . . . . . . . . . . . . . . . 240
Afifili hi . . . . . . . . . . . . . . . . . 75 Ayoge . . . . . . . . . . . . . . . . . 209
Atthinarh nagararh . . . . . . . . . . . 150 Alankato . . . . . . . . . . . . . . . . 142
Attadattharh . . . . . . . . . . . . . . 166 Alankato . . . . . . . . . . . . . . . . 142
Attana codayattanarh . . . . . . . . . . 379 Alajjitaye . . . . . . . . . . . . . . . . 316
Attanava . . . . . . . . . . . . . 161-165 Avajje . . . . . . . . . . . . . . . . . 318
Attanarh ce . . . . . . . . . . . . 157-159 Aviruddharh . . . . . . . . . . . . . . 405
Attanarh damayanti . . . . . . . . 80, 145 Asamsattam . . . . . . . . . . . . . . 404
Attlinameva . . . . . . . . . . . . . . . 158 Asajjhayamala . . . . . . . . . . . . . 241
Atta have . . . . . . . . . . . . . . . . 104 Asatarh . . . . . . . . . . . . . . . . . . 73
Atta hi kira . . . . . . . . . . . . . . . 159 Asare . . . . . . . . . . . . . . . . . . . 11
Atta hi attano . . . . . . . . . . . 160-380 Asahasena . . . . . . . . . . . . . . . 257
Atha pliplini . . . . . . . . . . . . . . . 136 Asa.re . . . . . . . . . . . . . . . . . . . 11
Atha vassa . . . . . . . . . . . . . . . 140 Asubhanu passim . . . . . . . . . . . . . 8
Atthamhi jatamhi . . . . . . . . . . . . 331 Assaddho . . . . . . . . . . . . . . . . . 97
Anavatthita cittassa . . . . . . . . . . . 38 Assa yatha . . . . . . . . . . . . . . . 144
Anavassuta cittassa . . . . . . . . . . . 39 Aharh nago'va . . . . . . . . . . . . . 320
Anikkasavo . . . . . . . . . . . . . . . . 9 Ahirhsaka . . . . . . . . . . . . . . . 225
Antakenadhi pannassa . . . . . . . . . 288
Anupubbena . . . . . . . . . . . . . . 239 A
Anupavado . . . . . . . . . . . . . . . 185
Anekajati sarhslirarh . . . . . . . . . . 153 Akase padarh . . . . . . . . . . . . . . 254
Andhabhut6 . . . . . . . . . . . . . . 174 Arogya parama. . . . . . . . . . . . . 204
Api dibbesu . . . . . . . . . . . . . . . 187 Asa yassa . . . . . . . . . . . . . . . . 410
Apufifialabho . . . . . . . . . . . . . . 310
Appaka te . . . . . . . . . . . . . . . . 85 I
Appamatt6 . . . . . . . . . . . . . . 29-56
Appamadarata . . . . . . . . . . . . . 327 Idarh pure . . . . . . . . . . . . . . . 326
Idha tappati . . . . . . . . . . . . . . . 17
K J
Kar:iharh dhammarh . . . . . . . . . . 87 Jayarh verarh . . . . . . . . . . . . . . 201
Ka.
y1ra- ce- . . . . . . . . . . . . . . . . 313 Jighaccha . . . . . . . . . . . . . . . 203
Kamato . . . . . . . . . . . . . . • . . 215 Jiranti . . . . . . . . . . . . . . . • . 151
Kayappakoparh . . . . . . . . . • . . • 231 Jhaya . . . . . . . . . . . . . . . • . . 371
Kayena sarhvaro . . . . . . . . . . . . 361 Jhayirh . . . . . . . . . . . . . . . . . 386
Kayena Samwta . . . . . . . . . . . . 234
Kasavakantha . . . . . . . . . . . . . . 307 T
Khipparh . . . . . . . . . . . . . 236, 238 Tarh puttapasu . . . . . . . . . . . . 287
Kirh te jat:ahi . . . . . . . . . . . . . . 394 Tam VO vadami . . . . . . . . . . . . 337
Kiccho . . . . . . . . . . . . . . . . . 182 Tafi ea kammarh . . . . . . . . . . . . • 68
Kumbhupamarh . . . . . . . . . . . . 40 Tai;ihayajayati . . . . . . . . . . . . . 216
Kuso yatha . . . . . . . . . . . . . . . 182 Tato mala . . . . . . . . . . . . . . . 243