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THE DHAMMAPADA STORIES - Part 2 of 2

 

Chapter XIV :The Buddha (Buddhavagga)

Verses 179 and 180

XlV (1) The Story of the Three Daughters of Mara

The Buddha first uttered Verses (179) and (180) of this book while residing near the Bodhi tree, with reference to the three daughters of Mara. He repeated these verses to the brahmin Magandiya while journeying through the Kuru country.

Magandiya the Brahmin and his wife lived in the kingdom of the Kurus with their daughter Magandiya who was exceedingly beautiful. She was so beautiful that her father rudely turned down all her suitors. One day, early in the morning, when the Buddha surveyed the world, he found that time was ripe for the brahmin Magandiya and his wife to attain Anagami Fruition. So, taking his bowl and the robes, the Buddha set out for the place where the brahmin usually went to offer fire sacrifice.

The brahmin, seeing the Buddha, promptly decided that the Buddha was the very person who was worthy of his daughter. He pleaded with the Buddha to wait there and hurriedly went off to fetch his wife and daughter. The Buddha left his footprint and went to another place, close at hand. When the brahmin and his family came, they found only the footprint. Seeing the footprint, the wife of the brahmin remarked that it was the footprint of one who was free from sensual desires. Then, the brahmin saw the Buddha and he offered his daughter in marriage to him.

The Buddha did not accept nor did he refuse the offer, but first, he related to the brahmin how the daughters of Mara tempted him soon after his attainment of Buddhahood. To the beautiful Tanha, Arati and Raga, the daughters of Mara, the Buddha had said, "It is no use tempting one who is free from craving, clinging and passion, for he cannot be lured by any temptation whatsoever."

 

Then the Buddha spoke in verse as follows:

Verse 179. The Buddha, whose conquest (of moral defilements) is complete, in whom there cannot arise any further defilements in this world, that Buddha of infinite range of wisdom, who is trackless, by what track will you lead him'?

Verse 180. The Buddha, in whom there is no craving, which like a net would bring him back to any existence (in samsara),—that Buddha of infinite range of wisdom, who is trackless, by what track will you lead him?

Then, the Buddha continued, "Brahmin Magandiya, even when I saw those peerless daughters of Mara, I felt no sensual desire in me. After all, what is this body of your daughter? It is full of urine and filth; I don't like to touch it even with my foot!" On hearing those words of the Buddha, both the brahmin and his wife attained Anagami Fruition. Later, they joined the Order and eventually both of them attained arahatship.


Verse 181

XIV (2) The Story of the Buddha's Return from the Tavatimsa Deva World

On return from the Tavatimsa deva world, the Buddha uttered Verse (181) of this book at Sankassanagara, in reply to Thera Sariputta's words of welcome.

On one occasion, while at Savatthi, the Buddha performed the Miracle of the Pairs in answer to the challenge of the ascetics of various sects. After this, the Buddha went to the Tavatimsa deva world; his mother who had been reborn in the Tusita deva world as a deva known as Santusita also came to the Tavatimsa deva world. There the Buddha expounded the Abhidhamma to the devas and the brahmas throughout the three months of the vassa. As a result, Santusita deva attained Sotapatti Fruition; so did numerous other devas and brahmas.

During that period Thera Sariputta spent the vassa at Sankassanagara, thirty yojanas away from Savatthi. During his stay there, as regularly instructed by the Buddha, he taught the Abhidhamma to the five hundred bhikkhus staying with him and covered the whole course by the end of the vassa.

Towards the end of the vassa, Thera Maha Moggalana went to the Tavatimsa deva world to see the Buddha. Then, he was told that the Buddha would return to the human world on the full moon day at the end of the vassa to the place where Thera Sariputta was spending the vassa.

As promised, the Buddha came with the six coloured rays shining forth from his body to the city-gate of Sankassanagara, on the night of the full moon day of the month of Assayuja when the moon was shining brightly. He was accompanied by a large following of devas on one side and a large following of brahmas on the other. A large gathering headed by Thera Sariputta welcomed the Buddha back to this world; and the whole town was lit up. Thera Sariputta was awed by the grandeur and glory of the whole scene of the Buddha's return. He respectfully approached the Buddha and said, "Venerable Sir! We have never seen or even heard of such magnificent and resplendent glory. Indeed, Venerable Sir, you are loved, respected and revered alike by devas, brahmas and men!" To him the Buddha said, "My son Sariputta, the Buddhas who are endowed with unique qualities are truly loved by men and devas alike."

 

Then the Buddha spoke in verse as follows:

Verse 181. The wise who practise jhana concentration and Insight Meditation take delight in the peace of liberation from sensual pleasures and moral defilements. Such wise and mindful ones, who truly comprehend the Four Noble Truths (i.e., arahats and Buddhas) are held dear also by the devas.

At the end of the discourse the five hundred bhikkhus who were the pupils of Thera Sariputta attained arahatship and a great many from the congregation attained Sotapatti Fruition.


Verse 182

XIV (3) The Story of Erakapatta the Naga King

While residing near Baranasi the Buddha uttered Verse (182) of this book, with reference to Erakapatta, a king of nagas (dragons).

Once there was a naga king by the name of Erakapatta. In one of his past existences during the time of Kassapa Buddha he had been a bhikkhu for a long time. Through worry (kukkucca) over a minor offence he had committed during that time, he was reborn as a naga. As a naga, he waited for the appearance of a Buddha. Erakapatta had a very beautiful daughter, and he made use of her as a means of finding the Buddha. He made it known that whoever could answer her questions could claim her for a wife. Twice every month, Erakapatta made her dance in the open and sing out her questions. Many suitors came to answer her questions hoping to claim her, but no one could give the correct answer.

One day, the Buddha saw a youth named Uttara in his vision. He also knew that the youth would attain Sotapatti Fruition in connection with the questions put by the daughter of Erakapatta the naga. By then the youth was already on his way to see Erakapatta's daughter. The Buddha stopped him and taught him how to answer the questions. While he was being taught, Uttara attained Sotapatti Fruition. Now that Uttara had attained Sotapatti Fruition, he had no desire for the naga princess. However, Uttara still went to answer the questions for the benefit of numerous other beings.

 

 

The first four questions were:

  1. Who is a ruler?
  2. Is one who is overwhelmed by the mist of moral defile neats to be called a ruler?
  3. What ruler is free from moral defilements?
  4. What sort of person is to be called a fool?

The answers to the above questions were:

  1. He who controls the six senses is a ruler.
  2. One who is overwhelmed by the mist of moral defilements is not to be called a ruler; he who is free from craving is called a ruler.
  3. The ruler who is free from craving is free from moral defilements.
  4. A person who hankers after sensual pleasures is called a fool.

Having had the correct answers to the above, the naga princess sang out questions regarding the floods (oghas) of sensual desire, of renewed existence, of false doctrine and of ignorance, and how they could be overcome. Uttara answered these questions as taught by the Buddha.

When Erakapatta heard these answers he knew that a Buddha had appeared in this world. So he asked Uttara to take him to the Buddha. On seeing the Buddha, Erakapatta related to the Buddha how he had been a bhikkhu during the time of Kassapa Buddha, how he had accidentally caused a grass blade to be broken off while travelling in a boat, and how he had worried over that little offence for having failed to do the act of exoneration as prescribed, and finally how he was reborn as a naga. After hearing him, the Buddha told him how difficult it was to be born in the human world, and to be born during the appearance of the Buddhas or during the time of their Teaching.

 

 

Then the Buddha spoke in verse as follows:

Verse 182. Hard to gain is birth as man; hard is the life of mortals; hard to get is the opportunity of hearing the Ariya Dhamma (Teaching of the Buddhas); hard it is for a Buddha to appear.

The above discourse benefited numerous beings. Erakapatta being an animal could not attain Sotapatti Fruition then and there.


 

 

Verses 183, 184 and 185

XIV (4) The Story of the Question Raised by Thera Ananda

While residing at the Jetavana monastery, the Buddha uttered Verses (183), (184) and (185) of this book, with reference to the question raised by Thera Ananda regarding Fundamental Instructions to bhikkhus by the preceding Buddhas.

On one occasion, Thera Ananda asked the Buddha whether the Fundamental Instructions to bhikkhus given by the preceding Buddhas were the same as those of the Buddha himself. To him the Buddha replied that the instructions given by all the Buddhas are as given in the following verses:

 

Then the Buddha spoke in verse as follows:

Verse 183. Not to do evil, to cultivate merit, to purify one's mind—this is the Teaching of the Buddhas.

Verse 184. The best moral practice is patience and forbearance; "Nibbana is Supreme", said the Buddhas. A bhikkhu does not harm others; one who harms others is not a bhikkhu.

Verse 185. Not to revile, not to do any harm, to practise restraint according to the Fundamental Instructions for the bhikkhus, to be moderate in taking food, to dwell in a secluded place, to devote oneself to higher concentration— this is the Teaching of the Buddhas.


Verses 186 and 187

XIV (5) The Story of a Dissatisfied Young Bhikkhu

While residing at the Jetavana monastery, the Buddha uttered Verses (186) and (187) of this book, with reference to a young bhikkhu who was unhappy with his life as a bhikkhu.

Once, there was a young bhikkhu at the Jetavana monastery; one day his teacher sent him to another monastery to study. While he was away, his father became seriously ill and died without seeing him. But his father left for him one hundred kahapanas with his brother, the boy's uncle. On his return, his uncle told him about his father's death and about the one hundred kahapanas left to him. At first, he said that he had no need of the money. Later, he thought that it might be better to return to lay-life, and as a result, he got dissatisfied with the life of a bhikkhu. Gradually, he began to lose interest in his life and was also losing weight. When other bhikkhus knew about this, they took him to the Buddha.

The Buddha asked him whether it was true that he was feeling unhappy with his life as a bhikkhu and whether he had any capital to start the life of a layman. He answered that it was true and that be had one hundred kahapanas to start his life with. Then the Buddha explained to him that he would need to get food, clothing, household utensils, two oxen, ploughs, pickaxes, knives, etc., so that his one hundred in cash would hardly meet the expenses. The Buddha then told him that for human beings there could never be enough, not even for Universal Monarchs who could call for a shower of coins or gems or any amount of wealth and treasures at any moment. Further, the Buddha related the story of Mandatu the Universal Monarch who enjoyed the glory of the devas both in the Catumaharajika and Tavatimsa realms for a long time. After spending a long time in Tavatimsa, one day, Mandatu wished that he were the sole ruler of Tavatimsa, instead of sharing it with Sakka. But this time, his wish could not be fulfilled and instantly he became old and decrepit; he returned to the human world and died soon after.

 

Then the Buddha spoke in verse as follows:

Verses 186, 187. Not by a shower of coins can sensual desires be satiated; sensual desires give little pleasure and are fraught with evil consequences (dukkha). Knowing this, the wise man, who is the disciple of the Buddha, does not find delight even in the pleasures of the devas, but rejoices in the cessation of craving (i.e., Nibbana).

At the end of the discourse the young bhikkhu attained Sotapatti Fruition.


Verses 188 to 192

XIV (6) The Story of Aggidatta

While residing at the Jetavana monastery, the Buddha uttered Verses (188) to (192) of this book, with reference to Aggidatta, a brahmin.

Aggidatta was the head priest during the time of King Mahakosala, father of King Pasenadi. After the death of King Mahakosala, Aggidatta gave away his property in charity, and after that he left his home and became a non-Buddhist ascetic. He lived with his ten thousand followers in a place near the border of the three kingdoms of Anga, Magadha and Kuru, not far from a mound of sand where a powerful naga was staying. To his followers and the people of these three kingdoms, Aggidatta used to exhort: "Pay homage to forests, mountains, parks and gardens, and trees; by doing so, you will be liberated from all ills of life."

One day, the Buddha saw Aggidatta and his followers in his vision and realized that the time was ripe for them to attain arahatship. So the Buddha sent Thera Maha Moggalana to Aggidatta and his followers and told him that he himself would follow afterwards. Thera Maha Moggalana went to the place of Aggidatta and his followers and asked them to give him shelter for one night. They first turned down his request, but finally they agreed to let him stop at the mound of sand, the home of the naga. The naga was very antagonistic to Thera Maha Moggalana, and there followed a duel between the naga and the thera; on both sides, there was a display of power by emitting smoke and flames. However, in the end, the naga was subdued. He coiled himself round the mound of sand, and raised his head spreading it out like an umbrella over Thera Maha Moggalana, thus showing respect for him. Early in the morning, Aggidatta and the other ascetics came to the mound of sand to find out whether Thera Maha Moggalana was still alive; they had expected to see him dead. When they found the naga tamed, and meekly holding his head like an umbrella over Thera Maha Moggalana, they were very much astounded.

Just then, he Buddha arrived and Thera Maha Moggalana got up from his seat on the mound and paid obeisance to the Buddha. Thera Maha Moggalana then proclaimed to the audience of ascetics, "This is my Teacher, the supreme Buddha, and I am but a humble pupil of this great Teacher!" Hearing him, the ascetics who had been very much impressed even by the power of Thera Maha Moggalana were awed by the greater power of the Buddha. The Buddha then asked Aggidatta what he taught his followers and the residents of the neighbourhood. Aggidatta replied that he had taught them to pay homage to mountains, forests, parks and gardens, and trees, and that by doing so, they would be liberated from all ills of life. The Buddha's reply to Aggidatta was, "Aggidatta, people go to mountains, forests, gardens and parks, and trees for refuge when they are threatened with danger, but these things cannot offer them any protection. Only those who take refuge in the Buddha, the Dhamma and the Samgha are liberated from the round of rebirths (samsara)".

 

Then the Buddha spoke in verse as follows:

Verse 188. When threatened with danger, men go to many a refuge,— to mountains and forests, to parks and gardens, and to sacred trees.

Verse 189. But such a refuge is not a safe refuge, not the best refuge. One is not liberated from all evil consequences of existence (dukkha) for having come to such a refuge.

Verse 190, 191. One, who takes refuge in the Buddha, the Dhamma and the Samgha, sees with Magga Insight the Four Noble Truths, viz., Dukkha, the Cause of Dukkha, the Cessation of Dukkha, and the Noble Path of Eight Constituents which leads to the Cessation of Dukkha.

Verse 192. This, indeed, is the safe refuge; this is the best refuge. Having come to this refuge, one is liberated from all dukkha.

At the end of the discourse Aggidatta and all his followers attained arahatship. All of them entered the Order of the bhikkhus. On that day, when the disciples of Aggidatta from Anga, Magadha and Kuru came to pay respect to him, they saw their teacher and his followers garbed as bhikkhus and they were puzzled and wondered, 'Who is the more powerful? Our teacher or Samana Gotama? Our teacher must be more powerful because Samana Gotama has come to our teacher." The Buddha knew what they were thinking; Aggidatta also felt that he must set their minds at rest. So, he paid obeisance to the Buddha in the presence of his disciples, and said, "Venerable Sir! You are my teacher, I am but a disciple of yours." Thus, the audience came to realize the supremacy of the Buddha.


Verse 193

XIV (7) The Story of the Question Raised by Thera Ananda

While residing at the Jetavana monastery, the Buddha uttered Verse (193) of this book, with reference to the question raised by Thera Ananda.

One day, Thera Ananda pondered thus: "Our Teacher has told us that thoroughbreds of elephants are born only among Chaddanta and Uposatha breeds, that thoroughbreds of horses are born only among the Sindh breed, that thoroughbreds of cattle are born only among the Usabha breed. Thus, he had talked to us only about the thoroughbreds of elephants, horses, and cattle, but not of the noblest of men (purisajanno)."

After reflecting thus, Thera Ananda went to the Buddha, and put to him the question of the noblest of men. To him the Buddha replied, "Ananda, the noblest of men is not born everywhere, he is born only among Khattiyamahasala and Brahmanamahasala, the wealthy clans of Khattiya and Brahmana."

 

Then the Buddha spoke in verse as follows:

Verse 193. It is hard to find the noblest of men; he is not born everywhere nor in every clan. To whatever clan such a wise man is born, that clan prospers.


Verse 194

XIV (8) The Story of Many Bhikkhus

While residing at the Jetavana monastery, the Buddha uttered Verse (194) of this book, with reference to many bhikkhus.

Once, five hundred bhikkhus were discussing the question "What constitutes happiness?" These bhikkhus realized that happiness meant different things to different people. Thus, they said, "To some people to have the riches and glory like that of a king's is happiness, to some people sensual pleasure is happiness, but to others to have good rice cooked with meat is happiness." While they were talking, the Buddha came in. After learning the subject of their talk, the Buddha said, "Bhikkhus, all the pleasures you have mentioned do not get you out of the round of rebirths. In this world, these constitute happiness: the arising of a Buddha, the opportunity to hear the Teaching of the Sublime Truth, and the harmony amongst the bhikkhus,"

 

Then the Buddha spoke in verse as follows:

Verse 194. Happy is the arising of a Buddha; happy is the exposition of the Ariya Dhamma; happy is the harmony amongst the Samgha; happy is the practice of those in harmony.

At the end of the discourse the five hundred bhikkhus attained arahatship.


 

Verses 195 and 196

XIV (9) The Story of the Golden Stupa of Kassapa Buddha

While travelling from Savatthi to Baranasi, the Buddha uttered Verses (195) and (196) of this book, with reference to a brahmin and the golden stupa of Kassapa Buddha.

On one occasion, while the Buddha and his followers were on a journey to Baranasi they came to a field where there was a spirit-shrine. Not far from the shrine, a brahmin was ploughing the field; seeing the brahmin the Buddha sent for him. When he arrived, the brahmin made obeisance to the shrine but not to the Buddha. To him the Buddha said, "Brahmin, by paying respect to the shrine you are doing a meritorious deed." That made the brahmin happy. After thus putting him in a favourable frame of mind, the Buddha, by his supernormal power, brought forth the golden stupa of Kassapa Buddha and let it remain visible in the sky. The Buddha then explained to the brahmin and the other bhikkhus that there were four classes of persons worthy of a stupa. They are: the Buddhas (Tathagatas) who are homage-worthy and perfectly self-enlightened, the Paccekabuddhas, the Ariya disciples, and the Universal Monarchs. He also told them about the three types of stupas erected in honour of these four classes of persons. The stupas where corporeal relics are enshrined are known as Sariradhatu cetiya; the stupas and figures made in the likeness of the above four personages are known as Uddissa cetiya; and the stupas where personal effects like robes, bowls, etc. of those revered personages are enshrined are known as Paribhoga cetiya. The Bodhi tree is also included in the Paribhoga cetiya. The Buddha then stressed the importance of paying homage to those who are worthy of veneration.

 

Then the Buddha spoke in verse as follows:

Verse 195. He pays homage to those who are worthy of veneration, whether they are the Buddhas or their disciples who have overcome obstacles (to Insight Development) and have rid themselves of sorrow and lamentation.

Verse 196. The merit gained by such a person who pays homage to those who have been freed from moral defilements arid have nothing to fear, cannot be measured by anyone, as this much or that much.

At the end of the discourse the brahmin attained Sotapatti Fruition. The stupa of Kassapa Buddha remained visible for seven more days, and people kept on coming to the stupa to pay homage and obeisance. At the end of seven days, as willed by the Buddha, the stupa disappeared, and in the place of the shrine erected to the spirits, there appeared miraculously, a big stone stupa.

End of Chapter Fourteen: The Buddha.


Chapter XV: Happiness (Sukhavagga)

Verse 197 to 199

XV (1) The Story of the Pacification of the Relatives of the Buddha

The Buddha uttered Verse (197) to (199) of this book, in the Sakyan country, with reference to his relatives who were quarrelling over the use of the water from the Rohini river.

Kapilavatthu the town of the Sakyans and Koliya the town of the Kolyans were situated on either side of the Rohini river. The cultivators of both towns worked the fields watered by the Rohini river, One year, they did not have enough rain and finding that the paddy and other crops were beginning to shrivel up, cultivators on both sides wanted to divert the water from the Rohini river to their own fields. Those living in Koliya said that there was not enough water in the river for both sides, and that if only they could channel the water just once more to their fields that would be enough for the paddy to mature and ripen. On the other hand, people from Kapilavatthu argued that, in that case, they would be denied the use of the water and their crops would surely fail, and they would be compelled to buy from other people. They said that they were not prepared to go carrying their money and valuables to the opposite bank of the river in exchange for food.

Both sides wanted the water for their own use only and there was much ill will between them due to abusive language and accusations on both sides. The quarrel that started between the cultivators came to the ears of the ministers concerned, and they reported the matter to their respective rulers, and both sides prepared to go to war.

The Buddha, surveying the world with his supernormal powers, saw his relatives on both sides of the river coming out to meet in battle and he decided to stop them. All alone, he went to them by going through the sky, and stopped immediately above the middle of the river. His relatives seeing him, powerfully and yet peacefully sitting above them in the sky, hid aside all their weapons and paid obeisance to the Buddha. Then, the Buddha said to them, "For the sake of some water, which is of little value, you should not destroy your lives which are of so much value and priceless. Why have you taken this stupid action? If I had not stopped you today, your blood would have been flowing like a river by now. You live hating your enemies, but I have none to hate; you are ailing with moral defilements, but I am free from them; you are striving to have sensual pleasures, but I do not strive for them."

Then the Buddha spoke in verse as follows:

Verse 197. Indeed we live very happily, not hating anyone among those who hate; among men who hate we live without hating anyone.

Verse 198. Indeed we live very happily, in good health among the ailing; among men who are ailing we live in good health.

Verse 199. Indeed we live very happily, not striving (for sensual pleasures) among these who strive (for them); among those who strive (for them) we live without striving.

At the end of the discourse many people attained Sotapatti Fruition.


Chapter XV: Happiness (Sukhavagga)

Verse 200

XV (2) The Story of Mara

The Buddha uttered Verse (200) of this book in a brahmin village known as Pancasla (village of five halls), with reference to Mara.

On one occasion, the Buddha saw in his vision that five hundred maidens from Pancasala village were due to attain Sotapatti Fruition. So he went to stay near that village. The five hundred maidens went to the riverside to have a bath; after the bath they returned to the village fully dressed up, because it was a festival day. About the same time, the Buddha entered Pancasila village for alms-food but none of the villagers offered him anything because they had been possessed by Mara.

On his return the Buddha met Mara, who promptly asked him whether he had received much alms-food.

The Buddha saw the hand of Mara in his failure to get any alms-food on that day and replied, "You wicked Mara! It was you who turned the villagers against me. Because they were possessed by you they did not offer any alms-food to me. Am I not right ?" Mara made no reply to that question, but he thought that it would be fun to entice the Buddha back to the village and get the villagers to insult the Buddha by making fun of him. So he suggested, "O Buddha, why don't you go back to the village again? This time, you are sure to get some food."

Just then, the five hundred village maidens arrived on the scene and paid obeisance to the Buddha. In their presence, Mara taunted the Buddha, "O Buddha, since you received no alms-food this morning, you must be feeling the pangs of hunger!" To him the Buddha replied, "O wicked Mara, even though we do not get any food, like the Abhassara brahmas who live only on the delightful satisfaction (piti) and bliss (sukha) of jhana, we shall live on the delightful satisfaction and bliss of the Dhamma."

 

Then the Buddha spoke in verse as follows:

Verse 200. Indeed we live very happily, without any anxiety (i.e., without greed, ill will and ignorance); like the Abhassara brahmas we shall live on delightful satisfaction (piti) as our food.

At the end of the discourse, the five hundred maidens attained Sotapatti Fruition.


Chapter XV: Happiness (Sukhavagga)

Verse 201

XV (3) The Story of theDefeat of the King of Kosala

While residing at the Jetavana monastery, the Buddha uttered Verse (201) of this book, with reference to the King of Kosala who was defeated in battle by Ajatasattu, his own nephew.

In fighting against Ajatasattu, the King of Kosala was defeated three times. Ajatasattu was the son of King Bimbisara and Queen Vedehi, the sister of the King of Kosala. The King of Kosala was ashamed and very much depressed over his defeat. Thus his lamentation: "What a disgrace! I cannot even conquer this boy who still smells of mother's milk. It is better that I should die." Feeling depressed and very much ashamed, the king refused to take food, and kept to his bed. The news about the king's distress spread like wild fire and when the Buddha came to learn about it, he said, "Bhikkhus! In one who conquers, enmity and hatred increase; one who is defeated suffers pain and distress."

Then the Buddha spoke in verse as follows:

Verse 201. Conquest begets enmity; the conquered live in misery; the peaceful live happily having renounced conquest and defeat.

 


 

 

 

Chapter XV: Happiness (Sukhavagga)

Verse 202

XV (4) The Story of a Young Bride

While residing at the Jetavana monastery, the Buddha uttered Verse (202) of this book at the house of a lay-disciple, with reference to a young bride.

On the day a young woman was to be wedded to a young man, the parents of the bride invited the Buddha and eighty of his disciples for alms-food. Seeing the girl as she moved about the house, helping with the offering of alms-food, the bridegroom was very much excited, and he could hardly attend to the needs of the Buddha and the other bhikkhus. The Buddha knew exactly how the young bridegroom was feeling and also that time was ripe for both the bride and the bridegroom to attain Sotapatti Fruition.

By his supernormal power, the Buddha willed that the bride would not be visible to the bridegroom. When the young man could no longer see the young woman, he could pay full attention to the Buddha, and his love and respect for the Buddha grew stronger in him. Then the Buddha said to the young man, "O young man, there is no fire like the fire of passion ; there is no evil like anger and hatred; there is no ill like the burden of the five aggregates of existence (khandhas); there is no bliss like the Perfect Peace of Nibbana."

 

Then the Buddha spoke in verse as follows:

Verse 202. There is no fire like passion; there is no evil like hatred; there is no ill like (the burden of) khandhas; there is no bliss that surpasses the Perfect Peace (i.e., Nibbana).

At the end of the discourse both the bride and bridegroom attained Sotapatti Fruition.


Chapter XV: Happiness (Sukhavagga)

Verse 203

XV (5) The Story of a Lay-Disciple

 

The Buddha uttered Verse (203) of this book at the village of Alavi, with reference to a lay-disciple.

One day, the Buddha saw in his vision that a poor man would attain Sotapatti Fruition at the village of Alavi. So he went to that village, which was thirty yojanas away from Savatthi. It so happened that on that very day the man lost his ox. So, he had to be looking for the ox. Meanwhile, alms-food was being offered to the Buddha and his disciples in a house in the village of Alavi. After the meal, people got ready to listen to the Buddha's discourse; but the Buddha waited for the young man. Finally, having found his ox, the man came running to the house where the Buddha was. The man was tired and hungry, so the Buddha directed the donors to offer food to him. Only when the man had been fed, the Buddha gave a discourse, expounding the Dhamma step by step and finally leading to the Four Noble Truths. The lay-disciple attained Sotapatti Fruition at the end of the discourse.

Afterwards, the Buddha and his disciples returned to the Jetavana monastery. On the way, the bhikkhus remarked that it was so surprising that the Buddha should have directed those people to feed the young man before he gave the discourse. On hearing their remarks, the Buddha said, "Bhikkhus! What you said is true, but you do not understand that I have come here, all this distance of thirty yojanas, because I knew that he was in a fitting condition to take in the Dhamma. If he were feeling very hungry, the pangs of hunger might have prevented him from taking in the Dhamma fully. That man had been out looking for his ox the whole morning, and was very tired and also very hungry. Bhikkhus After all, there is no ailment which is so difficult to bear as hunger."

 

Then the Buddha spoke in verse as follows:

Verse 203. Hunger is the greatest ailment, khandhas are the greatest ill. The wise, knowing them as they really are, realize Nibbana, the greatest bliss.


Chapter XV: Happiness (Sukhavagga)

Verse 204

XV (6) The Story of King Pasenadi of Kosala

While residing at the Jetavana monastery, the Buddha uttered Verse (204) of this book, with reference to King Pasenadi of Kosala.

One day, King Pasenadi of Kosala went to the Jetavana monastery after having his full morning meal. It was said that the king had eaten one quarter basket (about half a bushel) of rice with meat curry on that day; so while listening to the Buddha's discourse he felt very sleepy and was nodding most of the time. Seeing him nodding, the Buddha advised him to take a little less rice everyday and to decrease the amount on a sliding scale to the minimum of one-sixteenth part of the original amount he was taking. The king did as he was told and found that by eating less he became thin, but he felt very much lighter and enjoyed much better health. When he told the Buddha about this, the Buddha said to him, "O king! Health is a great boon; contentment is a great wealth; a close and trusted friend is the best relative; Nibbana is the greatest bliss."

 

Then the Buddha spoke in verse as follows:

Verse 204. Health is the greatest gift, contentment is the greatest wealth, a trusted friend is the best relative, Nibbana is the greatest bliss.

 


Chapter XV: Happiness (Sukhavagga)

Verse 205

XV (7) The Story of Thera Tissa

The Buddha uttered Verse (205) of this book at Vesali, with reference to Thera Tissa,

When the Buddha declared that in four months' time he would realize parinibbana, many puthujjana bhikkhus were apprehensive. They were at a loss and did not know what to do, and so they kept close to the Buddha. But Thera Tissa, having resolved that he would attain arahatship in the life-time of the Buddha did not go to him, but left for a secluded place to practise meditation. Other bhikkhus, not understanding his behaviour, took him to the Buddha and said, "Venerable Sir I This bhikkhu does not seem to cherish and honour you; he only keeps to himself instead of coming to your presence." Thera Tissa then explained to them that he was striving hard to attain arahatship before the Buddha realized parinibbana, and that was the only reason why he had not come to see the Buddha.

Having heard his explanation, the Buddha said to the bhikkhus, "Bhikkhus! Those who love and respect me should act like Tissa. You are not paying homage to me by just offering me flowers, perfumes and incense. You pay homage to me only by practising the Lokuttara Dhamma, i.e., Insight Meditation."

 

Then the Buddha spoke in verse as follows:

Verse 205. Having had the taste of solitude and the taste of Perfect Peace of Nibbana, one who drinks in the joy of the essence of the Dhamma is free from fear and evil.

At the end of the discourse Thera Tissa attained Sotapatti Fruition.


 

 

Chapter XV: Happiness (Sukhavagga)

Verses 206, 207 and 208

XV (8) The Story of Sakka

While residing at the village of Veluva, the Buddha uttered Verses (206), (207) and (208) of this book, with reference to Sakka, king of the devas.

About ten months before the Buddha realized parinibbana, the Buddha was spending the vassa at Veluva village near Vesali. While he was staying there, he suffered from dysentery. When Sakka learned that the Buddha was ailing, he came to Veluva village so that he could personally nurse the Buddha during his sickness. The Buddha told him not to worry about his health as there were many bhikkhus near him; but Sakka did not listen to him and kept on nursing the Buddha until he recovered.

The bhikkhus were surprised and awe-struck to find Sakka himself attending on the Buddha. When the Buddha heard their remarks he said, "Bhikkhus! There is nothing surprising about Sakka's love and devotion to me. Once, when the former Sakka was growing old and was about to pass away, he came to see me. Then, I expounded the Dhamma to him. While listening to the Dhamma, he attained Sotapatti Fruition; then he passed away and was reborn as the present Sakka. All these happened to him simply because he listened to the Dhamma expounded by me. Indeed, bhikkhus, it is good to see the Noble Ones (ariyas); it is a pleasure to live with them; to live with fools is, indeed, painful."

 

Then the Buddha spoke in verse as follows:

Verse 206. It is good to see the Noble Ones (ariyas); to live with them is always a pleasure; not seeing fools is also always a pleasure.

Verse 207. He who walks in the company of fools has to grieve for a long time. Association with fools is ever painful, as living with an enemy; association with the wise is a pleasure, as living with relatives.

Verse 208. Therefore one should follow a resolute, intelligent, learned, persevering and dutiful ariya; follow such a virtuous and wise man, as the moon follows the path of the stars.


Chapter XVI: Affection (Piyavagga)

Verses 209, 210 and 211

XVI (1) The Story of Three Ascetics

While residing at the Jetavana monastery, the Buddha. uttered Verses (209), (210) and (211) of this book, with reference to a trio, consisting of a father, a mother and a son.

Once in Savatthi, the only son of a family first became a bhikkhu; the father followed suit and finally, the mother also became a bhikkhuni. They were so attached to one another that they rarely stayed apart. The family stayed in the monastery as if they were in their own house, talking and eating together, thus making themselves a nuisance to others. Other bhikkhus reported their behaviour to the Buddha and he called them. to his presence, and said to them, "Once you have joined the Order, you should no longer stay together like a family. Not seeing those who are dear, and seeing those who are not dear to one, are both painful; so you should not hold any being or anything dear to you".

 

Then the Buddha spoke in verse as follows:

Verse 209. He who does what should not be done and fails to do what should be done, who forsakes the noble aim of life (i. e., Morality, Concentration and Insight) and grasps at sensual pleasure, covets the benefits gained by those who exert themselves (in meditation).

Verse 210. Do not associate with those who are dear, and never with those who are not dear to you; not seeing the dear ones is painful, and seeing those who are not dear to you is also painful.

Verse 211. Therefore, one should hold nothing dear; separation from the loved ones is painful; there are no fetters for those who do not love or hate.


Chapter XVI: Affection (Piyavagga)

Verse 212

XVI (2) The Story of a Rich Householder

While residing at the Jetavana monastery, the Buddha uttered Verse (212) of this book, with reference to a rich householder who had lost his son.

Once, a householder was feeling very distressed over the death of his son. He often went to the cemetery and wept there. Early one morning, the Buddha saw the rich householder in his vision. So, taking a bhikkhu along with him, the Buddha went to the house of that man. There, he asked the man why he was feeling so unhappy. Then, the man related to the Buddha about the death of his son and about the pain and sorrow he was suffering. To him the Buddha said, "My disciple, death does not occur only in one place. All beings that are born must die one day; indeed, life ends in death. You must ever be mindful of the fact that life ends in death. Do not imagine that only your beloved son is subject to death. Do not be so distressed or be so shaken. Sorrow and fear arise out of affection."

Then the Buddha spoke in verse as follows:

Verse 212. Affection begets sorrow, affection begets fear. For him who is free from affection there is no sorrow; how can there be fear for him?

At the end of the discourse, the rich householder attained Sotapatti Fruition.


Chapter XVI: Affection (Piyavagga)

Verse 213

XVI (3) The Story of Visakha

While residing at the Jetavana monastery, the Buddha uttered Verse (213) of this book, with reference to Visakha, the renowned donor of the Pubbarama monastery.

One day, a granddaughter of Visakha named Sudatta died and Visakha felt very deeply about her loss and was sorrowing over the child's death. So she went to the Buddha; when the Buddha saw her, he said, "Visakha, don't you realize that many people die in Savatthi every day? If you were to regard all of them as you regard your own grandchild you would have to be endlessly weeping and mourning. Let not the death of a child affect you too much. Sorrow and fear arise out of endearment."

Then the Buddha spoke in verse as follows:

Verse 213. Endearment begets sorrow, endearment begets fear. For him who is free from endearment there is no sorrow; how can there be fear for him?


Chapter XVI: Affection (Piyavagga)

Verse 214

XVI (4) The Story of Licchavi Princes

While residing at the Kutagara monastery in Vesali, the Buddha uttered Verse (214) of this book, with reference to the Licchavi princes.

On one festival day, the Buddha entered the town of Vesali, accompanied by a retinue of bhikkhus. On their way, they met some Licchavi princes, who had come out elegantly dressed up. The Buddha seeing them in full regalia said to the bhikkhus, "Bhikkhus, those who have not been to the Tavatimsa deva world should have a good look at these Licchavi princes." The princes were then on their way to a pleasure garden. There, they quarrelled over a prostitute and soon came to blows. As a result, some of them had to be carried home, bleeding. As the Buddha returned with the bhikkhus after his meal in the town, they saw the wounded princes being carried home.

In connection with the above incident the bhikkhus remarked, "For the sake of a woman, these Licchavi princes are ruined." To them the Buddha replied, "Bhikkhus, sorrow and fear arise out of enjoyment of sensual pleasures and attachment to them."

Then the Buddha spoke in verse as follows:

Verse 214. Attachment (to sensual pleasures) begets sorrow, attachment begets fear. For him who is free from attachment there is no sorrow; how can there be fear for him?


Chapter XVI: Affection (Piyavagga)

Verse 215

XVI (5) The Story of Anitthigandha Kumara

While residing at the Jetavana monastery, the Buddha uttered Verse (215) of this book, with reference to a youth, named Anitthigandha.

Anitthigandha lived in Savatthi. He was to marry a beautiful young girl from the city of Sagala, in the country of the Maddas. As the bride was coming from her home to Savatthi, she became ill and died on the way. When the bridegroom learned about the tragic death of his bride he was brokenhearted.

At this juncture, the Buddha knowing that time was ripe for the young man to attain Sotapatti Fruition went to his house. The parents of the young man offered alms-food to the Buddha. After the meal, the Buddha asked his parents to bring the young man to his presence. When he came, the Buddha asked him why he was in such pain and distress and the young man related the whole story of the tragic death of his young bride. Then the Buddha said to him, "O Anitthigandha ! Lust begets sorrow; it is due to lust for things and lust for sensual pleasures that sorrow and fear arise."

 

Then the Buddha spoke in verse as follows:

Verse 215. Lust begets sorrow, lust begets fear. For him who is free from lust there is no sorrow; how can there be fear for him?

At the end of the discourse Anitthigandha attained Sotapatti Fruition,


 

 

 

Chapter XVI: Affection (Piyavagga)

Verse 216

XVI (6) The Story of a Brahmin

While residing at the Jetavana monastery, the Buddha uttered Verse (216) of this book, with reference to a brahmin who was a farmer.

The brahmin lived in Savatthi, and he was a non-Buddhist. But the Buddha knew that the brahmin would attain Sotapatti Fruition in the near future. So the Buddha went to where the brahmin was ploughing his field and talked to him. The brahmin became friendly and was thankful to the Buddha for taking an interest in him and his work in the field. One day, he said to the Buddha, "Samana Gotama, when I have gathered my rice from this field, I will first offer you some before I take it. I will not eat my rice until I have given you some." However, the Buddha knew beforehand that the brahmin would not have the opportunity to harvest the rice from his field that year, but he kept silent.

Then, on the night before the brahmin was to harvest his rice, there was a heavy downpour of rain which washed away the entire crop of rice. The brahmin was very much distressed, because he would no longer be able to offer any rice to his friend, the Samana Gotama.

The Buddha went to the house of the brahmin and the brahmin talked to him about the great disaster that had befallen him. In reply, the Buddha said, "Brahmin, you do not know the cause of sorrow, but I know. If sorrow and fear arise, they arise because of craving."

 

Then the Buddha spoke in verse as follows:

Verse 216. Craving begets sorrow, craving begets fear. For him who is free from craving there is no sorrow; how can there be fear for him?

At the end of the discourse the brahmin attained Sotapatti Fruition,


 

 

 

 

 

Chapter XVI: Affection (Piyavagga)

Verse 217

XVI (7) The Story of Five Hundred Boys

While residing at the Veluvana monastery, the Buddha uttered Verse (217) of this book, with reference to five hundred boys.

On one festival day, the Buddha entered the city of Rajagaha for alms-food, accompanied by a number of bhikkhus. On their way, they met five hundred boys going to a pleasure garden. The boys were carrying some baskets of pan-cakes but they did not offer any thing to the Buddha and his bhikkhus. But the Buddha said to his bhikkhus, "Bhikkhus, you shall eat those pan-cakes today; the owner is coming close behind us. We shall proceed only after taking some of these pan-cakes." After saying this, the Buddha and his bhikkhus rested under the shade of a tree. Just at that moment Thera Kassapa came along, and the boys seeing him paid obeisance to him and offered all their pan-cakes to the thera.

The thera then told the boys, "My teacher the Exalted One is resting underneath a tree over there accompanied by some bhikkhus; go and make an offering of your pan-cakes to him and the bhikkhus." The boys did as they were told. The Buddha accepted their offering of pan-cakes. Later, when the bhikkhus remarked that the boys were very partial to Thera Kassapa, the Buddha said to them, "Bhikkhus, all bhikkhus who are like my son Kassapa are liked by both devas and men. Such bhikkhus always receive ample offerings of the four requisites of bhikkhus."

 

Then the Buddha spoke in verse as follows:

Verse 217. He who is endowed with Virtue and Insight, who is established in the Dhamma, who has realized the Truth and performs his own duties, is loved by all men.

At the end of the discourse the five hundred boys attained Sotapatti Fruition.


Chapter XVI: Affection (Piyavagga)

Verse 218

XVI (8) The Story of an Anagami Thera

While residing at the Jetavana monastery, the Buddha uttered Verse (218) of this book, with reference to a thera who was an Anagami .

On one occasion, the pupils of the thera asked him whether he had attained any of the maggas; but he did not say anything although he had attained the Anagami Magga, the third magga. He kept silent because he had resolved not to talk about his attainment until he had attained arahatship. But the thera passed away without attaining arahatship, and also without saying anything about his attainment of Anagami Magga Insight.

His pupils thought their teacher had passed away without attaining any of the maggas and they felt sorry for him. They went to the Buddha and asked him where their teacher was reborn. The Buddha replied, "Bhikkhus! Your teacher, who was an Anagami before he passed away, is now reborn in the abodes of the Brahmas (Suddhavasa Brahmaloka). He did not reveal his attainment of Anagami Magga because he felt ashamed that he had achieved only that much, and he was ardently striving to attain arahatship. Your teacher is now freed from the attachment to the sensual world (kamaloka) and would certainly rise to higher realms."

 

Then the Buddha spoke in verse as follows:

Verse 218. He who has developed a desire for the Ineffable (i.e., Nibbana), whose mind reaches the same, and is no longer attached to the sensual world (kamaloka), is called one who is bound upstream (uddhamsoto).

At the end of the discourse those bhikkhus attained arahatship.


Chapter XVI: Affection (Piyavagga)

Verse 219 and 220

XVI (9) The Story of Nandiya

While residing at the Isipatana wood, the Buddha uttered Verses (219) and (220) of this book, with reference to Nandiya.

Nandiya was a rich man from Baranasi. After listening to the Buddha's discourse on the benefits of building monasteries for bhikkhus, Nandiya built the Mahavihara monastery at Isipatana. The building was pinnacled and fully furnished. As soon as the monastery was offered to the Buddha, a mansion came up for Nandiya at the Tavatimsa deva world.

One day, when Thera Maha Moggalana visited the Tavatimsa deva world he saw the mansion which was meant for the donor of the Mahavihara monastery at Isipatana. On his return from the Tavatimsa deva world, Thera Maha Moggalana asked the Buddha, "Venerable Sir! For those who perform meritorious deeds, do they have mansions and other riches prepared in the deva world even while they are still living in this world ?" To him the Buddha said, "My son, why do you ask? Have you not yourself seen the mansion and riches waiting for Nandiya in the Tavatimsa deva world? The devas await the coming of the good and generous ones, as relatives await the return of one who is long absent, When the good ones die, they are welcomed joyously to the abode of the devas."

 

Then the Buddha spoke in verse as follows:

Verse 219. A man who has long been absent and has returned home safely from a distance is welcomed with joy by relatives, friends and well-wishers on his return.

Verse 220. In the same way, his good deeds will receive him who has done good when he goes from this world to the other, as relatives receive a dear one on his return.


Chapter XVII: ANGER (Kodhavagga)

Verse 221

XVII (1) The Story of Princess Rohini

While residing at the Nigrodharama monastery, the Buddha uttered Verse (221) of this book, with reference to Princess Rohini, sister of Thera Anuruddha.

          On one occasion, Thera Anuruddha visited Kapilavatthu. While he was staying at the monastery there, all his relatives, with the exception of his sister Rohini, came to see him. On learning from them that Rohini did not come because she was suffering from leprosy, he sent for her. Covering her head in shame, Rohini came when she was sent for. Thera Anuruddha told her to do some meritorious deed and he suggested that she should sell some of her clothing and jewelry; and with the money raised, to build a refectory for the bhikkhu. Rohini agreed to do as she was told. Thera Anuruddha also asked his other relatives to help in the construction of the hall. Further, he told Rohini to sweep the floor and fill the water-pots every day even while the construction was still going on. She did as she was instructed and she began to get better.

          When the hall was completed, the Buddha and his bhikkhus were invited for alms-food. After the meal, the Buddha asked for the donor of the building and alms-food, but Rohini was not there. So the Buddha sent for her and she came. The Buddha asked her whether she knew why she was inflicted with this dreaded disease and she answered that she did not know. So the Buddha told her that she had the dreadful disease because of an evil deed she bad done out of spite and anger, in one of her past existences. As explained by the Buddha, Rohini was, at one time, the chief queen of the king of Baranasi. It so happened that the king had a favourite dancer and the chief queen was very jealous of her. So the queen wanted to punish the dancer. Thus one day, she had her attendants put some itching powder made from cow-hage pods in the dancer's bed, her blankets, etc. Next, they called the dancer, and as though in jest, they threw some itching powder on her. The girl itched all over and was in great pain and discomfort. Thus itching unbearably, she ran to her room and her bed, which made her suffer even more.

          As a result of that evil deed Rohini had become a leper in this existence. The Buddha then exhorted the congregation not to act foolishly in anger and not to bear any ill will towards others.

 

Then the Buddha spoke in verse as follows:

          Verse 221. Give up anger, abandon conceit, overcome all fetters. Ills of life (dukkha) do not befall one who does not cling to mind and body and is free from moral defilements,

          At the end of the discourse, many in the congregation attained Sotapatti Fruition. Princess Rohini also attained Sotapatti Fruition, and at the same time her skin disease disappeared, and her complexion became fair, smooth and very attractive.


Chapter XVII: ANGER (Kodhavagga)

Verse 222

XVII (2) The Story of a Bhikkhu

          While residing at the Aggalava stupa in the city of Alavi, the Buddha uttered Verse (222) of this book, with reference to a bhikkhu.

          Once, a bhikkhu from Alavi wanted to build a monastery for himself and so he began to cut down a tree. The deva dwelling in that tree (rukkha devata) tried to stop him, saying that she and her infant son had nowhere to go. Failing to stop the bhikkhu she put her son on a branch, hoping that it would stop him from felling the tree. By then, the bhikkhu was already swinging his axe and he could not stop it in time and unintentionally cut off an arm of the child. Seeing her child being harmed in this way, the mother flew in a rage and was about to kill the bhikkhu. As she raised her hands to strike the bhikkhu, she suddenly checked herself and thought, "If I were to kill a bhikkhu, I would be killing one who observes the moral precepts (sila); in that case, I would surely suffer in niraya. Other guardian devas of the trees would be following my example and other bhikkhus would also be killed. But this bhikkhu has a master; I must go and see his master." So she went weeping to the Buddha and related all that had happened.

          To her the Buddha said, "O rukkha devata! You have done well to control yourself."

 

 

Then the Buddha spoke in verse as follows:

          Verse 222. He who restrains his rising anger as a skilful charioteer checks a speeding chariot,—him I call a true charioteer; other charioteers only hold the reins.

At the end of the discourse the deva attained Sotapatti Fruition, and for her dwelling place she was offered a tree near the Perfumed Chamber of the Buddha. After this incident, the Buddha forbade bhikkhus to cut vegetation, such as grass, plants, shrubs and trees.


Chapter XVII: ANGER (Kodhavagga)

Verse 223

XVII (3) The story of Uttara the Lay-Disciple

          While residing at the Veluvana monastery, the Buddha uttered Verse (223) of this book, with reference to Uttara, a female lay-disciple.

          Uttara was the daughter of a farm labourer named Punna and his wife. Punna worked for a rich man named Sumana, in Rajagaha. One day, Punna and his wife offered alms-food to Thera Sariputta soon after his arising from sustained deep mental absorption (nirodha samapatti), and as a result of that good deed they suddenly became very rich. Punna came upon gold in the field he was ploughing, and the king officially declared him a royal banker. On one occasion, the family of Punna offered alms-food to the Buddha and the bhikkhus for seven days. and on the seventh day, after hearing the Buddha's discourse, all the three members of the family attained Sotapatti Fruition.

          Later, Uttara the daughter of Punna married the son of the rich man Sumana. That family being non-Buddhist, Uttara did not feel happy in her husband's home. So, she told her father, "My father, why have you put me in this cage? Here, I do not see any bhikkhu and I have no chance to offer anything to any bhikkhu." Her father felt sorry for her and sent her fifteen thousand in cash. With this money, after getting permission from her husband, Uttara engaged a courtesan to look to the needs of her husband. So it was arranged that Sirima, a well-known and very beautiful courtesan, was to take her place as a wife for fifteen days.

          During that time, Uttara offered alms-food to the Buddha and the bhikkhus. On the fifteenth day, as she was busy preparing food in the kitchen, her husband saw her from the bedroom window and smiled, and then muttered to himself, "How foolish she is! She does not know how to enjoy herself. She is tiring herself out with this alms-giving ceremony!" Sirima saw him smile, and forgetting that she was only a paid substitute wife felt very jealous of Uttara. Being unable to control herself, Sirima went into the kitchen and got a ladleful of boiling butter with the intention of pouring it over the head of Uttara. Uttara saw her coming, but she bore no ill will towards Sirima. She reflected that because Sirima had stood in for her, she had been able to listen to the dhamma, make offerings of alms-food for fifteen days, and perform other acts of charity. Thus she was quite thankful to Sirima. Suddenly, she realized that Sirima had come very close to her and was going to pour boiling-hot butter over her; so she made this asseveration: "If I bear any ill will towards Sirima may this boiling-hot butter burn me; if I have no ill will towards her may it not burn me."

          As Uttara had no ill will towards Sirima, the boiling butter poured over her head by Sirima was just like cold water. Then Sirima thought the butter must have gone cold; and as she went for another ladleful of boiling butter, the attendants of Uttara fell upon her and beat her hard. Uttara stopped her attendants and instructed them to rub Sirima with medicinal ointment.

          Then, Sirima remembered her true position and she regretted that she had done wrong to Uttara and asked Uttara to forgive her. To her Uttara replied, "I have my father; I shall ask him whether I should accept your apology." Sirima then said that she would readily go and apologize to the rich man, the father of Uttara. Uttara then explained to Sirima, "Sirima,. when I said 'My father', I did not mean my real father, who had brought me into this round of rebirths. I was referring to my father, the Buddha, who had helped me break the chain of rebirths, who had taught me the Dhamma, the Noble Truths." Sirima then expressed her wish to see the Buddha. So it was arranged that Sirima should offer alms-food to the Buddha and the bhikkhus on the following day at the house of Uttara.

          After the meal, the Buddha was told everything that had happened between Sirima and Uttara. Sirima then owned up that she had done wrong to Uttara and entreated the Buddha that she should be forgiven, for otherwise Uttara would not forgive her. The Buddha then asked Uttara how she felt in her mind when Sirima poured boiling butter on her head, and Uttara answered,"Venerable Sir, because I owed so much to Sirima I had resolved not to lose my temper, not to bear any ill will towards her. I sent forth my love towards her". The Buddha then said, "Well done, well done, Uttara! By not bearing any ill will you have been able to conquer one who has done you wrong through hate. By not abusing, you should conquer one who abuses you; by being generous you should conquer one who is stingy; by speaking the truth you should conquer one who tells lies."

 

Then the Buddha spoke in verse as follows:

          Verse 223. Conquer the angry one by not getting angry (i. e., by loving-kindness); conquer the wicked by goodness; conquer the stingy by generosity, and the liar by speaking the truth.

          At the end of the discourse Sirima and five hundred ladies attained Sotapatti Fruition.


 

Chapter XVII: ANGER (Kodhavagga)

Verse 224

XVII (4) The Story of the Question Raised by Thera Maha Moggallana

          While residing at the Jetavana monastery, the Buddha uttered Verse (224) of this book, with reference to the question raised by Thera Maha Moggallana.

          Once, Thera Maha Moggallana visited the deva world and found many devas living in luxurious mansions. He asked them for what good deed they were reborn in the deva world and they gave him different answers. One of them was reborn in the deva world not because he gave away much wealth in charity or because he had listened to the dhamma, but just because he always spoke the truth. The second one was a female deva who was reborn in the deva world because she did not get angry with her master and had no ill will towards him even though he often beat her and abused her. For keeping her temper and abandoning hatred she was reborn in the deva world. Then, there were others who were reborn in the deva world because they had offered little things like a stick of sugar cane, a fruit, or some vegetables to a bhikkhu or to someone else.

On his return from the deva world, Thera Maha Moggallana asked the Buddha whether it was possible to gain such great benefits by just speaking the truth, or by restraining one's actions, or by giving small amounts of such trifling things like fruits and vegetables. To him the Buddha answered, "My son, why do you ask? Have you not seen for yourself and heard what the devas said? You should not have any doubt. Little deeds of merit surely lead one to the world of the devas."

Then the Buddha spoke in verse as follows;

          Verse 224. One should speak the truth, one should not yield to anger, one should give when asked even if it is only a little. By means of these three one may go to the world of the devas.


Chapter XVII: ANGER (Kodhavagga)

Verse 225

XVII (5) The Story of the Brahmin who had been the 'Father of the Buddha'

          While residing at the Anjana wood, near Saketa, the Buddha uttered Verse (225) of this book, with reference to a brahmin, who claimed that the Buddha was his son.

          Once, the Buddha accompanied by some bhikkhus entered the town of Saketa for alms-food. The old brahmin, seeing the Buddha, went to him and said, "O son, why have you not allowed us to see you all this long time? Come with me and let your mother also see you." So saying, he invited the Buddha to his house. On reaching the house, the wife of the brahmin said the same things tothe Buddha and introduced the Buddha as "Your big brother" to her children, and made them pay obeisance to him. From that day, the couple offered alms-food to the Buddha every day, and having heard the religious discourses, both the brahmin and his wife attained Anagami Fruition in due course.

          The bhikkhus were puzzled why the brahmin couple said the Buddha was their son; so they asked the Buddha. The Buddha then replied, "Bhikkhus, they called me son because I was a son or a nephew to each of them for one thousand five hundred existences in the past." The Buddha continued to stay there, near the brahmin couple for three more months and during that lime, both the brahmin and his wife attained arahatship, and then realized parinibbana.

          The bhikkhus, not knowing that the brahmin couple had already become arahats, asked the Buddha where they were reborn. To them the Buddha answered:

          "Those who have become arahats are not reborn any where; they have realized Nibbana."

 

Then the Buddha spoke in verse as follows:

          Verse 225. The arahats, who do not harm others and are always restrained in their actions, go to the deathless Nibbana, where there is no sorrow.


Chapter XVII: ANGER (Kodhavagga)

Verse 226

XVII (6) The Story of Punna the Slave Girl

          While residing at the Gijjhakuta mountain, the Buddha uttered Verse (226) of this book, with reference to a slave girl in Rajagaha.

          One night, Punna the slave girl was up pounding rice for her master. As she got tired she rested for a while. While resting, she saw Thera Dabba leading some bhikkhus to their respective monasteries on their return from listening to the Dhamma. The girl seeing them up so late, pondered, "I have to be up at this late hour because I am so poor and have to work hard. But, why are these good people up at this late hour? May be a bhikkhu is sick, or are they being troubled by a snake?"

          Early in the morning the next day, Punna took some broken rice, soaked it in water and made a pan-cake out of it. Then, intending to eat it at the riverside she took her cheap, coarse pan-cake along with her. On the way, she saw the Buddha coming on an alms-round. She wanted to offer her pan-cake to the Buddha, but she was not sure whether the Buddha would condescend to eat such cheap, coarse pan-cake. The Buddha knew her thoughts. He accepted her pan-cake and asked Thera Ananda to spread the small mat on the ground. The Buddha sat on the mat and ate the pan-cake offered by the slave girl. After eating, the Buddha called Punna to him and answered the question which was troubling her. Said the Buddha to the slave girl, "Punna, you cannot go to sleep because you are poor and so have to work hard. As for my sons the bhikkhus, they do not go to sleep because they have to be always vigilant and ever mindful."

 

Then the Buddha spoke in verse as follows:

          Verse 226. In those who are ever vigilant, who by day and by night train themselves in the three sikkhas (i.e., sila, samadhi and panna), and who have their mind directed towards Nibbana, moral intoxicants become extinct.

          At the end of the discourse Punna attained Sotapatti Fruition.


Chapter XVII: ANGER (Kodhavagga)

Verses 227 to 230

XVII (7) The Story of Atula the Lay-disciple

 

          While residing at the Jetavana monastery, the Buddha uttered Verses (227) to (230) of this book, with reference to Atula and his companions.

          Once, Atula and his companions numbering five hundred, wishing to listen to words of dhamma, went to Thera Revata. The thera however was very aloof like a lion; he did not say anything to them. They were very much dissatisfied and so they went to Thera Sariputta. When Thera Sariputta learned why they bad come, he expounded exhaustively on the Abhidhamma. He also was not to their liking, and they grumbled that Thera Sariputta had been too lengthy and too profound. Next, Atula and his party approached Thera Ananda. Thera Ananda expounded to them the bare essentials of the Dhamma. This time, they remarked that Thera Ananda had been too brief and too sketchy. Finally they came to the Buddha and said to him, "Venerable Sir, we have come to listen to your teaching. We have been to other teachers before we come here, but we are not satisfied with any of them. Thera Revata did not bother to teach us and he just kept silent;

          Thera Sariputta was too exhaustive and the Dhamma he taught us was too difficult for us. As for Thera Ananda, he was too brief and too sketchy.

          We do not like any of their discourses.

          To them the Buddha said, "My disciples, blaming others is not something new. There is no one in this world who is never blamed; people would blame even a king, or even a Buddha. To be blamed or to be praised by a fool is of no consequence; one is truly blamed only when he is blamed by a wise man, and truly praised only when praised by a wise man."

 

Then the Buddha spoke in verse as follows;

          Verse 227. It is not new, O Atula! It has always been done from ancient times. They blame one who is silent, they blame one who speaks much, they blame one who speaks little. There is no one in this world who is not blamed.

          Verse 228. There never has been, there never will be, nor is there now, anyone who is always blamed or always praised.

          Verses 229, 230. If the wise praise him day after day, knowing him to be truly faultless, wise and endowed with knowledgc and virtue, who would blame him, who is like a nikkha of pure gold? The devas praise him; he is praised even by the great Brahmas.

          At the end of the discourse Atula and his companions attained Sotapatti Fruition.


Chapter XVII: ANGER (Kodhavagga)

Verses 231, 232, 233 and 234

XVII (8) The Story of a Group of Six Bhikkhus

          While residing at the Veluvana monastery, the Buddha uttered Verses (231) to (234) of this book, with reference to a group of six bhikkhus.

          Six bhikkhus wearing wooden sandals, and each holding a staff with both hands, were walking to and fro on a big stone slab, making much noise. The Buddha hearing the noises asked Thera Ananda what was going on, and Thera Ananda told him about the six bhikkhus. The Buddha then prohibited the bhikkhus from wearing wooden sandals. He further exhorted the bhikkhus to restrain themselves both in words and deeds.

Then the Buddha spoke in verse as follows:

          Verse 231. Guard against evil deeds, control your body. Giving up evil deeds, cultivate good deeds.

          Verse 232. Guard against evil speech, control your speech. Giving up evil speech, cultivate good speech.

Verse 233. Guard against evil thoughts, control your mind. Giving up evil thoughts, cultivate good thoughts.

Verse 234. The wise are controlled in deed, they are controlled in speech, they are controlled in thought. Indeed, they are perfectly self-controlled.

End of Chapter Seventeen: Anger.


Chapter XVIII: Impurities (Malavagga)

Verses 235 to 238

XVIII (1) The Story of the Son of a Butcher

          While residing at the Jetavana monastery, the Buddha uttered Verses (235) to (238) of this book, with reference to the son of a butcher.

          Once in Savatthi, there was a man who had been a butcher for fifty-five years. All this time, he slaughtered cattle and sold the meat and everyday he took meat curry with his rice. One day, he left some meat with his wife to cook it for the family, and then left for the riverside to have his bath. During his absence, a friend coaxed his wife to sell that particular piece of meat to him. As a result, there was no meat curry for the butcher on that day. But as the butcher never took his meal without meat curry, he hurriedly went to the back of his house, where an ox was standing. He promptly cut off the tongue of the ox and baked it over a fire. When having his meal, the butcher had a bite of the tongue of the ox, but as he did so his own tongue was cut off and fell into his plate of rice. Thus the ox and the butcher were in the same plight, both of them having had their tongues cut off. The butcher was in great pain and agony, and he went about agitatedly on his knees, with blood dripping profusely from his mouth. Then the butcher died and was reborn in the Avici Niraya.

          The butcher's wife was greatly disturbed and she was anxious for her son to get away to some other place, lest this evil should befall him too. So she sent her son to Taxila. At Taxila, he acquired the art of a goldsmith. Later, he married the daughter of his master and some children were born to them. When their sons came of age he returned to Savatthi. The sons were endowed with faith in the Buddha and were religiously inclined. They were anxious about their father, who had grown old with no thought of religion or of his future existence. So one day, they invited the Buddha and the bhikkhus to their house for alms-food. After the meal they said to the Buddha, 'Venerable Sir, we are making this offering to you today on behalf of our father. Kindly give a discourse specially for him. So the Buddha said, "My disciple! You are getting old; but you have not made any provisions of merit for your journey to the next existence; you should now find a support for yourself."

 

 

Then the Buddha spoke in verse as follows:

         Verse 235. You are now like a withered leaf; the messengers of death are near you; you are about to set out on a long journey; (yet), you have no provisions (for the journey).

         Verse 236. Make a firm support for yourself; hasten to strive hard, and be wise. Having removed impurities and being free from moral defilements you shall enter the abodes of the Ariyas (i.e., Suddhavasa brahma realm).

          Verse 237. Now you are of advanced age; you are going to the presence of the King of Death and you cannot stop on the way; (yet) you have no provisions (for the journey).

         Verse 238. Make a firm support for yourself; hasten to strive hard, and be wise. Having removed impurities and being free from moral defilements you will no longer be subject to rebirth and decay.

         At the end of the discourse the father of the donors of alms-food (i.e., the son of the butcher) attained Anagami Fruition.


Chapter XVIII: Impurities (Malavagga)

Verse 239

XVIII (2) The Story of a Brahmin

          While residing at the Jetavana monastery, the Buddha uttered Verse (239) of this book, with reference to a brahmin.

         Once, a brahmin saw a group of bhikkhus rearranging their robes as they were preparing to enter the city for alms-food. While he was looking, he found that the robes of some of the bhikkhus touched the ground and got wet because of dew on the grass. So he cleared that patch of ground. The next day, he found that as the robes of the bhikkhus touched bare ground, the robes got dirty. So he covered that patch of ground with sand. Then again, he observed that the bhikkhus would sweat when the sun was shining and that they got wet when it was raining. So finally, he built a rest house for the bhikkhus at the place where they gathered before entering the city for alms-food.

         When the building was finished, he invited the Buddha and the bhikkhus for alms-food. The brahmin explained to the Buddha how he had performed this meritorious deed step by step. To him the Buddha replied "O Brahmin! The wise perform their acts of merit little by little, and gradually and constantly they remove the impurities of moral defilements."

Then the Buddha spoke in verse as follows:

         Verse 239. By degrees, little by little, from moment to moment a wise man removes his own impurities (moral defilements), as a smith removes the dross of silver or gold.

          At the end of the discourse the brahmin attained Sotapatti Fruition,


Chapter XVIII: Impurities (Malavagga)

Verse 240

XVIII (3) The Story of Thera Tissa

          While residing at the Jetavana monastery, the Buddha uttered Verse (240) of this book, with reference to Thera Tissa.

          Once there was a thera named Tissa in Savatthi. One day, he received a set of fine robes and was very pleased. He intended to wear those robes the next day. But that very night he died and because he was attached to the fine set of robes, he was reborn as a louse and lived within the folds of the robes. As there was no one to inherit his belongings, it was decided that this particular set of robes should be shared by other bhikkhus. When the bhikkhus were preparing to share out among themselves, the louse was wry much agitated and cried out, "They are destroying my robes!" This cry was heard by the Buddha by means of his divine power of hearing. So he sent someone to stop the bhikkhus and instructed them to dispose of the robes only at the end of seven days. On the eighth day, the set of the robes which belonged to Thera Tissa was shared out by the bhikkhus.

          Later, the Buddha was asked by the bhikkhus why he had told them to wait for seven days before sharing out the robes of Thera Tissa. To them the Buddha replied, "My sons, Tissa had his mind attached to this particular set of robes at the time of his death, and so he was reborn as a louse and stayed in the folds of the robes. When you all were preparing to share out the robes, Tissa the louse was very much in agony and was running about to and fro in the folds of the robes. If you had taken the robes at that time Tissa the louse would have felt very bitter against you and he would have to go to niraya. But now, Tissa has been reborn in the Tusita deva world, and that is why I have allowed you to take the robes. Indeed, bhikkhus, attachment is very dangerous; as rust corrodes iron from which it is formed, so also, attachment destroys one and sends one io niraya. A bhikkhu should not indulge too much in the use of the four requisites or be very much attached to them."

Then the Buddha spoke in verse as follows:

          Verse 240. Just as rust is formed from iron, and corrodes the iron from which it is formed, so also, his own deeds lead the transgressor to a lower plane of existence (duggati).


Chapter XVIII: Impurities (Malavagga)

Verse 241

XVIII (4) The Story of Laludayi

         While residing at the Jetavana monastery, the Buddha uttered Verse (241) of this book, with reference to Thera Laludayi.

          In Savatthi, people coming back after hearing the discourses given by Thera Sariputta and Thera Maha Moggallana were always full of praise for the two Chief Disciples. On one occasion, Laludayi, hearing their praises, said to those people that they would be saying the same about him after listening to his discourses. So Laludayi was asked to deliver a discourse; he climbed on to the platform but he could not say anything. So he asked the audience to let another bhikkhu take the turn first and that he would take the next turn. In this way, he put off three times.

         The audience lost patience with him and shouted, "You big fool! When we praised the two Chief Disciples you were vainly boasting that you could preach like them. Why don't you preach now ?" So Laludayi ran away and the crowd chased him. As he was frightened and was not looking where he was going, he fell into a latrine pit.

         When the Buddha was told about this incident, he said, "Laludayi had learned very little of the Dhamma; he does not recite the religious texts regularly; he has not memorized anything. Whatever little he has learned gets rusty by not reciting."

 

Then the Buddha spoke in verse as follows:

         Verse 241. Non-recitation is the taint of learning; non--maintenance is the taint of houses; indolence is the taint of beauty; unmindfulness is the taint of one who keeps watch.


Chapter XVIII: Impurities (Malavagga)

Verses 242 and 243

XVIII (5) The Story of a Man Whose Wife Committed Adultery

         While residing at the Veluvana monastery, the Buddha uttered Verses (242) and (243) of this book, with reference to a man whose wife committed adultery.

          Once, the wife of a man committed adultery. He was so ashamed on account of his wife's misbehaviour that he dared not face anyone; he also kept away from the Buddha. After some time, he went to the Buddha and the Buddha asked him why he had been absent all that time and he explained everything. On learning the reason for his absence, the Buddha said, "My disciple, women are just like a river, or a road, or a liquor shop or a rest house, or a water-pot stand at the roadside; they associate with all sorts of people. Indeed, sexual misconduct is the cause of ruin for a woman."

 

Then the Buddha spoke in verse as follows:

         Verse 242. Sexual misconduct is the taint of a woman; stinginess is the taint of a giver; evil ways are indeed taints in this world as well as in the next.

         Verse 243. A taint worse than these is ignorance (of the Truth), which is the greatest of taints. O bhikkhus, abandon this taint and be taintless.

          At the end of the discourse many people attained Sotapatti Fruition.


 

Chapter XVIII: Impurities (Malavagga)

Verses (244) and (245)

XVIII (6) The Story of Culasari

          While residing at the Jetavana monastery, the Buddha uttered Verses (244) and (245) of this book, with reference to a bhikkhu named Culasari who practised medicine.

          One day, Culasari came back after ministering to a patient. On his way he met Thera Sariputta and related to him how he went to treat a patient and had been given some delicious food for his services. He also begged Thera Sariputta to accept some of the food from him. Thera Sariputta did not say anything to him but continued on his way. Thera Sariputta refused to accept food from that bhikkhu because that bhikkhu had transgressed the law prohibiting bhikkhus from practising medicine. Other bhikkhus reported about this to the Buddha and he said to them, "Bhikkhus! A bhikkhu who is shameless is coarse in thought, word and deed. He is arrogant like a crow, he would find a living by unlawful means and live in comfort. On the other hand, life for a bhikkhu who has a sense of shame is not easy."

 

Then the Buddha spoke in verse as follows:

         Verse 244. Life is easy for one who is shameless and bold as a crow, who slanders others and is pretentious, aggressive and corrupt.

         Verse 245. Life is hard for one with a sense of shame, who always seeks purity, who is free from attachment, who is modest and who sees clearly what is proper livelihood.

         At the end of the discourse many people attained Sotapatti Fruition.


Chapter XVIII: Impurities (Malavagga)

Verses 246, 247 and 248

XVIII (7) The Story of Five Lay-Disciples

         While residing at the Jetavana monastery, the Buddha uttered Verses (246), (247) and (248) of this book, with reference to five lay-disciples.

          On one occasion five lay-disciples were keeping sabbath at the Jetavana monastery. Most of them were observing only one or two of the five moral precepts (sila). Each one of them observing a particular precept claimed that the precept observed by him was the most difficult and there were a lot of arguments. In the end, they came to the Buddha with this problem. To them the Buddha said, "You should not consider any individual precept as being easy or unimportant. Each and every one of the precepts must be strictly observed. Do not think lightly of any of the precepts; none of them is easy to observe."

Then the Buddha spoke in verse as follows:

          Verses 246, 247. He who destroys life, tells lies, takes what is not given him, commits adultery and takes intoxicating drinks, digs up his own roots even in this very life.

         Verse 248. Know this, O man! Not restraining oneself is evil; do not let greed and ill will subject you to prolonged misery.

          At the end of the discourse the five lay-disciples attained Sotapatti Fruition.


Chapter XVIII: Impurities (Malavagga)

Verses 249 and 250

XVIII (8) The Story of Tissa

          While residing at the Jetavana monastery, the Buddha uttered Verses (249) and (250) of this book, with reference to Tissa, a young bhikkhu.

 

          Tissa, a young bhikkhu, had a very bad habit of disparaging other people's charities and good deeds. He even criticized the charities given by such renowned donors like Anathapindika and Visakha. Besides, he boasted that his relatives were very rich and were like a well where anyone could come for water. Hearing him boast thus, other bhikkhus were very sceptical; so they decided to find out the truth.

          Some young bhikkhus went to the village from where he came and made enquiries. They found out that Tissa's relatives were all poor and that all this time Tissa had only been making a vain boast. When the Buddha was told about this, he said, "Bhikkhus, a bhikkhu who is displeased with others receiving gifts and offerings can never attain Magga and Phala."

 

Then the Buddha spoke in verse as follows:

         Verse 249. People give according to their faith and their devotion; one who is displeased with others receiving food and drink cannot attain concentration (samadhi) by day or by night.

         Verse 250. He who has this feeling of displeasure cut off, uprooted and removed, will surely attain concentration (samadhi) by day or by night. .


Chapter XVIII: Impurities (Malavagga)

Verse 251

XVIII (9) The Story of Five Lay-disciples

          While residing at the Jetavana monastery, the Buddha uttered Verse (251) of this book, with reference to five lay disciples.

          On one occasion, five lay-disciples were present while the Buddha was expounding the Dhamma at the Jetavana monastery. One of them was asleep while sitting, the second one was drawing lines with his fingers on the ground, the third was trying to shake a tree, the fourth was looking up at the sky. The fifth was the only one who was respectfully and attentively listening to the Buddha. Thera Ananda, who was near the Buddha fanning him saw the different behaviour of the five disciples and said to the Buddha, "Venerable Sir! While you were expounding the Dhamma like big drops of rain falling from the sky, only one out of those five people were listening attentively." 'Then Thera Ananda described the different behaviour of the other four to the Buddha and asked why they were behaving thus.

          The Buddha then explained to Thera Ananda, "Ananda, these people could not get rid of their old habits. In their past existences, the first one was a snake; as a snake usually coils itself up and goes to sleep, so also, this man goes to sleep while listening to the Dhamma. The one who was scratching the earth with his hand was an earthworm, the one who was shaking the tree was a monkey, the one who was gazing up at the sky was an astronomer and the one who was listening attentively to the Dhamma was a learned astrologer. In this connection, Ananda, you must remember that one must be attentive to be able to understand the Dhamma and that there are many people who cannot follow what was being said."

         Thera Ananda then asked the Buddha, "Venerable Sir! What are the things that prevent people from being able to take in the Dhamma? And the Buddha replied, "Ananda, passion (raga), ill will (dosa) and ignorance (moha) are the three things that prevent people from taking in the Dhamma. Passion burns one; there is no fire like passion. The world may burn up when seven suns rise in the sky, but that happens very rarely. Passion burns always and without any break."

Then the Buddha spoke in verse as follows:

         Verse 251. There is no fire like passion, there is no grip like ill will, there is no net like ignorance, there is no river like craving.

          At the end of the discourse the one who was listening attentively attained Sotapatti Fruition.


Chapter XVIII: Impurities (Malavagga)

Verse 252

XVIII (10) The Story of Mendaka the Rich Man

          While residing near the town of Baddiya, the Buddha uttered Verse (252) of this book with reference to the renowned rich man Mendaka and his family.

          Once, during his tour of Anga and Uttara regions, the Buddha saw in his vision that time was ripe for Mendaka, his wife, his son, his daughter-in-law, his granddaughter and his servant, to attain Sotapatti Fruition. Seeing the prospect of these six people attaining Sotapatti Fruition, the Buddha went to the town of Baddiya.

          Mendaka was an extremely rich man. It was said that he found a large number of life-size golden statues of goats in his backyard. For this reason, he was known as Mendaka (a goat) the rich man. Again, it was also said that during the time of Vipassi Buddha he had donated a monastery for Vipassi Buddha and a congregation hall complete with a platform for the preacher. On completion of these buildings he made offerings of alms-food to Vipassi Buddha and the bhikkhus for four months. Then, in yet another of his past existences, when he was a rich man in Baranasi, there was a famine throughout the region. One day, they had cooked a meal just enough for the members of the family when a paccekabuddha stood at the door for alms-food. Then and there he offered all the food. But due to his great faith and generosity, the rice pot was later found to be miraculously filled up again; so also were his granaries.

          Mendaka and his family, hearing that the Buddha was coming to Baddiya, went to pay homage to him. After hearing the discourse given by the Buddha, Mendaka, his wife Candapaduma, his son Danancaya, his daughter-in-law Sumanadevi, his granddaughter Visakha. and the servant Punna attained Sotapatti Fruition. Mendaka then told the Buddha how on his way, some ascetics had spoken ill of the Buddha and had tried to dissuade him from coming to see him. The Buddha then said, "My disciple, it is natural for people not to see one's own faults, and to exaggerate other people's faults and failings."

Then the Buddha spoke in verse as follows:

         Verse 252. It is easy to see the faults of others, but difficult to see one's own. A man broadcasts the fault; of others like winnowing chaff in the wind, but hides his own faults as a crafty fowler covers himself.


Chapter XVIII: Impurities (Malavagga)

Verse 253

XVIII (11) The Story of Thera Ujjhanasanni

         While residing at the Jetavana monastery, the Buddha uttered Verse (253) of this book, with reference to Thera Ujjhanasanni.

          Thera Ujjhanasanni was always finding fault with and speaking ill of others. Other bhikkhus reported about him to the Buddha. The Buddha replied to them, "Bhikkhus, if someone finds fault with another so as to teach him in good way; it is not an act of evil and is therefore not to be blamed. But, if someone is always finding fault with others and speaking ill of them just out of spite and malice, he will not attain concentration and mental absorption (jhana). He will not be able to understand the Dhamma, and moral (intoxicants asavas) will increase in him."

         Verse 253. In one who constantly sees the faults of others and is always disparaging them, moral intoxicants (asavas) increase; he is far from extinction of moral intoxicants (i.e., he is far from attainment of arahatship).


Chapter XVIII: Impurities (Malavagga)

Verse 254 and 255

XVIII (12) The Story of Subhadda the Wandering Ascetic

         The Story of Subhadda the Wandering Ascetic Verses (254) and (255) of this book were uttered by the Buddha in the Sal Grove of the Malla princes near Kusinara, just before the parinibbana (passing away) of the Buddha, in reply to the questions raised by Subhadda, the wandering ascetic (paribbajaka).

          Subhadda the wandering ascetic was staying at Kusinara. when he heard that the parinibbana of Gotama Buddha would take place in the last watch of that night. Subhadda had three questions which had been troubling him for a long time. He had already put these questions to other religious leaders, namely, Purana Kassapa, Makkhali Gosala, Ajita Kesakambala, Pakudha Kaccayana, Sancaya Belatthaputta and Nigantha Nataputta, but their answers did not satisfy him. He had not yet asked Gotama Buddha, and he felt that only the Buddha could answer his questions. So, he hurried off to the Sal Grove, but the Venerable Ananda did not allow him to see the Buddha, because the Buddha was by that time very weak. The Buddha overheard their conversation and consented to see Subhadda. Subhadda asked three questions. They are: (1) Are there any tracks in the sky? (2) Are there any ariya bhikkhus (samanas) outside the Teaching of the Buddha? and (3) Is there any conditioned thing (sankhara) that is permanent? The Buddha's answer to all the above questions was negative.

Then the Buddha spoke in verse as follows:

         Verse 254. In the sky there is no track; outside the Buddha's Teaching there is no ariya bhikkhu (samana). All beings take delight in fetters (i.e., craving, pride and wrong view) that prolong samsara; all the Buddhas are free from these fetters.

         Verse 255. In the sky there is no track; outside the Buddha's Teaching there is no ariya bhikkhu (samana). There is no conditioned thing that is permanent; all the Buddhas are unperturbed (by craving, pride and wrong view).

          At the end of the discourse Subhadda attained Anagami Fruition and as requested by him the Buddha admitted him to the Order of the bhikkhus. Subhadda was the last one to become a bhikkhu in the life time of the Buddha. Eventually, Subhadda attained arahatship.

End of Chapter Eighteen: Impurities.


 

Chapter XIX: The Just or the Righteous (Dhammatthavagga)

Verse 256 and 257

(1) The Story of the Judge

          While residing at Buddha uttered Verses with reference to some the Jetavana monastery, the (256) and (257) of this book, judges who were corrupt.

          One day, some bhikkhus were returning from their round of alms-food when it rained and they went into a law court to take shelter. While they were there, they found out that some judges, having taken bribes, were deciding cases arbitrarily. They reported the matter to the Buddha and the Buddha replied, "Bhikkhus! In deciding cases, if one is influenced by affection or by monetary consideration, he cannot be called 'the just', or 'a judge who abides by the law.' If one weighs the evidence intelligently and decides a case impartially, then he is to be called, 'the just' or 'a judge who abides by the law.'"

Then the Buddha spoke in verse as follows:

         Verse 256. He is not just if he decides a case arbitrarily; the wise man should decide after considering both what is right and what is wrong.

         Verse 257. The wise man who decides not arbitrarily but in accordance with the law is one who safeguards the law; he is to be called 'one who abides by the law (dhammattho).'


Chapter XIX: The Just or the Righteous (Dhammatthavagga)

Verse 258

(2) The Story of a Group of Six Bhikkhus

          While residing at the Jetavana monastery, the Buddha uttered Verse (258) of this book, with reference to a group of six bhikkhus.

          Once, there was a group of six bhikkhus who made trouble at the place of eating either in the monastery or in the village. One day, while some samaneras were, having their alms-food, the group of six bhikkhus came in and said boastfully to the samaneras, "Look! We only are the wise." Then they started throwing things about, leaving the place of eating in disorder. When the Buddha was told about this, he said, "Bhikkhus! I do not say that one who talks much, abuses and bullies others is a wise man. Only he who is free from hatred, and harms no one is a wise man."

Then the Buddha spoke in verse as follows:

         Verse 258. He is not a wise man just because he talks much; only he who is peaceful, free from enmity, and does no harm to others, is to be called 'a wise man.'


Chapter XIX: The Just or the Righteous (Dhammatthavagga)

Verse 259

(3) The Story of Ekudana the Arahat

          While residing at the Jetavana monastery, the Buddha uttered Verse (259) of this book, with reference to a bhikkhu who was an arahat.

          This bhikkhu lived in a grove near Savatthi. He was known as Ekudana, because he knew only one stanza of exultation (Udana) by heart. But the thera fully understood the meaning of the Dhamma as conveyed by the stanza. On each sabbath day, he would exhort others to listen to the Dhamma, and he himself would recite the one stanza he knew. Every time he had finished his recitation, the guardian spirits (devas) of the forests praised him and applauded him resoundingly. On one sabbath day, two learned theras, who were well-versed in the Tipitaka, accompanied by five hundred bhikkhus came to his place. Ekudana asked the two theras to preach the Dhamma. They enquired if there were many who wished to listen to the Dhamma in this out of the way place. Ekudana answered in the affirmative and also told them that even the guardian spirits of the forests usually came, and that they usually praised and applauded at the end of discourses.

          So, the two learned theras took turns to preach the Dhamma, but when their discourses ended, there was no applause from the guardian spirits of the forests. The two learned theras were puzzled; they even doubted the words of Ekudana. But Ekudana insisted that the guardian spirits used to come and always applauded at the end of each discourse. The two theras then pressed Ekudana to do the preaching himself. Ekudana held the fan in front of him and recited the usual stanza. At the end of the recitation, the guardian spirits applauded as usual. The bhikkhus who had accompanied the two learned theras complained that the devas inhabiting the forests were very partial.

         They reported the matter to the Buddha on arrival at the Jetavana monastery. To them the Buddha said. "Bhikkhus! I do not say that a bhikkhu who has learnt much and talks much of the Dhamma is one who is versed in the Dhamma, (Dhammadhara)." One who has learnt very little and knows only one stanza of the Dhamma, but fully comprehends the Four Noble Truths, and is ever mindful is the one who is truly versed in the Dhamma."

Then the Buddha spoke in verse as follows:

         Verse 259. He is not "one versed in the Dhamma (Dhammadhara)" just because he talks much. He who hears only a little but comprehends the Dhamma, and is not unmindful is, indeed, "one versed in the Dhamma."


Chapter XIX: The Just or the Righteous (Dhammatthavagga)

Verses 260 and 261

(4) The Story of Thera Bhaddiya

         While residing at the Jetavana monastery, the Buddha uttered Verses (260) and (261) of this book, with reference to Thera Bhaddiya. He was also known as Lakundaka Bhaddiya because he was very short in stature.

          One day, thirty bhikkhus came to pay obeisance to the Buddha. The Buddha knew that time was ripe for those thirty bhikkhus to attain arahatship. So he asked them whether they had seen a thera as they came into the room. They answered that they did not see a thera but they saw only a young samanera as they came in. Whereupon, the Buddha said to them, "Bhikkhus! That person is not a samanera, he is a senior bhikkhu although he is small-built and very unassuming. I do say that one is not a thera just because he is old and looks like a thera; only he who comprehends the Four Noble Truths and does not harm others is to be called a thera."

          Verse 260. He is not a thera just because his head is grey; he who is ripe only in years is called "one grown old in vain."

         Verse 261. Only a wise man who comprehends the Four Noble Truths and the Dhamma, who is harmless and virtuous, who restrains his senses and has rid himself of moral defilements is indeed called a thera.

          At the end of the discourse those thirty bhikkhus attained arahatship.


Chapter XIX: The Just or the Righteous (Dhammatthavagga)

Verses 262 and 263

(5) The Story of Some Bhikkhus

        While residing at the Jetavana monastery, the Buddha uttered Verses (262) and (263) of this book, with reference to some bhikkhus who were very envious of other bhikkhus. 

          At the monastery, young bhikkhus and samaneras were in the habit of attending on older bhikkhus who were their teachers. They washed and dyed the robes, or else performed other small services for their teachers. Some bhikkhus noticing these services envied those senior bhikkhus, and so they thought out a plan that would benefit them materially. Their plan was that they would suggest to the Buddha that young bhikkhus and samaneras should be required to come to them for further instruction and guidance even though they had been taught by their respective teachers. When they went to the Buddha with this proposal, the Buddha, knowing full well their motive, turned it down. To them the Buddha said, 'Bhikkhus I do not say that you are good-hearted just because you can talk eloquently. Only he who has got rid of covetousness and all that is evil by means of Arahatta Magga is to be called a good-hearted man."

Then the Buddha spoke in verse as follows:

         Verse 262. Not by fine talk, nor by good looks could one be a good-hearted man, if he were envious, miserly and crafty.

         Verse 263. A wise man who has cut off, uprooted and removed these and has rid himself of moral defilements is indeed called a good-hearted man.


Chapter XIX: The Just or the Righteous (Dhammatthavagga)

Verses 264 and 265

(6) The Story of Bhikkhu Hatthaka

         While residing at the Jetavana monastery, the Buddha uttered Verses (264) and (265) of this book, with reference to a bhikkhu named Hatthaka.

          Bhikkhu Hatthaka was in the habit of challenging ascetics of non-Buddhist faiths to meet him in a certain place to debate on religious matters. He would then go out by himself to the self-appointed place. When nobody appeared he would boast, "Look, those wandering ascetics dare not meet me, they have been beaten by me!", and such other things. The Buddha called Hatthaka to him and said, "Bhikkhu! Why do you behave in this way? One who says such things cannot become a samana in spite of his shaven head. Only one who has rid himself of all evil is to be called a samana."

Then the Buddha spoke in verse as follows:

         Verse 264. Not by a shaven head does a man become a samana, if he lacks morality and austere practices and tells lies. How could he who is full of covetousness and greed be a samana?

         Verse 265 . He who has totally subdued all evil, great and small, is called a samana because he has overcome all evil.


Chapter XIX: The Just or the Righteous (Dhammatthavagga)

Verses 266 and 267

(7) The Story of a Brahmin

         While residing at the Jetavana monastery, the Buddha uttered Verses (266) and (267) of this book, with reference to a brahmin.

          Once, there was a brahmin who was in the habit of going round for alms. One day, he thought, "Samana Gotama has declared that one who lives by going round for alms is a bhikkhu. That being so, I should also be called a bhikkhu." So thinking, he went to the Buddha and said to him that he (the brahmin) should also be called a bhikkhu, because he also went round for alms-food. To him the Buddha replied, "Brahmin, I do not say that you are a bhikkhu simply because you go round for alms-food. One who professes a wrong faith and acts accordingly is not to be called a bhikkhu. Only he who lives meditating on the impermanence, unsatisfactoriness, and insubstantiality of the aggregates is to be called a bhikkhu."

Then the Buddha spoke in verse as follows:

         Verse 266. He does not become a bhikkhu merely because he stands at the door for alms. He cannot become a bhikkhu because he acts according to a faith which is not in conformity with the Dhamma.

         Verse 267. In this world, he who lays aside both good and evil, who leads the life of purity, and lives meditating on the khandha aggregates is indeed called a bhikkhu.


Chapter XIX: The Just or the Righteous (Dhammatthavagga)

Verses 268 and 269

(8) The Story of the Followers of Non- Buddhist Doctrines

         While residing at the Jetavana monastery, the Buddha uttered Verses (268) and (269) of this book, with reference to some non-Buddhist ascetics.

          To those who offered them food or other things, those ascetics would say words of blessing. They would say, "May you be free from danger, may you prosper and get rich, may you live long," etc. At that time, the followers of the Buddha did not say anything after receiving something from their lay-disciples. This was because during the first twenty years after the Buddha's attainment of Buddhahood they were instructed to remain silent on receiving offerings. Since the followers of the Buddha were silent when ascetics of other doctrines were saying things which were pleasing to their disciples, people began to compare the two groups.

When the Buddha heard about this, he permitted the bhikkhus to say words of blessing to their disciples after receiving offerings. As a result of that, more and more people invited the followers of the Buddha for alms. Then, the ascetics of other doctrines remarked with disdain: "We adhere to the practice of the muni and keep silent, whereas the followers of Samana Gotama go about talking exuberantly in the eating places." On hearing those disparaging remarks, the Buddha said, "Bhikkhus! There are some who keep silent because they are ignorant and timid, and some who keep silent because they do not want to share their profound knowledge with others. Only one who has overcome evil is to be called a muni."

Then the Buddha spoke in verse as follows:

         Verse . 268, 269Not by silence does one become a muni, if one is dull and ignorant. Like one holding a pair of scales, the wise one takes what is good and rejects what is evil. For this reason he is a muni. He who understands both internal and external aggregates is also, for that reason, called a muni.


 

 

Chapter XIX: The Just or the Righteous (Dhammatthavagga)

Verse 270

XIX (9) The Story of a Fisherman Named Ariya

          While residing at the Jetavana monastery, the Buddha uttered Verse (270) of this book, with reference to a fisherman named Ariya.

          Once, there was a fisherman who lived near the north gate of Savatthi. One day through his supernormal power, the Buddha found that time was ripe for the fisherman to attain Sotapatti Fruition. So on his return from the alms-round, the Buddha, followed by the bhikkhus, stopped near the place where Ariya was fishing. When the fisherman saw the Buddha, he threw away his fishing gear and came and stood near the Buddha. The Buddha then proceeded to ask the names of his bhikkhus in the presence of the fisherman, and finally, he asked the name of the fisherman. When the fisher man replied that his name was Ariya, the Buddha said that the Noble Ones (ariyas) do not harm any living being, but since the fisherman was taking the lives of fish he was not worthy of his name.

Then the Buddha spoke in verse as follows:

At the end of the discourse the fisherman attained Sotapatti Fruition.

         Verse 270. He who harms living beings is, for that reason, not an ariya (a Noble One); he who does not harm any living being is called an ariya.

At the end of the discourse the fisherman attained Sotapatti Fruition.


Chapter XIX: The Just or the Righteous (Dhammatthavagga)

Verses 271-272

(10) The Story of Some Bhikkhus

          While residing at the Jetavana monastery, the Buddha uttered Verses (271) and (272) of this book, with reference to some bhikkhus.

         Once, there were some bhikkhus who were endowed with virtue; some of them had strictly observed the austere practices (dhutanga), some had wide knowledge of' the Dhamma, some had achieved mental absorption (jhana), some had achieved Anagami Phala. etc. All of them thought that since they had achieved that much, it would be quite easy for them to attain Arahatta Phala. With this though they went to the Buddha.

The Buddha asked them, "Bhikkhus, have you attained Arahatta Phala?" Then they replied that they were in such a condition that it would not be difficult for them to attain Arahatta Phala at any time, To them the Buddha said, "Bhikkhus! Just because you are endowed with morality (sila), just because you have attained Anagami Phala, you should not be complacent and think that there is just a little more to be done; unless you have eradicated all moral intoxicants (asavas), you must not think that you have realized perfect bliss of Arahatta Fruition."

 

Then the Buddha spoke in verse as follows:

         Verse 271-272. Not by mere moral practice, nor by much learning, nor by acquiring concentration, nor by dwelling in seclusion, nor by assuring oneself "I enjoy the bliss of Anagami Fruition that is not enjoyed by common worldlings (puthujjanas )" should the bhikkhu rest content without attaining the extinction of moral intoxicants (asavas) [i.e., without attaining arahatship].

          At the end of the discourse all those bhikkhus attained arahatship.

End of Chapter Nineteen: The Just or the Righteous


Chapter XX: The Path (Maggavagga)

Verses 273 to 276

XX (1) The Story of Five Hundred Bhikkhus

          While residing at the Jetavana monastery, the Buddha uttered Verses (273) to (276) of this book, with reference to five hundred bhikkhus.

          Five hundred bhikkhus, after accompanying the Buddha to a village, returned to the Jetavana monastery. In the evening they talked about the trip, especially the nature of the land, whether it was level or hilly, clayey or stony, etc. The Buddha came to them in the midst of their conversation and said to them, "Bhikkhus, the path you are talking about is external to you; a bhikkhu should only be concerned with the path of the Noble Ones (ariyas) and strive to do what should be done for the attainment of the Ariya Path (Magga) that leads to the realization of the Perfect Peace (Nibbana)."

         Then the Buddha spoke in verse as follows:

          Verse 273. Of paths, the Path of Eight Constituents is the noblest; of truths, the Four Noble Truths are the noblest; of the dhammas, the absence of craving (i.e., Nibbana) is the noblest; of the two-legged beings, the All-Seeing Buddha is the noblest.

         Verse 274. This is the only Path, and there is none other for the purity of vision. Follow this Path; it will bewilder Mara.

          Verse 275. Following this Path, you will make an end of dukkha. Having myself known the Path which can lead to the removal of the thorns of moral defilements, I have shown you the Path.

         Verse 276. You yourselves should make the effort; the Tathagatas (Buddhas) only can show the way. Those who practise the Tranquillity and Insight Meditation are freed from the bond of Mara.

          At the end of the discourse those five hundred bhikkhus attained arahatship.


 

Chapter XX: The Path (Maggavagga)

Verses 277, 278 and 279

XX (2), (3) and (4) Stories Relating to Anicca, Dukkha and Anatta

         While residing at the Jetavana monastery, the Buddha uttered Verses (277), (278) and (279) of this book, with reference to three groups of five hundred bhikkhus each.

On Impermanence (Anicca)

         Five hundred bhikkhus, after receiving their subject of meditation from the Buddha, went into the forest to practise meditation, but they made little progress. So, they returned to the Buddha to ask for another subject of meditation which would suit them better. On reflection, the Buddha found that those bhikkhus had, during the time of Kassapa Buddha, meditated on impermanence. So, he said, "Bhikkhus, all conditioned phenomena are subject to change and decay and are therefore impermanent."

Then the Buddha spoke in verse as follows:

         Verse 277. "All conditioned phenomena are impermanent"; when one sees this with Insight-wisdom, one becomes weary of dukkha,(i.e., the khandhas). This is the Path to Purity.

         At the end of the discourse those five hundred bhikkhus attained arahatship.

On Dukkha

         The story is the same as the story on Anicca. Here, the Buddha on reflection found that another group of five hundred bhikkhus had meditated on dukkha. So, he said, "Bhikkhus, all khandha aggregates are oppressive and unsatisfactory; thus all khandhas are dukkha."

Then the Buddha spoke in verse as follows:

          Verse 278. "All conditioned phenomena are dukkha"; when one sees this with Insight-wisdom, one becomes weary of dukkha (i. e., the khandhas). This is the Path to Purity.

          At the end of the discourse those five hundred bhikkhus attained arahatship.

On Insubstantiality or Non-Self (Anatta)

          The story is the same as the stories on Anicca and Dukkha. Here, the Buddha on reflection found that still another group of five hundred bhikkhus had meditated on insubstantiality or non-self (anatta). So, he said, "Bhikkhus, all khandha aggregates are insubstantial; they are not subject to one's control."

Then the Buddha spoke in verse as follows:

         Verse 279. "All phenomena (dhammas) are without Self"; when one sees this with Insight-wisdom, one becomes weary of dukkha (i. e., the khandhas). This is the Path to Purity.

          At the end of the discourse all those five hundred bhikkhus attained arahatship.


Chapter XX: The Path (Maggavagga)

Verse 280

XX (5) The Story of Thera Tissa the Idle One

          While residing at the Jetavana monastery, the Buddha uttered Verse (280) of this book, with reference to Tissa, a lazy bhikkhu.

          Once, five hundred young men were admitted into the Order by the Buddha in Savatthi. After receiving a subject of meditation from the Buddha, all the new bhikkhus except one went to the forest to practise meditation. They practised zealously and vigilantly so that in due course all of them attained arahatship. When they returned to the monastery to pay homage to him, the Buddha was very pleased and satisfied with their achievement. Bhikkhu Tissa who stayed behind did not try hard and therefore achieved nothing.

          When Tissa found that the relationship between the Buddha and those bhikkhus was very cordial and intimate, he felt rather neglected, and regretted that he had wasted all that time. So he resolved to practise meditation throughout the night. As he was walking in meditation on that night, he slipped and broke a thigh bone. Other bhikkhus hearing his cry went to help him. On hearing about the above incident the Buddha said, "Bhikkhus, one who does not strive when he should be striving but idle away his time will not attain mental absorption (jhana) and Magga Insight."

Then the Buddha spoke in verse as follows:

         Verse 280. The idler who does not strive when he should be striving, who though young and strong is given to idleness, whose thoughts are weak and wandering, will not attain Magga Insight which can only be perceived by wisdom.


Chapter XX: The Path (Maggavagga)

Verse 281

XX (6) The Story of a Swine - Peta

          While residing at the Veluvana monastery, the Buddha uttered Verse (281) of this book, with reference to a swine-peta.

          Once Thera Maha Moggallana was coming down the Gijjhakuta hill with Thera Lakkhana when he saw a miserable, ever-hungry peta, with the head of a swine and the body of a human being. On seeing the peta, Thera Maha Moggallana smiled but did not say anything. Back at the monastery, Thera Maha Moggallana, in the presence of the Buddha, talked about the swine-peta with its mouth swarming with maggots. The Buddha also said that he himself had seen that very peta soon after his attainment of Buddhahood, but that he did not say anything about it because people might not believe him and thus they would be doing wrong to him. Then the Buddha proceeded to relate the story about the swine-peta.

          During the time of Kassapa Buddha, this particular peta was a bhikkhu who often expounded the Dhamma. On one occasion, he came to a monastery where two bhikkhus were staying together. After staying with those two for some time, he found that he was doing quite well because people liked his expositions. Then it occurred to him that it would be even better if he could make the other two bhikkhus leave the place and have the monastery all to himself. Thus, he tried to set one against the other. The two bhikkhus quarrelled and left the monastery in different directions. On account of this evil deed, that bhikkhu was reborn in Avici Niraya and he was serving out the remaining part of his term of suffering as a swine-peta with its mouth swarming with maggots. Then the Buddha exhorted, "A bhikkhu should be calm and well-restrained in thought, word and deed."

Then the Buddha spoke in verse as follows:

         Verse 281. One should be careful in speech, be well-restrained in mind, and physically, too, one should do no evil. One should purify these three courses of action and accomplish the practice of the Path of Eight Constituents made known by the Buddhas.


 

 

Chapter XX: The Path (Maggavagga)

Verse 282

XX (7) The Story of Thera Potthila

          While residing at the Jetavana monastery, the Buddha uttered Verse (282) of this book, with reference to Thera Potthila.

          Potthila was a senior bhikkhu who knew the Pitaka well and was actually teaching the Dhamma to five hundred bhikkhus. Because he knew the Pitaka, he was also very conceited. The Buddha knew his weakness and wanted him to mend his ways and put him on the right path. So, whenever Potthila came to pay obeisance, the Buddha would address him as 'Useless Potthila'. When Potthila heard these remarks, he pondered over those words of the Buddha and came to realize that the Buddha had made those unkind remarks because he, Potthila, had not made any serious effort to practise meditation and had not achieved any of the Maggas or even any level of mental absorption (jhana).

          Thus, without telling anyone Thera Potthila left for a monastery at a place twenty yojanas away from the Jetavana monastery. At that monastery there were thirty bhikkhus. First, he went to the most senior bhikkhu and humbly requested him to be his mentor; but the thera, wishing to humble him, asked him to go to the next senior bhikkhu, who in his turn sent him on to the next. In this way, he was sent from one to the other until he came to a seven year old arahat samanera. The young samanera accepted him as a pupil only after ascertaining that Potthila would obediently follow his instructions. As instructed by the samanera, Thera Potthila kept his mind firmly fixed on the true nature of the body; he was very ardent and vigilant in his meditation.

          The Buddha saw Potthila in his vision and through supernormal power made Potthila feel his presence and encouraged him to be steadfast and ardent.

Then the Buddha spoke in verse as follows:

          Verse 282. Indeed, wisdom is born of meditation; without meditation wisdom is lost. Knowing this twofold path of gain and loss of wisdom, one should conduct oneself so that wisdom may increase.

At the end of the discourse Potthila attained arahatship.


Chapter XX: The Path (Maggavagga)

Verses 283 and 284

XX (8) The Story of five Old Bhikkhus

          While residing at the Jetavana monastery, the Buddha uttered Verses (283) and (284) of this book, with reference to five old bhikkhus.

         Once, in Savatthi, there were five friends who became bhikkhus only in their old age. These five bhikkhus were in the habit of going together to their old homes for alms-food. Of the former wives of those five, one lady in particular, by the name of Madhurapacika was a good cook and she looked after them very well. Thus, the five bhikkhus went mostly to her house. But one day, Madhurapacika fell ill and died suddenly. The old bhikkhus felt their loss very deeply and together they cried praising her virtues and lamenting their loss.

          The Buddha called those bhikkhus to him and said, "Bhikkhus! You all are feeling pain and sorrow because you are not free from greed, hatred, and ignorance (raga, dosa, moha), which are like a forest. Cut down this forest and you will be freed from greed, hatred and ignorance."

Then the Buddha spoke in verse as follows:

         Verse 283. O bhikkhus, cut down the forest of craving, not the real tree; the forest of craving breeds danger (of rebirth). Cut down the forest of craving as well as its undergrowth and be free from craving.

         Verse 284. So long as craving of man for woman is not cut down and the slightest trace of it remains, so long is his mind in bondage as the calf is bound to its mother.

         At the end of the discourse the five old bhikkhus attained Sotapatti Fruition.


Chapter XX: The Path (Maggavagga)

Verse 285

XX (9) The Story of a Thera who had been a Goldsmith

          While residing at the Jetavana monastery, the Buddha uttered Verse (285) of this book, with reference to a bhikkhu, a pupil of Thera Sariputta.

          Once, a young, handsome son of a goldsmith was admitted into the Order by Thera Sariputta. The young bhikkhu was given loathsomeness of the dead body as the subject of meditation by Thera Sariputta. After taking the subject of meditation he left for the forest and practised meditation there; but he made very little progress. So he returned twice to Thera Sariputta for further instructions. Still, he made no progress. So Thera Sariputta took the young bhikkhu to the Buddha, and related everything about the young bhikkhu.

          The Buddha knew that the young bhikkhu was the son of a goldsmith, and also that he had been born in the family of goldsmiths during his past five hundred existences. Therefore the Buddha changed the subject of meditation for the young bhikkhu; instead of loathsomeness, he was instructed to meditate on pleasantness. With his supernormal power, the Buddha created a beautiful lotus flower as big as a cart-wheel and told the young bhikkhu to stick it on the mound of sand just outside the monastery. The young bhikkhu, concentrating on the big, beautiful, fragrant lotus flower, was able to get rid of the hindrances. He was filled with delightful satisfaction (piti), and step by step he progressed until he reached as far as the fourth level of mental absorption (jhana).

          The Buddha saw him from his perfumed chamber and with his supernormal power made the flower wither instantly. Seeing the flower wither and change its colour, the bhikkhu perceived the impermanent nature of the flower and of all other things and beings. That led to the realization of the impermanence, unsatisfactoriness and the insubstantiality of all conditioned things. At that instant, the Buddha sent forth his radiance and appeared as if in person to the young bhikkhu and instructed him to get rid of craving (tanha).

Then the Buddha spoke in verse as follows:

         Verse 285. Cut off your craving as one plucks an autumn lily with the hand. Nibbana has been expounded on by the Buddha; cultivate that Path which leads to it.

          At the end of the discourse the young bhikkhu attained arahatship.


Chapter XX: The Path (Maggavagga)

Verse 286

XX (10) The Story of Mahadhana, a Merchant

          While residing at the Jetavana monastery, the Buddha uttered Verse (286) of this book, with reference to Mahadhana, a merchant from Baranasi.

         Once, a merchant from Baranasi came to a festival in Savatthi with five hundred carts fully loaded with textiles and other merchandise. When he reached a river bank near Savatthi the river was in spate; so he could not cross the river. He was held up for seven days as it was raining hard and the water did not subside. By that time, he was already late for the festival, and there was no need for him to cross the river.

          Since he had come from a long distance he did not want to return home with his full load of merchandise. So he decided to spend the rainy season, the cold season and the hot season in that place and said so to his assistants. The Buddha while going on an alms-round knew the decision of the merchant and he smiled. Ananda asked the Buddha why he smiled and the Buddha replied, "Ananda, do you see that merchant? He is thinking that he would stay here and sell his goods the whole year. He is not aware that he would die here in seven days' time. What should be done should be done today. Who would know that one would die tomorrow? We have no date fixed with the King of Death. For one who is mindful by day or by night, who is not disturbed by moral defilements and is energetic, to live for just one night is a well-spent life.

          Then the Buddha sent Ananda to Mahadhana, the merchant. Ananda explained to Mahadhana that time was running out for him, and that he should practise mindfulness instead of being negligent. On learning about his impending death, Mahadhana was alarmed and frightened. So, for seven days, he invited the Buddha and other bhikkhus for alms-food. On the seventh day, the Buddha expounded a discourse in appreciation (anumodana

 

Then the Buddha spoke in verse as follows:

          Verse 286. "Here will I live in the rainy season; here will I live in the cold season and the hot season", so imagines the fool, not realizing the danger (of approaching death).

          At the end of the discourse Mahadhana the merchant attained Sotapatti Fruition. He followed the Buddha for some distance and returned. On his return, he had a severe headache and passed away soon after. Mahadhana was reborn in the Tusita deva world.


Chapter XX: The Path (Maggavagga)

Verse 287

XX (11) The Story of Kisagotami*

         While residing at the Jetavana monastery, the Buddha uttered Verse (287) of this book, with reference to Kisagotami, the daughter of a rich man from Savatthi.

         Kisigotami came to the Buddha as she was stricken with grief due to the death of her only son. To her the Buddha said, "Kisagotami, you think you are the only one who has lost a son. Death comes to all beings; before their desires are satiated Death takes them away."

Then the Buddha spoke in verse as follows:

         Verse 287. The man who dotes on his children and his herds of cattle, whose mind longs for and is attached to sensual pleasures, is carried away by Death even as a sleeping village is swept away by a great flood.

          At the end of the discourse Kisagotaml attained Sotapatti Fruition.

* This story has been given in Verse 114 (Chapter VIII, Story No. 13).


Chapter XX: The Path (Maggavagga)

Verses 288 and 289

XX (12) The Story of Patacara*

          While residing at the Jetavana monastery, the Buddha uttered Verses (288) and (289) of this book, with reference to Patacara, the daughter of a rich man from Savatthi.

          As Patacara had lost her husband and her two sons, as well as her parents and three brothers almost at the same time, she was driven to near insanity. When she approached the Buddha, he said to her, "Patacara, sons and daughters cannot look after you; so even if they are alive they do not exist for you. The wise man observes morality (sila) and clears (the obstacles to) the Path leading to Nibbana."

 

Then the Buddha spoke in verse as follows:

         Verse 288. Not sons, nor parents, nor close relatives can protect one assailed by Death; indeed, neither kith nor kin can give protection.

         Verse 289. Knowing this, the wise man restrained by morality should quickly clear (the obstacles to) the Path leading to Nibbana.

          At the end of the discourse Patacara attained Sotapatti Fruition.

This story has been given in Verse 113 (Chapter VIII, Story No. 12).

End of Chapter Twenty: The Path.


Chapter XXI: Miscellaneous (Pakinnakavagga)

Verse 290

XXI (1) The Story of the Buddha's Former Deeds

          While residing at the Jetavana monastery, the Buddha uttered Verse (290) of this book, with reference to the power and glory of the Buddha as witnessed by many people on his visit to Vesali.

         Once, a famine broke out in Vesali. It began with a serious drought. Because of drought, there was almost a total failure of crops and many people died of starvation. This was followed by an epidemic of diseases and as people could hardly cope with the disposal of the corpses there was a lot of stench in the air. This stench attracted the ogres. The people of Vesali were facing the dangers of destruction by famine, disease and also by the ogres. In their grief and sorrow they tried to look for a refuge. They thought of going for help from various sources but finally, they decided to invite the Buddha. So a mission headed by Mahali, the Licchavi prince, and the son of the chief brahmin were sent to King Bimbisara to request the Buddha to pay a visit to Vesali and help them in their distress. The Buddha knew that this visit would be of much benefit to many people, so he consented to go to Vesali.

         Accordingly, King Bimbisara repaired the road between Rajagaha and the bank of the river Ganga. He also made other preparations and set up special resting-places at an interval of every yojana. When everything was ready, the Buddha set out for Vesali with five hundred bhikkhus. King Bimbisara also accompanied the Buddha. On the fifth day they came to the bank of the river Ganga and King Bimbisara sent word to the Licchavi princes. On the other side of the river, the Licchavi princes had repaired the road between the river and Vesali and had set up resting places as had been done by King Bimbisara on his side of the river. The Buddha went to Vesali with Licchavi princes but King Bimbisara stayed behind.

          As soon as the Buddha reached the other bank of the river heavy rains fell in torrents, thus cleansing up Vesali. The Buddha was put up in the rest-house which was specially prepared for him in the central part of the city. Sakka, king of the devas, came with his followers to pay obeisance to the Buddha, and the ogres fled. That same evening the Buddha delivered the Ratana Sutta and asked the Venerable Ananda to go round between the threefold walls of the city with the Licchavi princes and recite it. The Venerable Ananda did as he was told. As the protective verses (parittas) were being recited, many of those who were sick recovered and followed the Venerable Ananda to the presence of the Buddha. The Buddha delivered the same Sutta and repeated it for seven days. At the end of the seven days, everything was back to normal in Vesali. The Licchavi princes and the people of Vesali were very much relieved and were overjoyed. They were also very grateful to the Buddha. They paid obeisance to the Buddha and made offerings to him on a grand and lavish scale. They also accompanied the Buddha on his return journey until they came to the bank of the Ganga at the end of three days.

          On arrival at the river bank, King Bimbisara was waiting for the Buddha; so also were the devas and the brahmas and the king of the Nagas with their respective entourage. All of them paid obeisance and made offerings to the Buddha. The devas and the brahmas paid homage with umbrellas, flowers, etc., and sang in praise of the Buddha. The Nagas had come with barges made of gold, silver and rubies to invite the Buddha to the realm of the Nagas; they had also strewn the surface of the water with five hundred kinds of lotuses. This was one of the three occasions in the life of the Buddha when human beings, devas and brahmas came together to pay homage to the Buddha. The first occasion was when the Buddha manifested his power and glory by the miracle of the pairs, emitting rays of light and sprays of water; and the second was on his return from the Tavatimsa deva world after expounding the Abhidhamma.

          The Buddha, wishing to honour the Nagas, then paid a visit to the realm of the Nagas accompanied by the bhikkhus. The Buddha and his entourage went in the five hundred barges brought by the Nagas. After his visit to the realm of the Nagas, the Buddha returned to Rajagaha accompanied by King Bimbisara. They arrived at Rajagaha on the fifth day. Two days after their arrival at Rajagaha, while the bhikkhus were talking about the amazing grandeur and glory of the trip to and from Vesali, the Buddha arrived on the scene. On learning the subject of their talk, the Buddha said to them, 'Bhikkhus, that I have been revered so much by brahmas, devas and human beings alike and that they have made offerings on such a grand and lavish scale to me on this occasion is not due to the power I now possess; it is simply because I had done some small meritorious deeds in one of my previous existences that I now enjoy such great benefits". Then the Buddha related the story of one of his past existences, when he was a brahmin by the name of Sankha.

          Once there was a brahmin named Sankha who lived in the city of Taxila. He had a son named Susima. When Susima was sixteen years old, he was sent by his father to another brahmin to study astrology. His teacher taught him all that should be learnt, but Susima was not fully satisfied. So, his teacher directed him to approach the paccekabuddhas who were then staying in Isipatana. Susima went to Isipatana, but the paccekabuddhas told him that he must first become a bhikkhu. Thus, he became a bhikkhu, and was instructed how to conduct himself as a bhikkhu. Susima diligently practised meditation and he soon comprehended the Four Noble Truths, acquired Bodhi nana, and became a paccekabuddha himself. But as a result of his previous kamma Susima did not live long; he realized parinibbana soon afterwards.

         Sankha, the father of Susima, came in search of his son, but when he arrived he only found the stupa where the relics of his son were enshrined. The brahmin felt very much distressed at the loss of his son. He proceeded to clean up the precincts of the stupa, by clearing away grass and weeds; then he covered up the ground with sand and sprinkled it with water. Next, he went into the nearby woods for some wild flowers and stuck them on the wet ground. In that way, he offered his services and paid respect to the paccekabuddha who was once his son. It was because of that good deed done in that previous existence of his that the Buddha gained such benefits, that he was showered with such lavish offerings, that he was shown such deep reverence and great devotion on that particular occasion.

Then the Buddha spoke in verse as follows:

         Verse 290 . If by giving up small pleasures great happiness is to be found, the wise should give up small pleasures seeing (the prospect of) greet happiness.


Chapter XXI: Miscellaneous (Pakinnakavagga)

Verse 291

XXI (2) The Story of the Woman Who Ate up the Eggs of a Hen

          While residing at the Jetavana monastery, the Buddha uttered Verse (291) of this book, with reference to a feud between a woman and a hen.

         Once, there lived a woman in a village near Savatthi. She had a hen in her house; every time the hen laid an egg she would eat it up. The hen was very much hurt and angry and made a vow to have vengeance on the woman and made a wish that it should be reborn as some being that would be in a position to kill the offspring of that woman. The hen's wish was fulfilled as it was reborn as a cat and the woman was reborn as a hen in the same house. The cat ate up the eggs of the hen. In their next existence the hen became a leopard and the cat became a deer. The leopard ate up the deer as well as its offspring. Thus, the feud continued for five hundred existences of the two beings. At the time of the Buddha one of them was born as a woman and the other an ogress.

          On one occasion, the woman was returning from the house of' her parents to her own house near Savatthi. Her husband and her young son were also with her. While they were resting near a pond at the roadside, her husband went to have a bath in the pond. At that moment the woman saw the ogress and recognized her as her old enemy. Taking her child she fled from the ogress straight to the Jetavana monastery where the Buddha was expounding the Dhamma and put her child at the feet of the Buddha. The ogress who was in hot pursuit of the woman also came to the door of the monastery, but the guardian spirit of the gate did not permit her to enter. The Buddha, seeing her, sent the Venerable Ananda to bring the ogress to his presence. When the ogress arrived, the Buddha reprimanded both the woman and the ogress for the long chain of feud between them. He also added, "If you two had not come to me today, your feud would have continued endlessly. Enmity cannot be appeased by enmity; it can only be appeased by loving-kindness."

Then the Buddha spoke in verse as follows:

         Verse 291. He who seeks his own happiness by inflicting pain on others, being entangled by bonds of enmity, cannot be free from enmity.

          At the end of the discourse the ogress took refuge in the three Gems, viz., the Buddha, the Dhamma and the Samgha, and the woman attained Sotapatti Fruition.


Chapter XXI: Miscellaneous (Pakinnakavagga)

Verses 292 and 293

XXI (3) The Story of the Baddiya Bhikkhus

          While residing near the town of Baddiya, the Buddha uttered Verses (292) and (293) of this book, with reference to some bhikkhus.

         Once, some bhikkhus who were staying in Baddiya made some ornate slippers out of some kinds of reeds and grasses. When the Buddha was told about this he said, "Bhikkhus, you have entered the Buddhist Order for the sake of attaining Arahatta Phala. Yet, you are now striving hard only in making slippers and decorating them."

Then the Buddha spoke in verse as follows:

         Verse 292. In those who leave undone what should indeed be done but do what should not be done, who are conceited and unmindful, moral intoxicants increase.

         Verse 293 . In those who always make a good effort in meditating on the body, who do not do what should not be done but always do what should be done, who are also mindful and endowed with clear comprehension, moral intoxicants come to an end.

          At the end of the discourse, those bhikkhus attained arahatship.


Chapter XXI: Miscellaneous (Pakinnakavagga)

Verses 294 and 295

XXI (4) The Story of Thera Bhaddiya, the Short One

          While residing at the Jetavana monastery, the Buddha uttered Verses (294) and (295) of this book, with reference to Thera Bhaddiya who was also known as Lakundaka Bhaddiya because of his short stature.

         On one occasion, some bhikkhus came to visit and pay homage to the Buddha at the Jetavana monastery. While they were with the Buddha, Lakundaka Bhaddiya happened to pass by not far from them. The Buddha called their attention to the short thera and said to them, "Bhikkhus, look at that thera. He has killed both his father and his mother, and having killed his parents he goes about without any dukkha." The bhikkhus could not understand the statement made by the Buddha. So, they entreated the Buddha to make it clear to them and the Buddha explained the meaning to them.

          In the above statement, the Buddha was referring to an arahat, who had eradicated craving, conceit, wrong beliefs, and attachment to sense bases and sense objects. The Buddha had made the statement by means of metaphors. Thus, the terms 'mother' and 'father' are used to indicate craving and conceit respectively. The Eternity-belief (Sassataditthi) and Annihilation-belief (Ucchedaditthi) are likened to two kings, attachment is likened to a revenue officer and the sense bases and sense objects (the ajjhatta and bahiddha ayatanas) are likened to a kingdom.

After explaining the meaning to them, the Buddha spoke in verse as follows:

         Verse 294. Having killed mother (i.e.., Craving), father (i.e., Conceit), and the two kings (i.e., Eternity-belief and Annihilation-belief), and having destroyed the kingdom (i.e., the sense bases and sense objects) together with its revenue officer (i.e., attachment), the brahmana (i.e., the arahat) goes free from dukkha.

         Verse 295. Having killed mother, father, the two brahmin kings and having destroyed the hindrances of which the fifth (i.e., doubt) is like a tiger-infested journey, the brahmana (i.e., the arahat) goes free from dukkha.

At the end of the discourse the visiting bhikkhus attained arahatship.


Chapter XXI: Miscellaneous (Pakinnakavagga)

Verses 296, 297, 298, 299, 300 and 301

XXI (5) The Story of a Wood-Cutter's Son

          While residing at the Jetavana monastery, the Buddha uttered Verses (296) to (301) of this book, with reference to the son of a wood-cutter.

         Once in Rajagaha, a wood-cutter went into the woods with his son to cut some firewood. On their return home in the evening, they stopped near a cemetery to have their meal. They also took off the yoke from the two oxen to enable them to graze nearby; but the two oxen went away without being noticed by them. As soon as they discovered that the oxen were missing, the wood-cutter went to look for them, leaving his son with the cart of firewood. The father entered the town, looking for his oxen. When he returned to his son it was getting late and the city-gate was closed. Therefore, the young boy had to spend the night alone underneath his cart.

          The wood-cutter's son, though young, was always mindful and was in the habit of contemplating the unique qualities of the Buddha. That night two ogres came to frighten him and to harm him. When one of the ogres pulled at the leg of the boy, he cried out, "I pay homage to the Buddha" (Namo Buddhassa). Hearing those words from the boy, the ogres got frightened and also felt that they must look after the boy. So, one of them remained near the boy, guarding him from all danger; the other went to the king's palace and brought the food-tray of King Bimbisara. The two ogres then fed the boy as if he were their own son. At the palace, the ogre left a written message concerning the royal food-tray; and this message was visible only to the king.

          In the morning, the king's men discovered that the royal food-tray was missing and they were very upset and very much frightened. The king found the message left by the ogre and directed his men where to look for it. The king's men found the royal food-tray among the firewood in the cart, They also found the boy who was still sleeping underneath the cart. When questioned, the boy answered that his parents came to feed him in the night and that he went to sleep contentedly and without fear after taking his food. The boy knew only that much and nothing more. The king sent for the parents of the boy, and took the boy and his parents to the Buddha. The king, by that time, had heard that the boy was always mindful of the unique qualities of the Buddha and also that he had cried out "Namo Buddhassa", when the ogre pulled at his leg in the night.

          The king asked the Buddha, "Is mindfulness of the unique qualities of the Buddha the only dhamma that gives one protection against evil and danger, or is mindfulness of the unique qualities of the Dhamma equally potent and powerful?" To him the Buddha replied, 'O king, my disciple! There are six things, mindfulness of which is a good protection against evil and danger."

Then the Buddha spoke in verse as follows:

         Verse 296. Fully alert and ever vigilant are Gotama Buddha's disciples, who by day and by night are always mindful of the qualities of the Buddha.

         Verse 297. Fully alert and ever vigilant are Gotama Buddha's disciples, who by day and by night are always mindful of the qualities of the Dhamma.

         Verse 298. Fully alert and ever vigilant are Gotama Buddha's disciples, who by day and by night are always mindful of the qualities of the Samgha.

         Verse 299. Fully alert and ever vigilant are Gotama Buddha's disciples, who by day and by night are always mindful of the component parts of the body.

         Verse 300. Fully alert and ever vigilant are Gotama Buddha's disciples, whose mind by day and by night always takes delight in being compassionate (lit., harmless).

         Verse 301. Fully alert and ever vigilant are Gotama Buddha's disciples, whose mind by day and by night always takes delight in the cultivation (of good-will towards all)

          At the end of the discourse the boy and his parents attained Sotapatti Fruition. Later they joined the Order and eventually they became arahats.


Chapter XXI: Miscellaneous (Pakinnakavagga)

Verse 302

XXI (6) The Story of the Bhikkhu from the Country of the Vajjis

          While residing at the Veluvana monastery, the Buddha uttered Verse (302) of this book, with reference to a bhikkhu from Vesali, a city in the country of the Vajjis.

          On the night of the full moon day of Kattika, the people of Vesali celebrated the festival of the constellations (Nakkhatta) on a grand scale. The whole city was lit up, and there was much merry-making with singing, dancing, etc. As he looked towards the city, standing alone in the monastery, the bhikkhu felt lonely and dissatisfied with his lot. Softly, he murmured to himself, "There can be no one whose lot is worse than mine". At that instant, the spirit guarding the woods appeared to him, and said, "those beings in niraya envy the lot of the beings in the deva world; so also, people envy the lot of those who live alone in the woods." Hearing those words, the bhikkhu realized the truth of those words and he regretted that he had thought so little of the lot of a bhikkhu.

          Early in the morning the next day, the bhikkhu went to the Buddha and reported the matter to him. In reply, the Buddha told him about the hardships in the life of all beings.

 

Then the Buddha spoke in verse as follows:

         Verse 302. It is hard to become a bhikkhu; it is hard to be happy in the practice of a bhikkhu. The hard life of a householder is painful; to live with those of a different temperament is painful. A traveller in samsara is continually subject to dukkha; therefore, do not be a traveller in samsara; do not be the one to be subject to dukkha again and again.

          At the end of the discourse the bhikkhu attained arahatship.


Chapter XXI: Miscellaneous (Pakinnakavagga)

Verse 303

XXI (7) The Story of Citta the Householder

          While residing at the Jetavana monastery, the Buddha uttered Verse (303) of this book, with reference to Citta, a householder of Macchikasanda town.

         Citta, after hearing the Dhamma expounded by the Venerable Sariputta, attained Anagami Magga and Phala. One day, Citta loaded five hundred carts with food and other offerings for the Buddha and his disciples, and left for Savatthi, accompanied by three thousand followers. They travelled at the rate of one yojana a day and reached Savatthi at the end of a month. Then Citta went ahead with five hundred of his companions to the Jetavana monastery. While he was paying obeisance to the Buddha, masses of flowers dropped miraculously from above like showers of rain. Citta stayed at the monastery for one whole month, offering alms-food to the Buddha and the bhikkhus and also feeding his own party of three thousand. All this time, the devas were replenishing his stock of food and other offerings.

          On the eve of his return journey, Citta put all the things he had brought with him in the rooms of the monastery as offerings to the Buddha. The devas then filled up the empty carts with various items of priceless things. The Venerable Ananda, seeing how Citta's riches were being replenished, asked the Buddha, "Venerable Sir! is it only when Citta approached you that he is blessed with all these riches? Is he similarly blessed when he goes somewhere else ?" To him the Buddha replied, "Ananda, this disciple is fully endowed with faith and generosity; he is also virtuous and his reputation spreads far and wide. Such a one is sure to be revered and showered with riches wherever he goes.

Then the Buddha spoke in verse as follows:

         Verse 303. He who is full of faith and virtue, who also possesses fame and fortune, is held in reverence wherever he goes.


 

 

Chapter XXI: Miscellaneous (Pakinnakavagga)

Verse 304

XXI (8) The Story of Culasubhadda

          While residing at the Jetavana monastery, the Buddha uttered Verse (304) of this book, with reference to Culasubhadda the daughter of Anathapindika.

          Anathapindika and Ugga, the rich man from Ugga, studied under the same teacher when they were both young. Ugga had a son while Anathapindika had a daughter. When their children came of age, Ugga asked for the consent of Anathapindika to the marriage of their two children. So the marriage took place, and Culasubhaddi, the daughter of Anathapindika, had to stay in the house of her parents-in-law. Ugga and his family were followers of non-Buddhist ascetics. Sometimes, they would invite those non-Buddhist ascetics to their house. On such occasions, her parents-in-law would ask Culasubhadda to pay respect to those naked ascetics, but she always refused to comply. Instead, she told her mother-in-law about the Buddha and his unique qualities.

         The mother-in-law of Culasubhadda was very anxious to see the Buddha when she was told about him by her daughter-in-law. She even agreed to let Culasubhaddha invite the Buddha for alms-food to their house. So, Culasubhadda prepared food and collected other offerings for the Buddha and his disciples. She then went up to the upper part of the house and looking towards the Jetavana monastery, she made offerings of flowers and incense and contemplate the unique qualities and virtues of the Buddha. She then spoke out her wish, "Venerable Sir! May it please you to come with your disciples, to our house tomorrow. I, your devoted lay-disciple, most respectfully invite you. May this invitation of mine bo made known to you by this symbol and gesture." Then she took eight fistfuls of jasmin and threw them up into the sky. The flowers floated through the air all the way to the Jetavana monastery and lay hanging from the ceiling of the congregation hall where the Buddha was expounding the Dhamma.

         At the end of the discourse, Anathapindika, the father of Culasubhadda, approached the Buddha to invite him to have alms-food in his house the following day. But the Buddha replied that he had already accepted Culasubhadda's invitation for the next day.

         Anathapindika was puzzled at the reply of the Buddha and said,"But, Venerable Sir! Culasubhadda does not live here in Savatthi; she lives in Ugga at a distance of one hundred and twenty yojanas from here." To him the Buddha said, "True, householder, but the good are clearlyly visible as if they are in one's very presence even though they may be living at a distance".

Then the Buddha spoke in verse as follows:

Verse 304. Like the Himalayas, the good are visible even from afar; like arrows shot in the night, the wicked are not seen even though they may be near.

         The next day, the Buddha came to the house of Ugga, the father-in-law of Culasubhadda. The Buddha was accompanied by five hundred bhikkhus on this trip; they all came through the air in decorated floats created by the order of Sakka, king of the devas. Seeing the Buddha in his splendour and glory, the parents-in-law of Culasubhadda were very much impressed and they paid homage to the Buddha. Then, for the next seven days, Ugga, and his family gave alms-food and made other offerings to the Buddha and his disciples.


Chapter XXI: Miscellaneous (Pakinnakavagga)

Verse 305

XXI (9) The Story of the Thera Who Stayed Alone

          While residing at the Jetavana monastery, the Buddha uttered Verse (305) or this book, with reference to a bhikkhu who stayed by himself. Because he usually stayed alone, he was known as Thera Ekavihari.

          Thera Ekavihari did not mix much with other bhikkhus, but usually stayed by himself. All alone, he would sleep or lie down, or stand, or walk. Other bhikkhus thought ill of Ekavihari and told the Buddha about him. But the Buddha did not blame him; instead he said, "Yes, indeed, my son has done well; for, a bhikkhu should stay in solitude and seclusion".

Then the Buddha spoke in verse as follows:

Verse 395. He who sits alone, lies down alone, walks alone, in diligent practice, and alone tames himself should find delight in living in the forest.

End of Chapter Twenty-One: Miscellaneous.


Chapter XXII: The Chapter on Niraya (Nirayavagga)

Verse 306

XXII (1) The Story of Sundari the Wandering Female Ascetic

          While residing at the Jetavana monastery, the Buddha uttered Verse (306) of this book, with reference to Sundari, a wandering female ascetic.

       As the number of people revering the Buddha increased, the non-Buddhist ascetics found that the number of their following was dwindling. Therefore, they became very jealous of the Buddha; they were also afraid that things would get worse if they did not do something to damage the reputation of the Buddha. So, they sent for Sundari and said to her, "Sundari, you are a very beautiful and clever young lady. We want you to put Samana Gotama to shame, by making it appear to others that you are having sexual dealings with him. By so doing, his image will be impaired, his following will decrease and many would come to us. Make the best use of your looks and be crafty."

      Sundari understood what was expected of her. Thus, late in the evening, she went in the direction of the Jetavana monastery. When she was asked where she was going, she answered, "I am going to visit Samana Gotama; I live with him in the Perfumed Chamber of the Jetavana monastery." After saying this, she proceeded to the place of the non-Buddhist ascetics. Early in the morning the next day, she returned home, if anyone asked her from where she had come she would reply, "I have come from the Perfumed Chamber after staying the night with Samana Gotama." She carried on like this for two more days. At the end of three days, those ascetics hired some drunkards to kill Sundari and put her body in a rubbish heap near the Jetavana monastery.

       'The next day, the ascetics spread the news about the disappearance of Paribbajika Sundari. They went to the king to report the matter and their suspicion. The king gave them permission to search where they wished. Finding the body near the Jetavana monastery, they carried it to the palace. Then they said to the king, "O king, the followers of Gotama have killed this Paribbajika and have thrown away her body in the rubbish heap near the Jetavana monastery to cover up the misdeed of their teacher." To them the king replied, "In that case, you may go round the town and proclaim the fact." So they went round the town carrying the dead body of Sundari, shouting, "Look! What the followers of Gotama have done; see how they have tried to cover up the misdeed of Gotama!" The procession then returned to he palace. The bhikkhus living in the Jetavana monastery told the Buddha what those ascetics were (doing to damage his reputation and impair his image. But the Buddha only said, "My sons, you just tell them this," and then spoke in verse as follows:

      Verse 306. One who tells lies (about others) goes to niraya; one who has done evil and says "I did not do it" also goes to niraya. Both of them being evil-doers, suffer alike (in niraya) in their next existence.   

         The king next ordered his men to further investigate the murder of Sundari. On investigation, they found out that Sundari had died at the hands of some drunkards. So they were brought to the king. When questioned, the drunkards disclosed that they were hired by the ascetics to kill Sundari and put her body near the Jetavana monastery. The king then sent for the non-Buddhist ascetics, and they finally confessed their role in the murder of Sundari. The king then ordered them to go round the town and confess their guilt to the people. So they went round the town saying, "We are the ones who killed Sundari. We have falsely accused the disciples of Gotama just to bring disgrace on Gotama. The disciples of Gotama are innocent, only we are guilty of the crime." As a result of this episode, the power, the glory and the fortune of the Buddha were very much enhanced.


 

 

Chapter XXII: The Chapter on Niraya (Nirayavagga)

Verse 307

XXII (2) The Story of Those Who Suffered for Their Evil Deeds

          While residing at the Veluvana monastery, the Buddha uttered Verse (307) of this book, with reference to some petas.

          Once, the Venerable Maha Moggallana was coming down the Gijjhakuta hill with Thera Lakkhana when he saw some petas. When they were back at the monastery, Thera Maha Moggallana told Thera Lakkhana, in the presence of the Buddha, that he had seen a peta who was just a skeleton. Then he added that he had also seen five bhikkhus with their body burning in flames. On hearing the statement about those bhikkhus, the Buddha said, "During the time of Kassapa Buddha, those bhikkhus had done much evil. For those evil deeds they had suffered in niraya and now they are serving out the remaining term of suffering as petas."

Then the Buddha spoke in verse as follows:

         Verse 307. Many men wearing the yellow robe up to their necks who have an evil disposition and are unrestrained in thought, word and deed are reborn in niraya on account of their evil deeds.


Chapter XXII: The Chapter on Niraya (Nirayavagga)

Verse 308

XXII (3) The Bhikkhus Who Lived on the Bank of the Vaggumuda River

          While residing at the Mahavana forest near Vesali, the Buddha uttered Verse (308) of this book, with reference to the bhikkhus who spent the vassa on the bank of the Vaggumuda River.

          At that time, there was a famine in the country of the Vajjis. So, to enable them to have enough food, those bhikkhus made it appear to the people that they had attained Magga and Phala although they had not done so. The people from the village, believing them and respecting them, offered much food to them leaving very little for themselves.

          At the end of the vasa, as was customary, bhikkhus from all parts of the country came to pay homage to the Buddha. The bhikkhus from the bank of the river Vaggumuda also came. They looked hale and hearty while the other bhikkhus looked pale and worn out. The Buddha talked to all the bhikkhus and enquired how they fared during the vassa. To the bhikkhus from Vaggumuda River the Buddha specifically asked whether they had any difficulty in getting alms-food on account of the famine. They answered that they had no difficulty at all in getting alms-food.

          The Buddha knew how those bhikkhus had managed to get enough alms-food. But he wanted to teach them on this point, so he asked, "How did you manage so well in getting alms-food throughout the vassa ?" Then the bhikkhus told him how they discussed among themselves and decided that they should address one another in such a way that the villagers would think that they had really attained jhana, Magga and Phala. Then the Buddha asked them whether they had really attained jhana, Magga and Phala. When they answered in the negative, the Buddha reprimanded them.

Then the Buddha spoke in verse as follows:

          Verse 308. It is better for one to eat a red-hot lump of iron burning like a flame than to eat alms-food offered by the people, if one is without morality (sila) and unrestrained in thought, word and deed.


Chapter XXII: The Chapter on Niraya (Nirayavagga)

Verses 309 and 310

XXII (4) The Story of Khemaka, the Son of a Rich Man

         While residing at the Jetavana monastery, the Buddha uttered Verses (309) and (310) of this book, with reference to Khemaka, the son of a rich man. Khemaka was also the nephew of the renowned Anathapindika.

          Khemaka, in addition to being rich, was also very good-looking and women were very much attracted to him. They could hardly resist him and naturally fell a prey to him. Khemaka committed adultery without compunction. The king's men caught him three times for sexual misconduct and brought him to the presence of the king. But King Pasenadi of Kosala did not take action because Khemaka was the nephew of Anathapindika. So Anathapindika himself took his nephew to the Buddha. The Buddha talked to Khemaka about the depravity of sexual misconduct and the seriousness of the consequences.

         Verse 309. Four misfortunes befall a man who is unmindful of right conduct and commit sexual misconduct with another man's wife: acquisition of demerit, disturbed sleep, reproach, and suffering in niraya.

         

Verse 310. Thus, there is the acquisition of demerit, and there is rebirth in the evil apaya realms. The enjoyment of a scared man with a scared woman is short-lived, and the king also metes out severe punishment. Therefore, a man should not commit misconduct with another man's wife.

          At the end of the discourse Khemaka attained Sotapatti Fruition.


Chapter XXII: The Chapter on Niraya (Nirayavagga)

Verses: 311, 312 and 313

XXII (5) The Story of the Obstinate Bhikkhu

          While residing at the Jetavana monastery, the Buddha uttered Verses (311), (312) and (313) of this bok, with reference to an obstinate bhikkhu.

         Once, there was a bhikkhu who was feeling remorse for having unwittingly cut some grass. He confided about this to another bhikkhu. The latter was reckless and stubborn by nature, and he did not think much about committing small misdeeds. So he replied to the first bhikkhu, "Cutting grass is a very minor offence; if you just confide and confess to another bhikkhu you are automatically exonerated. There is nothing to worry about." So saying, he proceeded to uproot some grass with both hands to show that he thought very little of such trivial offences. When the Buddha was told about this he reprimanded the reckless, stubborn bhikkhu.

Then the Buddha spoke in verse as follows:

         Verse 311. Just as kusa grass if badly held cuts that very hand, so also, the ill-led life of a bhikkhu drags that bhikkhu down to niraya.

         Verse 312. An act perfunctorily performed, or a practice that is depraved, or a questionable conduct of a bhikkhu is not of much benefit.

         Verse 313. If there is anything to be done, do it well; do it firmly and energetically; for the slack life of a bhikkhu scatters much dust (of moral defilements).

          At the end of the discourse the reckless obstinate bhikkhu realized the importance of restraint in the life of a bhikkhu and strictly obeyed the Fundamental Precepts for the bhikkhus. Later, through practice of Insight Meditation, that bhikkhu attained arahatship.


Chapter XXII: The Chapter on Niraya (Nirayavagga)

Verse 314

XXII (6) The Story of a Woman of Jealous Disposition

          While residing at the Jetavana monastery, the Buddha uttered Verse (314) of this book, with reference to a woman who was by nature very jealous.

          Once, a woman with a very strong sense of jealousy lived with her husband in Savatthi. She found that her husband was having an affair with her maid. So one day, she tied up the girl with strong ropes, cut off her ears and nose, and shut her up in a room. After doing that, she asked her husband to accompany her to the Jetavana monastery. Soon after they left, some relatives of the maid arrived at their house and found the maid tied up and locked up in a room. They broke into the room, untied her and took her to the monastery. They arrived at the monastery while the Buddha was expounding the Dhamma. The girl related to the Buddha what her mistress had done to her, how she had been beaten, and how her nose and ears had been cut off. She stood in the midst of the crowd for all to see how she had been mistreated. So the Buddha said, "Do no evil, thinking that people will not know about it. An evil deed done in secret, when discovered, will bring much pain and sorrow; but a good deed may be done secretly, for it can only bring happiness and not sorrow."

Then the Buddha spoke in verse as follows:

         Verse 314. It is better not to do an evil deed; an evil deed torments one later on. It is better to do a good deed as one does not have to repent for having done it.

          At the end of the discourse the couple attained Sotapatti Fruition.

          In the first month of their stay in that border town, the bhikkhus were well provided and well looked after by the townsfolk. During the next month the town was plundered by some robbers and some people were taken away as hostages. The people of the town, therefore, had to rehabilitate their town and reinforce fortifications. Thus, they were unable to look to the needs of the bhikkhus as much as they would like to and the bhikkhus had to fend for themselves. At the end of the vassa, those bhikkhus came to pay homage to the Buddha at the Jetavana monastery in Savatthi. On learning about the hardships they had undergone during the vassa, the Buddha said to them "Bhikkhus, do not keep thinking about this or anything else; it is always difficult to have a carefree, effortless living. Just as the townsfolk guard their town, so also, a bhikkhu should be on guard and keep his mind steadfastly on his body."

Then the Buddha spoke in verse as follows:

         Verse 315. As a border town is guarded both inside and outside, so guard yourself. Let not the right moment go by for those who miss this moment come to grief when they fall into niraya.

          At the end of the discourse those bhikkhus attained arahatship.


Chapter XXII: The Chapter on Niraya (Nirayavagga)

Verses 316 and 317

XXII (8) The Story of the Nigantha Ascetics

          While residing at the Jetavana monastery, the Buddha uttered Verses (316) and (317) of this book, with reference to Nigantha ascetics, who covered only the front part of their bodies.

          One day, some Niganthas went on an alms-round with their bowls covered with a piece of cloth. Some bhikkhus seeing them commented, "These Nigantha ascetics who cover the front part of the body are more respectable compared to those Acelaka ascetics who go about without wearing anything." Hearing this comment, those ascetics retorted, "Yes, indeed, we do cover up our front part (by covering our bowls); but we cover it up not out of shame in going naked. We only cover up our bowls to keep away dust from our food, for even dust contains life in it."

          When the bhikkhus reported what the Nigantha ascetics said, the Buddha replied, "Bhikkhus, those ascetics who go about covering only the front part of their bodies are not ashamed of what they should be ashamed of, but they are ashamed of what they should not be ashamed of; because of their wrong view they would only go to bad destinations."

Then the Buddha spoke in verse as follows:

         Verse 316. Those beings who are ashamed of what should not be ashamed of, who are not ashamed of what should be ashamed of, and who hold wrong views go to a lower plane of existence (duggati).

         Verse 317 . Those beings who see danger in what is not dangerous, who do not see danger in what is dangerous, and who hold wrong views go to a lower plane of existence (duggati).

         At the end of the discourse many Nigantha ascetics became frightened and joined the Buddhist Order.


Chapter XXII: The Chapter on Niraya (Nirayavagga)

Verses 318 and 319

XXII (9) The Story of the Disciples of Non-Buddhist Ascetics

          While residing at the Nigrodarama monastery, the Buddha uttered Verses (318) and (319) of this book, with reference to some disciples of the Titthis (non-Buddhist ascetics).

          The disciples of the Titthis did not want their children to mix with the children of the followers of the Buddha. They often told their children, "Do not go to the Jetavana monastery do not pay obeisance to the bhikkhus of the Sakyan clan." On one occasion, while the Titthi boys were playing with a Buddhist boy near the entrance to the Jetavana monastery, they felt very thirsty. As the children of the disciples of the Titthis had been told by their parents not to enter a Buddhist monastery, they asked the Buddhist boy to go to the monastery and bring some water for them. The young Buddhist boy went to pay obeisance to the Buddha after he had had a drink of water, and told the Buddha about his friends who were forbidden by their parents to enter a Buddhist monastery. The Buddha then told the boy to tell the non-Buddhist boys to come and have water at the monastery. When those boys came, the Buddha gave them a discourse to suit their various dispositions. As a result, those boys became established in faith in the Three Gems i.e., the Buddha, the Dhamma and the Samgha.

          When the boys went home, they talked about their visit to the Jetavana monastery and about the Buddha teaching them the Three Gems. The parents of the boys, being ignorant, cried, "Our sons have been disloyal to our faith, they have been ruined," etc. Some intelligent neighbours advised the wailing parents to stop weeping and to send their sons to the Buddha. Some how, they agreed and the boys as well as their parents went to the Buddha.

          The Buddha knowing why they had come spoke to them in verse as follows:

         Verse 318. Beings who imagine wrong in what is not wrong, who do not see wrong in what is wrong, and who hold wrong views go to a lower plane of existence (duggati).

         Verse 319. Beings who know what is wrong as wrong. who know what is right as right, and who hold right views go to a happy plane of existence (suggati).

         At the end of the discourse all those people came to be established in faith in the Three Gems, and after listening to the Buddha's further discourses, they subsequently attained Sotapatti Fruition.

 

End of Chapter Twenty-Two: Niraya.


Chapter : XXIII The Elephant (Nagavagga)

Verses 320, 321 and 322

XXIII (1) On Subduing Oneself

 

Chapter XXII: The Chapter on Niraya (Nirayavagga)

Verse (315)

XXII (7) The Story of Many Bhikkhus

         While residing at the Jetavana monastery, the Buddha uttered Verse (315) of this book, with reference to a group of bhikkhus who spent the vassa in a border town.

          Once, the father of Magandiya, being very much impressed by the personality and looks of the Buddha, had offered his very beautiful daughter in marriage to Gotama Buddha. But the Buddha refused his offer and said that he did not like to touch such a thing which was full of filth and excreta, even with his feet. On hearing this remark both Magandiya's father and mother discerning the truth of the remark attained Anagami Fruition. Magandiya, however, regarded the Buddha as her arch enemy and was bent on having her revenge On him.

         Later, she became one of the three queens of King Udena. When Magandiya heard that the Buddha had come to Kosambi, she hired some citizens and their servants to abuse she Buddha when he entered the city on an alms-round. Those hirelings followed the Buddha and abused him using such abusive words as 'thief, fool, camel, donkey, one bound for niraya'. Hearing those abusive words, the Venerable Ananda pleaded with the Buddha to leave the town and go to another place. But the Buddha refused and said, "in another town also we might be abused and it is not feasible to move out every time one is abused. It is better to solve a problem in the place where it arises. I am like an elephant in a battlefield; like an elephant who withstands the arrows that come from all quarters, I also will bear patiently the abuses that come from people without morality."

Then the Buddha spoke in verse as follows:

         Verse 320. As an elephant in battlefield withstands the arrow shot from a bow, so shall I endure abuse. Indeed, many people are without morality.

         Verse 321. Only the trained (horses and elephants) are led to gatherings of people; the King mounts only the trained (horses and elephants). Noblest among men are the tamed, who endure abuse.

         Verse 322 . Mules, thoroughbred horses, horses from Sindh, and great elephants are noble only when they are trained; but one who has tamed him self (through Magga Insight) is far nobler.

          At the end of the discourse, those who had abused the Buddha realized their mistake and came to respect him; some of them attained Sotapatti Fruition.


Chapter : XXIII The Elephant (Nagavagga)

Verse 323

XXIII (2) The Story of the Bhikkhu Who Had Been a Trainer of Elephants

          While residing at the Jetavana monastery, the Buddha uttered Verse (323) of this book, with reference to a bhikkhu who had previously been an elephant trainer.

          On one occasion, some bhikkhus saw an elephant trainer and his elephant on the bank of the liver Aciravati. As the trainer was finding it difficult to control the elephant, one of the bhikkhus, who was an ex-elephant trainer, told the other bhikkhus how it could be easily handled. The elephant trainer hearing him did as told by the bhikkhu, and the elephant was quickly subdued. Back at the monastery, the bhikkhus related the incident to the Buddha. The Buddha called the ex-elephant trainer bhikkhu to him and said, "O vain bhikkhu, who is yet far away from Magga and Phala ! You do not gain anything by taming elephants. There is no one who can get to a place where one has never been before (i.e.. Nibbana) by taming elephants; only one who has tamed himself can get there."

Then the Buddha spoke in verse as follows:

         Verse 323. Indeed, not by any means of transport (such as elephants and horses) can one go to the place one has never been before (i.e., Nibbana); but by thoroughly taming oneself, the tamed one can get to that place (i.e., Nibbana).


Chapter : XXIII The Elephant (Nagavagga)

Verse 324

XXIII. (3) The Story of an Old Brahmin

          While residing at the Veluvana monastery, the Buddha uttered Verse (324) of this book, with reference to an old brahmin.

          Once, there lived in Savatthi an old brahmin who had eight lakhs in cash. He had four sons; when each one of the sons got married, he gave one lakh to him. Thus, he gave away four lakhs. Later, his wife died. His sons came to him and looked after him very well; in fact, they were very loving and affectionate to him. In course of time, somehow they coaxed him to give them the remaining four lakhs. Thus, he was left practically penniless.

          First, he went to stay with his eldest son. After a few days, the daughter-in-law said to him, "Did you give any extra hundred or thousand to your eldest son? Don't you know the way to the houses of your other sons?" Hearing this, the old brahmin got very angry and he left the eldest son's house for the house of his second son. The same remarks were made by the wife of his second son and the old man went to the house of his third son and finally to the house of his fourth and youngest son. The same thing happened in the houses of all his sons. Thus, the old man became helpless; then, taking a staff and a bowl he went to the Buddha for protection and advice.

          At the monastery, the brahmin told the Buddha how his sons had treated him and asked for his help. Then the Buddha gave him some verses to memorize and instructed him to recite them wherever there was a large gathering of people. The gist of the verses is this: "My four foolish sons are like ogres. They call me 'father, father', but the words come only out of their mouths and not from their hearts. They are deceitful and scheming. Taking the advice of their wives they have driven me out of their houses. So, now I have got to be begging. Those sons of mine are of less service to me than this staff of mine." When the old brahmin recited these verses, many people in the crowd, hearing him, went wild with rage at his sons and some even threatened to kill them.

          At this, the sons became frightened and knelt down at the feet of their father and asked for pardon. They also promised that starting from that day they would look after their father properly and would respect, love and honour him. Then, they took their father to their houses; they also warned their wives to look after their father well or else they would be beaten to death. Each of the sons gave a length of cloth and sent every day a food-tray. The brahmin became healthier than before and soon put on some weight. He realized that he had been showered with these benefits on account of the Buddha. So, he went to the Buddha and humbly requested him to accept two food-trays out of the four he was receiving every day from his sons. Then he instructed his sons to send two food-trays to the Buddha.

          One day, the eldest son invited the Buddha to his house for alms-food. After the meal, the Buddha gave a discourse on the benefits to be gained by looking after one's parents. Then he related to them the story of the elephant called Dhanapala, who looked after his parents. Dhanapala when captured pined for the parents who were left in the forest.

Then the Buddha spoke in verse as follows:

         Verse 324. The elephant called Dhanapala, in severe must and uncontrollable, being in captivity, eats not a morsel, yearning for his native forest (i. e., longing to look after his parents).

         At the end of the discourse, the old brahmin as well as his four sons and their wives attained Sotapatti Fruition


Chapter : XXIII The Elephant (Nagavagga)

Verse 325

XXIII (4) The Story of King Pasenadi of Kosala

          While residing at the Jetavana monastery, the Buddha uttered Verse (325) of this book, with reference to King Pasenadi of Kosala.

          One day, King Pasenadi of Kosala went to the monastery to pay homage to the Buddha soon after having a heavy meal. The king was in the habit of taking one quarter basketful (half a bushel of) cooked rice and meat curry. While he was in the presence of the Buddha, the king felt so drowsy that he kept on nodding and could hardly keep himself awake. Then he said to the Buddha, "Venerable Sir! I have been in great discomfort since I have taken my meal." To him the Buddha replied, "Yes, O king! Gluttons do suffer in this manner.

Then the Buddha spoke in verse as follows:

         Verse 325. The stupid one who is lazy, gluttonous, and drowsy, who just wallows like a well-fed pig, is subject to repeated rebirths.

          After hearing the discourse the king, having under stood the message, gradually lessened the amount of food he took. As a result, he became much more active and alert and therefore also happy.


Chapter: XXIII The Elephant (Nagavagga)

Verse 326

XXIII (5) The Story of Samanera Sanu

          While residing at the Jetavana monastery, the Buddha uttered Verse (326) of this book, with reference to a young samanera named Sanu.

          One day, Samanera Sanu was urged by older bhikkhus to go up on the dais and recite parts of the Pali texts. When he had finished his recitation he solemnly called out, "May the merits gained by me today for reciting these sacred texts be shared by my mother and my father". At that time, the devas and the ogress who had been the mother of the young samanera in a previous existence were listening to his recitation. When they heard his words, the ogress was elated and promptly cried out, "My dear son, how happy I am to share your merit; you have done well, my son. Well done! Well done! (Sadhu! Sadhu !)." On account of Samanera Sanu, the mother ogress came to be very much respected and was given precedence in their assemblies by the devas and other ogres.

          As the samanera grew older, he wanted to return to the life of a lay man; he went home and asked for his clothes from his mother. His mother did not want him to leave the Order and tried to dissuade him front leaving it, but he was quite firm in his decision. So, his mother promised to give him the clothes after his meal. As his mother was busy cooking his meal, the ogress, who was his mother of a past existence, thought, "If my son Sanu leaves the Order, I shall be put to shame and become a laughing stock among other ogres and devas; I must try and stop him leaving the Order." So, the young samanera was possessed by her; the boy rolled on the floor, muttering in coherently with saliva streaming out of his mouth. The mother got alarmed; neighbours came and tried to appease the spirits. Then, the ogress spoke out "This samanera wants to leave the religious Order and return to the life of a lay man; if he does so he will not be able to escape from dukkha." After saying those words, the ogress left the body of the boy and the boy became normal again.

          Finding his mother in tears and the neighbours crowding around him, he asked what had happened. His mother told him everything that had happened to him and also explained to him that to return to lay life after leaving it was very foolish; in fact, even though living he would be like a dead person. The samanera then came to realize his mistake. Taking the three robes from his mother, he went back to the monastery and was soon admitted as a bhikkhu.

          When told about Samanera Sanu, the Buddha wishing to teach him about the restraint of mind said, "My son, one who does not restrain the mind which wanders about cannot find happiness. So, control your mind as a mahout controls an elephant."

Then the Buddha spoke in verse as follows:

         Verse 326. In the past, this mind has wandered as it liked, wherever it liked, at its own pleasure. Now I will control my mind wisely, as a mahout with his goad controls an elephant in must.

         At the end of the discourse Thera Sanu comprehended the Four Noble Truths and later attained arahat ship.


Chapter : XXIII The Elephant (Nagavagga)

Verse 327

XXIII (6) The Story of the Elephant Called Paveyyaka

          While residing at the Jetavana monastery, the Buddha uttered Verse (327) of this book, with reference to the elephant, called Paveyyaka.

          Paveyyaka when young was very strong; in due course, he became old and decrepit. One day, as old Paveyyaka went into a pond he was stuck in the mire and could not get on to the shore. When King Pasenadi of Kosala was told about it, he sent an elephant trainer to help the elephant get out of the mire. The elephant trainer went to the site where the elephant was. There, he made the musicians strike up a martial tune. Hearing the military airs, the elephant felt as if he were in a battlefield; his spirits rose, he pulled him self with all his might, and was soon out of the mire.

          When the bhikkhus told the Buddha about this he said, "Bhikkhus! Just as that elephant pulled itself out of the mire, so also, must you all pull yourselves out of the mire of moral defilements."

Then the Buddha spoke in verse as follows:

         Verse 327. Take delight in mindfulness, guard your mind well. As an elephant stuck in mire pulls itself out, so also, pull yourself out of the mire of moral defilements.

         At the end of the discourse the bhikkhus attained arahatship.


 

 

 

 

Chapter : XXIII The Elephant (Nagavagga)

Verses 328, 329 and 330

XXIII (7) The Story of a Number of Bhikkhus

          While residing in the Palileyya forest where the elephant Palileyyaka waited on him, the Buddha uttered Verses (328), (329) and (330) of this book, with reference to the bhikkhus from Kosambi.

          Once, the bhikkhus of Kosambi split into two groups; one group followed the master of Vinaya and the other followed the teacher of the Dhamma. They did not listen even to the Buddha who exhorted them to make peace. So, the Buddha left them and spent the vassa all alone in the forest, where the elephant Palileyyaka waited on him.

          At the end of the vassa, the Venerable Ananda went into the forest, accompanied by five hundred bhikkhus. Leaving the bhikkhus at some distance, the Venerable Ananda approached the Buddha alone. Then the Buddha told Ananda to call the other bhikkhus. All of them came, paid obeisance to the Buddha and said, "Venerable Sir! You must have had a hard time spending the vassa all alone in this forest."

         To this, the Buddha replied," Bhikkhus, do not say so; the elephant Palileyyaka had been looking after me all this time. He was, indeed, a very good friend, a true friend. If one has such a good friend one should stick to him; but if one cannot find a good friend it is better to stay alone."

Then the Buddha spoke in verse as follows:

         Verse 328. If one finds a sagacious friend, who is a virtuous and steadfast companion, one should live with him joyfully and mindfully, overcoming all dangers.

         Verse 329. If one cannot find a sagacious friend, who is a virtuous and steadfast companion, one should live alone like the king who gave up and left the country he had won, and like the elephant Matanga roaming alone in the forest.

         Verse 330. It is better to live alone; there is no fellowship with a fool. So one should live alone, do no evil, and be carefree like the elephant Matanga roaming alone in the forest.


 

 

 

Chapter :XXIII The Elephant (Nagavagga)

Verses 331, 332 333

XXIII (8) The Story of Mara

          While residing in a monastery near the Himalayas. the Buddha uttered Verses (331), (332) and (333) of this book, with reference to Mara, who tried to entice him to rule as a king.

          Once, while the Buddha was residing near the Himalayas, he found that many people were being ill-treated by some wicked kings. It then occurred to him whether it would be possible to prevent them from ill-treating those who should not be ill-treated and make the kings rule justly and wisely. Mara knew what the Buddha was thinking and planned to entice the Buddha to rule as a king. To him the Buddha replied, "O wicked Mara! Your teaching and my teaching are quite different. You and I cannot have any discussion. This is my teaching".

Then the Buddha spoke in verse as follows:

         Verse 331. It is good to have friends when the need arises; it is good to be content with anything that is available; it is good to have merit when life is about to end; it is good to be rid of all dukkha.

         Verse 332. In this world it is good to be dutiful to one's mother; also it is good to be dutiful to one's father. In this world it is good to minister unto samanas; also it is good to minister unto brahmanas.

         Verse 333. It is good to have virtue till old age, it is good to have unshakable faith, it is good to gain wisdom, it is good to do no evil.

End of Chapter Twenty-three: The Elephant.


Chapter: XXIV The Craving (Tanhavagga)

Verses 334, 335, 336 and 337

(1) The Story of Kapila the Fish

         While residing at the Jetavana monastery, the Buddha uttered Verses (334), (335), (336) and (337) of this book, with reference to a fish with a lovely, golden colour and a stinking mouth.

          During the time of Kassapa Buddha, there was a bhikkhu named Kapila, who was very learned in the Pitakas. Because of his great learning he gained much fame and fortune; he also became very conceited and was full of contempt for other bhikkhus. When other bhikkhus pointed out to him, what was proper or not proper he invariably retorted, "How much do you know?" implying that he knew much more than those bhikkhus. In course of time, all good bhikkhus shunned him and only the bad ones gathered round him. On one sabbath day, while the bhikkhus were reciting the Fundamental Precepts for the bhikkhus (i.e., the Patimokkha) Kapila said, "There is no such thing as Sutta, Abhidhamma, or Vinaya. It makes no difference whether you have a chance to listen to the Patimokkha or not, " etc., and left the congregation of the bhikkhus. Thus, Kapila was a hindrance to the development and growth of the Teaching (Sasana).

          For this evil deed, Kapila had to suffer in niraya between the time of Kassapa Buddha and Gotama Buddha. Later, he was reborn as a fish in the Aciravati River. That fish, as mentioned above, had a very beautiful golden body, but his mouth had a very horrid, offensive smell. One day, that fish was caught by some fishermen, and because it was so beautiful, they took it in a boat to the king. The king, in his turn took the fish to the Buddha. When the fish opened its mouth, the horrid and offensive smell spread all around. The king then asked the Buddha why such a beautiful fish should have such a horrid and offensive smell. To the king and the audience, the Buddha explained, "O king! During the time of Kassapa Buddha there was a very learned bhikkhu who taught the Dhamma to others. Because of that good deed, when he was reborn in another existence, even as a fish, he was endowed with a golden body. But that bhikkhu was very greedy, proud and very contemptuous of others; he also disregarded the Disciplines and abused other bhikkhus. For these evil deeds, he was reborn in niraya, and now, he has become a beautiful fish with a mouth that stinks." The Buddha then turned to the fish and asked whether it knew where it would be going in its next existence. The fish answered that it would have to go again to niraya and it was filled with great despair. As predicted, on its death the fish was reborn in niraya, to undergo another term of continuous torment.

          All those present hearing about the fish got alarmed. To then, the Buddha gave a discourse on the benefits of combining learning with practice.

Then the Buddha spoke in verse as follows:

         Verse 334 . In a man who is unmindful craving grows like a creeper. He runs from birth to birth, like a monkey seeking fruits in the forest.

         Verse 335. In this world, sorrow grows in one who is overwhelmed by this vile craving that clings to the senses, just as well-watered birana grass grows luxuriantly.

         Verse 336. In this world, sorrow falls away from one who overcomes this vile craving that is difficult to get rid of, just as water drops fall away from a lotus leaf.

         Verse 337. Therefore, I will deliver this worthy discourse to all of you who have assembled here. Dig up the root of craving just as one who wishes to have the fragrant root digs up the birana grass. Do not let Mara destroy you again and again, as the flood destroys the reed.


Chapter: XXIV The Craving (Tanhavagga)

Verses 338 to 343

(2) The Story of a Young Sow

          While residing at the Veluvana monastery, the Buddha uttered Verses (338) to (343) of this book, with reference to a young sow.

          On one occasion, while the Buddha was on an alms-round at Rajagaha, he saw a young dirty sow and smiled. When asked by the Venerable Ananda, the Buddha replied, "Ananda, this young sow was a hen during the time of Kakusandha Buddha. As she was then staying near a refectory in a monastery she used to hear the recitation of the sacred text and the discourses on the Dhamma. When she died she was reborn as a princess. On one occasion, while going to the latrine, the princess noticed the maggots and she became mindful of the loathsomeness of the body, etc. When she died she was reborn in the Brahma realm as a puthujjana brahma but later due to some evil kamma, she was reborn as a sow. Ananda! Look, on account of good and evil kamma there is no end of the round of existences.

Then the Buddha spoke in verse as follows:

         Verse 338. Just as a tree with roots undamaged and firm grows again even though cut down, so also, if latent craving is not rooted out, this dukkha (of birth, ageing and death) arises again and again.

         Verse 339. That man of wrong views, in whom the thirty-six streams (of craving) that flow towards pleasurable objects are strong, is carried away by his many thoughts connected with passion.

         Verse 340. The stream of craving flows towards all sense objects; the creeper of craving arises (at the six sense-doors) and fixes itself (on the six sense objects). Seeing that creeper of craving growing, cut off its roots with Magga Insight.

         Verse 341. In beings, there flows happiness that is smeared with craving; those beings attached to pleasure and seeking pleasure are, indeed, subject to birth and ageing.

         Verse 342. People beset with craving are terrified like a hare caught in a snare; held fast by fetters and bonds they undergo dukkha (round of rebirths) again and again, for a long time.

          Verse 343. People beset with craving are terrified like a hare caught in a snare. Therefore, One who wishes to free himself from craving should eradicate craving.


 

Chapter: XXIV The Craving (Tanhavagga)

Verse 344

(3) The Story of an Ex-bhikkhu

          While residing at the Veluvana monastery, the Buddha uttered Verse (344) of this book, with reference to a bhikkhu who was a pupil of the Venerable Mahakassapa.

          As a pupil of the Venerable Mahakassapa, this bhikkhu had achieved the four mental absorptions (jhanas). But one day, as he went for alms-food to his uncle's house, he saw a woman and felt a great desire to have her. Then he left the Order of the bhikkhus. As a layman, he was a failure as he did not work hard. So, his uncle drove him out of the house, and subsequently he became mixed up with some thieves. All of them were caught by the authorities and were taken to the cemetery to be executed. The Venerable Mahakassapa saw his pupil as he was being led out and said to him, "My pupil, keep your mind steadfastly on a subject of meditation." As instructed, he concentrated and let himself be established in deep mental absorption. At the cemetery, while the executioners were making preparations to kill him, the ex-bhikkhu was very much composed and showed no signs of fear or anxiety. The executioners and the onlookers were awe-struck and very much impressed by the man's courage and composure and they reported about him to the king and also to the Buddha. The king gave orders to release the man. The Buddha on hearing about the matter sent his radiance and appeared to the thief as if in person.

Then the Buddha spoke to him in verse as follows:

          Verse 344. Having left the forest of desire (i.e., the life of a householder), he takes to the forest of the practice (i.e., the life of a bhikkhu); but when he is free from the forest of desire he rushes back to that very forest. Come, look at that man who having become free rushes back into that very bondage.

         At the end of the discourse, the thief who was steadfastly keeping his mind on the arising and perishing of the aggregates discerned the impermanent, unsatisfactory and non-self nature of all conditioned things and soon attained Sotapatti Fruition. Later, he went to the Buddha at the Jetavana monastery where he was again admitted to the Order by the Buddha and he instantly attained arahatship.


Chapter: XXIV The Craving (Tanhavagga)

Verses 345 and 346

(4) The Story on Imprisonment

          While residing at the Jetavana monastery, the Buddha uttered Verses (345) and (346) of this book, with reference to some thieves who were kept in chains.

          One day, thirty bhikkhus came into Savatthi for alms-food. While they were on their alms-round, they saw some prisoners being brought out with their hands and legs in chains. Back at the monastery, after relating what they had seen in the morning, they asked the Buddha whether there were any other bonds stronger than these. To them the Buddha answered, "Bhikkhus! These bonds are nothing compared to those of craving for food and clothing, for riches and for family. Craving is a thousand times, a hundred thousand times stronger than those chains, hand-cuffs and cages. That is the reason why the wise cut off craving and renounce the world and enter the Order of the bhikkhus.

Then the Buddha spoke in verse as follows:

         Verses 345,& 346. The wise do not say that bonds made of iron, of wood, and of hemp are strong bonds; they say that only passionate attachment to and care for gems and jewelry, children and wives are strong bonds. These drag one down (to lower planes of existence) and although they seem yielding are difficult to unfasten. The wise, cutting off this bond (of craving) and resolutely giving up sensual pleasures, renounce the world.


Chapter: XXIV The Craving (Tanhavagga)

Verse 347

(5) The Story of Theri Khema

          While residing at the Veluvana monastery, the Buddha uttered Verse (347) of this book, with reference to Queen Khema.

          Queen Khema was the chief queen of King Bimbisara. She was very beautiful and also very proud.

          The king wanted her to go to the Veluvana monastery and pay homage to the Buddha. But she had heard that the Buddha always talked disparagingly about beauty and she therefore tried to avoid seeing the Buddha.

          The king understood her attitude towards the Buddha; he also know how proud she was of her beauty. So the king ordered his minstrels to sing in praise of the Veluvana monastery, about its pleasant and peaceful atmosphere, etc. Hearing them, Queen Khema became interested and decided to set out for the Veluvana monastery.

          When Queen Khema arrived at the monastery, the Buddha was expounding the Dhamma to an audience. By his supernormal power, the Buddha made a very beautiful young lady appear, sitting not far from him, and fanning him. When Queen Khema came to the audience hail, she alone saw the beautiful young lady. Comparing the exquisite beauty of the young lady to that of her own, Khema realised that her beauty was much inferior to that of the young lady. As she looked again intently at the young lady her beauty began to fade gradually. In the end, she saw before her eyes an old decrepit being, which again changed into a corpse, her stinking body being attacked by maggots. At that instant, Queen Khema realized the impermanence and worthlessness of beauty.

          The Buddha knowing the state of her mind remarked, "O Khema! Look carefully at this decaying body which is built around a skeleton of bones and is subject to disease and decay. Look carefully at the body which is thought of so highly by the foolish. Look at the worthlessness of the beauty of this young girl." After hearing this, Queen Khema attained Sotapatti Fruition.

Then the Buddha spoke in verse as follows:

         Verse 347. Beings who are infatuated with lust fall back into the Stream of Craving they have generated, just as a spider does in the web it has spun. The Wise, cutting off the bond of craving, walk on resolutely, leaving, all ills (dukkha) behind.

         At the end of the discourse Queen Khema attained arahatship and was admitted to the Order and became the Chief Female Disciple of the Buddha.


Chapter: XXIV The Craving (Tanhavagga)

Verse 348

(6) The Story of Uggasena

          While residing at the Jetavana monastery, the Buddha uttered Verse (348) of this book, with reference to Uggasena, a rich man's son who fell in love with a dancer.

          Once, a wandering theatrical troupe consisting of five hundred dancers and some acrobats came to Rajagaha and performed on the grounds of the palace of King Bimbisara for seven days. There, a young dancer who was the daughter of an acrobat sang and danced on top of a long bamboo pole. Uggasena, the young son of a rich man, fell desperately in love with this dancer and his parents could not stop him from marrying her. He married the young dancer and followed the troupe. As he was not a dancer nor an acrobat, he was not of much use to the party. So, as the party moved from place to place, he had to help carry boxes, to drive the carts, etc.

          In course of time, a son was born to Uggasena and his wife, the dancer. To this child, the dancer would often sing a song which ran thus: "O you, son of the man who keeps watch over the carts; the man who carries boxes and bundles! O , you, son of the ignorant one who can do nothing!" Uggasena heard the song; he knew that his wife was referring to him and he was very much hurt and depressed. So he went to his father-in-law, the acrobat, and requested him to teach him acrobatics. After a year's training, Uggasena became a skilful acrobat.

          Then, Uggasena went back to Rajagaha, and it was proclaimed that Uggasena would publicly demonstrate his skill in seven days' time. On the seventh day, a long pole was put up and Uggasena stood on top of it. At a signal given from below he somersaulted seven times on the pole. At about this time, the Buddha saw Uggasena in his vision and knew that time was ripe for Uggasena to attain arahatship. So, he entered Rajagaha and willed that the audience should turn their attention to him instead of applauding Uggasena for his acrobatic feats. When Uggasena saw that he was being neglected and ignored, he just sat on top of the pole, feeling very discontented and depressed. The Buddha then addressed Uggasena, "Uggasena, a wise man should abandon all attachment to the khandha aggregates and strive to gain liberation from the round of rebirths."

Then the Buddha spoke in verse as follows:

         Verse 348. Give up the past, give up the future, give up the present. Having reached the end of existences, with a mind freed from all (conditioned things), you will not again undergo birth and decay.

         At the end of the discourse Uggasena, who was still on top of the pole, attained arahatship. He came down and was soon admitted to the Order by the Buddha.


Chapter: XXIV The Craving (Tanhavagga)

Verses 349 and 350

(7) The Story of Culadhanuggaha, the Skilful Archer

          While residing at the Jetavana monastery, the Buddha uttered Verse (349) and (350) of this book, with reference to a young bhikkhu, who was a skilful archer in one of his previous existences.

          Once a young bhikkhu took his alms-food in one of the shelters specially built for bhikkhus in town. After his meal he felt like drinking water. So he went to a house and asked for some drinking water, and a young woman came out to give him some water. As soon as this young woman saw the young bhikkhu she fell in love with him. Wishing to entice him, she invited the young bhikkhu to come to her house when ever he felt thirsty. After some time, she invited him to her house for alms-food. On that day, she told him that they had everything they could wish for in the house, but that there was no male to look after their affairs, etc. Hearing those words, the young bhikkhu took the hint and he soon found himself to be more and more attached to the young, attractive woman. He became very much dissatisfied with his life as a bhikkhu and was getting thin. Other bhikkhus reported about him to the Buddha.

          The Buddha called the young bhikkhu to his presence and said to him, "My son, listen to me. This young woman will be your undoing just as she had been to you in a previous existence. In one of your previous existences you were a very skilful archer and she was your wife. On one occasion, while the two of you were travelling, you came upon a gang of highwaymen. She fell in love with the gang leader. So, while you and the gang leader were engaged in fighting and you called out to her to give you the sword, she gave the sword to the robber who promptly killed you. Thus, she was the cause of your death. Now, too, she will be the cause of your ruin if you go after her and leave my Order for her sake."

Then the Buddha spoke in verse as follows:

          Verse 349. In a man who is disturbed by (sensual) thoughts, whose passions are strong, and who keeps seeing objects as being pleasant, craving grows more and more. Indeed, he makes his bondage strong.

          Verse 350. A man who takes delight in calming (sensual) thoughts, who is ever mindful, and meditates on the impurity (of the body, etc.) will certainly get rid (of craving); this man will cut the bond of Mara.

          At the end of the discourse, the young bhikkhu attained Sotapatti Fruition.


Chapter: XXIV The Craving (Tanhavagga)

Verses 351 and 352

(8) The Story of Mara

          While residing at the Jetavana monastery, the Buddha uttered Verses (351) and (352) of this book, with reference to Mara who had come to frighten Samanera Rahula, son of Gotama Buddha.

          On one occasion, a large number of bhikkhus arrived at the Jetavana monastery. To put up the guest bhikkhus, Samanera Rahula had to go and sleep near the door, just outside the chamber of the Buddha. Mara, wanting to annoy the Buddha through his son, took the form of an elephant and encircling the head of the samanera with his trunk made an alarming noise hoping to frighten him. But Rahula was unmoved. The Buddha, from his chamber, knew what was happening, and said, "O wicked Mara! Even a thousand such as you would not be able to frighten my son. My son has no fear, he is free from craving, he is vigilant, he is wise."

Then the Buddha spoke in verse as follows:

         Verse 351. He who has attained arahatship is free from fear, free from craving, and free from moral defilements. He has cut off the thorns of existence (such as lust). This is the last existence (for him).

          Verse 352. He who is free from craving and from attachment, who is skilled in the knowledge of the significance of terms, who knows the grouping of letters and their sequence is indeed called "one who has lived his last, a man of great wisdom, a great man."

         

 

 Hearing the above words, Mara realized that the Buddha knew about his tricks and instantly disappeared.


Chapter: XXIV The Craving (Tanhavagga)

Verse 353

(9) The Story of Upaka

          The Buddha uttered Verse (353) of this book, in answer to the question put up by Upaka, a non-Buddhist ascetic, while the Buddha was on his way to the Deer Park (Migadaya) where the Group of Five Bhikkhus (Panca Vaggis) were staying. The Buddha was going there to expound the Dhamma cakkappavattana Sutta to the Panca Vaggis, his old associates, viz., Kondanna, Bhaddiya, Vappa, Assaji, and Mahanama. When Upaka saw Gotama Buddha, he was very much impressed by the radiant countenance of the Buddha and so said to him, "Friend, you look so serene and pure; may I know who your teacher is?" To him, the Buddha replied that he had no teacher.

Then the Buddha spoke in verse as follows:

         Verse 353. I have overcome all, I know all, I am detached from all, I have given up all; I am liberated from moral defilements having eradicated craving, (i. e., I have attained arahatship). Having comprehended the Four Noble Truths by myself, whom should I point out as my teacher?

          At the end of the discourse Upaka expressed neither approval nor disapproval but just nodded a few times and went on his way.


Chapter: XXIV The Craving (Tanhavagga)

Verse 354

(10) The Story of the Questions Raised by Sakka

          While residing at the Jetavana monastery, the Buddha uttered Verse (354) of this book, with reference to four questions raised by Sakka, king of the devas.

          On one occasion, at a meeting of the devas in the Tavatimsa realm, four questions were raised, but the devas failed to get the correct answers. Eventually, Sakka took these devas to the Buddha at the Jetavana monastery. After explaining their difficulty, Sakka presented the following four questions:

         (a) Among gifts, which is the best?

         (b) Among tastes, which is the best?

         (c) Among delights, which is the best?

         (d) Why is the eradication of craving said to be the most excellent?

          To these questions, the Buddha replied, "Oh Sakka, the Dhamma is the noblest of all gifts, the best of all tastes and the best of all delights. Eradication of Craving leads to the attainment of arahatship and is, therefore, the greatest of all conquests."

Then the Buddha spoke in verse as follows:

           Verse 354. The gift of tile Dhamma excels all gifts; the taste of the Dhamma excels all tastes; delight in the Dhamma excels all delights. The eradication of Craving (i.e., attainment of arahatship) overcomes all ills (samsara dukkha).

           At the end of the discourse, Sakka said to the Buddha, "Venerable Sir, if the gift of the Dhamma excels all gifts why are we not invited to share the merit whenever gifts of the Dhamma are made? Venerable Sir! I pray that, from now on, we may be given a share in the merit of good deeds". Then the

          Buddha asked all the bhikkhus to assemble and exhorted them to share the merit of all their good deeds with all beings.

           Since then, it has become a custom to invite all beings from the thirty-one realms (bhumis) to come and share merit whenever a good deed is done.


Chapter: XXIV The Craving (Tanhavagga)

Verse 355

(11) The Story of a Childless Rich Man

          While residing at the Jetavana monastery, the Buddha uttered Verse (355) of this book, with reference to a childless rich man.

          On one occasion, King Pasenadi of Kosala came to pay homage to the Buddha. He explained to the Buddha that he was late because earlier that day a rich man had died in Savatthi without leaving any heirs, and so he had to confiscate all that man's property. Then, he proceeded to relate about the man, who, although very rich, was very stingy. While he lived, he did not give away anything in charity. He was reluctant to spend his money even on himself, and therefore, ate very sparingly and wore cheap, coarse clothes only. On hearing this the Buddha told the king and the audience about the man in a past existence. In that existence also he was a rich man.

          One day, when a paccekabuddha came and stood for alms at his house, he told his wife to offer some thing to the paccekabuddha. His wife thought it was very rarely that her husband gave her permission to give anything to anybody. So, she filled up the alms-bowl with some choice food. The rich man again met the paccekabuddha on his way home and he had a look at the alms-bowl. Seeing that his wife had offered a substantial amount of good food, he thought, "Oh, this bhikkhu would only have a good sleep after a good meal. It would have been better if my servants were given such good food; at least, they would have given me better service." In other words, he regretted that he had asked his wife to offer food to the paccekabuddha. This same man had a brother who also was a rich man. His brother had an only son. Coveting his brother's wealth, he had killed his young nephew and had thus wrongfully inherited his brother's wealth on the latter's death.

          Because the man had offered alms-food to the paccekabuddha he became a rich man in his present life; because he regretted having offered food to the paccekabuddha he had no wish to spend anything even on himself. Because he had killed his own nephew for the sake of his brother's wealth he had to suffer in niraya for seven existences. His bad kamma having come to an end he was born into the human world but here also he had not gained any good kamma. The king then remarked, "Venerable Sir! Even though he had lived here in the lifetime of the Buddha himself, he had not made any offering of anything to the Buddha or to his disciples. Indeed, he had missed a very good opportunity; he had been very foolish."

Then the Buddha spoke in verse as follows:

         Verse 355. Wealth destroys the foolish; but it cannot destroy those who seek the other shore (i. e., Nibbana). By his craving for wealth the fool destroys himself, as he would destroy others.


Chapter: XXIV The Craving (Tanhavagga)

Verse 356 to 359

(12) The Story of Deva Ankura

          While on a visit to the Tavatimsa deva realm, the Buddha uttered Verses (356) to (359) of this book, with reference to a deva named Ankura.

          The Buddha visited the Tavatimsa deva realm to expound the Abhidhamma to Deva Santusita, who had been his mother. During that time, there was a deva named Indaka in Tavatimsa. Indaka, in his last existence as a man, had offered a little alms-food to Thera Anuruddha. As this good deed was made to a thera within the period of the Buddha's Teaching he was amply rewarded for it. Thus, on his death he was reborn in the Tavatimsa realm and was lavishly bestowed with the luxuries of the deva world. At that time, there was also another deva by the name of Ankura in Tavatimsa who had given much in charity; in fact, many times more than what Indaka had given. But his charity was made outside the period of the Teaching of any of the Buddhas. So, in spite of his lavish and grand charities, he was enjoying the benefits of the life of a deva on a much smaller scale than Indaka, who had offered very little. As the Buddha was then at Tavatimsa, Ankura asked him the reason for the discrepancy in gaining the benefits. To him the Buddha answered, "O deva! When giving charities and donations you should choose whom you give, for acts of charities are just like seeds. Seeds put into fertile soil will grow into strong, vigorous plants or trees and will bear much fruit; but you had sown your seed in poor soil, so you reap poorly."

Then the Buddha spoke in verse as follows:

         Verse 356. Weeds damage fields; lust spoils all beings. Therefore, giving to those free from lust yields great benefit.

         Verse 357. Weeds damage fields; ill will spills all beings. Therefore, giving to those free from ill will yields great benefit.

         Verse 358. Weeds damage fields; ignorance spoils all beings. Therefore, giving to those free from ignorance yields great benefit.

         Verse 359. Weeds damage fields; covetousness spoils all beings. Therefore, giving to those free from covetousness yields great benefit.

End of Chapter Twenty-four: Craving


Chapter: XXV The Bhikkhu (Bhikkhuvagga)

Verses 360 and 361

XXV(1) The Story of Five Bhikkhus

          While residing at the Jetavana monastery, the Buddha uttered Verses (360) and ( 361) of this book, with reference to five bhikkhus.

          Once there were five bhikkhus in Savatthi. Each of them practised restraint of just one out of the five senses and each of them claimed that what he was practising was the most difficult. There were some heated arguments over this and they could not come to an agreement. Finally, they went to the Buddha to ask for his decision. The Buddha said to them, "Each of the senses is just as difficult to control as the other; but all bhikkhus must control all the five senses and not just one. Only those who control all the senses would escape from the round of rebirths."

Then the Buddha spoke in verse as follows:

         Verse 360. Restraint in the eye is good, good is restraint in the ear; restraint in the nose is good, good is restraint in the tongue.

         Verse 361. Restraint in body is good, good is restraint in speech; restraint in mind is good, good is restraint in all the senses. A bhikkhu restrained in all the senses is freed from all ills (Samsara dukkha).


 

Chapter: XXV The Bhikkhu (Bhikkhuvagga)

Verse 362

XXV (2) The Story of a Bhikkhu Who Killed a Swan (Hamsa)

          While residing at the Jetavana monastery, the Buddha uttered Verse (362) of this book, with reference to a bhikkhu who killed a swan.

          Once there was a bhikkhu who was very skilful in throwing stones; he could even hit fast-moving objects without fail. One day, while sitting with another bhikkhu after having their bath in the Aciravati River, he saw two swans flying at some distance. He told his friend that he would get one of the swans by throwing a stone at it. At that instant, the swan, hearing voices, turned its neck and the bhikkhu threw a pebble at the bird. The pebble went through one eye and came out of the other eye of the bird. The bird cried out in pain and agony and dropped dead at the feet of the young bhikkhu.

          Other bhikkhus seeing the incident took the young bhikkhu to the Buddha. The Buddha reprimanded him and said, "My son, why have you killed this bird? Why especially you, a member of my Order, who should be practising loving-kindness to all beings and who should be striving ardently for liberation from the round of rebirths? Even during the period outside the Teaching, the wise practised morality and observed the precepts. A bhikkhu must have control over his hands, his feet and his tongue."

Then the Buddha spoke in verse as follows:

         Verse 362. He who controls his hand, controls his foot, controls his speech, and has complete control of himself; who finds delight in Insight Development Practice and is calm; who stays alone and is contented;— him they call a bhikkhu.


Chapter: XXV The Bhikkhu (Bhikkhuvagga)

Verse 363

XXV (3) The Story of Bhikkhu Kokalika

          While residing at the Jetavana monastery, the Buddha uttered Verse (363) of this book, with reference to Bhikkhu Kokalika.

          Bhikkhu Kokalika had abused the two Chief Disciples, the Venerable Sariputta and the Venerable Maha Moggallana. For this evil deed Kokalika was swallowed up by the earth and had to suffer in Paduma Niraya. Learning about his fate, the bhikkhus remarked that Kokalika had to suffer grievously because he did not control his tongue. To those bhikkhus, the Buddha said, "Bhikkhus! A bhikkhu must have control over his tongue; his conduct must be good; his mind must be calm, subdued and not flitting about as it pleases."

Then the Buddha spoke in verse as follows:

         Verse 363. The bhikkhu who controls his mouth (speech) who speaks wisely with his mind composed, who explains the meaning and the text of the Dhamma ,— sweet are the words of that bhikkhu.


Chapter: XXV The Bhikkhu (Bhikkhuvagga)

Verse 364

XXV (4) The Story of Thera Dhammarama

          While residing at the Jetavana monastery, the Buddha uttered Verse (364) of this book, with reference to Thera Dhammarama.

          When it was made known to the disciples that the Buddha would realize Parinibbana in four months' time, most of the puthujjana bhikkhus (i.e., those who had not attained any of the Maggas) felt extremely depressed and were at a loss and did not know what to do. They just stayed close to the Buddha, hardly ever leaving his presence. However, there was a bhikkhu by the name of Dhammarama who kept to himself and did not go near the Buddha. His intention was to strive most ardently to attain arahatship before the passing away of the Buddha. So he strove hard in Insight Meditation Practice. Other bhikkhus, not understanding his attitude and his noble ambition, misunderstood his behaviour.

          Those bhikkhus took Dhammarama to the Buddha and said to the Enlightened One, "Venerable Sir! This bhikkhu does not seem to have any affection or regard or reverence for you; he has been staying by himself while all the time other bhikkhus are staying close to Your Venerable presence." When other bhikkhus had said everything they wanted to say, Dhammarama respectfully explained to the Buddha why he had not come to see the Buddha and also reported that he had been striving his utmost in Insight Meditation Practice.

          The Buddha was satisfied and was very pleased with the explanation and conduct of Dhammarama and he said, "My son, Dhammarama, you have done very well. A bhikkhu who loves and respects me should act like you. Those who made offerings of flowers, scents and incense to me are not really paying me homage. Only those who practise the Dhamma are the ones who truly pay homage to me."

Then the Buddha spoke in verse as follows:

         Verse 364. The bhikkhu who abides in the Dhamma, who delights in the Dhamma, who meditates on the Dhamma, and is ever mindful of the Dhamma, does not fall away from the Dhamma of the virtuous.

          At the end of the discourse Thera Dhammarama attained arahatship.


Chapter: XXV The Bhikkhu (Bhikkhuvagga)

Verses 365 and 366

XXV (5) The Story of a Bhikkhu Who Associated With a Follower of Devadatta

          While residing at the Jetavana monastery, the Buddha uttered Verses (365) and (366) of this book, with reference to a bhikkhu who was on friendly terms with a follower of Devadatta.

         Once, a bhikkhu disciple of the Buddha, being very friendly with a follower of Devadatta, paid a visit to the monastery of Devadatta and stayed there for a few days. Other bhikkhus reported to the Buddha that he had been mixing with the followers of Devadatta and that he had even gone to the monastery of Devadatta, spent there a few days, eating, sleeping and apparently enjoying the choice food and the comforts of that monastery. The Buddha sent for that bhikkhu and asked him whether what he had heard about his behaviour was true. The bhikkhu admitted that he had gone to the monastery of Devadatta for a few days, but he told the Buddha that he had not embraced the teaching of Devadatta.

          The Buddha then reprimanded him and pointed out that his behaviour made him appear like a follower of Devadatta. To him the Buddha said, "My son, even though you have not embraced the doctrine of Devadatta, you are going about as if you were one of his followers. A bhikkhu should be contented with what he gets and should not covet other people's gains. A bhikkhu who is filled with envy at the good fortune of others will not attain concentration (samadhi), or Insight, or the Path that leads to Nibbana (Magga). Only the bhikkhu who is contented with whatever he gets will be able to attain concentration, Insight and the Path."

Then the Buddha spoke in verse as follows:

         Verse 365. One should not despise what one has received (by proper means), nor should one envy others their gains. The bhikkhu who envies others cannot attain Concentration (Samadhi).

         Verse 366. Though he receives only a little, if a bhikkhu does not despise what he has received (by proper means), the devas will surely praise him who leads a pure life and is not slothful.


 

 

 

Chapter: XXV The Bhikkhu (Bhikkhuvagga)

Verse 367

XXV (6) The Story of the Giver of the First-Fruits of His Labour

          While residing at the Jetavana monastery, the Buddha uttered Verse (367) of this book, with reference to a brahmin who was in the habit of making five offerings of first-fruits in charity. The first-fruits here refer to the first-fruits of the field. The first-fruits of the field are given in charity at the time of harvesting, at the time of threshing, at the time of storing, at the time of cooking and at the time of filling the plate.

          One day, the Buddha saw the brahmin and his wife in his vision and knew that time was ripe for the couple to attain Anagami Fruition. Accordingly, the Buddha set out for their house and stood at the door for alms food. The brahmin who was then having his meal, facing the interior part of the house, did not see the Buddha. His wife who was near him saw the Buddha, but she was afraid that if her husband saw the Buddha standing at the door for alms-food, he would offer all his rice in the plate and, in that case, she would have to cook again. With this thought in her mind, she stood behind her husband so that he would not see the Buddha; when she quietly stepped backwards and slowly came to where the Buddha was standing, and whispered to him, "Venerable Sir! We do not have any alms-food for you today." But the Buddha had decided not to leave the house; he just shook his head. Seeing this gesture, the brahmin's wife could not control herself and she burst out laughing.

          At that instant, the brahmin turned round and saw the Buddha. At once he knew what his wife had done, and he cried out, "O you, my wretched wife! You have ruined me." Then, taking up his plate of rice, he approached the Buddha and apologetically requested, "Venerable Sir! Please accept this rice which I have partly consumed." To him the Buddha replied, "O brahmin! Any rice is suitable for me, whether it is not yet consumed, or is partly consumed, or even if it is the last remaining spoonful." The brahmin was very much surprised by the Buddha's reply; at the same time, it made him happy because his offer of rice was accepted by the Buddha, The brahmin next asked the Buddha by what standard a bhikkhu was judged and how a bhikkhu was defined. The Buddha knew that both the brahmin and his wife had already learned something about mind and body (nama-rupa); so he answered, "O brahmin! One who is not attached to mind and body is called a bhikkhu."

Then the Buddha spoke in verse as follows:

         Verse 367. He who does not take the mind-and-body aggregate (nama-rupa) as "I and mine", and who does not grieve over the dissolution (of mind-and-body) is, indeed, called a bhikkhu.

         At the end of the discourse both the brahmin and his wife attained Anagami Fruition.


Chapter: XXV The Bhikkhu (Bhikkhuvagga)

Verses 368 to 376

XXV (7) The Story of a Great Many Bhikkhus

          While residing at the Jetavana monastery, the Buddha uttered Verses (368) to (376) of this book, with reference to nine hundred bhikkhus.

          Once there was a very rich lady in the town of Kuraraghara, about one hundred and twenty yojanas from Savatthi. She had a son who had become a bhikkhu; his name was Sona. On one occasion, Bhikkhu Sona passed through his home town. On his return from the Jetavana monastery his mother met him and organized a grand charity in his honour. Having heard that Bhikkhu Sona could expound the Dhamma very well she also requested him to expound the Dhamma to her and other people of the home town. Bhikkhu Sona complied with her request. So a pavilion was built and a meeting was organized for Bhikkhu Sona to give a discourse. There was a large gathering at the pavilion; the mother of the bhikkhu also went to listen to the Dhamma expounded by her son. She took all the members of her household with her leaving only a maid to look after the house.

          While the lady was away, some thieves broke into the house. Their leader, however, went io the pavilion where the mistress of the house was, sat down near her and kept an eye on her. His intention was to get rid of her should she return home early on learning about the theft at her house. The maid seeing the thieves breaking into the house went to report the matter to her mistress, but the lady only said, "Let the thieves take all my money, I don't care; but do not come and disturb we while I am listening to the Dhamma. You'd better go back." So the maid went home.

          There the girl saw the thieves breaking into the room where her mistress kept all her silverware. Again she went to the pavilion where her mistress was and reported to her that thieve; were taking away her silverware, but she was given the same answer as before. So she had to go back to the house. There she saw the thieves breaking into the room where her mistress kept her gold and she reported the matter to her mistress. This time, her mistress shouted at her, "O dear! Let the thieves take whatever they wish to take; why do you have to come and worry me again when I am listening to a discourse on the Dhamma? Why did you not go back when I told you to? Don't you dare come near me again and say things about the theft or the thieves."

          The leader of the gang of thieves who was close at hand heard everything the lady had said and he was extremely surprised. Her words also kept him thinking, "If we take away the property of this wise and noble person, we will surely be punished; we might even be struck by lightning and our heads broken into many pieces. "The leader got alarmed over this possibility and he hurried back to the house of the lady and made his followers return all the things they had taken. He then took all his followers to where the mistress of the house was; she was still at the pavilion, listening attentively to the Dhamma.

          Thera Sona finished his exposition on the Dhamma with the crack of dawn and came down from the dais from where he had expounded the Dhamma. The leader of the thieves approached the rich, noble lady, paid respect to her and revealed his identity to her. He also related to her how they had plundered her house and also that they had returned all her property on hearing her words to her maid, who reported the theft to her during the night. Then, the leader and all the thieves asked the lady to forgive them for having wronged her. Then, they asked Thera Sona to admit them to the Order of bhikkhus. After the admission, each one of the nine hundred bhikkhus took a subject of meditation from Thera Sona and went to the nearby forest to practise meditation in seclusion.

          From a distance of one hundred and twenty yojanas, the Buddha saw those bhikkhus and sent forth his radiance to them so that he seemed to be sitting in their midst.

Then noticing their individual dispositions, the Buddha spoke in verse as follows:

         Verse 368. The bhikkhu who lives exercising loving-kindness and is devoted to the Teaching of the Buddha will realize Nibbana—the Tranquil, the Unconditioned, the Blissful.

         Verse 369. O bhikkhu, bale out the water (of wrong thoughts) from this boat (your body); when empty it will sail swiftly; having cut off passion and ill will you will realize Nibbana.

         Verse 370. Cut off the five (the lower five fetters) give up the five (the upper five fetters); and develop the five (controlling faculties). The bhikkhu who has freed himself of the five bonds (passion, ill will, ignorance, pride and wrong view) is called "One who has crossed the flood (of samsara)."

        Verse 371. O Bhikkhu, mediate, and do not be unmindful; do not let your mind rejoice in sensual pleasures. Do not be unmindful and swallow the (hot) lump of iron; as you burn (in niraya) do not cry, "This, indeed, is suffering."

         Verse 372. There can be no concentration in one who lacks wisdom; there can be no wisdom in one who lacks concentration. He who has concentration as well as wisdom is, indeed, close to Nibbana.

         Verse 373. The bhikkhu who goes into seclusion (to meditate), whose mind is tranquil, who clearly perceives the Dhamma, experiences the joy which transcends that of (ordinary) men.

         Verse 374. Every time he clearly comprehends the arising and the perishing of the khandhas, he finds joy and rapture. That, to the wise, is the way to Nibbana (the Deathless).

         Verse 375. For a wise bhikkhu in this Teaching, this is the beginning (of the practice leading to Nibbana): control of the senses, contentment, and restraint according to the Fundamental Precepts.

         Verse 376. Associate with good friends, who are energetic and whose livelihood is pure; let him be amiable and be correct in his conduct. Then, (frequently) feeling much joy he will make an end of dukkha (of the round of rebirths).

         At the end of each verse, one hundred out of the nine hundred bhikkhus attained arahatship.


Chapter: XXV The Bhikkhu (Bhikkhuvagga)

Verse 377

XXV (8) The Story of Five Hundred Bhikkhus

          While residing at the Jetavana monastery, the Buddha uttered Verse (377) of this book, with reference to five hundred bhikkhus.

          Five hundred bhikkhus from Savatthi, after taking a subject of meditation from the Buddha, set out for the forest to practise meditation. There, they noticed that the jasmin flowers which bloomed in the early morning dropped off from the plants onto the ground in the evening. Then the bhikkhus resolved that they would strive hard to free themselves from all moral defilements even before the flowers were shed from the plants. The Buddha, through his supernormal power, saw them from his Perfumed Chamber. He therefore sent forth his radiance to them and made them feel his presence. To them the Buddha said, "Bhikkhus! As the withered flower is shed from the plant, so also, should a bhikkhu strive to free himself from the round of rebirths."

Then the Buddha spoke in verse as follows:

         Verse 377. O bhikkhus! As the jasmin (vassika) plant sheds its withered flowers, so also, should you shed passion and ill will.

         At the end of the discourse the five hundred bhikkhus attained arahatship.


Chapter: XXV The Bhikkhu (Bhikkhuvagga)

Verse 378

XXV (9) The Story of Thera Santakaya

          While residing at the Jetavana monastery, the Buddha uttered Verse (378) of this book, with reference to Thera Santakaya.

          There was once a Thera named Santakaya, who had been a lion in his past existence. It is said that lions usually go out in search of food one day and then rest in a cave for the next seven days without moving. Thera Santakaya, having been a lion in his last existence, behaved very much like a lion. He moved about very little; his moments were slow and steady; and he was usually calm and composed. Other bhikkhus took his behaviour to be very queer and they reported about him to the Buddha. After hearing the account given by the bhikkhus, the Buddha said to all of them "Bhikkhus! A bhikkhu should be calm and composed; he should behave like Santakaya."

Then the Buddha spoke in verse as follows:

         Verse 378. The bhikkhu who is calm in body, calm in speech, and calm in mind, who is well-composed and has given up (lit., vomited) worldly pleasures, is called a "Tranquil One".

          At the end of the discourse Thera Santakaya attained arahatship.


Chapter: XXV The Bhikkhu (Bhikkhuvagga)

Verse 379-380

XXV (10) The Story of Thera Nangalakula

          While residing at the Jetavana monastery, the Buddha uttered Verses (379) and (380) of this book, with reference to Thera Nangala.

          Nangala was a poor field labourer in the service of a farmer. One day, a bhikkhu, seeing him ploughing a field in his old clothes, asked him if he would like to become a bhikkhu. When he replied in the affirmative, the bhikkhu took him along to the monastery and made him a bhikkhu. After the admission to the Order, as instructed by his teacher, be left his plough and his old clothes in a tree not far away from the monastery. Because the poor man had left his plough to join the Order, he was known as Thera Nangala (nangala=plough). Due to better living conditions at the monastery, Thera Nangala became healtheir and soon put on weight. However, after some time, he grew tired of the life of a bhikkhu and often felt like returning to home-life. Whenever this feeling arose in him, he would go to the tree near the monastery, the tree where he had left his plough and his old clothes. There he would reproach himself saying, "O you shameless man! Do you still want to put on these old rags and return to the hard, lowly life of a hired labourer ?" After this, his dissatisfaction with the life of a bhikkhu would disappear and he would go back to the monastery. Thus, he went to the tree at an interval of every three or four days, to remind himself of the wretchedness of his old life.

          When other bhikkhus asked him about his frequent visits to the tree, he replied, "I have to go to my teacher." In course of time, he attained arahatship and he stopped going to the tree. Other bhikkhus, noticing this, asked him teasingly, "Why don't you go to your teacher now?" To those bhikkhus, he replied, "I used to go to my teacher because I had need of him; but now, I have no need to go to him." The bhikkhus understood what he meant by his answer and they went to the Buddha and reported, "Venerable Sir! Thera Nangala claims to have attained arahatship. It cannot be true; he must be boasting, he must be telling lies." To them the Buddha said, "Bhikkhus! Do not say so; for Nalagala is not telling lies. My son Nangala, by reproaching himself and correcting himself, has indeed attained arahatship."

Then the Buddha spoke in verse as follows:

         Verse 379. O bhikkhu, by yourself exhort yourself, and examine yourself; thus guarding yourself and being mindful, you will live in peace.

         Verse 380.One indeed is one's own refuge, (how could anyone else be one's refuge?) One indeed is one's own haven; therefore, look after yourself as a horse dealer looks after a thoroughbred.


Chapter: XXV The Bhikkhu (Bhikkhuvagga)

Verse 381

XXV (11) The Story of Thera Vakkali

          While residing at the Veluvana monastery, the Buddha uttered Verse (381) of this book, with reference to Thera Vakkali.

          Vakkali was a brahmin who lived in Savatthi. One day when he saw the Buddha going on an alms-round in the city, he was very much impressed by the noble appearance of the Buddha. At the same time, he felt much affection and great reverence for the Buddha and asked permission to join the Order just to be near him. As a bhikkhu. Vakkali always kept close to the Buddha; he did not care much about other duties of a bhikkhu and did not at all practise concentration meditation. So, the Buddha said to him, "Vakkali, it will be of no use to you by always keeping close to me, looking at my face. You should practise concentration meditation; for, indeed, only the one who sees the Dhamma sees me. One who does not see the Dhamma does not see me. So, you must leave my presence." When he heard those words Vakkali felt very depressed. He left the Buddha as ordered, and climbed the Gijjhakuta hill with the intention of committing suicide by jumping down from the peak.

          The Buddha, knowing full well the extent of Vakkali's grief and despondency, reflected that because of his great sorrow and despondency Vakkali might miss the chance of attaining the Maggas. Accordingly, he sent forth his radiance to Vakkali, made him feel his presence and appeared as if in person to Vakkali. With the Buddha near him, Vakkali soon forgot all his sorrow; he became cheerful and very much heartened.

To him the Buddha spoke in verse as follows:

         Verse 381. The bhikkhu who frequently feels joy and is devoted to the Teaching of the Buddha will realize Nibbana— the Tranquil, the Unconditioned, the Blissful.

 

         At the end of the discourse Vakkali attained arahatship.


Chapter: XXV The Bhikkhu (Bhikkhuvagga)

Verse 382

XXV (12) The Story of Samanera Sumana

          While residing at the Pubbarama monastery, the Buddha uttered Verse (382) of this book, with reference to Samanera Sumana.

          Samanera Sumana was a pupil of Thera Anuruddha. Although he was only seven years old he was an arahat, endowed with supernormal powers. Once, when his teacher Anuruddha was ill at a monastery in a forest of the Himalayas, he fetched water from the Anotatta lake which was five hundred yojanas away from the monastery. The journey was made not by land but by air through his supernormal power. Later, Thera Anuruddha took Samanera Sumana to the Buddha, who was then sojourning at Pubbarama, the monastery donated by Visakha.

          There, other young bhikkhus and samaneras teased him by patting his head, or pulling his ears, nose and arms, and jokingly asked him if he was not feeling bored. The Buddha saw them and thought that he would make those young bhikkhus see the rare qualities of young Samanera Sumana. So it was made known by the Buddha that he wanted some samanera to get a jar of water from the Anotatta lake. The Venerable Ananda searched among the bhikkhus and samaneras of the Pubbarama monastery, but there was none who was able to undertake the job. finally, the Venerable Ananda asked Samanera Sumana who readily agreed to fetch water from the Anotatta lake. He took a big golden jar front the monastery and soon brought the water from the Anotatta lake for the Buddha. As before, he went to the Anotatta lake and came back by air through his supernormal power.

          At the congregation of the bhikkhus in the evening, the bhikkhus told the Buddha about the wonderful trip made by Samanera Sumana. To them the Buddha said, "Bhikkhus, one who practises the Dhamma vigilantly and zealously is capable of attaining supernormal powers, even though he is young."

Then the Buddha spoke in verse as follows:

         Verse 382. A bhikkhu who, though young, devotes himself to the Teaching of the Buddha lights up the world, as does the moon freed from a cloud.

End of Chapter Twenty-five: The Bhikkhus


 

 

Chapter: XXVI The Brahmana (Brahmanavagga)

Verse 383

XXVI (1) The Story of a Brahmin Who Had Great Faith

          While residing at the Jetavana monastery, the Buddha uttered Verse (383) of this book, with reference to a brahmin, who showed extreme devotion to some bhikkhus.

          Once, in Savatthi, there lived a brahmin who became extremely devoted to the Buddha and his Teaching, after hearing a discourse given by the Buddha. Every day, he invited the bhikkhus to his house for alms-food. When the bhikkhus arrived at his house, he addressed them as "arahats" and respectfully requested them to enter his house. When thus addressed, the puthujjana bhikkhus and the arahats felt embarrassed and they decided not to go to the brahmin's house the next day.

          When the brahmin found that the bhikkhus did not come to his house again he felt unhappy. He went to the Buddha and told him about the bhikkhus not coming to his house. The Buddha sent for those bhikkhus and asked for explanation. The bhikkhus told the Buddha about the brahmin addressing all of them as arahats. The Buddha then asked them whether they felt any false pride and undue elation when they were thus addressed. The bhikkhus answered in the negative. To them the Buddha said, "Bhikkhus, if you don't feel any false pride and undue elation when addressed as arahats, you are not guilty of breaking any of the rules of discipline of the bhikkhus. The fact is that the brahmin addressed you so because he was extremely devoted to the arahats. So. my sons, you should strive hard to get rid of craving and attain arahatship."

 

Then the Buddha spoke in verse as follows:

         Verse 383. O brahmana, cut off the stream of craving with diligence, and abandon sense desires. O brahmana, perceiving the cessation of the conditioned, be an arahat who realizes Nibbana, the Unconditioned.


Chapter: XXVI The Brahmana (Brahmanavagga)

Verse 384

XXVI (2) The Story of Thirty Bhikkhus

          While residing at the Jetavana monastery, the Buddha uttered Verse (384) of this book, with reference to thirty bhikkhus.

          On one occasion, thirty bhikkhus came to pay homage to the Buddha. The Venerable Sariputta, seeing that time was ripe and proper for those bhikkhus to attain arahatship, approached the Buddha and asked a question, solely for the benefit of those bhikkhus. The question was this: "What are the two dhammas?" To this the Buddha replied, "Sariputta ! Tranquillity and Insight Meditation are the two dhammas."

Then the Buddha spoke in verse as follows:

         Verse 384. When the brahmana is well-established in the two dhammas (i.e., the practice of Tranquillity and Insight Meditation), then, in that knowing one, all fetters are destroyed.

         At the end of the discourse all the thirty bhikkhus attained arahatship.


Chapter: XXVI The Brahmana (Brahmanavagga)

Verse 385

XXVI (3) The Story of Mara

          While residing at the Jetavana monastery, the Buddha uttered Verse (385) of this book, with reference to Mara.

          On one occasion, Mara came to the Buddha disguised as a man and asked him, "Venerable Sir, You often say the word 'param'; what is the meaning of that word?" The Buddha, knowing that it was Mara who was asking that question, chided him, "O wicked Mara! The words 'param' and 'aparam' have nothing to do with you. 'Param' which means 'the other shore' can be reached only by the arahats who are free from moral defilements."

Then the Buddha spoke in verse as follows:

         Verse 385. Him I call a brahmana who has for him neither this shore (i.e., the sense-bases) nor the other shore (i.e., the sense objects ), and who is undistressed and free from moral defilements.

Chapter: XXVI The Brahmana (Brahmanavagga)

XXVI (4) The Story of a Certain Brahmin

          While residing at the Jetavana monastery, the Buddha uttered Verse (386) of this book, with reference to a brahmin.

          One day, a brahmin thought to himself, "Gotama Buddha calls his disciples 'brahmana'. I also am a brahmin by caste. Shouldn't I also be called a brahmana?" So thinking, he went to the Buddha and posed this question. To him the Buddha repled, "I do not call one a brahmana simply because of his caste; I only call him a brahmana, who has attained arahatship."

Then the Buddha spoke in verse as follows:

         Verse 386. Him I call a brahmana, who dwells in seclusion practising Tranquillity and Insight Meditation and is free from taints (of moral defilements); who has performed his duties, and is free from moral intoxicants (asavas) and has reached the highest goal (arahatship).

          At the end of the discourse the brahmin attained Sotapatti Fruition.


Chapter: XXVI The Brahmana (Brahmanavagga)

Verse 387

XXVI (5) The Story of Thera Ananda

          While residing at the Pubbarama monastery, the Buddha uttered Verse (387) of this book, with reference to the Venerable Ananda.

          It was the full moon day of the seventh month (Assayuja) when King Pasenadi of Kosala came to visit the Buddha. The king was then resplendent in his full royal regalia. At that time, Thera Kaludayi was also present in the same room sitting at the edge of the congregation. He was in deep mental absorption (jhana), his body bright and golden. In the sky, the Venerable Ananda noticed that the sun was setting and the moon was just coming out, both the sun and the moon radiating rays of light.

          The Venerable Ananda looked at the shining splendour of the king, of the thera, and of the sun and the moon, Finally, the Venerable Ananda looked at the Buddha and he suddenly perceived that the light that was then radiating from the Buddha far surpassed the light shining from the others. Seeing the Buddha in his glory and splendour, the Venerable Ananda immediately approached the Buddha and burst forth, "O Venerable Sir! The light that shines forth from your noble body far surpasses the light from the king, the light from the thera, the light from the sun and the light from the moon."

To him the Buddha spoke in verse as follows:

         Verse 387. By day shines the sun; by night shines the moon; in regalia shines the king; in meditation shines the arahat; but the Buddha in his glory shines at all times, by day and by night.


 

Chapter: XXVI The Brahmana (Brahmanavagga)

Verse 388

XXVI (6) The Story of a Brahmin Recluse

          While residing at the Jetavana monastery, the Buddha uttered Verse (388) of this book, with reference to a brahmin ascetic.

          Once there was a brahmin ascetic in Savatthi. One day, it occurred to him that the Buddha called his disciples pabbajita bhikkhus and since be also was a recluse, he should also be called a pabbajita. So he went to the Buddha and posed the question why he should not be called a pabbajita. The Buddha's answer to him was this: "Just because one is a recluse one does not automatically become a pabbajita; a pabbajita must have other qualifications also."

Then the Buddha spoke in verse as follows:

         Verse 388. Because he has discarded evil he is called a 'brahmana'; because he lives calmly he is called a 'samana'; and because he gets rid of his impurities he is called a 'pabbajita'.

          At the end of the discourse the brahmin attained Sotapatti Fruition.


Chapter: XXVI The Brahmana (Brahmanavagga)

Verses 389 and 390

XXVII (7) The Story of Thera Sariputta

          While residing at the Jetavana monastery, the Buddha uttered Verses (389) and (390) of this book, with reference to the Venerable Sariputta.

          The Venerable Sariputta was often praised by many people for his patience and forbearance. His pupils usually said of him thus: "Our teacher is a man of great patience and extreme endurance. If he is abused or even beaten by others, he does not lose his temper but remains calm and composed." As this was often said of the Venerable Sariputta, a brahmin holding wrong views declared to the admirers of Sariputta that he would provoke the Venerable Sariputta into anger. At that moment, the Venerable Sariputta, Who was on his alms-round, appeared on the scene; the brahmin went after him and hit him hard on his back with his hand. 'The thera did not even look round to see who was the person that attacked him, but proceeded on his way as if nothing had happened. Seeing the magnanimity and great fortitude of the noble thera, the brahmin was very much shaken. He got down on his knees at the feet of the Venerable Sariputta, admitted that he had wrongfully hit the thera, and asked for pardon. The brahmin then continued, "Venerable Sir, should you forgive me, kindly come to my house for alms-food."

          In the evening, other bhikkhus reported to the Buddha that the Venerable Sariputta had gone for alms-food to the house of a brahmin who hid beaten him. Further, they observed that the brahmin was sure to get bolder and he would soon be assaulting other bhikkhus also. To those bhikkhus, the Buddha replied, "Bhikkhus, a true brahmana does not beat another true brahmana; only an ordinary man or an ordinary brahmin would beat an arahat in anger and ill will. This ill will should be eradicated by Anagami Magga."

Then the Buddha spoke in verse as follows:

         Verse 389. One should not strike a brahmana; a brahmana should not get angry with his assailant; it is shameful to strike a brahmana; it is more shameful to get angry with one's assailant.

         Verse 390. For a brahmana there is no benefit at all if he does not restrain from anger to which his mind is prone. Inasmuch as one desists from the intention to harm, to that extent dukkha ceases.


Chapter: XXVI The Brahmana (Brahmanavagga)

Verse 391

XXVI (8) The Story of Thera Mahapajapati Gotami

          While residing at the Jetavana monastery, the Buddha uttered Verse (391) of this book, with reference to Thenri Mahapajapati Gotami.

          Mahapajapati Gotami was the stepmother of Gotama Buddha. On the death of Queen, seven days after the birth of Prince Siddhattha, Mahapajapati Gotami became the chief queen of King Suddhodana. At that time, her own son Nanda was only five days old. She let her own son be fed by a wet-nurse, and herself fed Prince Siddhattha, the future Buddha. Thus, Mahapajapati Gotami was a great benefactor to Prince Siddhattha.

          When Prince Siddhattha returned to Kapilavatthu after the attainment of Buddhahood, Mahapajapati Gotami went to see the Buddha and requested that women should also be allowed to enter the Buddhist Order as bhikkhunis; but the Buddha refused permission. Later, King Suddhodana died after attaining arahatship. Then, while the Buddha was sojourning at the Mahavana forest near Vesali, Mahapajapati, accompanied by five hundred ladies, came on foot from Kapilavatthu to Vasali. They had already shaven their heads and had put on the dyed robes. There, for a second time, Mahapajapati requested the Buddha to accept women in the Buddhist Order. The Venerable Ananda also interceded on her behalf. So, the Buddha complied, with the proviso that Mahapajapati abides by eight special conditions (garudhammas). Mahapajapati undertook to observe the garudhammas as required, and the Buddha admitted her into the Order. Thus, Mahapajapati was the first to be admitted to the Order of the bhikkhunis. The other women were admitted to the Order after her by the bhikkhus as instructed by the Buddha.

          In course of time, it came to the minds of some bhikkhunis that Mahapajapati Gotami had not been properly admitted as a bhikkhuni because she did not have a preceptor; therefore. Mahapajapati Gotami was not a true bhikkhuni. With this thought in their mind, they stopped doing sabbath (uposatha) ceremonies and vassa (pavarana) ceremonies with her. They went to the Buddha and posed the problem of Mahapajapati Gotami not having been properly admitted to the Order of bhikkhunis as she had no preceptor. To them the Buddha replied, "Why do you say so? I myself gave the eight garudhammas to Mahapajapati and she had learnt and practised the garudhammas as required by me. I myself am her preceptor and it is quite wrong for you to say that she has no preceptor. You should harbour no doubt whatsoever about an arahat."

Then the Buddha spoke in verse as follows:

         Verse 391. Him I call a brahmana who does no evil in deed or word or thought, who is restrained in these three respects.


Chapter: XXVI The Brahmana (Brahmanavagga)

Verse 392

XXVI (9) The Story of Thera Sariputta

          While residing at the Jetavana monastery, the Buddha uttered Verse (392) of this book, with reference to the Venerable Sariputta.

          The Venerable Sariputta was born of brahmin parents of Upatissa village; that was why he was named Upatissa. His mother was Sari. His very close friend was Kolita, another brahmin youth, son of Moggali. Both the youths were searching for the right doctrine, which would lead them to liberation from the round of rebirths, and both of them had a great desire to enter a religious Order. First, they went to Sancaya, but they were not satisfied with his teaching. Then they wandered all over Jambudipa looking for a teacher who would show them the way to the Deathless, but their search was fruitless. After some time, they parted company but with the understanding that the one who found the true dhamma first should inform the other.

          About that time, the Buddha arrived at Rajagaha with a company of bhikkhus, including Thera Assaji, one of the group of the first Five Bhikkhus (Pancavaggis). While Thera Assaji was on an alms-round, Upatissa saw the thera and was very much impressed by his noble countenance. So Upatissa respectfully approached the thera and asked who his teacher was, what doctrine his teacher taught, and also briefly to explain the doctrine to him. Thera Assaji then told Upatissa about the arising of the Buddha and about his sojourn at the Veluvana monastery in Rajagaha. The thera also quoted a short stanza connected with the Four Noble Truths.

 

 

          The verse runs thus:

                  Ye dhamma hetuppa bhava

                  tesam hetum tathagato aha

                  tesanca yo nirodho

                  evam vadi maha samano.

          It means:

          The Tathagata has declared the cause and also the cessation of all phenomena which arise from a cause. This is the doctrine held by the Great Samana.

          When the verse was only half-way through, Upatissa attained Sotapatti Fruition.

          As promised, Upatissa went to his friend Kolita to inform him that he had found the true dhamma. Then the two friends, accompanied by two hundred and fifty followers, went to the Buddha who was then at Rajagaha. When they arrived at the Veluvana monastery, they asked permission to enter the Buddhist Order, and both Upatissa and Kolita, together with their two hundred and fifty followers, were admitted as bhikkhus. Upatissa, son of Sari, and Kolita, son of Moggali, then came to be known as Sariputta and Moggallana. Soon after their admission to the Order, the Buddha expounded to them a dhamma and the two hundred and fifty bhikkhus attained arahatship; but Moggallana and Sariputta attained arahatship only at the end of seven days and fifteen days respectively. The reason for the delay in their attainment of arahatship was that they had made a wish for Chief Discipleship, which required much more striving to achieve perfection.

          The Venerable Sariputta always remembered that he had been able to meet the Buddha and attain the Deathless through the Venerable Assaji. So, he always paid obeisance in the direction where his teacher was and he always went to bed with his head lying in the same direction. Other bhikkhus who were staying with him at the Jetavana monastery misinterpreted his actions and said to the Buddha, "Venerable Sir! The Venerable Sariputta still worships the various directions, viz., the East, the South, the West, the North, the Nadir and the Zenith, as he has done before as a brahmin youth; it seems as if he has not yet given up his old beliefs." The Buddha sent for the Venerable Sariputta and Sariputta explained to the Buddha that he was only paying obeisance to his teacher, the Venerable Assaji, and that he was not worshipping the various directions. The Buddha was satisfied with the explanation given by the Venerable Sariputta and said to the other bhikkhus, "Bhikkhus! The Venerable Sariputta was net worshipping the various directions; he was only paying obeisance to his teacher and benefactor, through whom he had attained the Deathless. It is quite right and proper for him to pay homage to such a teacher."

Then the Buddha spoke in verse as follows:

         Verse 392. If from somebody one should learn the Teaching of the Buddha, he should respectfully pay homage to that teacher, as a brahmin worships the sacrificial fire.


Chapter: XXVI The Brahmana (Brahmanavagga)

Verse 393

XXVI (10) The Story of Jatila, the Brahmin

          While residing at the Jetavana monastery, the Buddha uttered Verse (393) of this book, with reference to Jatila, a brahmin ascetic who wore matted hair.

          Once, a brahmin ascetic thought to himself that the Buddha called his disciples 'brahmanas' and that he being a brahmin by birth should also be called a 'brahmana'. Thinking thus, he went to see the Buddha and put forward his view. But the Buddha rejected his view and said. "O brahmin, I do not call one a brahmana because he keeps his hair matted or simply because of his birth; I call one a brahmana only if he fully comprehends the Four Noble Truths."

Then the Buddha spoke in verse as follows:

         Verse 393. Not by wearing matted hair, nor by lineage, nor by caste, does one become a brahmana; only he who realizes the Truth and the Dhamma is pure; he is a brahmana.

         


Chapter: XXVI The Brahmana (Brahmanavagga)

Verse 394

XXVI (11) The Story of a Deceitful Brahmin

          While residing at the Kutagara monastery in Vesali, the Buddha uttered Verse (394) of this book, with reference to a deceitful brahmin.

          Once, a deceitful brahmin climbed up a tree near the city-gate of Vesali and kept himself hanging upside down like a bat from one of the branches of the tree. From this very awkward position, he kept on muttering, "O people! Bring me a hundred heads of cattle, many pieces of silver and a number of slaves. If you do not bring these to me, and if I were to fall down from this tree and die, this city of yours will surely come to ruin." The people of the town, fearing that their city night be destroyed if the brahmin were to fall down and die, brought all the things he demanded and pleaded with him to come down.

          The bhikkhus hearing about this incident reported to the Buddha and the Buddha replied that the deceitful one could only cheat the ignorant people but not the wise ones.

Then the Buddha spoke in verse as follows:

         Verse 394 O foolish one! What is the use of wearing matted hair? What is the use of Your wearing a garment made of antelope skin? In you, there is a forest (of moral defilements); you clean yourself only externally.


Chapter: XXVI The Brahmana (Brahmanavagga)

Verse 395

XXVI (12) The Story of Kisagotami

          While residing at the Gijjhakuta hill, the Buddha uttered Verse (395) of this book, with reference to Kisagotami.

          On one occasion, Sakka, king of the devas, came with his followers to pay homage to the Buddha. At the same lime, Theri Kisagotami, by her supernormal power came through the sky to pay homage to the Buddha. But when she saw Sakka and his entourage paying homage to the Buddha, she retreated. Sakka seeing her, asked the Buddha who the lady was, and the Buddha replied, "O Sakka! She is my daughter Kisagotami. Once, she came to me in sorrow and distress through the loss of her son and I made her see the impermanent, the unsatisfactory and the non-self nature of all conditioned things. As a consequence of that she attained Sotapatti Fruition, joined the Order, and became an arahat. She is one of my eminent female disciples and is matchless in the ascetic practice of wearing robes made from rags collected from a dust heap."Then the Buddha spoke in verse as follows:

         Verse 395 Him I call a brahamana who wears robes made from rags (picked up from a dust heap), who is lean with veins standing out, who meditates alone in the forest.


Chapter: XXVI The Brahmana (Brahmanavagga)

Verse (396)

XXVI (13) The Story of a Brahmin

          While residing at the Jetavana monastery, the Buddha uttered Verse (396) of this book, with reference to a brahmin.

          Once, a brahmin from Savatthi thought that since the Buddha called his disciples 'brahmanas', he should also be called a 'brahmana' because he was born of brahmin parents. When he told the Buddha about this, the Buddha replied to him "O brahmin! I do not call him a brahmana just because he is born of brahmin parents. I call him a brahmana only if he is free from moral defilements and cut off all clinging to existence."

Then the Buddha spoke in verse as follows:

         Verse 396. I do not call him a brahmana just because he is born from the womb of a brahmana mother. He is just a bhovadi brahmin if he is not free from moral defilements. Him I call a brahmana, who is free from moral defilements and from attachment.

          At the end of the discourse that brahmin attained Sotapatti Fruition.


Chapter: XXVI The Brahmana (Brahmanavagga)

Verse 397

XXVI (14) The Story of Uggasena, the Son of a Rich Man*

          While residing at the Jetavana monastery, the Buddha uttered Verse (397) of this book, with reference to Uggasena, son of a rich man.

          After marrying a dancer from a theatrical troupe, Uggasena was trained by his father-in-law who was an acrobat, and became very skilful in acrobatics. One day while he was demonstrating his skill, the Buddha came on the scene. After hearing the Buddha's teaching, Uggasena attained arahatship while he was still performing his feats on top of a long bamboo pole. After that, he climbed down from the pole and pleaded with the Buddha to accept him as a bhikkhu and was accordingly admitted into the Order.

          One day, when other bhikkhus asked him whether he did not have any feeling of fear while climbing down from such a great height (i.e., about ninety feet), he answered in the negative. The bhikkhus took that to mean that Uggasena was claiming to have attained arahatship even then. So, they went to the Buddha and said, "Venerable Sir! Uggasena claims himself to be an arahat; he must be telling lies." To them the Buddha replied, "Bhikkhus, one who has cut off all fetters, like my son Uggasena, has no fear."

Then the Buddha spoke in verse as follows:

         Verse 397. Him I call a brahmana, who has cut off all fetters and is fearless, who is beyond attachment and is free from moral defilements.

         

* This story is the continuation the story mentioned in Chapter XXIV, story number (6).


Chapter: XXVI The Brahmana (Brahmanavagga)

Verse 398

XXVI (15)The Story of Two Brahmins

While residing at the Jetavana monastery, the Buddha uttered Verse (398) of this book, with reference to two brahmins.

          Once there lived in Savatthi two brahmins, each of whom owned a bullock. Each claimed that his bullock was better and stronger. At last, they agreed to put their animals to a test. So they went to the bank of the Aciravati River and there they filled up a cart with sand. One after the other, the bullocks pulled the cart, but they only pulled in vain, because the cart, did not move and only the ropes broke off. The bhikkhus seeing this reported to the Buddha and the Buddha said to them, "Bhikkhus! It is easy to break off the straps which you can see with your eyes; anyone can break them or cut them. But my sons, a bhikkhu should cut the strap of ill will and the thong of craving which are within you and which bind you."

         Verse 398. Him I call a brahmana, who has cut the strap (of ill will), the thong (of craving) and the cord (of wrong views together with latent defilements), who has lifted the bar that fastens the door (of ignorance), and who knows the Truth,

          At the end of the discourse five hundred bhikkhus attained arahatship.


Chapter: XXVI The Brahmana (Brahmanavagga)

Verse 399

XXVI (16) The Story of the Abusive Brahmin Brothers

          While residing at the Veluvana monastery, the Buddha uttered Verse (399) of this book, with reference to the abusive Bharadvaja brothers.

          Once there was a brahmin, whose wife was in the habit of blurting out a string of words whenever she sneezed or when something or someone touched her unawares. One day, the brahmin invited some of his friends to a meal and suddenly she blurted out some words. Since she was a Sotapanna, the words "Namo tassa bhagavato arahato sammsambhuddassa" automatically came out of her mouth. These words of veneration to the Buddha were very much disliked by her husband, the brahmin. So, in anger, he went to the Buddha hoping to put some challenging questions to the Buddha. His first question was, "What do we have to kill to be able to live happily and peacefully?" and his second question was, "Killing of what dhamma do you approve of?" To these questions, the Buddha replied, " O brahmin, to be able to live happily and peacefully, one will have to kill ill will (dosa). Killing one's ill will is liked and praised by the Buddhas and the arahats." After hearing the Buddha, the brahmin was so impressed and satisfied with the answer that he asked to be permitted to enter the Order. Accordingly, he entered the Order and later became an arahat.

          This brahmin had a brother who was very notorious for his abusive words and was known as Akkosaka Bharadvaja, the abusive Bharadvaja. When Akkosaka Bharadvaja heard that his brother had joined the Order of the bhikkhus, he was furious. He went straight away to the monastery and abused the Buddha. The Buddha in his turn asked, "O brahmin, let us suppose you offered some food to some guests and they left the house without taking the food. Since the guests did not accept your food, to whom would that food belong?" To this question the brahmin answered that the food would be his. On receiving that answer, the Buddha said, "In the same way, O brahmin, since I do not accept your abuse, the abuse would only go back to you." Akkosaka Bharadvaja instantly realized the sagacity of those words and he felt a great respect for the Buddha. He also entered the Order and in due course became an arahat.

          After Akkosaka Bharadvaja had entered the Order, his two younger brothers also came to see the Buddha with the same intention of abusing the Buddha. They too were made to see the light by the Buddha and they also, in their turn, entered the Order. Eventually, both of them became arahats.

          One evening, at the congregation of the bhikkhus, the bhikkhus said to the Buddha, "O how wonderful and how great are the virtues of the Buddha! The four brahmin brothers came here to abuse the Buddha; instead of arguing with them, he made them see the light, and as a result, the Buddha has become a refuge to them." To them, the Buddha replied, "Bhikkhus! Because I am patient and forbearing, and do no wrong to those who do me wrong, I have be come a refuge to many."

Then the Buddha spoke in verse as follows:

         Verse 399. Him I call a brahmana, who, without anger endures abuse, beating and being bound, and to whom the strength of patience is like the strength of an army.


Chapter: XXVI The Brahmana (Brahmanavagga)

Verse 400

XXVI (17) The Story of Thera Sariputta

         While residing at the Veluvana monastery, the Buddha uttered Verse (400) of this book, with reference to the Venerable Sariputta.

          While the Buddha was in residence at the Veluva na monastery, the Venerable Sariputta, accompanied by five hundred bhikkhus, entered Nalaka Village and stood at the door of the house of his own mother for alms-food. His mother invited them into the house. But while she was offering food to her son she said, "O you consumer of left-overs, you who have abandoned eighty crores to become a bhikkhu, you have ruined us." Then, she offered alms-food to the other bhikkhus and said to them rudely, "You all have used my son as your attendant; now eat your food." The Venerable Sariputta said nothing in reply but he just meekly took his bowl and came back to the monastery. Back at the monastery, the bhikkhus told the Buddha how the Venerable Sariputta had patiently borne the scolding and abuses of his mother. To them, the Buddha said that arahats never get angry, they never lose their temper.

Then the Buddha spoke in verse as follows:

         Verse 400. Him I call a brahmana, who is free from anger, who practises austerity, who is virtuous and free from craving, who is controlled in his senses and for whom this body (i.e., existence) is the very last.


Chapter: XXVI The Brahmana (Brahmanavagga)

Verse 401

XXVI (18) The Story of Theri Uppalavanna *

          While residing at the Jetavana monastery, the Buddha uttered Verse (401) of this book, with reference to Theri Uppalavanna.

          Once, some bhikkhus were talking about the arahat Theri Uppalavanna being molested by the young Nanda who was then swallowed up by the earth. In this connection, they asked the Buddha whether arahats do not enjoy sensual pleasures as they have the same physical make-up like any other people. To them the Buddha replied, "Bhikkhus! Arahats do not enjoy sensual pleasures; they do not indulge in sensual pleasures, for they do not cling to objects of sense and to sensual pleasures, just as water does not cling to the lotus leaf or the mustard seed to the tip of an awl."

Then the Buddha spoke in verse as follows:

         Verse 401. Him I call a brahmana, who does not cling to sensual pleasures, just as water does not cling to a lotus leaf, or the mustard seed to the tip of an awl.

         * This story is the continuation of the story given in Chapter V (Story number 10), Verse 69.


 

Chapter: XXVI The Brahmana (Brahmanavagga)

Verse 402

XXVI (19) The Story of a Certain Brahmin

          While residing at the Jetavana monastery, the Buddha uttered Verse (402) of this book, with reference to a certain brahmin, whose slave became an arahat.

          Once, there was a young slave of a brahmin. One day, fleeing from the house of his master he joined the Order of the bhikkhus, and in due course, he attained arahatship. On one occasion, while he went on an alms-round with the Buddha, his former master, the brahmin, saw him and grabbed him firmly by the robe. When the Buddha asked what the matter was, the brahmin explained that the young bhikkhu was his slave at one time. To him the Buddha said, "This bhikkhu has laid down the burden (of the khandhas)." The brahmin took that to mean that his slave had become an arahat. So to make sure, he asked the Buddha whether it was true that the young bhikkhu had become an arahat, and the Buddha confirmed his statement.

Then the Buddha spoke in verse as follows:

         Verse 402 Him I call a brahmana, who even in this existence realizes the end of dukkha (i.e., Nibbana), who has laid down the burden (of the khandhas) and who is free from moral defilements.

          At the end of the discourse the brahmin attained Sotapatti Fruition.


Chapter: XXVI The Brahmana (Brahmanavagga)

Verse 403

XXVI (29) The Story of Theri Khema *

          While residing at the Gijjhakuta hill, the Buddha uttered Verse (403) of this book, with reference to Theri Khema.

          One night, Sakka, king of the devas, came with his followers to pay homage to the Buddha. While they were with the Buddha, Theri Khema, by her supernormal power, also came through the sky to pay homage to the Buddha. But because Sakka and his company were there with the Buddha, she just paid obeisance to the Buddha, and soon left him. Sakka asked the Buddha who that bhikkhuni was and the Buddha replied, "She is one of my pre-eminent disciples; she is known as Theri Khema. She is matchless amongst the bhikkhunis in wisdom and she knows how to differentiate the right way from the wrong way."

Then the Buddha spoke in verse as follows:

         Verse 403. Him I call a brahmana, who is wise and is profound in his knowledge, who knows the right way from the wrong way, and who has attained the highest goal (i.e., arahatship).

          * See also Verse 347, Chapter XXIV, Story No. (5).


Chapter: XXVI The Brahmana (Brahmanavagga)

Verse 404.

XXVI (21) The Story of Thera Tissa

          While residing at the Jetavana monastery, the Buddha uttered Verse (404) of this book) with reference to Thera Tissa.

          Thera Tissa, after taking a subject of meditation from the Buddha, went to a mountain side. There, he found a cave which suited him and he decided to spend the three months of the rainy season (vassa) in that cave. So he stayed in the cave and went to the village for alms-food every morning. In the village, there was a certain elderly woman who regularly offered him alms-food. In the cave, there also lived the guardian spirit of the cave. As the thera was one whose practice of morality was pure, the cave-spirit dared not live in the same cave with the noble thera; at the same time, he did not have the courage to ask the thera to leave the place. So he thought of a plan that would enable him to find fault with the thera and thus cause him to leave the cave.

          The cave-spirit possessed the son of the elderly woman from the house where the thera usually went for his alms-food. He caused the boy to behave in a very peculiar way, turning his head backwards, and rolling his wide open eyes. His mother got alarmed and was in tears. The cave-spirit, who possessed the boy, then said "Let your teacher, the thera, wash his feet with water and pour that water on the head of your son." The next day when the thera came to her house for alms-food, she did as she was advised by the cave-spirit and the boy was left in peace. The cave-spirit went back to the cave and waited at the entrance for the return of the thera. When the thera returned from his alms-round, the cave-spirit revealed himself and said, "I am the spirit guarding this cave. O you physician, do not enter this cave." The thera knew that he had lived a clean life from the day he had become a thera, so he replied that he did not remember practising medicine. Then the cave-spirit accused him that in that very morning he had cured a young boy possessed by an ogre at the house of the elderly woman. But the thera reflected that it was not, in fact, practising medicine and he realized that even the cave spirit could find no other fault with him. That gave him a delightful satisfaction (piti) with himself, and abandoning piti and concentrating hard on Insight Meditation he attained arahatship then and there, while still standing at the entrance to the cave.

          As the thera had now become an arahat, he advised the cave-spirit to leave the cave. The thera continued to stay there till the end of the vassa, and then he returned to the Buddha. When he told the other bhikkhus about his encounter with the cave-spirit, they asked him whether he did not get angry with the cave-spirit when he was forbidden to enter the cave. The thera answered in the negative but they did not believe him. So they went to the Buddha and said, "Thera Tissa claims himself to be an arahat ; he is not speaking the truth." To them the Buddha replied, "Bhikkhus, my son Tissa was speaking the truth when he said he did not get angry. He has indeed become an arahat he is no longer attached to anyone; he has no occasion to get angry with anyone nor any need to associate with others."

Then the Buddha spoke in verse as follows:

         Verse 404. Him I call a brahmana, who associates not with the householder or with the homeless one, or with both, who is free from sensual desire. and has few wants.


Chapter: XXVI The Brahmana (Brahmanavagga)

Verse (405)

XXVl (22) The Story of a Certain Bhikkhu

          While residing at the Jetavana monastery, the Buddha uttered Verse (405) of this book, with reference to a certain bhikkhu.

          Once, a bhikkhu after taking a subject of meditation from the Buddha went to a forest to practise meditation. After he had attained arahatship he came back to the Buddha to offer his deep and profound gratitude to the Buddha. On his way, he passed through a village. Just as he was going through the village, a woman having quarrelled with her husband came out of her house and followed the bhikkhus. The husband coming after his wife, seeing her behind the bhikkhu, thought that the bhikkhu was taking his wife away. So he shouted at the bhikkhu and threatened to beat him. His wife entreated him not to beat the bhikkhu, but that made him more furious. As a result, the thera was beaten black and blue by the husband. After beating the bhikkhus to his heart's content, he took away his wife along with him and the bhikkhu continued on his way.

          On arrival at the Jetavana monastery, other bhikkhus saw the bruises over the whole body of the bhikkhu and they attended to his bruises. When they asked him if he did not get angry with the man who had beaten him so sorely, he answered in the negative. So the other bhikkhus went to the Buddha and reported that the bhikkhu had falsely claimed to have attained arahatship. To them the Buddha replied, "Bhikkhus! Arahats have laid aside the stick and the sword. They do not get angry even if they are beaten." Thus, the Buddha confirmed that the bhikkhu had, indeed, be come an arahat.

Then the Buddha spoke in verse as follows:

         Verse 405. Him I call a brahmana, who has laid aside the use of force towards all beings, the perturbed as well as the unperturbed (i.e., arahats), and who does not kill or cause others to kill.


Chapter: XXVI The Brahmana (Brahmanavagga)

Verse (406)

XXVI (23) The Story of Four Samaneras

          While residing at the Jetavana monastery, the Buddha uttered Verse (406) of this book, with reference to four samaneras who were arahats.

          Once, the wife of a brahmin sent her husband the brahmin to the Jetavana monastery to invite four bhikkhus to an alms-meal at their house. She told him to specifically request for senior bhikkhus who were also true brahmanas. But four seven year old arahat samaneras, viz., Samkicca, Pandita, Sopaka and Revata were sent along with him. When his wife saw the young samaneras she was very much dissatisfied and blamed the brahmin for bringing such young samaneras who were even younger than her grandson. She was, in fact, furious with her husband, and so she sent him back to the monastery to get older bhikkhus. In the meantime she refused to give the young samaneras the higher seats reserved for the bhikkhus; they were given lower seats and she did not offer them alms-food.

          When the brahmin arrived at the monastery, he met the Venerable Sariputta and invited him to his house. When the Venerable Sariputta arrived at the house of the brahmin, he saw the four young arahat samaneras and asked them if they had been offered alms-food yet. On learning that the arahat samaneras had not been given alms-food yet and also that food had been prepared only for four persons the Venerable Sariputta returned to the monastery without accepting alms-food from the house of the brahmin. So his wife sent the brahmin back again to the monastery to get another senior bhikkhu. This time, the Venerable Maha Moggallana came along with the brahmin, but he also returned to the monastery without accepting alms-food when he learned that the young samaneras had not been offered alms-food and also that food had been prepared only for four persons.

          By this time, the samaneras were feeling hungry. Sakka, king of the devas, seeing the state of things took the form of an old brahmin and came to the house. The brahmin and his wife paid respect to the old brahmin and offered him a seat of honour, but Sakka just sat on the ground and paid respect to the four samaneras. Then he revealed that he was Sakka. Seeing that Sakka himself was paying respect to the young samaneras, the brahmin couple offered alms-food to all the five. After the meal, Sakka and the samaneras manifested their supernormal power by going right up into the sky through the roof. Sakka went back to his celestial abode, the samaneras returned to the monastery.

          When other bhikkhus asked the samaneras whether they did net get angry when the brahmin couple refused to offer alms-food to them, they answered in the negative. The bhikkhus not believing them reported to the Buddha that the four young samaneras were falsely claiming to be arahats. To them the Buddha said, "Bhikkhus, arahats bear no ill will towards those who are hostile to them."

Then the Buddha spoke in verse as follows:

         Verse 406. Him I call a brahmana, who is not hostile to those who are hostile, who is peaceful (i.e., has laid aside the use of force) to those with weapons, and who is without attachment to objects of attachment.


Chapter: XXVI The Brahmana (Brahmanavagga)

Verse 407

XXVI (24) The Story of Thera Mahapanthaka

         White residing at the Veluvana monastery, the Buddha uttered Verse (407) of this book, with reference to Thera Mahapanthaka, elder brother of Culapanthaka *

          Thera Mahapanthaka was already an arahat when his younger brother Culapanthaka joined the Order. Culapanthaka was born a dullard because he had made fun of a very dull bhikkhu in one of his past existences. Culapanthaka could not even memorize one verse in four months' time. Mahapanthaka was disappointed with his younger brother and asked him to leave the monastery as he was not worthy of the Order.

          It was in this connection that, on one occasion, the bhikkhus asked the Buddha why Mahapanthaka, even though he was an arahat, turned his younger brother Culapanthaka out of the monastery. They also added "Do the arahats still lose their temper? Do they still have moral defilements like ill will in them ?" To them the Buddha replied, "Bhikkhus! Arahats have no moral defilements like passion and ill will in them. My son Mahapanthaka acted as he did with a view to benefiting his brother and not out of ill will."

Then the Buddha spoke in verse as follows:

         Verse 407. Him I call a brahmana, from whom passion, ill will, pride and detraction have fallen off like a mustard seed from the tip of an awl.

See also Verse 25, Chapter II, story number (3).


 

 

 

 

Chapter: XXVI The Brahmana (Brahmanavagga)

Verse 408

XXVI (29) The Story of Thera Pilindavaccha

          While residing at the Veluvana monastery, the Buddha uttered Verse (408) of this book, with reference to Thera Vaccha, who was also known as Thera Pilindavaccha, due to his offensive ways.

          Thera Pilindavaceha had a very offensive way of addressing people: he would often say, "Come here, you wretch", or "Go there, you wretch" and such other things. Other bhikkhus reported about him to the Buddha. The Buddha sent for him, and spoke to him on the matter. Then, on reflection the Buddha found that for the past five hundred existences, the thera had been born only in the families of the brahmins, who regarded themselves as being superior to other people. So the Buddha said to the bhikkhus, "Bhikkhus! Thera Vaccha addresses others as 'wretch' only by force of habit acquired in the course of his five hundred existences as a brahmin, and not out of malice. He has no intention of hurting others, for an arahat does not harm others."

Then the Buddha spoke in verse as follows:

         Verse 408. Him I call a brahmana, who speaks gentle, instructive and true words, and who does not offend anyone by speech.


Chapter: XXVI The Brahmana (Brahmanavagga)

Verse 409

XXVI (27) The Story of a Certain Thera

While residing at the Jetavana monastery, the Buddha uttered Verse (409) of this book, with reference to a certain thera.

          One day, a brahmin from Savatthi put his upper garment outside his house to air it. A thera found that garment as he was going back to the monastery. Thinking that it was a piece of cloth thrown away by someone and therefore ownerless, the thera picked it up. The brahmin looking out of his window saw the thera picking up the piece of clothing and came after the thera, abusing and accusing him. "You shaven head! You are stealing my clothing", he said; the thera promptly returned the piece of clothing to the brahmin.

          Back at the monastery, the thera related the above Incident to other bhikkhus, and they made fun of him and jokingly asked him whether the cloth was long or short, coarse or fine. To this question the thera answered, "Whether the clothing is long or short, coarse or fine matters not to me; I am not at all attached to it.", Other bhikkhus then reported to the Buddha that the thera was falsely claiming himself to be an arahat. To them the Buddha replied, "Bhikkhus! The thera speaks the truth; an arahat does not take anything that is not given him."

Then the Buddha spoke in verse as follows:

         Verse 409. Him I call a Brahmana, who, in this world takes nothing that is not given him, be it long or short, big or small, good or bad.


 

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