363 LESSON 01 09 2011 Malunkyaputta
Sutta To Malunkyaputta F FREE ONLINE eNālandā
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Buddhist Studies for the students-UP CM Ms. Mayawati likely to win the
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OBC, Minorities and poorer upper castes are intact.-Hon’ble Chief Minister ji greets people on
Eid-ul-Fitr
in UP assembly elections again
August 30, 2011
Uttar
Pradesh chief minister Mayawati remains a
perplexing political enigma even after ruling the country’s most populous state
for more than four years. In the past, political observers who had been
baffled by her incredible ascent up the ladder of power. But now that she has
lasted almost a full term in office there is still considerable bewilderment
about Mayawati’s trajectory.
Voices on
the ground suggest there is good reason
to believe that Mayawati, is clearly the frontrunner in a four-way contest
between the BSP, Samajwadi Party (SP), Bharatiya Janata Party (BJP) and the
Congress.
Those who know grassroots politics in
Uttar Pradesh feel the BSP leader’s SC/ST vote bank remains intact and that
this provides her with a tactical advantage that her political rivals in the
state do not have.
In the
past, Mayawati has shown rare skill in mobilising three layers of electoral support
- a core SC/ST base with an inner rock solid nub of support from her own Chamar
sub-caste, the dominant SC/ST group in Uttar Pradesh; a subsidiary prop from
poorer backward castes and Muslims who have a shared grievance with SC/STs
against economic exploitation and social oppression from upper castes and
rising middle castes; and the additional backing from influential upper caste
and middle caste individuals lured with the promise of a seat in the assembly because of her highly promising
best and meritorious governance for sarvajan hitay sarvajan sukhay. Her SC/ST,
OBC, Minorities and poorer upper castes are intact.
Press Information Bureau
(C.M. Information Campus)
Information & Public Relations Department,
U.P.
Hon’ble Chief Minister ji greets people on
Eid-ul-Fitr
Lucknow: 30 August 2011
The Uttar Pradesh Chief Minister Hon’ble Ms.
Mayawati ji has greeted people of the State on the occasion of Eid-ul-Fitr.
In a greetings message, Hon’ble Chief Minister ji
said that the festival of Eid symbolises peace and communal harmony. It also
strengthens the feeling of mutual brotherhood and coexistence in the society.
She said Eid brought message of happiness and joy to one and all after the Holy
month of Ramzan. It also symbolises social and national unity as well, she
added.
The Hon’ble Chief Minister has appealed to people
to celebrate the festival of Eid with gaiety and joy in an atmosphere of peace
and harmony.
SN 35.95
PTS: S iv 72
CDB ii 1175
Malunkyaputta Sutta: To
Malunkyaputta
translated from the Pali
by
Thanissaro Bhikkhu
Alternate translation: Walshe
Then Ven. Malunkyaputta, who was ardent & resolute, went to
the Blessed One and, on arrival, having bowed down to him, sat to one side. As
he was sitting there, he said to the Blessed One: “It would be good, lord,
if the Blessed One would teach me the Dhamma in brief so that, having heard the
Dhamma from the Blessed One, I might dwell alone in seclusion: heedful, ardent,
& resolute.”
“Here now, Malunkyaputta: What will I say to the young
monks when you — aged, old, elderly, along in years, come to the last stage of
life — ask for an admonition in brief?”
“Lord, even though I’m aged, old, elderly, along in years,
come to the last stage of life, may the Blessed One teach me the Dhamma in
brief! May the One Well-gone teach me the Dhamma in brief! It may well be that
I’ll understand the Blessed One’s words. It may well be that I’ll become an
heir to the Blessed One’s words.”
“What do you think, Malunkyaputta: the forms cognizable via
the eye that are unseen by you — that you have never before seen, that you
don’t see, and that are not to be seen by you: Do you have any desire or
passion or love there?”
“No, lord.”[1]
“The sounds cognizable via the ear…
“The aromas cognizable via the nose…
“The flavors cognizable via the tongue…
“The tactile sensations cognizable via the body…
“The ideas cognizable via the intellect that are uncognized
by you — that you have never before cognized, that you don’t cognize, and that
are not to be cognized by you: Do you have any desire or passion or love
there?”
“No, lord.”
“Then, Malunkyaputta, with regard to phenomena to be seen,
heard, sensed, or cognized: In reference to the seen, there will be only the
seen. In reference to the heard, only the heard. In reference to the sensed,
only the sensed. In reference to the cognized, only the cognized. That is how
you should train yourself. When for you there will be only the seen in reference
to the seen, only the heard in reference to the heard, only the sensed in
reference to the sensed, only the cognized in reference to the cognized, then,
Malunkyaputta, there is no you in connection with that.
When there is no you in connection with that,
there is no you there. When there is no you
there, you are neither here nor yonder nor between the two. This, just this, is
the end of stress.”[2]
“I understand in detail, lord, the meaning of what the
Blessed One has said in brief:
Seeing a form —
mindfulness lapsed — attending to the theme of ‘endearing,’ impassioned in
mind, one feels and remains fastened there. One’s feelings, born of the form,
grow numerous, Greed & annoyance injure one’s mind. Thus amassing stress,
one is said to be far from Unbinding. Hearing a sound… Smelling an aroma…
Tasting a flavor… Touching a tactile sensation… Knowing an idea —
mindfulness lapsed — attending to the theme of ‘endearing,’ impassioned in
mind, one feels and remains fastened there. One’s feelings, born of the idea,
grow numerous, Greed & annoyance injure one’s mind. Thus amassing stress,
one is said to be far from Unbinding. Not impassioned with forms — seeing a
form with mindfulness firm — dispassioned in mind, one knows and doesn’t remain
fastened there. While one is seeing a form — and even experiencing feeling — it
falls away and doesn’t accumulate. Thus one fares mindfully. Thus not amassing
stress, one is said to be in the presence of Unbinding. Not impassioned with
sounds… Not impassioned with aromas… Not impassioned with flavors… Not
impassioned with tactile sensations… Not impassioned with ideas — knowing an
idea with mindfulness firm — dispassioned in mind, one knows and doesn’t remain
fastened there. While one is knowing an idea — and even experiencing feeling —
it falls away and doesn’t accumulate. Thus one fares mindfully. Thus not
amassing stress, one is said to be in the presence of Unbinding.
“It’s in this way, lord, that I understand in detail the
meaning of what the Blessed One said in brief.”
“Good, Malunkyaputta. Very good. It’s good that you
understand in detail this way the meaning of what I said in brief.”
[The Buddha then repeats the verses.]
“It’s in this way, Malunkyaputta, that the meaning of what
I said in brief should be regarded in detail.”
admonished by the admonishment from the Blessed One, got up from his seat and
bowed down to the Blessed One, circled around him, keeping the Blessed One to
his right side, and left. Then, dwelling alone, secluded, heedful, ardent,
& resolute, he in no long time reached & remained in the supreme goal
of the holy life for which clansmen rightly go forth from home into
homelessness, knowing & realizing it for himself in the here & now. He
knew: “Birth is ended, the holy life fulfilled, the task done. There is
nothing further for the sake of this world.” And thus Ven. Malunkyaputta
became another one of the arahants.
362 LESSON 31 08 2011 F
Bahiya Sutta About Bahiya FREE ONLINE eNālandā Research and
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Bahiya Sutta: About
Bahiya
translated from the Pali
by
Thanissaro Bhikkhu
Alternate translation: Ireland
I have heard that on one occasion the Blessed One was staying
near Savatthi, in Jeta’s Grove, Anathapindika’s
monastery. Now at that time Bahiya of the Bark-cloth was
living in Supparaka by the seashore. He was worshipped,
revered, honored, venerated, given homage — a recipient of robes, almsfood,
lodgings, and medical requisites for the sick. Then, when he was alone in
seclusion, this line of thinking arose to his awareness: “Now, of those
who in this world are arahants or have entered the path of arahantship, am I
one?”
Then a devata who had once been a blood relative of Bahiya of
the Bark-cloth — compassionate, desiring his welfare, knowing with her own
awareness the line of thinking that had arisen in his awareness — went to where
he was staying and on arrival said to him: “You, Bahiya, are neither an
arahant nor have you entered the path of arahantship. You don’t even have the
practice whereby you would become an arahant or enter the path of
arahantship.”
“But who, living in this world with its devas, is an
arahant or has entered the path to arahantship?”
“Bahiya, there is a city in the northern country named
Savatthi. The Blessed One — an arahant, rightly self-awakened — is living there
now. He is truly an arahant and he teaches the Dhamma that leads to
arahantship. “
Then Bahiya, deeply chastened by the devata, left Supparaka
right then and, in the space of one day and night, went all the way to where
the Blessed One was staying near Savatthi, in Jeta’s Grove, Anathapindika’s
monastery. At that time, a large number of monks were doing walking meditation
in the open air. He went to them and, on arrival, said, “Where, venerable
sirs, is the Blessed One staying — the arahant, right self-awakened? We want to
see him.”
“He has gone into the town for alms.”
Then Bahiya, hurriedly leaving Jeta’s Grove and entering
Savatthi, saw the Blessed One going for alms in Savatthi — calm, calming, his
senses at peace, his mind at peace, tranquil and poised in the ultimate sense,
accomplished, trained, guarded, his senses restrained, a Great One
(naga). Seeing him, he approached the Blessed One and, on reaching him, threw
himself down, with his head at the Blessed One’s feet, and said, “Teach me
the Dhamma, O Blessed One! Teach me the Dhamma, O One-Well-Gone, that will be
for my long-term welfare and bliss.”
When this was said, the Blessed One said to him: “This is
not the time, Bahiya. We have entered the town for alms.”
A second time, Bahiya said to the Blessed One: “But it is
hard to know for sure what dangers there may be for the Blessed One’s life, or
what dangers there may be for mine. Teach me the Dhamma, O Blessed One! Teach
me the Dhamma, O One-Well-Gone, that will be for my long-term welfare and
bliss.”
A second time, the Blessed One said to him: “This is not
the time, Bahiya. We have entered the town for alms.”
A third time, Bahiya said to the Blessed One: “But it is
hard to know for sure what dangers there may be for the Blessed One’s life, or
what dangers there may be for mine. Teach me the Dhamma, O Blessed One! Teach
me the Dhamma, O One-Well-Gone, that will be for my long-term welfare and
bliss.”
“Then, Bahiya, you should train yourself thus: In reference
to the seen, there will be only the seen. In reference to the heard, only the
heard. In reference to the sensed, only the sensed. In reference to the
cognized, only the cognized. That is how you should train yourself. When for
you there will be only the seen in reference to the seen, only the heard in
reference to the heard, only the sensed in reference to the sensed, only the cognized
in reference to the cognized, then, Bahiya, there is no you in terms of that.
When there is no you in terms of that, there is no you there. When there is no
you there, you are neither here nor yonder nor between the two. This, just
this, is the end of stress.”
Through hearing
this brief explanation of the Dhamma from the Blessed One, the mind of Bahiya
of the Bark-cloth right then and there was released from the effluents through
lack of clinging/sustenance. Having exhorted Bahiya of the Bark-cloth with this
brief explanation of the Dhamma, the Blessed One left.
Now, not long after the Blessed One’s
departure, Bahiya — attacked by a cow with a calf — lost his life. Then the
Blessed One, having gone for alms in Savatthi, after the meal, returning from
his alms round with a large number of monks, saw that Bahiya had died. On
seeing him, he said to the monks, “Take Bahiya’s body and, placing it on a
litter and carrying it away, cremate it and build him a memorial. Your
companion in the holy life has died.”
“As you say, lord,” the monks replied. After placing
Bahiya’s body on a litter, carrying it off, cremating it, and building him a
memorial, they went to the Blessed One and, on arrival, having bowed down to
him, sat to one side. As they were sitting there, they said to him,
“Bahiya’s body has been cremated, lord, and his memorial has been built.
What is his destination? What is his future state?”
“Monks, Bahiya of the Bark-cloth was wise. He practiced the
Dhamma in accordance with the Dhamma and did not pester me with issues related
to the Dhamma. Bahiya of the Bark-cloth, monks, is totally unbound.”
Then, on realizing the significance of that, the Blessed One on
that occasion exclaimed:
Where water, earth, fire, & wind have no footing:
There the stars do not
shine, the sun is not visible, the moon does not appear, darkness is not found.
And when a sage, a brahman through sagacity, has known [this] for himself, then
from form & formless, from bliss & pain, he is freed.
Please Forward the attachment on
361 LESSON 30 08 2011 Loka
Sutta The World FREE ONLINE eNālandā
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Wheel-turning Emperor-
Kutadanta Sutta- Majjhima Nikaya-Memoranda containing Views
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on the Lokpal Bill 2011of the AWAKENED ONES by the AWAKENED ONES for HIGHLY PROMISING BEST MERITORIOUS GOVERNANCE
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FOR HAPPINESS AND WELFARE of EVERYONE
Loka Sutta: The World
translated from the Pali
by
Thanissaro Bhikkhu
Then a certain monk went to the Blessed One and, on arrival,
having bowed down to him, sat to one side. As he was sitting there, he said to
the Blessed One: “‘The world, the world’[1]
it is said. In what respect does the word ‘world’ apply?
“Insofar as it disintegrates,[2]
monk, it is called the ‘world.’ Now what disintegrates? The eye disintegrates.
Forms disintegrate. Consciousness at the eye disintegrates. Contact at the eye
disintegrates. And whatever there is that arises in dependence on contact at
the eye — experienced as pleasure, pain or neither-pleasure-nor-pain — that too
disintegrates.
“The ear disintegrates. Sounds disintegrate…
“The nose disintegrates. Aromas disintegrate…
“The tongue disintegrates. Tastes disintegrate…
“The body disintegrates. Tactile sensations disintegrate…
“The intellect disintegrates. Ideas disintegrate.
Consciousness at the intellect consciousness disintegrates. Contact at the
intellect disintegrates. And whatever there is that arises in dependence on
contact at the intellect — experienced as pleasure, pain or
neither-pleasure-nor-pain — that too disintegrates.
“Insofar as it disintegrates, it is called the
‘world.’”
360 LESSON 29 08 2011 Uttiya Sutta To Uttiya FREE ONLINE eNālandā Research and Practice UNIVERSITY and
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AN 10.95
PTS: A v 193
Uttiya Sutta: To Uttiya
translated from the Pali
by
Thanissaro Bhikkhu
Then Uttiya the wanderer went to the Blessed One and, on
arrival, exchanged courteous greetings with him. After an exchange of friendly
greetings & courtesies, he sat to one side. As he was sitting there, he
said to the Blessed One,
“Master Gotama, is it the case that ‘The cosmos is
eternal: Only this is true; anything otherwise is worthless’?”
“Uttiya, I haven’t declared that ‘The cosmos is eternal:
Only this is true; anything otherwise is worthless.’”
“Very well, then, Master Gotama, is it the case that: ‘The
cosmos is not eternal: Only this is true; anything otherwise is
worthless’?”
“Uttiya, I haven’t declared that ‘The cosmos is not
eternal: Only this is true; anything otherwise is worthless.’”
“Very well, then, Master Gotama, is it the case that ‘The
cosmos is finite… The cosmos is infinite… The soul & the body are the
same… The soul is one thing and the body another… After death a Tathagata
exists… After death a Tathagata does not exist… After death a Tathagata
both does & does not exist… After death a Tathagata neither does nor does
not exist. Only this is true; anything otherwise is worthless’?”
“Uttiya, I haven’t declared that ‘After death a
Tathagata neither does nor does not exist: Only this is true; anything
otherwise is worthless.’”
“But, Master Gotama, on being asked, ‘Is it the case that “The
cosmos is eternal: Only this is true; anything otherwise is
worthless”?’ you inform me, ‘Uttiya, I haven’t declared that “The
cosmos is eternal: Only this is true; anything otherwise is
worthless.”‘ On being asked, ‘Is it the case that “The cosmos is
not eternal… The cosmos is finite… The cosmos is infinite… The soul &
the body are the same… The soul is one thing and the body another… After
death a Tathagata exists… After death a Tathagata does not exist… After
death a Tathagata both does & does not exist… After death a Tathagata
neither does nor does not exist. Only this is true; anything otherwise is
worthless”?’ you inform me, ‘Uttiya, I haven’t declared that “After
death a Tathagata neither does nor does not exist. Only this is true;
anything otherwise is worthless.”‘ Now is there anything you have
declared?”
“Uttiya, having directly known it, I teach the Dhamma to my
disciples for the purification of beings, for the overcoming of sorrow &
lamentation, for the disappearance of pain & distress, for the attainment
of the right method, & for the realization of Unbinding.”
“And, Master Gotama, when having directly known it, you
teach the Dhamma to your disciples for the purification of beings, for the
overcoming of sorrow & lamentation, for the disappearance of pain &
distress, for the attainment of the right method, & for the realization of
Unbinding, will all the cosmos be led [to release], or a half of it, or a
third?”
When this was said, the Blessed One was silent.
Then the thought occurred to Ven. Ananda:
“Don’t let Uttiya the wanderer acquire the evil viewpoint that, ‘When I
asked him an all-encompassing question, Gotama the contemplative faltered and
didn’t reply. Perhaps he was unable to.’ That would be for his long-term harm
& suffering.” So he said to Uttiya, “In that case, my friend, I
will give you an analogy, for there are cases where it is through the use of
analogy that intelligent people can understand the meaning of what is being
said.
“Uttiya, suppose that there were a
royal frontier fortress with strong ramparts, strong walls & arches, and a
single gate. In it would be a wise, competent, & knowledgeable gatekeeper
to keep out those he didn’t know and to let in those he did. Patrolling the path
around the city, he wouldn’t see a crack or an opening in the walls big enough
for even a cat to slip through. Although he wouldn’t know that ‘So-and-so many
creatures enter or leave the city,’ he would know this: ‘Whatever large
creatures enter or leave the city all enter or leave it through this gate.’
“In the same way, the Tathagata isn’t concerned with
whether all the cosmos or half of it or a third of it will be led to release by
means of that [Dhamma]. But he does know this: ‘All those who have been led,
are being led, or will be led [to release] from the cosmos have done so, are
doing so, or will do so after having abandoned the five hindrances — those
defilements of awareness that weaken discernment — having well-established[1]
their minds in the four frames of reference, and having developed, as they have
come to be, the seven factors for Awakening. When you asked the Blessed One
this question, you had already asked it in another way.[2]
That’s why he didn’t respond.”
1. S. v.
420; Vinaya (Mahavagga, i.
10. No. 17).
2. The Perfect One, one attained
to Truth. The Buddha used it when
referring to himself. For
details, see The Buddha’s Ancient Path,
Piyadassi Thera, Buddhist
Publication Society, Kandy, Sri Lanka, p
17, n.4.
3. For a very comprehensive
account of the Four Noble Truths read
The Buddha’s
Ancient Path, Piyadassi Thera, Buddhist Publication
Society. Kandy, Sri Lanka
(Ceylon).
4. As the previous paragraphs
indicate, there are three aspects of
knowledge with regard to each
of the Four Noble Truths: 1. The
knowledge that it is the
Truth (sacca-ñana). 2.
The knowledge that a
certain function with regard
to this Truth should be performed (kiccañana).
3. The knowledge that the
function with regard to this Truth
has been performed (kata-ñana). The twelve ways or modes are
obtained by applying these
three aspects to each of the Four Noble
Truths.
106
23
Notes
1. M. 141.
2. For a very comprehensive
account of the Four Noble Truths read
The Buddha’s
Ancient Path, Piyadassi Thera, Buddhist Publication
Society. Kandy, Sri Lanka
(Ceylon).
3. Literally ‘fruit’, ‘sotapatti phale’.
4. To train in the path of
stream-attainment is more difficult than to
train in the path of
arahantship for the reason that in the former case
113
one has to deal with
undeveloped beings, and in the latter case with
those who are already
developed, and who are, by virtue of their
development, not destined to
fall back.
5. This is another epithet of
the Buddha.
NOTES
Ahara, Food
or nutriment is of four kinds: 1. ordinary material food
(kabalinkarahara); 2.
contact (of sense organs with sense objects,
phassahara); 3.
consciousness (viññanahara); and
4. mental volition
(manasañcetanahara).
See The Four Nutriments of Life by
Nyanaponika Thera, Wheel No.
105/106, Buddhist Publication
Society, (BPS) Kandy, Sri
Lanka.
Asubha, Non-attractiveness,
foulness, literally non-beautifulness.
Vedana, Feeling
or sensation is of three kinds: pleasant, unpleasant,
and neutral feeling.
Pañca-upadanakkhandha,
The five aggregates subject to grasping:
matter, feeling or sensation,
perceptions, mental formations, and
consciousness.
Salayatana, The
internal six-fold base: the five physical sense organs
(eye, ear, nose, tongue,
body, and the mind base (see Dependent
Origination or Paticca samuppada, by Piyadassi Thera, Wheel No.
15, BPS).
Satta
Bojjhanga, Seven Factors of Enlightenment: 1. Mindfulness; 2.
Investigation of the dhamma;
3. Energy; 4. Rapture or happiness; 5.
Calm; 6. Concentration; and
7. Equanimity (see Seven Factors of
Enlightenment, by
Piyadassi Thera, Wheel No. 1, BPS).
The Noble Eightfold Path: see
Discourse on the Analysis of the
Truths.
114
The four pairs of persons constitute
the four kinds of noble disciples
who have attained the four
paths (or stages) and four fruits of sanctity
(magga and phala). The four stages are: sotapatti (‘Stream Entry’)
where self-illusion, doubt,
and ritualism are ended, sakadagami
(‘Once-return’) where
sensuality and ill-will are weakened, anagami
(‘Non-return’) where
sensuality and ill-will are ended, and arahattha
(‘Arahantship’) where craving
for form, craving for formless
phenomena, conceit,
restlessness, and ignorance are ended. (Ten
bonds or fetters (sanyojanas) that bind the mind to the cycle of
rebirths are in Pali: sakkaya ditti, vicikiccha, silabbata-paramasa,
kama-raga, vyapada,
rupa-raga, arupa-raga, mana, uddhacca and
avijja, respectively.
See Maha-parinibbana Sutta, D.16
(http://www.accesstoinsight.org/canon/digha/dn16.html);
also see
‘Buddhism in a Nutshell’ by
Narada Mahathera.)
Navasattavasa, Nine
abodes of beings: the abodes where beings such
as humans, animals, devas, ghosts,
and brahmas are born, and the
realms of the infinity of
space, infinity of consciousness, of nothiness,
and of neither perception and
non-perception (see Minor Readings
and Illustrator, by
Bhikkhu Ñanamoli, Pali Text Society, London,
p.92).
The ten attributes of an Arahant, or Asekha, one
who has
completed his moral and
spiritual training, i.e., the Consummate One:
1. Right Understanding, 2.
Right Thought, 3. Right Speech, 4. Right
Action, 5. Right Livelihood,
6. Right Effort, 7. Right Mindfulness, 8.
Right Concentration, 9. Right
Knowledge (Sammañana), 10.
Right
Deliverance (Samma vimutti) which is the fruit of
Arahantship.
Abbreviations
A. Books
All references to Pali texts
are to the editions of the PTS.
115
359LESSON 28 08 2011 Vajjiya
Sutta About Vajjiya FREE ONLINE eNālandā Research and Practice UNIVERSITY and
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Sutta[1])
AN 10.94
PTS: A v 189
Vajjiya Sutta: About
Vajjiya
translated from the Pali
by
Thanissaro Bhikkhu
I have heard that on one occasion the Blessed One was staying
near Campa, on the shore of Gaggara Lake.
Then Vajjiya Mahita the householder left Campa in the
middle of the day to see the Blessed One, but the thought then occurred to him,
“Now is not the right time to see the Blessed One, for he is in seclusion.
And it is not the right time to see the monks who develop the mind, for they
are in seclusion. What if I were to visit the park of the wanderers of other
persuasions?” So he headed to the park of the wanderers of other
persuasions.
Now on that occasion the wanderers of other persuasions had come
together in a gathering and were sitting, discussing many kinds of bestial
topics,[1]
making a great noise & racket. They saw Vajjiya Mahita the householder
coming from afar, and on seeing him, hushed one another: “Be quiet, good
sirs. Don’t make any noise. Here comes Vajjiya Mahita the householder, a
disciple of Gotama the contemplative. He is one of those disciples of Gotama
the contemplative, clad in white, who lives in Savatthi.
These people are fond of quietude and speak in praise of quietude. Maybe, if he
perceives our group as quiet, he will consider it worth his while to come our
way.” So the wanderers fell silent.
Then Vajjiya Mahita the householder went
to where the wanderers of other persuasions were staying. On arrival he greeted
them courteously. After an exchange of friendly greetings & courtesies, he
sat to one side. As he was sitting there, the wanderers said to him, “Is
it true, householder, that Gotama the contemplative criticizes all asceticism,
that he categorically denounces & disparages all ascetics who live the
rough life?”
“No, venerable sirs, the Blessed One does not criticize all
asceticism, nor does he categorically denounce or disparage all ascetics who
live the rough life. The Blessed One criticizes what should be criticized, and
praises what should be praised. Criticizing what should be criticized, praising
what should be praised, the Blessed One is one who speaks making distinctions,
not one who speaks categorically on this matter.”
When this was said, one of the wanderers said to Vajjiya Mahita
the householder, “Now wait a minute, householder. This contemplative
Gotama whom you praise is a nihilist, one who doesn’t declare anything.”
“I tell you, venerable sirs, that the Blessed One
righteously declares that ‘This is skillful.’ He declares that ‘This is
unskillful.’ Declaring that ‘This is skillful’ and ‘This is unskillful,’ he is
one who has declared [a teaching]. He is not a nihilist, one who doesn’t
declare anything.”
When this was said, the wanderers fell silent, abashed, sitting
with their shoulders drooping, their heads down, brooding, at a loss for words.
Vajjiya Mahita the householder, perceiving that the wanderers were silent,
abashed… at a loss for words, got up & went to the Blessed One. On
arrival, having bowed down to the Blessed One, he sat to one side. As he was
sitting there, he told the Blessed One the entirety of his conversation with
the wanderers.
[The Blessed One said:] “Well done, householder. Well done.
That is how you should periodically & righteously refute those foolish men.
I don’t say that all asceticism is to be pursued, nor do I say that all
asceticism is not to be pursued. I don’t say that all observances should be
observed, nor do I day that all observances should not be observed. I don’t say
that all exertions are to be pursued, nor do I say that all exertions are not
to be pursued. I don’t say that all forfeiture should be forfeited, nor do I
say that all forfeiture should not be forfeited. I don’t say that all release
is to be used for release, nor do I say that all release is not to be used for
release.
“If, when an asceticism is pursued, unskillful qualities
grow and skillful qualities wane, then I tell you that that sort of asceticism
is not to be pursued. But if, when an asceticism is pursued, unskillful
qualities wane and skillful qualities grow, then I tell you that that sort of
asceticism is to be pursued.
“If, when an observance is observed, unskillful qualities
grow and skillful qualities wane, then I tell you that that sort of observance
is not to be observed. But if, when an observance is observed, unskillful
qualities wane and skillful qualities grow, then I tell you that that sort of
observance is to be observed.
“If, when an exertion is pursued… a forfeiture is
forfeited…
“If, when a release is used for release, unskillful
qualities grow and skillful qualities wane, then I tell you that that sort of
release is not to be used for release. But if, when a release is used for
release, unskillful qualities wane and skillful qualities grow, then I tell you
that that sort of release is to be used for release.”
When Vajjiya Mahita the householder had been instructed, urged,
roused & encouraged by the Blessed One with a talk on Dhamma, he got up
from his seat and, having bowed down to the Blessed One, left, keeping the
Blessed One on his right side. Not long afterward, the Blessed One addressed
the monks: “Monks, even a monk who has long penetrated the Dhamma in this
Doctrine & Discipline would do well periodically & righteously to
refute the wanderers of other persuasions in just the way Vajjiya Mahita the
householder has done.”
Discourse on The Analysis of the Truths (Saccavibhanga
Sutta[1])
Thus have I heard:
On one occasion the Blessed
One was living in the Deer
Park at Isipatana (the Resort
of Saints) near Varanasi
(Benares). Then he addressed
the monks saying: “O
Monks.” “Venerable Sir”,
replied those monks in assent to
the Blessed One. Thereupon he
said:
“The matchless Wheel of
Dhamma set in motion by the
Tathagata, [2] the Consummate
One, the supremely
Enlightened One, in the Deer
Park at Isipatana near
Varanasi, cannot be set in
motion by a recluse or brahmana
or Deva or Mara or Brahma or
by anyone in the world.
That is to say, it was a
proclamation of the Four Noble
Truths, by way of teaching,
laying down, establishing,
opening up, analyzing, and
elucidating them.
“Of what four: It was a
proclamation of the Noble Truth of
suffering (dukkha), by way of teaching… (as before) and
elucidating it; of the Noble
Truth of the arising (cause) of
suffering… of the Noble
Truth of the cessation of
suffering… of the Noble
Truth of the Path leading to the
cessation of suffering. This
matchless Wheel of Dhamma,
monks, set in motion by the
Tathagata, the Consummate
One, the supremely
Enlightened One, in the Deer Park at
Isipatana near Varanasi,
cannot be set in motion by a
recluse… or by anyone in
the world. That is to say, it was a
proclamation of the Four
Noble Truths, by way of
teaching, laying down,
establishing, opening up, analyzing,
and elucidating them.
“Monks, follow Sariputta and
Moggallana; associate with
Sariputta and Moggallana.
Wise monks do help (materially
and spiritually) those who
live the holy life. Monks,
Sariputta is like unto a
mother, Moggallana is like unto a
foster-mother to a child.
Sariputta, monks, trains (beings)
in the path[3] of
stream-attainment. Moggallana in the
highest goal (arahantship)[4].
Sariputta, monks, is able to
proclaim, teach, lay down,
establish, open up, analyze, and
elucidate the Four Noble
Truths.”
This the Blessed One said,
and having said so, the
Welcome Being (sugata)[5] rose from his seat and entered
(his) abode. Not long after
the Blessed One had departed,
the Venerable Sariputta
addressed the monks, saying:
“Reverend friends.” “Your
reverence”, the monks replied
the Venerable Sariputta in
assent.
This the Venerable Sariputta
said:
“Your reverence, the matchless
Wheel of Dhamma set in
motion by the Tathagata, the
Consummate One, the
supremely Enlightened One, in
the Deer Park, at Isipatana
near Varanasi, cannot be set
in motion by a recluse or
brahmana… (as before) in
the world. That is to say, it was a
proclamation of the Four
Noble Truths, by way of
teaching, laying down,
establishing, opening up, analyzing,
and elucidating them.
“Of what four? It was a
proclamation of the Noble Truth of
suffering (dukkha) by way of teaching… elucidating it; of
the Noble Truth of the
arising of suffering… of the Noble
Truth of the cessation of
suffering… of the Noble Truth of
the Path leading to the
cessation of suffering.
“What, your reverence, is the
Noble Truth of suffering?
Birth is suffering; aging is
suffering; death is suffering;
grief, lamentation, bodily
pain, mental pain and despair are
suffering; not getting what
one desires, that too is
suffering: In brief the five
aggregates subject to grasping
are suffering.
“What is birth? It is the birth of beings in
the various
classes (planes) of beings;
the production, their conception,
coming into existence
(re-birth), the appearance of the
aggregates, acquiring of the
sense-bases. This is called
birth.
“What is aging? It is the
aging of beings in the various
classes of beings, their
decay, broken teeth, graying hair,
wrinkled skin, the dwindling
of the life-span, the wearing
out of the sense-organs. This
is called aging.
“What is death? It is the
passing away of beings in the
various classes of beings;
the falling away, the breaking
up, the disappearance, the
death, making end of life, the
breaking up of the
aggregates, the laying down of the body.
This is called death.
“What is grief? It is the
grief, sorrow, sorrowfulness, the
state of being sorry, inward
sorrow, inward intense sorrow
visited by some calamity or
other, smitten by some kind of
ill or other. This is called
grief.
“What is lamentation? It is
the crying, the wailing, the act
of crying, the act of
wailing, the state of crying, the state of
wailing of one visited by
some calamity or other, smitten
by some kind of ill or other.
This is called lamentation.
“What is suffering? It is
bodily suffering, bodily
unpleasantness, the painful
and unpleasant feeling
produced by bodily contact.
This is called suffering.
“What is misery? It is mental
suffering, unpleasantness, the
painful and unpleasant
feeling produced by mental contact.
This is called misery.
“What is despair? It is
despondency, despair, the state of
despondency, the state of
despair of one visited by some
calamity or other. This is
called despair.
“What is meant by not getting what one
desires, that too is
suffering? To beings subject
to birth there comes desire: ‘O
might we not be subject to
birth, and birth not come to us.’
But this cannot be attained
by mere desiring. So not getting
what one desires, that too,
is suffering. To beings subject to
aging there comes the desire:
‘O might we not be subject to
aging, and aging not come to
us…’ (as before). To beings
subject to disease there comes
the desire: ‘O might we not
be subject to disease and
disease not come to us…’ To
beings subject to death there
comes the desire: ‘O might
we not be subject to death
and death not come to us…’ To
beings subject to sorrow,
lamentation, suffering, misery,
and despair there comes the
desire: ‘O might we not be
subject to sorrow,
lamentation, suffering, misery, and
despair, and sorrow,
lamentation, suffering, misery, and
despair not come to us.’ But
this cannot be attained by
merely desiring. So not getting
what one desires that too is
suffering.
“What, in brief, are the five
aggregates subject to grasping
that are suffering? These are
the aggregate of matter
subject to grasping, the
aggregate of feeling…, the
aggregate of perception…,
the aggregate of mental
(volitional) formations…,
the aggregate of consciousness
subject to grasping. These
are called, in brief, the five
aggregates subject to
grasping that are suffering. This is
called the Noble Truth of
suffering.
“What is the Noble Truth of
the arising of suffering? It is
this craving which produces
re-becoming (re-birth)
accompanied by passionate
greed, and finding delight now
here now there, namely the
craving for sense pleasures,
craving for existence and
craving for non-existence (selfannihilation).
This is called the Noble
Truth of the arising
of suffering.
“What is the Noble Truth of
the cessation of suffering? It is
the complete cessation of
that very craving, giving it up,
relinquishing it, liberating
oneself from it, and detaching
oneself from it. This is
called the Noble Truth of the
cessation of suffering.
“And what is the Noble Truth
of the Path leading to the
cessation of suffering? It is
this Noble Eightfold Path itself,
namely: right understanding,
right thought, right speech,
right action, right
livelihood, right effort, right
mindfulness, right
concentration.
“What is right understanding?
It is this knowledge of
suffering, knowledge of the
arising of suffering,
knowledge of the cessation of
suffering, knowledge of the
path leading to the cessation
of suffering — this is called
right understanding.
“What is right thought?
Thought of renunciation, thought
of goodwill, thought of not
harming — this is called right
thought.
“What is right speech?
Abstention from false speech,
abstention from tale-bearing,
abstention from harsh
(abusive) speech, abstention
from idle chatter (gossip), this
is called right speech.
“What is right action?
Abstention from killing, abstention
from stealing, abstention
from illicit sexual indulgence,
this is called right action.
“What is right livelihood?
Herein (in this dispensation) the
ariyan disciple avoiding
wrong livelihood, makes his living
by right livelihood, this is
called right livelihood.
“What is right effort? Herein
a monk puts forth will,
strives, stirs up energy,
strengthens his mind, exerts
himself to prevent the
arising of evil, of unwholesome
thoughts that have not yet
arisen; puts forth will… (as
before) to banish the evil,
unwholesome thoughts that have
already arisen; puts forth will…
to develop wholesome
thoughts that have not yet
arisen; and puts forth will,
strives, stirs up energy,
strengthens his mind, exerts
himself to maintain, to
preserve, increase, to bring them to
maturity, development, and to
complete the wholesome
thoughts that have arisen.
This is called right effort.
“What is right mindfulness?
Herein a monk lives practicing
body contemplation on the
body, ardent, clearly
comprehending and mindful (of
it), having overcome
covetousness and dejection
concerning the world (of the
body).
“He lives practicing
feeling-contemplation on the feelings,
ardent, clearly comprehending
and mindful (of it) having
overcome covetousness and
dejection concerning the world
(of feelings).
“He lives practicing
mind-contemplation on the mind,
ardent, clearly comprehending
and mindful (of it) having
overcome covetousness and
dejection concerning the world
(of the mind).
“He lives practicing
mind-object contemplation on the
mind objects, ardent, clearly
comprehending and mindful
(of it) having overcome
covetousness and dejection
concerning the world (of
mental objects). This is called
right mindfulness.
“And what is right
concentration? Herein a monk aloof
from sense desires, aloof
from unwholesome thoughts,
attains to and abides in the
first meditative absorption
(jhana) which
is detachment-born and accompanied by
applied thought, sustained
thought, joy, and bliss.
“By allaying applied and
sustained thought he attains to,
and abides in the second jhana which is inner tranquillity,
which is unification (of the
mind), devoid of applied and
sustained thought, and which
has joy and bliss.
“By detachment from joy he dwells in
equanimity,
mindful, and with clear
comprehension and enjoys bliss in
body, and attains to and
abides in the third jhana which
the
noble ones (ariyas) call:
‘Dwelling in equanimity,
mindfulness, and bliss.’
“By giving up of bliss and
suffering, by the disappearance
already of joy and sorrow, he
attains to, and abides in the
fourth jhana, which is neither suffering nor bliss, and
which is the purity of
equanimity-mindfulness. This is
called right concentration.
“This is called the Noble
Truth of the Path leading to the
cessation of suffering.
“Your reverence, the
matchless Wheel of Dhamma set in
motion by the Tathagata, the
Consumate One, the
supremely Enlightened One, in
the Deer Park, at Isipatana
near Varanasi, cannot be set
in motion by a recluse or
brahmana or deva or Brahma or
by anyone in the world.
That is to say, it was a
proclamation of the Four Noble
Truths, by way of teaching,
laying down, establishing,
opening up, analyzing, and
elucidating them.”
This the Venerable Sariputta
said. Those monks glad at
heart rejoiced at the words
of the Venerable Sariputta.
AWAKENED ONES and LOKPAL
From
Jagatheesan Chandrasekharan
FREE ONLINE eNālandā Research and Practice UNIVERSITY and BUDDHIST GOOD NEWS
letter
#668 5th A Main Road
8th Cross
HAL 3rd Stage
Bangalore-560075
Karnataka State
India
TO,
Respected Shri KP Singh,
Director, Rajya Sabha Secretariat,
201,Second Floor, Parliament House Annexe, New Delhi-110001
(Tel: 23034201, Fax: 23016784, E-mail: kpsingh@sansad.nic.in and rs-cpers@sansad.nic.in )
Respected Sir,
Sub: Memoranda containing Views from FREE ONLINE eNālandā Research and Practice
UNIVERSITY and BUDDHIST GOOD NEWS LETTER on the Lokpal Bill 2011
Following Views from FREE ONLINE eNālandā Research and Practice UNIVERSITY and
BUDDHIST GOOD NEWS LETTER on the Lokpal Bill 2011 is placed before
Parliamentary Standing Committee Chairman Abhishek Manu Singhvi for kind
perusal and favourable action.
Willing to appear before the Committee
with kind regards
your’s sincerly
J.Chandrasekharan
Memoranda
containing Views from FREE ONLINE eNālandā Research and Practice
UNIVERSITY and
BUDDHIST GOOD NEWS LETTER on the Lokpal Bill 2011
The Awakened One had gone beyond all
worldly affairs, but still gave advice on good governance
The
Awakened One came from a warrior caste and was naturally brought into
association with kings, princes
and
ministers. Despite His origin and association, He never resorted to the
influence of political power to
introduce
His teaching, nor allowed His Teaching to be misused for gaining political
power. But today, many
politicians
try to drag the Awakened One’s name into politics by introducing Him as a
communist, capitalist,
or
even an imperialist. They have forgotten that the new political philosophy as
we know it really developed
in the
West long after the Awakened One’s time. Those who try to make use of the good
name of the
Awakened
One for their own personal advantage must remember that the Awakened One was
the Supremely
Awakened
One who had gone beyond all worldly concerns.
There
is an inherent problem of trying to intermingle religion with politics. The
basis of religion is morality,
purity
and faith, while that for politics is power. In the course of history, religion
has often been used to give
legitimacy
to those in power and their exercise of that power. Religion was used to
justify wars and conquests,
persecutions,
atrocities, rebellions, destruction of works of art and culture.
When
religion is used to pander to political whims, it has to forego its high moral
ideals and become debased
by
worldly political demands.
The
thrust of the Awakened One’s Dhamma is not directed to the creation of new
political institutions and
establishing
political arrangements. Basically, it seeks to approach the problems of society
by reforming the
individuals
constituting that society and by suggesting some general principles through
which the society can
be
guided towards greater humanism, improved welfare of its members, and more
equitable sharing of
resources.
There is a limit
to the extent to which a political system can safeguard the happiness and
prosperity of its
people. No
political system, no matter how ideal it may appear to be, can bring about
peace and happiness as
long as the
people in the system are dominated by greed, hatred and delusion. In addition,
no matter what
political system
is adopted, there are certain universal factors which the members of that
society will have to
experience: the
effects of good and bad kamma, the lack of real satisfaction or everlasting
happiness in the
world
characterized by dukkha (unsatisfactoriness), anicca
(impermanence), and anatta (egolessness). To the
Buddhist,
nowhere in Samsara is there real freedom, not even in the heavens or the
world of Brahama.
Although a good
and just political system which guarantees basic human rights and contains
checks and
balances to the
use of power is an important condition for a happy in society, people should
not fritter away
their time by
endlessly searching for the ultimate political system where men can be
completely free, because
complete freedom
cannot be found in any system but only in minds which are free. To be free,
people will
have to look
within their own minds and work towards freeing themselves from the chains of
ignorance and
craving. Freedom
in the truest sense is only possible when a person uses Dhamma to develop his
character
through good
speech and action and to train his mind so as to expand his mental potential
and achieve his
ultimate aim of
awaken-ness.
While recognizing
the usefulness of separating religion from politics and the limitations of
political systems in
bringing about
peace and happiness, there are several aspects of the Awakened One’s teaching
which have
close
correspondence to the political arrangements of the present day. Firstly, the Awakened
One spoke
about the
equality of all human beings long before Abraham Lincoln, and that classes and
castes are artificial
barriers erected
by society. The only classification of human beings, according to the Awakened
One, is based
on the quality
of their moral conduct. Secondly, the Awakened One encouraged the spirit of
social -co-
operation and
active participation in society. This spirit is actively promoted in the
political process of
modern
societies. Thirdly, since no one was appointed as the Awakened One’s successor,
the members of the
Order were to be
guided by the Dhamma and Vinaya, or in short, the Rule of Law. Until today very
member
of the Order is
to abide by the Rule of Law which governs and guides their conduct.
Fourthly, the Awakened
One encouraged the spirit of consultation and the democratic process. This is
shown
within the
community of the Order in which all members have the right to decide on matters
of general
concern. When a
serious question arose demanding attention, the issues were put before the
monks and
discussed in a
manner similar to the democratic parliamentary system used today. This
self-governing
procedure may
come as a surprise to many to learn that in the assemblies of Awakened Ones in
India 2,500
years and more
ago are to be found the rudiments of the parliamentary practice of the present
day. A special
officer similar
to ‘Mr. Speaker’ was appointed to preserve the dignity of the Parliamentary
Chief Whip, was
also appointed
to see if the quorum was secured. Matters were put forward in the form of a
motion which was
open to
discussion. In some cases it was done once, in others three times, thus
anticipating the practice of
Parliament in
requiring that a bill be read a third time before it becomes law. If the
discussion showed a
difference of
opinion, it was to be settled by the vote of the majority through balloting.
The Awakened
Ones approach to political power is the moralization and the responsible use of
public power.
The Awakened One
preached non-violence and peace as a universal message. He did not approve of
violence
or the
destruction of life, and declared that there is no such thing as a ‘just’ war.
He taught: ‘The victor
breeds hatred,
the defeated lives in misery. He who renounces both victory and defeat is happy
and peaceful.’
Not only did the
Awakened One teach non-violence and peace, He was perhaps the first and only
religious
teacher who went
to the battlefield personally to prevent the outbreak of a war. He diffused tension
between
the Sakyas and
the Koliyas who were about to wage war over the waters of Rohini. He also
dissuaded King
Ajatasattu from
attacking the Kingdom of the Vajjis.
The Awakened One
discussed the importance and the prerequisites of a good government. He showed
how
the country
could become corrupt, degenerate and unhappy when the head of the government
becomes
corrupt and
unjust. He spoke against corruption and how a government should act based on
humanitarian
principles.
The Awakened One
once said, ‘When the ruler of a country is just and good, the ministers become
just and
good; when the
ministers are just and good, the higher officials become just and good; when
the higher
officials are
just and good, the rank and file become just and good; when the rank and file
become just and
good, the people
become just and good.’(Anguttara Nikaya)
In the Cakkavatti
Sihananda Sutta, the Awakened One said that immorality and crime, such as
theft,
falsehood,
violence, hatred, cruelty, could arise from poverty. Kings and governments may
try to suppress
crime through
punishment, but it is futile to eradicate crimes through force.
In the Kutadanta
Sutta, the Awakened One suggested economic development instead of force to
reduce crime.
The government
should use the country’s resources to improve the economic conditions of the
country. It
could embark on
agricultural and rural development, provide financial support to entrepreneurs
and
business,
provide adequate wages for workers to maintain a decent life with human dignity.
1)be liberal and
avoid selfishness,
2) maintain a high moral character,
3) be prepared to sacrifice one’s own pleasure for the well-being of the
subjects,
4) be honest and maintain absolute integrity,
5) be kind and gentle,
6) lead a simple life for the subjects to emulate,
7) be free from hatred of any kind,
8) exercise non-violence,
9) practice patience, and
10) respect public opinion to promote peace and harmony
Regarding
the behavior of rulers, He further advised:
- A
good ruler should act impartially and should not be biased and discriminate
between one particular
group
of subjects against another.
- A
good ruler should not harbor any form of hatred against any of his subjects.
- A
good ruler should show no fear whatsoever in the enforcement of the law, if it
is justifiable.
- A
good ruler must possess a clear understanding of the law to be enforced. It
should not be enforced just
because
the ruler has the authority to enforce the law. It must be done in a reasonable
manner and with
common
sense. — (Cakkavatti Sihananda Sutta)
In the Milinda
Panha,it is stated: ‘If a man, who is unfit, incompetent, immoral,
improper, unable and
unworthy of
kingship, has enthroned himself a king or a ruler with great authority, he is
subject to be
tortured‚ to be
subject to a variety of punishment by the people, because, being unfit and
unworthy, he has
placed himself
unrighteously in the seat of sovereignty. The ruler, like others who violate
and transgress
moral codes and
basic rules of all social laws of mankind, is equally subject to punishment;
and moreover, to
be censured is
the ruler who conducts himself as a robber of the public.’ In a Jataka story,
it is mentioned
that a ruler who
punishes innocent people and does not punish the culprit is not suitable to
rule a country.
The king always
improves himself and carefully examines his own conduct in deeds, words and
thoughts,
trying to
discover and listen to public opinion as to whether or not he had been guilty
of any faults and
mistakes in
ruling the kingdom. If it is found that he rules unrighteously, the public will
complain that they
are ruined by
the wicked ruler with unjust treatment, punishment, taxation, or other
oppressions including
corruption of
any kind, and they will react against him in one way or another. On the
contrary, if he rules
righteously they
will bless him: ‘Long live His Majesty.’ (Majjhima Nikaya)
The
Awakened One’s emphasis on the moral duty of a ruler to use public
power to improve the welfare of the
people
had inspired Emperor Asoka in the Third Century B.C. to do likewise. Emperor
Asoka, a sparkling
example
of this principle, resolved to live according to and preach the Dhamma and to
serve his subjects and
all
humanity. He declared his non-aggressive intentions to his neighbors, assuring
them of his goodwill and
sending
envoys to distant kings bearing his message of peace and non-aggression. He
promoted the energetic
practice
of the socio-moral virtues of honesty, truthfulness, compassion, benevolence,
non-violence,
considerate
behavior towards all, non-extravagance, non-acquisitiveness, and non-injury to
animals. He
encouraged
religious freedom and mutual respect for each other’s creed. He went on
periodic tours preaching
the
Dhamma to the rural people. He undertook works of public utility, such as
founding of hospitals for men
and
animals, supplying of medicine, planting of roadside trees and groves, digging
of wells, and construction
of
watering sheds and rest houses. He expressly forbade cruelty to animals.
Sometimes
the Awakened One is said to be a social reformer. Among other things, He
condemned the caste
system,
recognized the equality of people, spoke on the need to improve socio-economic
conditions,
recognized
the importance of a more equitable distribution of wealth among the rich and
the poor, raised the
status
of women, recommended the incorporation of humanism in government and
administration, and
taught
that a society should not be run by greed but with consideration and compassion
for the people.
Despite
all these, His contribution to mankind is much greater because He took off at a
point which no other
social
reformer before or ever since had done, that is, by going to the deepest roots
of human ill which are
found
in the human mind. It is only in the human mind that true reform can be
effected. Reforms imposed by
force
upon the external world have a very short life because they have no roots. But
those reforms which
spring
as a result of the transformation of man’s inner consciousness remain rooted.
While their branches
spread
outwards, they draw their nourishment from an unfailing source — the
subconscious imperatives of
the
life-stream itself. So reforms come about when men’s minds have prepared the
way for them, and they
live
as long as men revitalize them out of their own love of truth, justice and
their fellow men.
The
doctrine preached by the Awakened One is not one based on ‘Political
Philosophy’. Nor is it a doctrine
that
encourages men to worldly pleasures. It sets out a way to attain Nibbana. In
other words, its ultimate
aim is
to put an end to craving (Tanha) that keeps them in bondage to this
world. A stanza from the
Dhammapada
best summarizes this statement: ‘The path that leads to worldly
gain is one, and the path that
leads
to Nibbana(by leading a religious life)is another.’
However,
this does not mean that Awakened Ones cannot or should not get involved in the
political process,
which
is a social reality. The lives of the members of a society are shaped by laws
and regulations, economic
arrangements
allowed within a country, institutional arrangements, which are influenced by
the political
arrangements
of that society. Nevertheless, if a Awakened One wishes to be involved in
politics, he should not
misuse
religion to gain political powers, nor is it advisable for those who have
renounced the worldly life to
lead a
pure, religious life to be actively involved in politics.
“As
you are, so is the world.”
Abiding
by a set of higher ethics makes them anxious that they will be prey to anyone
who is stronger, less
moral,
and capable of using violence without any sense of guilt or remorse. - Dukkha
But
Abiding by a set of higher ethics whose basis is compassion for other people
and reverence for life. –
Dukkha
Nirodha
Seeking
un-attachment makes people think they will be giving up worldly success and
comfort. Un-attaching
from
materialism has little appeal when people everywhere are pursuing materialism
with every breath. –
Dukkha
Becoming
un-attached from the self and realizing that the individual self is an illusion.
- Dukkha Nirodha
Pluck
out the seed of illusion, do not feed the mind with new ideals that would
succumb to corruption in the
inexorable
working of time.
Aim
for nothing less than an “inner revolution” . Coming in from the cold, people
yearn for this inner
revolution
because there is a hole inside them where god used to be. But in many ways that
god was only an
image.
Most people fail to find what they want from spirituality because they remove
one image of god only to
fill
in another (they even turn Buddha into a god, the very thing he denied).Inner
revolution, opening a path
to
liberation. Nothing less will cure the human disease.
If people could see that the human disease is temporary, the
whole world would be transformed. Despite the
burden of past beliefs that underlie a horrific conflict
like the one in the Middle East, Awakened One’s cure is
taking hold, although we don’t know on what scale. Secular
spirituality forms a separate subculture in every
country where people have begun to seek a new way and a new
set of beliefs. Their way doesn’t have to travel
under the name of Awakened
One.
The essence is about moving ahead, not about labels. Where the growth of
consciousness is being nourished anywhere in the world, the
following trends are evident:
- Meditation
will become mainstream. - Healing,
both physical and psychological, will become commonplace. - Prayer
will be seen as real and efficacious. - Manifestation
of desires will be talked about as a real phenomenon. - People
will regain a connection to spirit. - Individuals
will find answers inwardly to their deepest spiritual questions. They will
believe in their private answers and live accordingly. - Communities
of belief will arise. - Gurus
and other spiritual authorities will wane in influence. - A
wisdom tradition will grow to embrace the great spiritual teachings at the
heart of organized religion. - Faith
will no longer be seen as an irrational departure from reason and science.
- Wars
will decline as peace becomes a social reality. - Nature
will regain its sacred value.
There is no spiritual path that can succeed without
confronting the here and now. Awakened One wanted us
to be mindful of who were are at this moment because in the
midst of disorder and confusion, which
dominates every moment, there is the seed of Awakened One nature, of awakening.
If you notice these seeds and give them value, they will
expand, and in time they will fill the holes of isolation
and meaninglessness. The path is subtle but natural, and
open to everyone. To notice who you are is simple,
not difficult. You can be gentle with yourself. There is no
timetable, no need for rigor or discipline.
Your job is to notice that there is light within you,
however small. A small candle is only different from the
blazing sun by a matter of degree. Both are light by nature.
Whatever makes your light grow will serve you.
Meditation will not be a practice set apart in your day; it
will become the normal state of self-awareness, of
being awake instead of asleep. For two thousand years nature
has held the cure for aloneness in its heart.
When you realize yourself as Awakened
One,
you are still alone, but your aloneness fills every corner of
creation as far as the eye can see.
This
society had only adopted such innocuous dogmas like ‘ahimsa’ from Awakened One while
rejecting the
essence
of his philosophy of ‘equality’. Ahimsa
is a social structure based on inequality and enslavement of
the
‘Shudra’ and the women, amounted to
hinsa and this was sought to be camouflaged by the Hindu
adoption
of Awakened One’s Ahimsa.
Bills may include ministers, MPs for
any action outside Parliament, and Group A officers (and equivalent) of
the government. The bill may
include a sitting prime minister.
May include any act of an MP in
respect of a speech or vote in Parliament (which is now protected by Article
105 of the Constitution). May
include judges.
May include all government
officials, while the government bill including junior (below Group A) officials.
Bill may include officers of NGOs
who receive government funds or any funds from the public.
The bill may have a chairperson and members belonging to
SC/STs OBCs, Minorities and general categories
50% of them having judicial background.Chairperson and Members with any allegations may not be
included in the Lokpal.
A search committee mayshortlist potential candidates. The
search committee may have members belonging to
SC/STs OBCs, Minorities and general categories 50% of them having
judicial background.
Bill may require the judicial member to be a supreme court
judge or a high court chief justice. For other
members, the government bill requires at least 25 years
experience in anti-corruption policy, public
administration, vigilance or finance. There must be a
combination of members belonging to SC/STs OBCs,
Minorities and general categories 50% of them having
judicial background.
Bill may permit the president to make a reference to the
Supreme Court for an inquiry, followed by removal
if the member is found to be biased or corrupt. The
reference may be made by the president (a) on his own,
(a) on a petition signed by 100 MPs,or (c) on a petition by
a citizen if the President is then satisfied that it
should be referred. The President may also remove any
member for insolvency, infirmity of mind or body, or
engaging in paid employment.
Bill may deal with offences under the Prevention of
Corruption Act, in addition, may include offences by
public servants under the Indian Penal Code, victimization
of whistleblowers and repeated violation of
citizen’s charter.
Bill may provide for an investigation wing under the Lok Pal
and that the CBI will be under the Lok Pal
while investigating corruption cases.
Bill may provide for a prosecution wing of the Lok Pal.And
the CBI’s prosecution wing under Lokpal may
conduct this function.
The process for prosecution in the bill, the Lok Pal may
initiate prosecution in a special court. A copy of the
report may be sent to the competent authority. No
prior sanction is required. Prosecution of the prime
minister, ministers, MPs and judges of supreme court and
high courts may be initiated as per the
Constitution of India.
May deal with grievance redressal of citizens, in addition
to the process for prosecuting corruption
cases. Every public authority may publish citizen’s
charters listing its commitments to citizens.
All the above mentioned points may be included in the bill as
laid in the Constitution of India, since the
Constitution has stood the test of time.
-ooOoo-
358 LESSON 27 08 2011 Cula Malunkyovada Sutta The Shorter Instructions to
Malunkya FREE ONLINE eNālandā
Research and Practice UNIVERSITY and BUDDHIST GOOD NEWS letter to VOTE for BSP
ELEPHANT to attain Ultimate Bliss-Through http://sarvajan.ambedkar.org- Free
Buddhist Studies for the students- Setting In Motion the Wheel of Truth (Dhammacakkappavattana
Sutta [1])-AWAKENED ONES and LOKPAL
To day the 27-08-2011 Mr.D Balasunder MD (BC) HAL unveiled
LORD BUDDHA STATUE & celebrated 120th Babasaheb Dr.Ambedkar anniversary at
@HAL SC/ST E&O Association. Beautiful statue of Lord Buddha was gifted by
Dr. Balakrishna, Mr.Lingiah, Mr.Shivaram, Mr.Gangadhar, Nr.Muthuswamy, Mohan
and others who were felicitated. Mahabodhi Society, Bangalore Dhammacharis were
led by Ven. Bodhi Datta in the chantings.President BN Shivalinga and his team
performed a sarvajan event inviting the trade Union President Mr. Manohar, HOAG
President Mr. Gunasekaran and the entire HAL employees and Officers made the
function a grand success.
Bharat Ratna Dr. Bhimrao Ramji Ambedkar(Babasaheb): 
An Indian nationalist, jurist, Dalit political leader and a Buddhist revivalist. (April 14, 1891 - December 6, 1956)
He was also the chief architect of the Indian Constitution. Born into
a poor Untouchable family, Ambedkar spent his whole life fighting
against social discrimination, the system of Chaturvarna - the Hindu
categorization of human society into four varnas - and the Indian caste
system. He is also credited with having sparked the Dalit Buddhist
movement. Ambedkar has been honoured with the Bharat Ratna, India’s
highest civilian award.
Overcoming numerous social and financial obstacles, Ambedkar became
one of the first “untouchables” to obtain a college education in India.
Eventually earning law degrees and multiple doctorates for his study and
research in law, economics and political science from Columbia
University and the London School of Economics, Ambedkar returned home a
famous scholar and practiced law for a few years before publishing
journals advocating political rights and social freedom for India’s
untouchables.
Bhimrao Ramji Ambedkar was born in the British-founded town and
military cantonment of Mhow in the Central Provinces (now in Madhya
Pradesh). He was the 14th and last child of Ramji Maloji Sakpal and
Bhimabai Murbadkar. His family was of Marathi background from the town
of Ambavade in the Ratnagiri district of modern-day Maharashtra. They
belonged to the Hindu Mahar caste, who were treated as untouchables and
subjected to intense socio-economic discrimination. Ambedkar’s ancestors
had for long been in the employment of the army of the British East
India Company, and his father served in the Indian Army at the Mhow
cantonment. He had received a degree of formal education in Marathi and
English, and encouraged his children to learn and work hard at school.
Belonging to the Kabir Panth, Ramji Sakpal encouraged his children to
read the Hindu classics. He used his position in the army to lobby for
his children to study at the government school, as they faced resistance
owing to their caste. Although able to attend school, Ambedkar and
other Untouchable children were segregated and given no attention or
assistance by the teachers. They were not allowed to sit inside the
class. Even if they needed to drink water somebody from a higher caste
would have to pour that water from a height as they were not allowed to
touch either the water or the vessel that contained it. This task was
usually performed for the young Ambedkar by the school peon, and if he
could not be found Ambedkar went without water.[2] Ramji Sakpal retired
in 1894 and the family moved to Satara two years later. Shortly after
their move, Ambedkar’s mother died. The children were cared for by their
paternal aunt, and lived in difficult circumstances. Only three sons -
Balaram, Anandrao and Bhimrao - and two daughters - Manjula and Tulasa -
of the Ambedkars would go on to survive them. Of his brothers and
sisters, only Ambedkar succeeded in passing his examinations and
graduating to a bigger school. His native village name was “Ambavade” in
Ratnagiri District so he changed his name from “Sakpal” to “Ambedkar”
with the recommendation and faith of Mahadev Ambedkar, a Deshasta
Brahmin teacher who believed in him.
Ramji Sakpal remarried in 1898, and the family moved to Mumbai (then
Bombay), where Ambedkar became the first untouchable student at the
Government High School near Elphinstone Road. Although excelling in his
studies, Ambedkar was increasingly disturbed by the segregation and
discrimination that he faced. In 1907, he passed his matriculation
examination and entered the University of Bombay, becoming
one of the first persons of untouchable origin to enter a college in
India. This success provoked celebrations in his community, and after a
public ceremony he was presented with a biography of the Buddha by his
teacher Krishnaji Arjun Keluskar also known as Dada Keluskar, a Maratha
caste scholar. Ambedkar’s marriage had been arranged the previous year
as per Hindu custom, to Ramabai, a nine-year old girl from Dapoli. In
1908, he entered Elphinstone College and obtained a scholarship of
twenty five rupees a month from the Gayakwad ruler of Baroda, Sahyaji
Rao III for higher studies in the USA. By 1912, he obtained his degree
in economics and political science, and prepared to take up employment
with the Baroda state government. His wife gave birth to his first son,
Yashwant, in the same year. Ambedkar had just moved his young family and
started work, when he dashed back to Mumbai to see his ailing father,
who died on February 2, 1913.
Fight against untouchability:
As a leading Indian scholar, Ambedkar had been invited to testify before
the Southborough Committee, which was preparing the Government of India
Act 1919. At this hearing, Ambedkar argued for creating separate
electorates and reservations for Dalits and other religious communities.
In 1920, he began the publication of the weekly Mooknayak (Leader of
the Silent) in Mumbai. Attaining popularity,
Ambedkar used this journal to criticize orthodox Hindu politicians and a
perceived reluctance of the Indian political community to fight caste
discrimination. His speech at a Depressed Classes Conference in Kolhapur
impressed the local state ruler Shahu IV, who shocked orthodox society
by dining with Ambekdar . Ambedkar established a successful legal
practise, and also organised the Bahishkrit Hitakarini Sabha to promote
education and socio-economic uplifting of the depressed classes. In
1926, he became a nominated member of the Bombay Legislative Council. By
1927 Dr. Ambedkar decided to launch active movements against
untouchability. He began with public movements and marches to open up
and share public drinking water resources, also he began a struggle for
the right to enter Hindu temples. He led a satyagraha in Mahad to fight
for the right of the untouchable community to draw water from the main
water tank of the town.
He was appointed to the Bombay Presidency Committee to work with the
all-European Simon Commission in 1928. This commission had sparked great
protests across India, and while its report was ignored by most
Indians, Ambedkar himself wrote a separate set of recommendations for
future constitutional reformers.
Poona Pact:
By now Ambedkar had become one
of the most prominent untouchable political figures of the time. He had
grown increasingly critical of mainstream Indian political parties for
their perceived lack of emphasis for the elimination of the caste
system. Ambedkar criticized the Indian National Congress and its leader
Mohandas (Mahatma) Gandhi, whom he accused of reducing the untouchable
community to a figure of pathos. Ambedkar was also dissatisfied with the
failures of British rule, and advocated a political identity for
untouchables separate from both the Congress and the British. At a
Depressed Classes Conference on August 8, 1930 Ambedkar outlined his
political vision, insisting that the safety of the Depressed Classes
hinged on their being independent of the Government and the Congress
both:
We must shape our course ourselves and by ourselves… Political
power cannot be a panacea for the ills of the Depressed Classes. Their
salvation lies in their social elevation. They must cleanse their evil
habits. They must improve their bad ways of living…. They must be
educated…. There is a great necessity to disturb their pathetic
contentment and to instill into them that divine discontent which is the
spring of all elevation.
In this speech, Ambedkar criticized the Salt Satyagraha launched by
Gandhi and the Congress. Ambedkar’s criticisms and political work had
made him very unpopular with orthodox Hindus, as well as with many
Congress politicians who had earlier condemned untouchability and worked
against discrimination across India. This was largely because these
“liberal” politicians usually stopped short of advocating full equality
for untouchables. Ambedkar’s prominence and popular support amongst the
untouchable community had increased, and he was invited to attend the
Second Round Table Conference in London in 1931. Here he sparred
verbally with Gandhi on the question of awarding separate electorates to
untouchables. A fierce opponent of separate electorates on religious
and sectarian lines, Gandhi feared that separate electorates for
untouchables would divide Hindu society for future generations.
When the British agreed with Ambedkar and announced the awarding of
separate electorates, Gandhi began a fast-unto-death while imprisoned in
the Yeravada Central Jail of Pune in 1932. Exhorting orthodox Hindu
society to eliminate discrimination and untouchability, Gandhi asked for
the political and social unity of Hindus. Gandhi’s fast provoked great
public support across India, and orthodox Hindu leaders, Congress
politicians and activists such as Madan Mohan Malaviya and Palwankar
Baloo organized joint meetings with Ambedkar and his supporters at
Yeravada. Fearing a communal reprisal and killings of untouchables in
the event of Gandhi’s death, Ambedkar agreed under massive coercion from
the supporters of Gandhi to drop the demand for separate electorates,
and settled for a reservation of seats, which although in the end
achieved more representation for the untouchables, resulted in the loss
of separate electorates that was promised through the British Communal
Award prior to Ambedkars meeting with Gandhi which would end his fast.
Ambedkar was later to criticise this fast of Gandhi’s as a gimmick to
deny political rights to the untouchables and increase the coercion he
had faced to give up the demand for separate electorates.
Political career:
In 1935, Ambedkar was appointed principal of the Government Law College,
a position he held for two years. Settling in Mumbai, Ambedkar oversaw
the construction of a large house, and stocked his personal library with
more than 50,000 books. His wife Ramabai died after a long illness in
the same year. It had been her long-standing wish to go on a pilgrimage
to Pandharpur, but Ambedkar had refused to let her go, telling her that
he would create a new Pandharpur for her instead of Hinduism’s
Pandharpur which treated them as untouchables. His own views and
attitudes had hardened against orthodox Hindus, despite a significant
increase in momentum across India for the fight against untouchability.
and he began criticizing them even as he was criticized himself by large
numbers of Hindu activists. Speaking at the Yeola Conversion Conference
on October 13 near Nasik, Ambedkar announced his intention to convert
to a different religion and exhorted his followers to leave Hinduism.
He would repeat his message at numerous public meetings across India.
In 1936, Ambedkar founded the Independent Labour Party, which won 15
seats in the 1937 elections to the Central Legislative Assembly. He
published his book The Annihilation of Caste in the same year, based on
the thesis he had written in New York. Attaining immense popular
success, Ambedkar’s work strongly criticized Hindu religious leaders and
the caste system in general. He protested the Congress decision to call
the untouchable community Harijans (Children of God), a name coined by
Gandhi. Ambedkar served on the Defence Advisory Committee and the
Viceroy’s Executive Council as minister for labour.
Between 1941 and 1945, he published a large number of highly
controversial books and pamphlets, including Thoughts on Pakistan, in
which he criticized the Muslim League’s demand for a separate Muslim
state of Pakistan. With What Congress and Gandhi Have Done to the
Untouchables, Ambedkar intensified his attacks on Gandhi and the
Congress, charging them with hypocrisy. In his work Who Were the
Shudras?, Ambedkar attempted to explain the formation of the Shudras
i.e. the lowest caste in hierarchy of Hindu caste system. He also
emphasised how Shudras are separate from Untouchables. Ambedkar oversaw
the transformation of his political party into the All India Scheduled
Castes Federation, although it performed poorly in the elections held in
1946 for the Constituent Assembly of India. In writing a sequel to Who
Were the Shudras? in 1948, Ambedkar lambasted Hinduism in the The
Untouchables: A Thesis on the Origins of Untouchability:
Architect of India’s constitution:
Upon India’s independence on August 15, 1947, the new Congress-led
government invited Ambedkar to serve as the nation’s first law minister,
which he accepted. On August 29, Ambedkar was appointed chairman of the
Constitution Drafting Committee, charged by the Assembly to write free
India’s new Constitution. Ambedkar won great praise from his colleagues
and contemporary observers for his drafting work. In this task
Ambedkar’s study of sangha practice among early Buddhists and his
extensive reading in Buddhist scriptures was to come to his aid. Sangha
practice incorporated voting by ballot, rules of debate and precedence
and the use of agendas, committees and proposals to conduct business.
Sangha practice itself was modelled on the oligarchic system of
governance followed by tribal republics of ancient India such as the
Shakyas and the Lichchavis. Thus, although Ambedkar used Western models
to give his Constitution shape, its spirit was Indian and, indeed,
tribal.
The text prepared by Ambedkar provided constitutional guarantees and
protections for a wide range of civil liberties for individual citizens,
including freedom of religion, the abolition of untouchability and the
outlawing of all forms of discrimination Ambedkar argued for extensive
economic and social rights for women, and also won the Assembly’s
support for introducing a system of reservations of jobs in the civil
services, schools and colleges for members of scheduled castes and
scheduled tribes, a system akin to affirmative action. India’s lawmakers
hoped to eradicate the socio-economic inequalities and lack of
opportunities for India’s depressed classes through this measure, which
had been originally envisioned as temporary on a need basis. The
Constitution was adopted on November 26, 1949 by the Constituent
Assembly. Speaking after the completion of his work, Ambedkar said:
Ambedkar resigned from the cabinet in 1951 following the stalling in
parliament of his draft of the Hindu Code Bill, which sought to expound
gender equality in the laws of inheritance, marriage and the economy.
Although supported by Prime Minister Nehru, the cabinet and many other
Congress leaders, it received criticism from a large number of members
of parliament. Ambedkar independently contested an election in 1952 to
the lower house of parliament, the Lok Sabha but was defeated. He was
appointed to the upper house of parliament, the Rajya Sabha in March
1952 and would remain a member until his death.
Conversion to Buddhism:
In the 1950s, Ambedkar turned his attention to Buddhism and travelled to
Sri Lanka (then Ceylon) to attend a convention of Buddhist scholars and
monks. While dedicating a new Buddhist vihara near Pune, Ambedkar
announced that he was writing a book on Buddhism, and that as soon as it
was finished, he planned to make a formal conversion to Buddhism.
Ambedkar twice visited Burma in 1954; the second time in order to attend
the third conference of the World Fellowship of Buddhists in Rangoon.
In 1955, he founded the Bharatiya Bauddha Mahasabha, or the Buddhist
Society of India. He completed his final work, The Buddha and His
Dhamma, in 1956. It was published posthumously.
After meetings with the Sri Lankan Buddhist monk Hammalawa Saddhatissa,
Ambedkar organised a formal public ceremony for himself and his
supporters in Nagpur on October 14, 1956. Accepting the Three Refuges
and Five Precepts from a Buddhist monk in the traditional manner,
Ambedkar completed his own conversion. He then proceeded to convert an
estimated 500,000 of his supporters who were gathered around him.
Taking the 22 Vows, Ambedkar and his supporters explicitly condemned and
rejected Hinduism and Hindu philosophy. He then traveled to Kathmandu
in Nepal to attend the Fourth World Buddhist Conference. He completed
his final manuscript, The Buddha or Karl Marx on December 2, 1956.
Death / Mahanirvana:
Since 1948, Ambedkar had been suffering from diabetes. He was bed-ridden
from June to October in 1954 owing to clinical depression and failing
eyesight.[7] He had been increasingly embittered by political issues,
which took a toll on his health. His health worsened as he furiously
worked through 1955. Just three days after completing his final
manuscript The Buddha and His Dhamma, it is said that Ambedkar died in
his sleep on December 6, 1956 at his home in Delhi.
Since the Caste hindus denied the cremation at Dadar crematorium, A
Buddhist-style cremation was organised for him at Chowpatty beach on
December 7, attended by hundreds of thousands of supporters, activists
and admirers.
Ambedkar was survived by his second wife Savita Ambedkar, born as a
caste Brahmin and converted to Buddhism with him. His wife’s name before
marriage was Sharda Kabir. Savita Ambedkar died as a Buddhist in 2002.
Ambedkar’s grandson, Prakash Yaswant Ambedkar leads the Bharipa Bahujan
Mahasangha and has served in both houses of the Indian Parliament.
A number of unfinished typescripts and handwritten drafts were found
among Ambedkar’s notes and papers and gradually made available. Among
these were Waiting for a Visa, which probably dates from 1935-36 and is
an autobiographical work, and the Untouchables, or the Children of
India’s Ghetto, which refers to the census of 1951.
A memorial for Ambedkar was established in his Delhi house at 26 Alipur
Road. His birthdate is celebrated as a public holiday known as Ambedkar
Jayanti. He was posthumously awarded India’s highest civilian honour,
the Bharat Ratna in 1990. Many public institutions are named in his
honour, such as the Dr. Babasaheb Ambedkar Open University in Hyderabad,
Andhra Pradesh, B. R. Ambedkar Bihar University, Muzaffarpur, the other
being Dr. Babasaheb Ambedkar International Airport in Nagpur, which was
otherwise known as Sonegaon Airport. A large official portrait of
Ambedkar is on display in the Indian Parliament building.
On the anniversary of his birth (14 April) and death (6 December) and on
Dhamma Chakra Pravartan Din, 14th Oct at Nagpur, at least half a
million people gather to pay homage to him at his memorial in Mumbai.
Thousands of bookshops are set up, and books are sold.
His message to his followers was ” Educate!!!, Organize!!!, Agitate!!!”.
Memories of Baba Sahab Dr. Bhim Rao Ambedkar
To name the few of these include pen case, a conch shell, some
chinaware, a kettle and a cup and saucer, a lamp, a statue of the Buddha
and an ashtray. Babasaheb used to like having his tea in British Style,
with tea in a kettle, milk and sugar separate, a habit he had picked up
while he was abroad. In the same enclosure we also see a colourful
Japanese umbrella presented to Babasaheb during his visit to Rangoon.
Marble Bust of Dr. Ambedkar and
Personal belongings of Dr. Ambedkar
The chair on which Dr.Ambedkar sat when he handed over
the
Constitution of India & Resting Chair of Dr. Ambedkar
Clothes of Dr. Ambedkar
Violin & Shoes of Dr. Ambedkar
Dining table
A bed on which Dr. Ambedkar breathed his last
All photos provided by: Dr.Babasaheb Ambedkar Musseum & Memorial
MN 63
PTS: M i 426
Cula-Malunkyovada Sutta:
The Shorter Instructions to Malunkya
translated from the Pali
by
Thanissaro Bhikkhu
I have heard that on one occasion the Blessed One was staying
near Savatthi at Jeta’s Grove, Anathapindika’s
monastery. Then, as Ven. Malunkyaputta was alone in seclusion, this train of
thought arose in his awareness: “These positions that
are undeclared, set aside, discarded by the Blessed One — ‘The cosmos is
eternal,’ ‘The cosmos is not eternal,’ ‘The cosmos is finite,’ ‘The cosmos is
infinite,’ ‘The soul & the body are the same,’ ‘The soul is one thing and
the body another,’ ‘After death a Tathagata exists,’ ‘After death a Tathagata
does not exist,’ ‘After death a Tathagata both exists & does not exist,’
‘After death a Tathagata neither exists nor does not exist’ — I don’t approve,
I don’t accept that the Blessed One has not declared them to me. I’ll go ask
the Blessed One about this matter. If he declares to me that ‘The cosmos is
eternal,’ that ‘The cosmos is not eternal,’ that ‘The cosmos is finite,’ that
‘The cosmos is infinite,’ that ‘The soul & the body are the same,’ that
‘The soul is one thing and the body another,’ that ‘After death a Tathagata
exists,’ that ‘After death a Tathagata does not exist,’ that ‘After death a
Tathagata both exists & does not exist,’ or that ‘After death a Tathagata
neither exists nor does not exist,’ then I will live the holy life under him.
If he does not declare to me that ‘The cosmos is eternal,’… or that ‘After
death a Tathagata neither exists nor does not exist,’ then I will renounce the
training and return to the lower life.”
Then, when it was evening, Ven. Malunkyaputta arose from
seclusion and went to the Blessed One. On arrival, having bowed down, he sat to
one side. As he was sitting there he said to the Blessed One, “Lord, just
now, as I was alone in seclusion, this train of thought arose in my awareness:
‘These positions that are undeclared, set aside, discarded by the Blessed
One… I don’t approve, I don’t accept that the Blessed One has not declared
them to me. I’ll go ask the Blessed One about this matter. If he declares to me
that “The cosmos is eternal,”… or that “After death a
Tathagata neither exists nor does not exist,” then I will live the holy
life under him. If he does not declare to me that “The cosmos is
eternal,”… or that “After death a Tathagata neither exists nor does
not exist,” then I will renounce the training and return to the lower
life.’
“Lord, if the Blessed One knows that ‘The cosmos is
eternal,’ then may he declare to me that ‘The cosmos is eternal.’ If he knows
that ‘The cosmos is not eternal,’ then may he declare to me that ‘The cosmos is
not eternal.’ But if he doesn’t know or see whether the cosmos is eternal or
not eternal, then, in one who is unknowing & unseeing, the straightforward
thing is to admit, ‘I don’t know. I don’t see.’… If he doesn’t know or see
whether after death a Tathagata exists… does not exist… both exists &
does not exist… neither exists nor does not exist,’ then, in one who is unknowing
& unseeing, the straightforward thing is to admit, ‘I don’t know. I don’t
see.’”
“Malunkyaputta, did I ever say to you, ‘Come,
Malunkyaputta, live the holy life under me, and I will declare to you that ‘The
cosmos is eternal,’ or ‘The cosmos is not eternal,’ or ‘The cosmos is finite,’
or ‘The cosmos is infinite,’ or ‘The soul & the body are the same,’ or ‘The
soul is one thing and the body another,’ or ‘After death a Tathagata exists,’
or ‘After death a Tathagata does not exist,’ or ‘After death a Tathagata both
exists & does not exist,’ or ‘After death a Tathagata neither exists nor
does not exist’?”
“No, lord.”
“And did you ever say to me, ‘Lord, I will live the holy
life under the Blessed One and [in return] he will declare to me that ‘The
cosmos is eternal,’ or ‘The cosmos is not eternal,’ or ‘The cosmos is finite,’
or ‘The cosmos is infinite,’ or ‘The soul & the body are the same,’ or ‘The
soul is one thing and the body another,’ or ‘After death a Tathagata exists,’
or ‘After death a Tathagata does not exist,’ or ‘After death a Tathagata both
exists & does not exist,’ or ‘After death a Tathagata neither exists nor
does not exist’?”
“No, lord.”
“Then that being the case, foolish man, who are you to be
claiming grievances/making demands of anyone?
“Malunkyaputta, if anyone were to say, ‘I won’t live the
holy life under the Blessed One as long as he does not declare to me that
“The cosmos is eternal,”… or that “After death a Tathagata
neither exists nor does not exist,”‘ the man would die and those things would
still remain undeclared by the Tathagata.
“It’s just as if a man were wounded with
an arrow thickly smeared with poison. His friends & companions, kinsmen
& relatives would provide him with a surgeon, and the man would say, ‘I
won’t have this arrow removed until I know whether the man who wounded me was a
noble warrior, a priest, a merchant, or a worker.’ He would say, ‘I won’t have
this arrow removed until I know the given name & clan name of the man who
wounded me… until I know whether he was tall, medium, or short… until I
know whether he was dark, ruddy-brown, or golden-colored… until I know his
home village, town, or city… until I know whether the bow with which I was
wounded was a long bow or a crossbow… until I know whether the bowstring with
which I was wounded was fiber, bamboo threads, sinew, hemp, or bark… until I
know whether the shaft with which I was wounded was wild or cultivated… until
I know whether the feathers of the shaft with which I was wounded were those of
a vulture, a stork, a hawk, a peacock, or another bird… until I know whether
the shaft with which I was wounded was bound with the sinew of an ox, a water
buffalo, a langur, or a monkey.’ He would say, ‘I won’t have this arrow removed
until I know whether the shaft with which I was wounded was that of a common
arrow, a curved arrow, a barbed, a calf-toothed, or an oleander arrow.’ The man
would die and those things would still remain unknown to him.
“In the same way, if anyone were to say, ‘I won’t live the
holy life under the Blessed One as long as he does not declare to me that ‘The
cosmos is eternal,’… or that ‘After death a Tathagata neither exists nor does
not exist,’ the man would die and those things would still remain undeclared by
the Tathagata.
“Malunkyaputta, it’s not the case that when there is the
view, ‘The cosmos is eternal,’ there is the living of the holy life. And it’s
not the case that when there is the view, ‘The cosmos is not eternal,’ there is
the living of the holy life. When there is the view, ‘The cosmos is eternal,’
and when there is the view, ‘The cosmos is not eternal,’ there is still the
birth, there is the aging, there is the death, there is the sorrow,
lamentation, pain, despair, & distress whose destruction I make known right
in the here & now.
“It’s not the case that when there is the view, ‘The cosmos
is finite,’ there is the living of the holy life. And it’s not the case that
when there is the view, ‘The cosmos is infinite,’ there is the living of the
holy life. When there is the view, ‘The cosmos is finite,’ and when there is
the view, ‘The cosmos is infinite,’ there is still the birth, there is the
aging, there is the death, there is the sorrow, lamentation, pain, despair,
& distress whose destruction I make known right in the here & now.
“It’s not the case that when there is the view, ‘The soul
& the body are the same,’ there is the living of the holy life. And it’s
not the case that when there is the view, ‘The soul is one thing and the body
another,’ there is the living of the holy life. When there is the view, ‘The
soul & the body are the same,’ and when there is the view, ‘The soul is one
thing and the body another,’ there is still the birth, there is the aging,
there is the death, there is the sorrow, lamentation, pain, despair, &
distress whose destruction I make known right in the here & now.
“It’s not the case that when there is the view, ‘After
death a Tathagata exists,’ there is the living of the holy life. And it’s not
the case that when there is the view, ‘After death a Tathagata does not exist,’
there is the living of the holy life. And it’s not the case that when there is
the view, ‘After death a Tathagata both exists & does not exist,’ there is
the living of the holy life. And it’s not the case that when there is the view,
‘After death a Tathagata neither exists nor does not exist’ there is the living
of the holy life. When there is the view, ‘After death a Tathagata exists’…
‘After death a Tathagata does not exist’… ‘After death a Tathagata both
exists & does not exist’… ‘After death a Tathagata neither exists nor
does not exist,’ there is still the birth, there is the aging, there is the
death, there is the sorrow, lamentation, pain, despair, & distress whose
destruction I make known right in the here & now.
“So, Malunkyaputta, remember what is undeclared by me as
undeclared, and what is declared by me as declared. And what is undeclared by
me? ‘The cosmos is eternal,’ is undeclared by me. ‘The cosmos is not eternal,’
is undeclared by me. ‘The cosmos is finite’… ‘The cosmos is infinite’… ‘The
soul & the body are the same’… ‘The soul is one thing and the body
another’… ‘After death a Tathagata exists’… ‘After death a Tathagata does
not exist’… ‘After death a Tathagata both exists & does not exist’…
‘After death a Tathagata neither exists nor does not exist,’ is undeclared by
me.
“And why are they undeclared by me? Because they are not
connected with the goal, are not fundamental to the holy life. They do not lead
to disenchantment, dispassion, cessation, calming, direct knowledge,
self-awakening, Unbinding. That’s why they are undeclared by me.
“And what is declared by me? ‘This is stress,’ is declared
by me. ‘This is the origination of stress,’ is declared by me. ‘This is the
cessation of stress,’ is declared by me. ‘This is the path of practice leading
to the cessation of stress,’ is declared by me. And why are they declared by
me? Because they are connected with the goal, are fundamental to the holy life.
They lead to disenchantment, dispassion, cessation, calming, direct knowledge,
self-awakening, Unbinding. That’s why they are declared by me.
“So, Malunkyaputta, remember what is undeclared by me as
undeclared, and what is declared by me as declared.”
That is what the Blessed One said. Gratified, Ven. Malunkyaputta
delighted in the Blessed One’s words.
Setting In Motion the Wheel of Truth (Dhammacakkappavattana
Sutta [1])
(The First Sermon of the Buddha)
For seven weeks immediately
following the enlightenment, the
Buddha spent his time in
lonely retreat. At the close of this period he
decided to proclaim the
doctrine (dhamma), he had realized, to those
five ascetics who were once
struggling with him for enlightenment.
Knowing that they were living
at Isipatana (modern Sarnath), still
steeped in the unmeaning
rigours of extreme asceticism, the master
left Gaya, where he attained
enlightenment, for distant Varanasi,
India’s holy city. There at
the Deer Park he rejoined them.
Thus have I heard:
On one occasion the Blessed
One was living in the Deer
Park at Isipatana (the Resort
of Seers) near Varanasi
(Benares). Then he addressed
the group of five monks
(bhikkhus):
“Monks, these two extremes
ought not to be practiced by
one who has gone forth from
the household life. (What are
the two?) There is addiction
to indulgence of sensepleasures,
which is low, coarse, the way
of ordinary
people, unworthy, and
unprofitable; and there is addiction
to self-mortification, which
is painful, unworthy, and
unprofitable.
“Avoiding both these
extremes, the Tathagata (The Perfect
One)[2] has realized the
Middle Path; it gives vision, gives
knowledge, and leads to calm,
to insight, to enlightenment
and to Nibbana. And what is
that Middle Path realized by
the Tathagata…? It is the
Noble Eightfold path, and nothing
else, namely: right
understanding, right thought, right
speech, right action, right
livelihood, right effort, right
mindfulness and right
concentration. This is the Middle
Path realized by the
Tathagata which gives vision, which
gives knowledge, and leads to
calm, to insight, to
enlightenment, and to
Nibbana.
“The Noble Truth of Suffering
(dukkha), monks, is this:
Birth is suffering, aging is
suffering, sickness is suffering,
death is suffering,
association with the unpleasant is
suffering, dissociation from the
pleasant is suffering, not to
receive what one desires is
suffering — in brief the five
aggregates subject to
grasping are suffering.
“The Noble Truth of the
Origin (cause) of Suffering is this:
It is this craving (thirst)
which produces re-becoming
(rebirth) accompanied by
passionate greed, and finding
fresh delight now here, and
now there, namely craving for
sense pleasure, craving for
existence and craving for nonexistence
(self-annihilation).
“The Noble Truth of the
Cessation of Suffering is this: It is
the complete cessation of
that very craving, giving it up,
relinquishing it, liberating
oneself from it, and detaching
oneself from it.
“The Noble Truth of the Path
Leading to the Cessation of
Suffering is this: It is the
Noble Eightfold Path, and
nothing else, namely: right
understanding, right thought,
right speech, right action,
right livelihood, right effort,
right mindfulness and right
concentration. [3]
“ ‘This is the Noble Truth of
Suffering’: such was the
vision, the knowledge, the
wisdom, the science, the light
that arose in me concerning
things not heard before. ‘This
suffering, as a noble truth,
should be fully realized’: such
was the vision, the
knowledge, the wisdom, the science,
the light that arose in me
concerning things not heard
before. ‘This suffering, as a
noble truth has been fully
realized’: such was the
vision, the knowledge, the wisdom,
the science, the light that
arose in me concerning things not
heard before.
“ ‘This is the Noble Truth of
the Origin (cause) of
Suffering’: such was the
vision, the knowledge, the
wisdom, the science, the
light that arose in me concerning
things not heard before.
‘This Origin of Suffering as a
noble truth should be
eradicated’: such was the vision, the
knowledge, the wisdom, the
science, the light that arose in
me concerning things not
heard before. ‘This Origin of
suffering as a noble truth
has been eradicated’: such was
the vision, the knowledge,
the wisdom, the science, the
light that arose in me
concerning things not heard before.
“ ‘This is the Noble Truth of
the Cessation of Suffering’:
such was the vision, the
knowledge, the wisdom, the
science, the light that arose
in me concerning things not
heard before. ‘This Cessation
of suffering, as a noble truth,
should be realized’: such was
the vision, the knowledge,
the wisdom, the science, the
light that arose in me
concerning things not heard
before. ‘This Cessation of
suffering, as a noble truth
has been realized’: such was the
vision, the knowledge, the
wisdom, the science, the light
that arose in me concerning
things not heard before.
“ ‘This is the Noble Truth of
the Path leading to the
cessation of suffering’: such
was the vision, the
knowledge, the wisdom, the
science, the light that arose in
me concerning things not
heard before. ‘his Path leading to
the cessation of suffering,
as a noble truth, should be
developed’: such was the
vision, the knowledge, the
wisdom, the science, the
light that arose in me concerning
things not heard before.
‘This Path leading to the cessation
of suffering, as a noble
truth has been developed’: such
was the vision, the
knowledge, the wisdom, the science,
the light that arose in me
concerning things not heard
before.
“As long as my knowledge of
seeing things as they really
are, was not quite clear in
these three aspects, in these
twelve ways, concerning the
Four Noble Truths[4], I did
not claim to have realized
the matchless, supreme
Enlightenment, in this world
with its gods, with its Maras
and Brahmas, in this
generation with its recluses and
brahmanas, with its Devas and
humans. But when my
knowledge of seeing things as
they really are was quite
clear in these three aspects,
in these twelve ways,
concerning the Four Noble
Truths, then I claimed to have
realized the matchless,
supreme Enlightenment in this
world with its gods, with its
Maras and Brahmas, in this
generation with its recluses
and brahmanas, with its Devas
and humans. And a vision of
insight arose in me thus:
‘Unshakable is the
deliverance of my heart. This is the last
birth. Now there is no more
re-becoming (rebirth).’ ”
This the Blessed One said.
The group of five monks was
glad, and they rejoiced at
the words of the Blessed One.
When this discourse was thus
expounded there arose in the
Venerable Kondañña the
passion-free, stainless vision of
Truth (dhamma-cakkhu; in other words, he attained
sotapatti, the
first stage of sanctity, and realized:
“Whatever has the nature of
arising, has the nature of
ceasing.”
Now when the Blessed One set
in motion the Wheel of
Truth, the Bhummattha devas
(the earth deities)
proclaimed: “The Matchless
Wheel of Truth that cannot be
set in motion by recluse,
brahmana, deva, Mara, Brahma,
or any one in the world, is
set in motion by the Blessed
One in the Deer Park at
Isipatana near Varanasi.”
Hearing these words of the
earth deities, all the
Catummaharajika devas
proclaimed: “The Matchless
Wheel of Truth that cannot be
set in motion by recluse,
brahmana, deva, Mara, Brahma,
or any one in the world, is
set in motion by the Blessed
One in the Deer Park at
Isipatana near Varanasi.”
These words were heard in the
upper deva realms, and from
Catummaharajika it was
proclaimed in Tavatimsa…
Yama… Tusita…
Nimmanarati…
Paranimmita-vasavatti… and the Brahmas
of Brahma Parisajja… Brahma
Purohita… Maha Brahma…
Parittabha… Appamanabha…
Abhassara… Parittasubha…
Appamana subha…
Subhakinna… Vehapphala… Aviha…
Atappa… Sudassa…
Sudassi… and in Akanittha: “The
Matchless Wheel of Truth that
cannot be set in motion by
recluse, brahmana, deva,
Mara, Brahma, or any one in the
world, is set in motion by
the Blessed One in the Deer Park
at Isipatana near Varanasi.”
Thus at that very moment, at
that instant, the cry (that the
Wheel of Truth is set in
motion) spread as far as Brahma
realm, the system of ten
thousand worlds trembled and
quaked and shook. A boundless
sublime radiance
surpassing the effulgence
(power) of devas appeared in the
world.
Then the Blessed One uttered
this paeon of joy: “Verily
Kondañña has realized; verily
Kondañña has realized (the
Four Noble Truths).” Thus it
was that the Venerable
Kondañña received the name,
‘Añña Knondañña’ –
Kondañña who realizes.
With the proclamation of the
Dhamma, for the first time, and with the
conversion of the five
ascetics, the Deer Park at Isipatana became the
birth place of the Buddha’s
Dispensation (Buddha-sasana), and the
Sangha, the community of
monks, the ordained disciples.
Emperor Asoka, 281 years
after the event, came on pilgrimage to this
holy spot and caused a series
of monuments and a commemorative
pillar with the lion capital
to be erected. This capital with its four
magnificent lions upholding
the “Dhamma Cakka”, the “Wheel of
Dhamma” now stands in the
museum of Sarnath, and is today the
official crest of India. The
“Dhamma-Cakka” festival is still
maintained in Sri Lanka
(Ceylon).
Jawaharlal Nehru, the late
prime Minister of India, writes: “At Sarnath
near Benares, I would almost
see the Buddha preaching his first
sermon, and some of his
recorded words would come like a distant
echo to me through
two-thousand five hundred years. Asoka’s pillars
of stone with their
inscriptions would speak to me in their magnificent
language and tell me of a man
who, though an emperor, was greater
than any king or emperor.” –
The Discovery of India (The Signet
Press, Calcutta), p. 44.
357 LESSON 26 08 2011 Cula
viyuha SuttaThe Lesser Array FREE ONLINE eNālandā Research and Practice UNIVERSITY and
BUDDHIST GOOD NEWS letter to VOTE for BSP ELEPHANT to attain Ultimate
Bliss-Through http://sarvajan.ambedkar.org- Free Buddhist
Studies for the students- Banner Protection (Dhajagga Paritta [1])-
Narayan Guru Jayanti celebration today the
26-08-2011 at BSP Head Quarters Bangalore at 11AM. -
You are invited for the unveiling of LORD
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SC/ST E&O Assn.-President BN Shivalinga- Please attend with family and
friends
UP govt to set up research centre in
Narayana Guru’s name
Uttar Pradesh Chief Minister Mayawati said that she would set up
a research centre in the name of Kerala’s social reformer Sree Narayana Guru,
in her state.
Inaugurating the 75th pilgrimage to the Guru memorial at
Sivagiri mutt here, Mayawati said a statue of ‘Guru’ has been installed at the
‘Parivarthan Centre’ in Lucknow along with those of other social reformers.
The Bahujan Samaj Party(BSP) leader said after her taking over
power in Uttar Pradesh, her government has taken steps to accord due respect to
prominent social reformers of the country.
She said the ideals preached by Narayana Guru, among others,
guided her policies.
Sree Narayana Guru is one of the greatest social reformers from
the state who coined the famous line ‘One caste, One Religion, One God for
All’.
Narayana Guru not only worked for the uplift of the backward
castes, but also for the downtrodden in the state, she added.
Mayawati also donated Rs 10 lakh to the mutt, managed by Sree
Narayana Dharma Sangham.
Sn 4.12
Cula-viyuha Sutta
The Lesser Array
Translated from the Pali by
Thanissaro Bhikkhu
“Dwelling on
their own views,
quarreling,
different skilled people say:
‘Whoever knows this, understands Dhamma.
Whoever rejects this, is
imperfect.’
Thus quarreling, they dispute:
‘My opponent’s a fool & unskilled.’
Which of these statements is true
when all of them say they are skilled?”
“If, in not accepting
an opponent’s doctrine,
one’s a fool, a beast of inferior discernment,
then all are fools
of inferior discernment —
all of these
who dwell on their views.
But if, in siding with a view,
one’s cleansed,
with discernment made pure,
intelligent, skilled,
then none of them
are of inferior discernment,
for all of them
have their own views.
I don’t say, ‘That’s how it is,’
the way fools say to one another.
They each make out their views to be true
and so regard their opponents as fools.”
“What some say is true
— ‘That’s how it is’ —
others say is ‘falsehood, a lie.’
Thus quarreling, they dispute.
Why can’t contemplatives
say one thing & the same?”
“The truth is one,1
there is no second
about which a person who knows it
would argue with one who knows.
Contemplatives promote
their various personal truths,
that’s why they don’t say
one thing & the same.”
“But why do they say
various truths,
those who say they are skilled?
Have they learned many various truths
or do they follow conjecture?”
“Apart from their perception
there are no
many
various
constant truths
in the world.2
Preconceiving conjecture
with regard to views,
they speak of a pair: true
& false.
Dependent on what’s seen,
heard,
& sensed,
dependent on precepts & practices,
one shows disdain [for others].
Taking a stance on his decisions,
praising himself, he says,
‘My opponent’s a fool & unskilled.’
That by which
he regards his opponents as fools
is that by which
he says he is skilled.
Calling himself skilled
he despises another
who speaks the same way.
Agreeing on a view gone out of bounds,
drunk with conceit, thinking himself perfect,
he has consecrated, with his own mind,
himself
as well as his view.
If, by an opponent’s word,
one’s inferior,
the opponent’s
of inferior discernment as well.
But if, by one’s own word
one’s an attainer-of-wisdom, enlightened,
no one
among contemplative’s
a fool.
‘Those who teach a doctrine other than this
are lacking in purity,
imperfect.’
That’s what the many sectarians say,
for they’re smitten with passion
for their own views.
‘Only here is there purity,’
that’s what they say.
‘In no other doctrine
is purity,’ they say.
That’s how the many sectarians
are entrenched,
speaking firmly there
concerning their own path.
Speaking firmly concerning your own path,
what opponent here would you take as a fool?
You’d simply bring quarrels on yourself
if you said your opponent’s a fool
with an impure doctrine.
Taking a stance on your decisions,
& yourself as your measure,
you dispute further down
into the world.
But one who’s abandoned
all decisions
creates in the world
quarrels no more.”
Banner Protection (Dhajagga
Paritta [1])
Thus have I heard:
On one occasion the Blessed
One was living near Savatthi
at Jetavana at the monastery
of Anathapindika. Then he
addressed the monks saying,
“O monks.” – “Venerable
Sir”, said the monks by way
of reply to the Blessed One.
Thereupon he spoke as
follows:
“Monks, I shall relate a
former incident. There arose a
battle between the Devas
(gods) and Asuras. Then Sakka,
the Lord of the devas,
addressed the devas of the
Tavatimsa heaven thus:
“ ‘Happy ones, if the devas
who have gone to the battle
should experience fear or
terror or suffer from hair
standing on end, let them
behold the crest of my own
banner. If you do so, any
fear, terror or hair standing on
end arising in you will pass
away.
“ ‘If you fail to look up to
the crest of my banner, look at
the crest of the banner of
Pajapati, King of gods. If you do
so, any fear, terror or hair
standing on end arising in you
will pass away.
“ ‘If you fail to look up to
the crest of Pajapati, King of the
gods, look at the crest of
the banner of Varuna, King of the
gods. If you do so, any fear,
terror or hair standing on end
arising in you will pass
away.’
“Monks, any fear, terror or
hair standing on end arising in
them who look at the crest of
the banner of Sakka… The
Lord of the gods, of
Pajapati… of Varuna… of Isana, the
King of the gods, any fear
terror or hair standing on end,
may pass away, or may not
pass away. What is the reason
for this?
98
“Sakka, the Lord of gods, O
monks, is not free from lust,
not free from hate, not free
from delusion, and is therefore
liable to fear, terror,
fright, and flight. I also say unto you
O monks — if any fear,
terror or hair standing on end
should arise in you when you
have gone to the forest or to
the foot of a tree, or to an
empty house (lonely place), then
think only of me thus:
‘Such Indeed is the Blessed
One, Arahant (Consummate
One), supremely enlightened,
endowed with knowledge
and virtue, welcome being,
knower of worlds, the peerless
trainer of persons, teacher
of gods and men, the Buddha,
the Blessed One.’ Monks, if
you think of me, any fear,
terror, or standing of hair
on end, that may arise in you,
will pass away.
“If you fail to think of me,
then think of the Dhamma (the
Doctrine) thus: ‘Well
expounded is the Dhamma by the
Blessed One, a Dhamma to be
realized by oneself and
gives immediate results, a
Dhamma which invites
investigation and leads up to
Nibbana, a Dhamma to be
understood by the wise each
for himself.’ Monks, if you
think of the Dhamma, any
fear, terror or hair standing on
end, that may arise in you,
will pass away.
“If you fail to think of the
Dhamma, then think of the
Sangha (the Order) thus: ‘Of
good conduct is the Order of
Disciples of the Blessed One,
of upright conduct is the
Order of Disciples of the
Blessed One, of wise conduct is
the Order of Disciples of the
Blessed One, of dutiful
conduct is the Order of
Disciples of the Blessed One. This
Order of Disciples of the
Blessed One — namely those four
pairs of persons, [2] the
eight kinds of individuals[3] — is
worthy of offerings, is
worthy of hospitality, is worthy of
gifts, is worthy of
reverential salutations, is an
incomparable field of merit for
the world.’ Monks, if you
think of the Sangha, any
fear, terror or hair standing on
end, that may arise in you,
will pass away. What is the
reason for this? The
Tathagata, O monks, who is Arahant,
supremely enlightened, is
free from lust, free from hate, is
free from delusion, and is
not liable to fear, terror, fright or
flight.”
So said the Blessed One.
Having thus spoken, the teacher,
the “Welcome Being” (Sugata), further said:
i. Whether in forest or at
foot of tree,
Or in some secluded spot, O
monks,
Do call to mind that Buddha
Supreme;
Then will there be no fear to
you at all.
ii. If you think not of the
Buddha, O monks,
That Lord of the world and
Chief of men,
Then do think, O monks, of
that Dhamma;
So well preached and leading
to Nibbana.
iii. If you think not of the
Dhamma, O monks
Well preached and leading to
Nibbana;
Then do think, O monks, of
that Sangha,
That wonderful field of merit
to all.
iv. To those recalling the
Buddha supreme,
To those recalling the Dhamma
sublime,
And to those recalling the
Sangha,
No fear, no terror will make
them quiver.
356 LESSON 25 08 2011 Ditthi
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AN 10.93
PTS: A v 185
Ditthi Sutta: Views
translated from the Pali
by
Thanissaro Bhikkhu
I have heard that on one occasion the Blessed One was staying
near Savatthi in Jeta’s Grove, Anathapindika’s monastery. Then Anathapindika the householder
left Savatthi in the middle of the day to see the Blessed One, but the thought
then occurred to him, “Now is not the right time to see the Blessed One,
for he is in seclusion. And it is not the right time to see the monks who are
developing their minds [in meditation], for they are in seclusion. What if I
were to visit the park of the wanderers of other persuasions?” So he
headed to the park of the wanderers of other persuasions.
Now on that occasion the wanderers of other persuasions had come
together in a gathering and were sitting, discussing many kinds of bestial
topics,[1]
making a great noise and racket. They saw Anathapindika the householder coming
from afar, and on seeing him, hushed one another: “Be quiet, good sirs.
Don’t make any noise. Here comes Anathapindika the householder, a disciple of
Gotama the contemplative. He is one of those disciples of Gotama the contemplative,
clad in white, who lives in Savatthi. These people are fond of quietude and
speak in praise of quietude. Maybe, if he perceives our group as quiet, he will
consider it worth his while to come our way.” So the wanderers fell
silent.
Then Anathapindika the householder went to where the wanderers
of other persuasions were staying. On arrival he greeted them courteously.
After an exchange of friendly greetings & courtesies, he sat to one side.
As he was sitting there, the wanderers said to him, “Tell us, householder,
what views Gotama the contemplative has.”
“Venerable sirs, I don’t know entirely what views the
Blessed One has.”
“Well, well. So you don’t know entirely what views Gotama
the contemplative has. Then tell us what views the monks have.”
“I don’t even know entirely what views the monks
have.”
“So you don’t know entirely what views Gotama the
contemplative has or even that the monks have. Then tell us what views you
have.”
“It wouldn’t be difficult for me to expound to you what
views I have. But please let the venerable ones expound each in line with his
position, and then it won’t be difficult for me to expound to you what views I
have.”
When this had been said, one of the wanderers said to
Anathapindika the householder, “The cosmos is eternal. Only this is
true; anything otherwise is worthless. This is the sort of view I have.”
Another wanderer said to Anathapindika, “The cosmos is
not eternal. Only this is true; anything otherwise is worthless. This is
the sort of view I have.”
Another wanderer said, “The cosmos is finite… The
cosmos is infinite… The soul & the body are the same… The soul is one
thing and the body another… After death a Tathagata exists… After death a
Tathagata does not exist… After death a Tathagata both does & does not
exist… After death a Tathagata neither does nor does not exist. Only this
is true; anything otherwise is worthless. This is the sort of view I
have.”
When this had been said, Anathapindika the householder said to
the wanderers, “As for the venerable one who says, ‘The cosmos is
eternal. Only this is true; anything otherwise is worthless. This is the
sort of view I have,’ his view arises from his own inappropriate attention or
in dependence on the words of another. Now this view has been brought into being,
is fabricated, willed, dependently originated. Whatever has been brought into
being, is fabricated, willed, dependently originated, that is inconstant.
Whatever is inconstant is stress. This venerable one thus adheres to that very
stress, submits himself to that very stress.” (Similarly for the other
positions.)
When this had been said, the wanderers said to Anathapindika the
householder, “We have each & every one expounded to you in line with
our own positions. Now tell us what views you have.”
“Whatever has been brought into being, is fabricated,
willed, dependently originated, that is inconstant. Whatever is inconstant is
stress. Whatever is stress is not me, is not what I am, is not my self. This is
the sort of view I have.”
“So, householder, whatever has been brought into being, is
fabricated, willed, dependently originated, that is inconstant. Whatever is
inconstant is stress. You thus adhere to that very stress, submit yourself to
that very stress.”
“Venerable sirs, whatever has been brought into being, is
fabricated, willed, dependently originated, that is inconstant. Whatever is
inconstant is stress. Whatever is stress is not me, is not what I am, is not my
self. Having seen this well with right discernment as it actually is present, I
also discern the higher escape from it as it actually is present.”
When this had been said, the wanderers fell silent, abashed,
sitting with their shoulders drooping, their heads down, brooding, at a loss
for words. Anathapindika the householder, perceiving that the wanderers were
silent, abashed… at a loss for words, got up & went to where the Blessed
One was staying. On arrival, having bowed down to the Blessed One, he sat to
one side. As he was seated there, he told the Blessed One the entirety of his
conversation with the wanderers.
[The Blessed One said:] “Well done, householder. Well done.
That is how you should periodically refute those foolish men with the
Dhamma.” Then he instructed, urged, roused, and encouraged Anathapindika
the householder with a talk on Dhamma. When Anathapindika the householder had
been instructed, urged, roused and encouraged by the Blessed One with a talk on
Dhamma, he got up from his seat and, having bowed down to the Blessed One,
left, keeping the Blessed One on his right side. Not long afterward, the
Blessed One addressed the monks: “Monks, even a monk who has long
penetrated the Dhamma in this Doctrine and Discipline would do well to refute
the wanderers of other persuasions with the Dhamma periodically in just the way
Anathapindika the householder has done.”
Discourse on Loving-kindness (Karaniya Metta
Sutta [1])
While the Buddha was staying
at Savatthi, a band of monks, having
received subjects of
meditation from the master, proceeded to a forest
to spend the rainy season (vassana). The tree deities inhabiting this
forest were worried by their
arrival, as they had to descend from tree
abodes and dwell on the
ground. They hoped, however, the monks
would leave soon; but finding
that the monks would stay the vassana
period of three months,
harassed them in diverse ways, during the
night with the intention of
scaring them away.
Living under such conditions
being impossible, the monks went to the
Master and informed him of
their difficulties. Thereon the Buddha
instructed them in the Metta
sutta and advised their return equipped
with this sutta for their
protection.
The monks went back to the
forest, and practicing the instruction
conveyed, permeated the whole
atmosphere with their radiant
thoughts of metta or
loving-kindness. The deities so affected by this
power of love, henceforth
allowed them to meditate in peace.
The discourse gets divided
into two parts. The first detailing the
standard of moral conduct
required by one who wishes to attain Purity
and Peace, and the second the
method of practice of metta. [2]
1. “He who is skilled in
(working out his own) well being,
and who wishes to attain that
state of Calm (Nibbana)
should act thus: he should be
dexterous, upright,
exceedingly upright,
obedient, gentle, and humble.
2. “Contented, easily
supportable, with but few
responsibilities, of simple
livelihood, controlled in the
senses, prudent, courteous,
and not hanker after association
with families.
96
3. “Let him not perform the
slightest wrong for which wise
men may rebuke him. (Let him
think:) ‘May all beings be
happy and safe. May they have
happy minds.’
4.& 5. “Whatever living
beings there may be — feeble or
strong (or the seekers and
the attained) long, stout, or of
medium size, short, small,
large, those seen or those
unseen, those dwelling far or
near, those who are born as
well as those yet to be born
– may all beings have happy
minds.
6. “Let him not deceive
another nor despise anyone
anywhere. In anger or ill
will let him not wish another ill.
7. “Just as a mother would
protect her only child with her
life even so let one
cultivate a boundless love towards all
beings.
8. “Let him radiate boundless
love towards the entire world
– above, below, and across
– unhindered, without ill will,
without enmity.
9. “Standing, walking,
sitting or reclining, as long as he is
awake, let him develop this
mindfulness. This, they say, is
‘Noble Living’ here.
10. “Not falling into wrong
views — being virtuous,
endowed with insight, lust in
the senses discarded — verily
never again will he return to conceive in a womb.”
355 LESSON 24 08 2011
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AN 10.96
PTS: A v 196
Kokanuda Sutta: To
Kokanuda
(On Viewpoints)
translated from the Pali
by
Thanissaro Bhikkhu
On one occasion Ven. Ananda was staying near Rajagaha, at Tapoda monastery. Then, as
night was ending, he got up & went to the Tapoda Hot Springs to bathe his
limbs. Having bathed his limbs and having gotten out of the springs, he stood
wearing only his lower robe, drying his limbs. Kokanuda
the wanderer, as night was ending, also got up & went to the Tapoda Hot
Springs to bathe his limbs. He saw Ven. Ananda from afar, and on seeing him
said to him, “Who are you, my friend?”
“I am a monk, my friend.”
“Which kind of monk?”
“A son-of-the-Sakyan contemplative.”
“I would like to ask you about a certain point, if you
would give me leave to pose a question.”
“Go ahead and ask. Having heard [your question], I’ll
inform you.”
“How is it, my friend: ‘The cosmos is eternal. Only
this is true; anything otherwise is worthless.’ Is this the sort of view you
have?”
“No, my friend, I don’t have that sort of view.”
“Very well, then: ‘The cosmos is not eternal. Only
this is true; anything otherwise is worthless.’ Is this the sort of view you
have?”
“No, my friend, I don’t have that sort of view.”
“Very well, then: ‘The cosmos is finite… The cosmos is
infinite… The soul & the body are the same… The soul is one thing and
the body another… After death a Tathagata exists… After death a Tathagata
does not exist… After death a Tathagata both does & does not exist…
After death a Tathagata neither does nor does not exist. Only this is true;
anything otherwise is worthless.’ Is this the sort of view you have?”
“No, my friend, I don’t have that sort of view.”
“Then in that case, do you not know or see?”
“No, my friend. It’s not the case that I don’t know, I
don’t see. I do know. I do see.”
“But on being asked, ‘How is it, my friend: “The
cosmos is eternal. Only this is true; anything otherwise is
worthless.” Is this the sort of view you have?’ you inform me, ‘No, my
friend, I don’t have that sort of view.’ On being asked, ‘Very well then: “The
cosmos is not eternal… The cosmos is finite… The cosmos is infinite… The
soul & the body are the same… The soul is one thing and the body
another… After death a Tathagata exists… After death a Tathagata does not
exist… After death a Tathagata both does & does not exist… After death
a Tathagata neither does nor does not exist. Only this is true; anything
otherwise is worthless.” Is this the sort of view you have?’ you inform
me, ‘No, my friend, I don’t have that sort of view.’ But on being asked, ‘Then
in that case, do you not know, I don’t see?’ you inform me, ‘No, my friend. It’s
not the case that I don’t know or see. I do know. I do see.’ Now, how is the
meaning of this statement to be understood?”
“‘The cosmos is eternal. Only this is true;
anything otherwise is worthless,’ is a viewpoint. ‘The cosmos is not
eternal… The cosmos is finite… The cosmos is infinite… The soul & the
body are the same… The soul is one thing and the body another… After death
a Tathagata exists… After death a Tathagata does not exist… After death a
Tathagata both does & does not exist… After death a Tathagata neither
does nor does not exist. Only this is true; anything otherwise is
worthless,’ is a viewpoint. The extent to which there are viewpoints,
view-stances, the taking up of views, obsessions of views, the cause of views,
& the uprooting of views: that’s what I know. That’s what I see. Knowing
that, I say ‘I know.’ Seeing that, I say ‘I see.’ Why should I say ‘I don’t
know, I don’t see’? I do know. I do see.”
“What is your name, my friend? What do your fellows in the
chaste life call you?”
“My name is Ananda, my friend, and that’s what my fellows
in the chaste life call me.”
“What? Have I been talking with the great teacher without
realizing that it was Ven. Ananda? Had I recognized that it was Ven. Ananda, I
would not have cross-examined him so much. May Ven. Ananda please forgive
me.”
The Jewel Discourse (Ratana Sutta [1])
The occasion for this
discourse, in brief, according to the commentary,
is as follows: The city of
Vesali was afflicted by a famine, causing
death, especially to the poor
folk. Due to the presence of decaying
corpses the evil spirits
began to haunt the city; this was followed by a
pestilence. Plagued by these
three fears of famine, non-human beings
and pestilence, the citizens
sought the help of the Buddha who was
then living at Rajagaha.
Followed by a large number of
monks including the Venerable
Ananda, his attendant
disciple, the Buddha came to the city of Vesali.
With the arrival of the
Master, there were torrential rains which swept
away the putrefying corpses.
The atmosphere became purified, the
city was clean.
Thereupon the Buddha
delivered this Jewel Discourse (Ratana sutta
[2]) to the Venerable Ananda,
and gave him instructions as to how he
should tour the city with the
Licchavi citizens reciting the discourse as
a mark of protection to the
people of Vesali. The Venerable Ananda
followed the instructions,
and sprinkled the sanctified water from the
Buddha’s own alms bowl. As a
consequence the evil spirits were
exorcised, the pestilence
subsided. Thereafter the Venerable Ananda
returned with the citizens of
Vesali to the Public hall where the
Buddha and his disciples had
assembled awaiting his arrival. There
the Buddha recited the same
Jewel Discourse to the gathering: [3]
1. “Whatever beings
(non-humans) are assembled here,
terrestrial or celestial, may
they all have peace of mind,
and may they listen
attentively to these words:
2. “O beings, listen closely.
May you all radiate lovingkindness
to those human beings who, by
day and night,
bring offerings to you (offer
merit to you). Wherefore,
protect them with diligence.
3. “Whatever treasure there
be either here or in the world
beyond, whatever precious
jewel there be in the heavenly
worlds, there is nought
comparable to the Tathagata (the
perfect One). This precious
jewel is the Buddha.[4] By this
(asseveration of the) truth
may there be happiness.
4. “That Cessation, that
Detachment, that Deathlessness
(Nibbana) supreme, the calm
and collected Sakyan Sage
(the Buddha) had realized.
There is nought comparable to
this (Nibbana) Dhamma. This
precious jewel is the
Dhamma.[5] By this
(asseveration of the) truth may there
be happiness.
5. “The Supreme Buddha
extolled a path of purity (the
Noble Eightfold Path) calling
it the path which unfailingly
brings concentration. There
is nought comparable to this
concentration. This precious
jewel is the Dhamma. By this
(asseveration of the) truth
may there be happiness.
6. “The eight persons
extolled by virtuous men constitute
four pairs. They are the
disciples of the Buddha and are
worthy of offerings. Gifts
given to them yield rich results.
This precious jewel is the
Sangha.[6] By this (asseveration
of the) truth may there be
happiness.
7. “With a steadfast mind,
and applying themselves well in
the dispensation of the
Buddha Gotama, free from
(defilements), they have
attained to that which should be
attained (arahantship)
encountering the Deathless. They
enjoy the Peace of Nibbana
freely obtained.[7] This
precious jewel is the Sangha.
By this (asseveration of the)
truth may there be happiness.
8. “As a post deep-planted in
the earth stands unshaken by
the winds from the four
quarters, so, too, I declare is the
righteous man who comprehends
with wisdom the Noble
Truths. This precious jewel
is the Sangha. By this
(asseveration of the) truth
may there be happiness.
9. “Those who realized the
Noble Truths well taught by
him who is profound in wisdom
(the Buddha), even though
they may be exceedingly
heedless, they will not take an
eighth existence (in the
realm of sense spheres).[8] This
precious jewel is the Sangha.
By this (asseveration of the)
truth may there be happiness.
10. “With his gaining of
insight he abandons three states of
mind, namely self-illusion,
doubt, and indulgence in
meaningless rites and
rituals, should there be any. He is
also fully freed from the
four states of woe, and therefore,
incapable of committing the
six major wrongdoings.[9]
This precious jewel is the
Sangha. By this (asseveration of
the) truth may there be
happiness.
93
11. “Any evil action he may
still do by deed, word or
thought, he is incapable of
concealing it; since it has been
proclaimed that such
concealing is impossible for one who
has seen the Path (of
Nibbana).[10] This precious jewel is
the Sangha. By this
(asseveration of the) truth may there be
happiness.
12. “As the woodland groves
though in the early heat of
the summer month are crowned
with blossoming flowers
even so is the sublime Dhamma
leading to the (calm) of
Nibbana which is taught (by
the Buddha) for the highest
good. This precious jewel is
the Buddha. By this
(asseveration of the) truth
may there be happiness.
13. “The Peerless Excellent
one (the Buddha) the Knower
(of Nibbana), the Giver (of
Nibbana), the Bringer (of the
Noble Path), taught the
excellent Dhamma. This precious
jewel is the Buddha. By this
(asseveration of the) truth may
there be happiness.
14. “Their past (kamma) is
spent, their new (kamma) no
more arises, their mind to
future becoming is unattached.
Their germ (of
rebirth-consciousness) has died, they have
no more desire for re-living.
Those wise men fade out (of
existence) as the flame of
this lamp (which has just faded
away). This precious jewel is
the Sangha. By this
(asseveration of the) truth
may there be happiness.
15. “Whatever beings
(non-human) are assembled here,
terrestrial or celestial,
come let us salute the Buddha, the
Tathagata (the perfect One),
honored by gods and men.
May there be happiness.[11]
16. “Whatever beings are
assembled here terrestrial or
celestial, come let us salute
the perfect Dhamma, honored
by gods and men. May there be
happiness.
17. “Whatever beings are
assembled here terrestrial or
celestial, come let us salute
the perfect Sangha, honored by
gods and men. May there be
happiness.”
Notes
1. Khp. No.
6; Sn. 39
2. Ratana means
precious jewel. Here the term is applied to the
Buddha, Dhamma, and Sangha.
3. KhpA. 161.
4. Literally, in the Buddha is
this precious jewel.
5. Literally, in the Dhamma is
this precious jewel.
6. Literally, in the Sangha is
this precious jewel.
7. Obtained without payment; ‘avyayena’, KhpA. I., 185.
8. The reason why it is stated
that there will be no eighth existence for
a person who has attained the
stage of sotapatti or
the first stage of
sanctity is that such a being
can live at the most for only a period of
seven existences in the realm
of sense spheres.
9. Abhithanani; i.
matricide, ii. patricide, iii. the murder of Arahants
(the Consummate Ones), iv.
the shedding of the Buddha’s blood, v.
causing schism in the Sangha,
and vi. pernicious false beliefs (niyata
micca ditthi).
10. He is a sotapanna, stream-enterer, one who has attained the first
stage of sanctity. Also see
Notes at the end of the book.
11. The last three stanzas were
recited by Sakka, the
chief of Devas
(gods), KhpA. 195.
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AN 5.165
PTS: A iii 191
Pañhapuccha Sutta: On
Asking Questions
translated from the Pali
by
Thanissaro Bhikkhu
Then Ven. Sariputta addressed the monks: “Friend
monks.”
“Yes, friend,” the monks responded to him.
Ven. Sariputta said: “All those who ask questions of
another do so from any one of five motivations. Which five?
“One asks a question of another through stupidity &
bewilderment. One asks a question of another through evil desires &
overwhelmed with greed. One asks a question of another through contempt. One
asks a question of another when desiring knowledge. Or one asks a question with
this thought,[1]
‘If, when asked, he answers correctly, well & good. If not, then I will
answer correctly [for him].’
“All those who ask questions of another do so from any one
of these five motivations. And as for me, when I ask a question of another,
it’s with this thought: ‘If, when asked, he answers correctly, well & good.
If not, then I will answer correctly [for him].’
The Fourfold Reflection of a Monk
(Paccavekkhana [1])
1. Wisely reflecting do I
wear the robe, only in order to
protect myself from cold,
heat, gadflies, mosquitoes, wind,
88
and sun and from snakes; and
also as a constant covering
for my modesty.
2. Wisely reflecting I will
partake of food not for pleasure
of it, not for the pride
(resulting from physical strength
obtainable), not for
adornment, not for beautifying the
body, but merely to maintain
this body, to still the hunger,
and to enable the practice of
the holy life; also to resist the
pangs of hunger (due to
previous want of food), and to
resist the pain (resulting
from excess of food). Thus will
my life be maintained free
from wrong doing and free from
discomfort.
3. Wisely reflecting I will
make use of lodgings only in
order to rotect myself from
cold and heat, from gadflies
and mosquitoes; from wind and
sun, from snakes, and also
as a constant protection
against the rigours of climate, and
in order to realize that
ardent desire for seclusion (which
begets mental concentration).
4. Wisely reflecting I will
make use of medicine only as an
aid to eliminate bodily pains
that have arisen, and also to
maintain that important
condition, freedom from disease.
SN 4.8
PTS: S i 107
CDB i 200
Nandana Sutta: Delight
translated from the Pali
by
Thanissaro Bhikkhu
Translator’s note:
In this discourse, Mara and the Buddha are speaking different languages. By
“acquisitions” Mara means one’s family and physical possessions. The
Buddha uses the same word to mean a sense of possession for anything — physical
or mental — at all.
I have heard that on one occasion the Blessed One was staying
near Savatthi in Jeta’s Grove, Anathapindika’s monastery. Then Mara
the Evil One went to the Blessed One and recited this verse in his presence:
Those with children
delight because of their children. Those with cattle delight because of their
cows. A person’s delight comes from acquisitions, since a person with no
acquisitions doesn’t delight.
[The Buddha:]
Those with children
grieve because of their children. Those with cattle grieve because of their cows.
A person’s grief comes from acquisitions, since a person with no acquisitions
doesn’t grieve.
Then Mara the Evil One — sad & dejected at realizing,
“The Blessed One knows me; the One Well-Gone knows me” — vanished
right there.
Discourse on Blessings (Maha-mangala
Sutta [1])
Thus have I heard:
On one occasion the Blessed
One was living near Savatthi
at Jetavana at
Anathapindika’s monastery. Now when the
night was far advanced, a
certain deity, whose surpassing
radiance illuminated the
whole of Jetavana, approached the
Blessed One, respectfully
saluted him, and stood beside
him. Standing thus, he
addressed the Blessed One in verse:
1. “Many deities and men
longing for happiness have
pondered on (the question of)
blessings. Pray tell me what
the highest blessings are.
2. “Not to associate with the
foolish, but to associate with
the wise, and to honor those
worthy of honor — this is the
highest blessing.
3. “To reside in a suitable
locality, to have performed
meritorious actions in the
past, and to set oneself in the
right direction — this is
the highest blessing.
4. “Vast learning, skill in
handicrafts, well grounded in
discipline, and pleasant
speech — this is the highest
blessing.
5. “To support one’s father
and mother; to cherish one’s
wife and children, and to be
engaged in peaceful
occupations — this is the
highest blessing.
6. “Liberality, righteous
conduct, rendering assistance to
relatives, and performance of
blameless deeds — this is the
highest blessing.
7. “To cease and abstain from
evil, to abstain from
intoxicating drinks, and be
diligent in performing righteous
acts — this is the highest
blessing.
8. “Reverence, humility,
contentment, gratitude, and the
timely hearing of the Dhamma,
the teaching of the Buddha,
– this is the highest
blessing.
9. “Patience, obedience,
meeting the Samanas (holy men),
and timely discussions on the
Dhamma — this is the highest
blessing.
90
10. “Self-control, chastity,
comprehension of the Noble
Truths, and the realization
of Nibbana — this is the highest
blessing.
11. “The mind that is not
touched by the vicissitudes of
life,[2] the mind that is
free from sorrow, stainless, and
secure — this is the highest
blessing.
12. “Those who have fulfilled
the conditions (for such
blessings) are victorious
everywhere, and attain happiness
everywhere — To them these
are the highest blessings.”
POLITICS is SACRED with HIGHLY PERFORMING BEST
MERITORIOUS GOVERNANCE of UP CM MAYAWATI
JI
Press Information Bureau
(Chief Minister Information Campus)
Information and Public Relations Department, U.P.
Hon’ble C.M. greets people on Janmashtami
Lucknow: 21 August 2011
The Hon’ble Chief Minister of Uttar Pradesh, Ms. Mayawati
ji has extended her heartiest felicitations to the
people of the State on the occasion of Sri Krishna
Janmashtami. In a message, the Hon’ble Chief Minister ji said that
Lord Sri Krishna inspired entire humanity to
follow the path of righteousness. She said that the message of Lord Krishna
given in Shrimad Bhagwat Gita would show the
correct path to the humanity for times to come.
The Hon’ble Chief Minister has appealed to people
to celebrate Janmashtami with full gaiety, religious fervour and devotion and
take inspiration from the life of Sri Krishna.
Hon’ble CM condoles tragic death of 41 people in a
tractor-trolley collision
Announces Rs. one lakh assistance for family
members of deceased, Rs. 50,000 help for grievously wounded persons
and Rs. 25,000 assistance for persons having minor
injuries
Lucknow : 22 August 2011
The Hon’ble Chief Minister of Uttar Pradesh, Ms. Mayawati
ji has expressed profound grief over the unfortunate death of 41 people in a
tractor-trolley collision that occurred in Nagra area of district Ballia today.
Conveying heartfelt condolences to the family members of the deceased, she
announced Rs. one lakh assistance for the dependent of each deceased. She also announced
Rs. 50,000 assistance for those suffering grievous injuries and Rs. 25,000 assistance
for persons suffering minor injuries. She directed district administration to
provide proper medical treatment to the injured persons free of cost.
BSP was founded to
fight against corruption
Anna hazare’sissue of corruption is good BSP supports that, but
his method is wrong.(anna ka mudda sahi hai lekin tarika galat hai)-UP CM Bahen
Mayawati Ji. As a social movement, we must counter and organize our people.
Anna’s team outrightly rejected inclusion of NGO’s today in the
lokpal bill.Kejriwal,Sisodia, Kiran Bedi, Sandeep Pandey, AkhilGogai,Swami
Agnivesh & Anna himself all run NGOs. What a honest team? India has around
33 lakh NGOs all owned by corrupt politicians, beaurocrats, Government Officers and people like Anna. These NGOs
receive around 50,000 crore every year fromIndia and abroad. They received
around 5-6 lakh croresuring last decade. Nobody knows how it was spent. They
are not accountableand answerable eo anybody.-Dr.Rahul
[dhamma_voice]
Ambedkar’s way & Anna Hazare’s methods
[http://www.thehindu.com/todays-paper/tp-opinion/article2386062.ece
Ambedkar’s way & Anna Hazare’s methods
Sukhadeo Thorat
A group of people, with placards showing Dr. B.R. Ambedkar, staged a
demonstration in Delhi a few days ago against Anna Hazare’s proposals on
the Lokpal and the methods used by his team. More often than not, SC/STs
look with suspicion on any attempt to tamper with the Constitution. Team
Anna has, however, suggested that its Lokpal bill would benefit SC/STs
more than anyone else. This led me to look at Dr. Ambedkar’s position as
compared to the mode of agitation being deployed by Anna Hazare and his
team.
In his last, visionary speech after the submission of the drafted
Constitution on November 25, 1949, Dr. Ambedkar warned of three possible
dangers to the new-born democracy. These related to social and economic
inequalities, the use of unconstitutional methods, and hero-worship.
Dr. Ambedkar first pointed to the contradiction between equality in
politics in the form of one-person-one-vote and the inequalities in social
and economic life. He argued that for political democracy to succeed, it
needed to be founded on the tissues and fibres of social and economic
equality. He warned that we must remove this contradiction at the earliest
possible moment, or else those who suffer from inequality will blow up the
structure of political democracy. Although we in India are trying hard to
reduce the vast inequalities that exist, the working of political
democracy is already under heavy stress due to discontent in some parts of
country.
Dr. Ambedkar’s second, and more important, warning in the present context
related to the methods to achieve social and economic objectives. He urged
the people to abandon bloody as well as coercive methods to bring about
change. This means abandoning methods of civil disobedience,
non-cooperation, coercive forms of satyagraha and fast. Referring to the
use of these methods during the British period, Dr. Ambedkar observed:
“When there was no way left for the constitutional methods for achieving
economic and social objectives, there was a great deal of justification
for unconstitutional methods.” But using them since that period, in his
view, was “nothing less than the Grammar of Anarchy.” He advocated that
“the sooner they are abandoned, the better for us as a nation.”
Dr. Ambedkar’s third warning related to “hero worship.” He was immensely
concerned over the political culture of “laying down the liberties at the
feet of great men or to trust them with powers which enable them to
subvert their institutions.” He believed that there is nothing wrong in
being grateful to great men who have rendered life-long services to the
country. But there are limits to gratefulness. No man can be grateful at
the cost of his honour, and no nation can be grateful at the cost of its
liberty. This caution is far more necessary in the case of the people of
India than in the case of any other country, for in India, /bhakti/ , or
what may be called the path of devotion or hero-worship, plays a part in
politics, unequalled in magnitude to the part it plays in the politics of
any other country in the world, argued Dr. Ambedkar. He went on to add
that /bhakti/ or hero-worship in religion may be a road to the salvation
of the soul, but in politics, /bhakti/ or hero-worship is a sure road to
degradation and to eventual dictatorship.
These views of Dr. Ambedkar also evolved through a much deeper commitment
to constitutional methods and their use in the anti-untouchability
movement during the 1920s and the 1930s. The 1920s and the 1930s saw a
series of agitations led by Dr. Ambedkar to get public wells, tanks and
Hindu temples opened to “untouchables.” In the present context, recalling
two such incidents is very relevant, namely, the agitation for access to a
water tank in Mahad, and for entry into the famous Kalaram temple in
Nasik. In both cases, Dr. Ambedkar was up against violent high-caste
Hindus, with the British sitting on the fence.
Dr. Ambedkar started the Mahad agitation in 1927, but the “untouchables”
got access to the tank only in 1937 through a court order. The people of
the high castes had managed a court order to ban the entry of
“untouchables” into the tank on the grounds that it was a private tank.
Dr. Ambedkar accepted the court order and discontinued a second march to
the tank. But he fought through the courts and got justice in 1937, almost
after 10 years. He did this using legal instruments and a peaceful mass
movement, without the coercive means of fasts and hunger strikes.
Similarly, the agitation for entry into the Kalaram temple went on for
four years, from 1930 to 1934. He discontinued the agitation in 1934
following opposition by priests, notwithstanding the support extended by
Gandhiji. But he fought a legal battle, along with a peaceful agitation,
for the next four years, and in 1939 ultimately secured entry to the
temple for “untouchables.”
During the 1920s and the 1930s, Dr. Ambedkar combined mass mobilisation
with legal methods in the anti-untouchability movement, but never allowed
unconstitutional and coercive methods to take hold, despite instances of
violent attack on “untouchables.” Once he came face to face with Gandhiji
with the latter’s fast-unto-death and he had to compromise on the demand
for a separate electorate with what is the present-day political
reservation. Coercive means forced him to surrender the demand for a
separate electorate, the consequences of which are visible today.
Team Anna should realise that the Indian Constitution provides ample
opportunities for advocacy, through discussion and lobbying with
parliamentary Standing Committees, Groups of Ministers, the Ministers
concerned, the Prime Minister, courts, and above all through a peaceful
agitation. With several political parties on their side, the possibility
of reaching a middle ground is high. Experience with constitutional means
shows that civil society activists, through their constant struggles, have
persuaded the two successive United Progressive Alliance governments to
acknowledge several basic rights and convert these into laws. The right to
employment through the Mahatma Gandhi National Rural Employment Guarantee
Act (MGNREGA), the right to information, rights under the Forest Act, the
right to education, and now the right to food, are some of the
revolutionary measures that civil society has been able to accomplish
through constitutional methods. It is an opportunity for Team Anna to use
constitutional methods and enhance the faith of people in these; otherwise
Team Anna will convey the message that only coercive and unconstitutional
methods work.
As Dr. Ambedkar observed, due to certain aspects of Indian culture our
people are highly vulnerable to hero-worship. How a yoga teacher could
convert yoga devotees into religious devotees and finally into political
supporters within a few years’ time is a classic example of what
hero-worship and /bhakti/ can do. Another religious preacher has
threatened that he would use his religious followers for political end
which he thinks does not require discussion with them as they follow him
in whatever he tells them to do.
Anna and his team should recognise that for a new democracy like ours,
which is operating within the framework of undemocratic relations based on
the caste system, constitutional methods and social morality need to be
cultivated and promoted with a purpose. The Lokpal Bill is too important a
piece of legislation to be passed under threat and unreasonable deadlines.
All its aspects need to be discussed with extreme care and with consensus
among all sections. Dalits have begun to express concern about its
implications for them. In a society where the anti-caste spirit and
prejudices are present in abundance, they feel that given its proposed
wide-ranging powers, it may be misused. The Commissioner for Scheduled
Castes reported about 11,469 complaints by SC/ST government employees
during the period from 2004 to 2010 that were linked to caste prejudice.
Several thousand more complaints under the provisions of the Scheduled
Castes and Scheduled Tribes (Prevention of Atrocities) Act, 1989, such as
giving “false or frivolous information to any public servant and thereby
cause such public servant to use his lawful power to the injury or
annoyance of member of SC/ST” are waiting for justice. Therefore, SC/STs
have begun to seek safeguards against the complaints emanating from caste
prejudices in the Lokpal Bill. I think the government has rightly brought
the bill for an open discussion before the Standing Committee that
comprises MPs from all parties, so that the Bill is discussed by all
sections in a peaceful milieu and not under duress and force.
Anna Hazare knows that the road to social change is a difficult one. He
helped SC/STs in a number of ways, including by repaying loans taken by
SC/STs with contributions from villagers. Yet he could not bring about
fraternity between them — SC/STs continue to stay in segregated localities
in his village. Corruption, like untouchability, is deeply embedded in the
social fabric of our society. Therefore, besides legislation its
eradication requires changes through education and moral regeneration.
/(Sukhadeo Thorat is Professor of Economics, Centre for the Study of
Regional Development, Jawaharlal Nehru University. E-mail:
thoratsukhadeo@yahoo.co.in
thoratsukhadeo@yahoo.co.in>)/
/*Following Dr. Ambedkar’s example, Team Anna should use constitutional
methods and enhance people’s faith in them. Otherwise it will convey the
message that only coercive and unconstitutional methods work.*/humanrightsactivist]
‘Decline’ of Parliament?
Sukhadeo Thorat
demonstration in Delhi a few days ago against Anna Hazare’s proposals on
the Lokpal and the methods used by his team. More often than not, SC/STs
look with suspicion on any attempt to tamper with the Constitution. Team
Anna has, however, suggested that its Lokpal bill would benefit SC/STs
more than anyone else. This led me to look at Dr. Ambedkar’s position as
compared to the mode of agitation being deployed by Anna Hazare and his
team.
Constitution on November 25, 1949, Dr. Ambedkar warned of three possible
dangers to the new-born democracy. These related to social and economic
inequalities, the use of unconstitutional methods, and hero-worship.
politics in the form of one-person-one-vote and the inequalities in social
and economic life. He argued that for political democracy to succeed, it
needed to be founded on the tissues and fibres of social and economic
equality. He warned that we must remove this contradiction at the earliest
possible moment, or else those who suffer from inequality will blow up the
structure of political democracy. Although we in India are trying hard to
reduce the vast inequalities that exist, the working of political
democracy is already under heavy stress due to discontent in some parts of
country.
related to the methods to achieve social and economic objectives. He urged
the people to abandon bloody as well as coercive methods to bring about
change. This means abandoning methods of civil disobedience,
non-cooperation, coercive forms of satyagraha and fast. Referring to the
use of these methods during the British period, Dr. Ambedkar observed:
“When there was no way left for the constitutional methods for achieving
economic and social objectives, there was a great deal of justification
for unconstitutional methods.” But using them since that period, in his
view, was “nothing less than the Grammar of Anarchy.” He advocated that
“the sooner they are abandoned, the better for us as a nation.”
concerned over the political culture of “laying down the liberties at the
feet of great men or to trust them with powers which enable them to
subvert their institutions.” He believed that there is nothing wrong in
being grateful to great men who have rendered life-long services to the
country. But there are limits to gratefulness. No man can be grateful at
the cost of his honour, and no nation can be grateful at the cost of its
liberty. This caution is far more necessary in the case of the people of
India than in the case of any other country, for in India, /bhakti/ , or
what may be called the path of devotion or hero-worship, plays a part in
politics, unequalled in magnitude to the part it plays in the politics of
any other country in the world, argued Dr. Ambedkar. He went on to add
that /bhakti/ or hero-worship in religion may be a road to the salvation
of the soul, but in politics, /bhakti/ or hero-worship is a sure road to
degradation and to eventual dictatorship.
to constitutional methods and their use in the anti-untouchability
movement during the 1920s and the 1930s. The 1920s and the 1930s saw a
series of agitations led by Dr. Ambedkar to get public wells, tanks and
Hindu temples opened to “untouchables.” In the present context, recalling
two such incidents is very relevant, namely, the agitation for access to a
water tank in Mahad, and for entry into the famous Kalaram temple in
Nasik. In both cases, Dr. Ambedkar was up against violent high-caste
Hindus, with the British sitting on the fence.
got access to the tank only in 1937 through a court order. The people of
the high castes had managed a court order to ban the entry of
“untouchables” into the tank on the grounds that it was a private tank.
Dr. Ambedkar accepted the court order and discontinued a second march to
the tank. But he fought through the courts and got justice in 1937, almost
after 10 years. He did this using legal instruments and a peaceful mass
movement, without the coercive means of fasts and hunger strikes.
four years, from 1930 to 1934. He discontinued the agitation in 1934
following opposition by priests, notwithstanding the support extended by
Gandhiji. But he fought a legal battle, along with a peaceful agitation,
for the next four years, and in 1939 ultimately secured entry to the
temple for “untouchables.”
with legal methods in the anti-untouchability movement, but never allowed
unconstitutional and coercive methods to take hold, despite instances of
violent attack on “untouchables.” Once he came face to face with Gandhiji
with the latter’s fast-unto-death and he had to compromise on the demand
for a separate electorate with what is the present-day political
reservation. Coercive means forced him to surrender the demand for a
separate electorate, the consequences of which are visible today.
opportunities for advocacy, through discussion and lobbying with
parliamentary Standing Committees, Groups of Ministers, the Ministers
concerned, the Prime Minister, courts, and above all through a peaceful
agitation. With several political parties on their side, the possibility
of reaching a middle ground is high. Experience with constitutional means
shows that civil society activists, through their constant struggles, have
persuaded the two successive United Progressive Alliance governments to
acknowledge several basic rights and convert these into laws. The right to
employment through the Mahatma Gandhi National Rural Employment Guarantee
Act (MGNREGA), the right to information, rights under the Forest Act, the
right to education, and now the right to food, are some of the
revolutionary measures that civil society has been able to accomplish
through constitutional methods. It is an opportunity for Team Anna to use
constitutional methods and enhance the faith of people in these; otherwise
Team Anna will convey the message that only coercive and unconstitutional
methods work.
people are highly vulnerable to hero-worship. How a yoga teacher could
convert yoga devotees into religious devotees and finally into political
supporters within a few years’ time is a classic example of what
hero-worship and /bhakti/ can do. Another religious preacher has
threatened that he would use his religious followers for political end
which he thinks does not require discussion with them as they follow him
in whatever he tells them to do.
which is operating within the framework of undemocratic relations based on
the caste system, constitutional methods and social morality need to be
cultivated and promoted with a purpose. The Lokpal Bill is too important a
piece of legislation to be passed under threat and unreasonable deadlines.
All its aspects need to be discussed with extreme care and with consensus
among all sections. Dalits have begun to express concern about its
implications for them. In a society where the anti-caste spirit and
prejudices are present in abundance, they feel that given its proposed
wide-ranging powers, it may be misused. The Commissioner for Scheduled
Castes reported about 11,469 complaints by SC/ST government employees
during the period from 2004 to 2010 that were linked to caste prejudice.
Several thousand more complaints under the provisions of the Scheduled
Castes and Scheduled Tribes (Prevention of Atrocities) Act, 1989, such as
giving “false or frivolous information to any public servant and thereby
cause such public servant to use his lawful power to the injury or
annoyance of member of SC/ST” are waiting for justice. Therefore, SC/STs
have begun to seek safeguards against the complaints emanating from caste
prejudices in the Lokpal Bill. I think the government has rightly brought
the bill for an open discussion before the Standing Committee that
comprises MPs from all parties, so that the Bill is discussed by all
sections in a peaceful milieu and not under duress and force.
helped SC/STs in a number of ways, including by repaying loans taken by
SC/STs with contributions from villagers. Yet he could not bring about
fraternity between them — SC/STs continue to stay in segregated localities
in his village. Corruption, like untouchability, is deeply embedded in the
social fabric of our society. Therefore, besides legislation its
eradication requires changes through education and moral regeneration.
Regional Development, Jawaharlal Nehru University. E-mail:
thoratsukhadeo@yahoo.co.in
methods and enhance people’s faith in them. Otherwise it will convey the
message that only coercive and unconstitutional methods work.*/humanrightsactivist]
‘Decline’ of Parliament?
VOICE of SARVAJAN
Brahminism is the biggest corruption in this world. Rooting out
brahminism is the only way to end corruption in India.A Brahmin can not fight againstcorruption.Congress,
BJP and Communist parties are all led by upper caste manuvadis. Anti-corruption
movement also led by Brahmin (anna).-KB Vasu
Lokpal bill led by anna hajare who is a member in SONIA’s
advisory taem and fighting against congress is not a drama of 15% people (Upper
castes) against 85% of Indiain the name of cpruptionand black money. Why 15%
were not supported on the same issue to RAMDEV? It means corruption and black
money is not a main issue. Main issue is
how to change present Constitutionthrough Lokpal Bill- Jai Bheemfrom KB
Vasu-9740722317
353 LESSON 22 08 2011 Pañhapuccha
Sutta On Asking Questions FREE ONLINE eNālandā Research and Practice
UNIVERSITY and BUDDHIST GOOD NEWS letter to VOTE for BSP ELEPHANT to attain
Ultimate Bliss-Through http://sarvajan.ambedkar.org- Free Buddhist
Studies for the students- The Fourfold Reflection of a Monk- Hon’ble POLITICS is
SACRED with HIGHLY PERFORMING BEST MERITORIOUS GOVERNANCE of UP CM MAYAWATI JI-C.M. greets people on Janmashtami
AN 5.165
PTS: A iii 191
Pañhapuccha Sutta: On
Asking Questions
translated from the Pali
by
Thanissaro Bhikkhu
Then Ven. Sariputta addressed the monks: “Friend
monks.”
“Yes, friend,” the monks responded to him.
Ven. Sariputta said: “All those who ask questions of
another do so from any one of five motivations. Which five?
“One asks a question of another through stupidity &
bewilderment. One asks a question of another through evil desires &
overwhelmed with greed. One asks a question of another through contempt. One
asks a question of another when desiring knowledge. Or one asks a question with
this thought,[1]
‘If, when asked, he answers correctly, well & good. If not, then I will
answer correctly [for him].’
“All those who ask questions of another do so from any one
of these five motivations. And as for me, when I ask a question of another,
it’s with this thought: ‘If, when asked, he answers correctly, well & good.
If not, then I will answer correctly [for him].’
The Fourfold Reflection of a Monk
(Paccavekkhana [1])
1. Wisely reflecting do I
wear the robe, only in order to
protect myself from cold,
heat, gadflies, mosquitoes, wind,
88
and sun and from snakes; and
also as a constant covering
for my modesty.
2. Wisely reflecting I will
partake of food not for pleasure
of it, not for the pride
(resulting from physical strength
obtainable), not for
adornment, not for beautifying the
body, but merely to maintain
this body, to still the hunger,
and to enable the practice of
the holy life; also to resist the
pangs of hunger (due to
previous want of food), and to
resist the pain (resulting
from excess of food). Thus will
my life be maintained free
from wrong doing and free from
discomfort.
3. Wisely reflecting I will
make use of lodgings only in
order to rotect myself from
cold and heat, from gadflies
and mosquitoes; from wind and
sun, from snakes, and also
as a constant protection
against the rigours of climate, and
in order to realize that
ardent desire for seclusion (which
begets mental concentration).
4. Wisely reflecting I will
make use of medicine only as an
aid to eliminate bodily pains
that have arisen, and also to
maintain that important
condition, freedom from disease.
POLITICS is SACRED with HIGHLY PERFORMING BEST
MERITORIOUS GOVERNANCE of UP CM MAYAWATI
JI
Press Information Bureau
(Chief Minister Information Campus)
Information and Public Relations Department, U.P.
Hon’ble C.M. greets people on Janmashtami
Lucknow: 21 August 2011
The Hon’ble Chief Minister of Uttar Pradesh, Ms. Mayawati
ji has extended her heartiest felicitations to the
people of the State on the occasion of Sri Krishna
Janmashtami. In a message, the Hon’ble Chief Minister ji said that
Lord Sri Krishna inspired entire humanity to
follow the path of righteousness. She said that the message of Lord Krishna
given in Shrimad Bhagwat Gita would show the
correct path to the humanity for times to come.
The Hon’ble Chief Minister has appealed to people
to celebrate Janmashtami with full gaiety, religious fervour and devotion and
take inspiration from the life of Sri Krishna.
351 and 352 LESSONS 20 and 21 08 2011 Aggi
Vacchagotta Sutta To Vacchagotta on Fire and Kathavatthu
Sutta Topics for Discussion FREE ONLINE eNālandā Research and Practice UNIVERSITY and
BUDDHIST GOOD NEWS letter to VOTE for BSP ELEPHANT to attain Ultimate
Bliss-Through http://sarvajan.ambedkar.org- Free Buddhist
Studies for the students- SELECTED BUDDHA’S
TEACHINGS -TEXTS FROM THE BOOK OF PROTECTION- Hon’ble Chief Minister ji to tour entire state
again by September end- Hon’ble Chief Minister ji directs officers to take immediate
action on feedback received from in-charge officers of three zones, directs to
solve problems cited by them- Pre-10th scholarship of old students of SC/ST
should be transferred in their accounts by 31 August and that of new students
should be transferred by 30 October — Hon’ble Chief Minister jiThe Ten Training Precepts
MN 72
PTS: M i 483
Aggi-Vacchagotta Sutta:
To Vacchagotta on Fire
translated from the Pali
by
Thanissaro Bhikkhu
I have heard that on one occasion the Blessed One was staying in
Savatthi, at Jeta’s Grove, Anathapindika’s
monastery. Then the wanderer Vacchagotta went to
the Blessed One and, on arrival, exchanged courteous greetings with him. After
an exchange of friendly greetings & courtesies, he sat to one side. As he
was sitting there he asked the Blessed One: “How is it, Master Gotama,
does Master Gotama hold the view: ‘The cosmos is eternal: only this is true,
anything otherwise is worthless’?”
“…no…”
“Then does Master Gotama hold the view: ‘The cosmos is not
eternal: only this is true, anything otherwise is worthless’?”
“…no…”
“Then does Master Gotama hold the view: ‘The cosmos is
finite: only this is true, anything otherwise is worthless’?”
“…no…”
“Then does Master Gotama hold the view: ‘The cosmos is
infinite: only this is true, anything otherwise is worthless’?”
“…no…”
“Then does Master Gotama hold the view: ‘The soul & the
body are the same: only this is true, anything otherwise is worthless’?”
“…no…”
“Then does Master Gotama hold the view: ‘The soul is one
thing and the body another: only this is true, anything otherwise is
worthless’?”
“…no…”
“Then does Master Gotama hold the view: ‘After death a
Tathagata exists: only this is true, anything otherwise is worthless’?”
“…no…”
“Then does Master Gotama hold the view: ‘After death a
Tathagata does not exist: only this is true, anything otherwise is
worthless’?”
“…no…”
“Then does Master Gotama hold the view: ‘After death a
Tathagata both exists & does not exist: only this is true, anything
otherwise is worthless’?”
“…no…”
“Then does Master Gotama hold the view: ‘After death a Tathagata
neither exists nor does not exist: only this is true, anything otherwise is
worthless’?”
“…no…”
“How is it, Master Gotama, when Master Gotama is asked if
he holds the view ‘the cosmos is eternal…’… ‘after death a Tathagata
neither exists nor does not exist: only this is true, anything otherwise is
worthless,’ he says ‘…no…’ in each case. Seeing what drawback, then, is
Master Gotama thus entirely dissociated from each of these ten positions?”
“Vaccha, the position that ‘the cosmos
is eternal’ is a thicket of views, a wilderness of views, a contortion of
views, a writhing of views, a fetter of views. It is accompanied by suffering,
distress, despair, & fever, and it does not lead to disenchantment,
dispassion, cessation; to calm, direct knowledge, full Awakening, Unbinding.
“The position that ‘the cosmos is not eternal’…
“…’the cosmos is finite’…
“…’the cosmos is infinite’…
“…’the soul & the body are the same’…
“…’the soul is one thing and the body another’…
“…’after death a Tathagata exists’…
“…’after death a Tathagata does not exist’…
“…’after death a Tathagata both exists & does not
exist’…
“…’after death a Tathagata neither exists nor does not
exist’… does not lead to disenchantment, dispassion, cessation; to calm,
direct knowledge, full Awakening, Unbinding.”
“Does Master Gotama have any position at all?”
“A ‘position,’ Vaccha, is something that a Tathagata has
done away with. What a Tathagata sees is this: ‘Such is form, such its origin,
such its disappearance; such is feeling, such its origin, such its
disappearance; such is perception… such are mental fabrications… such is
consciousness, such its origin, such its disappearance.’ Because of this, I
say, a Tathagata — with the ending, fading out, cessation, renunciation, &
relinquishment of all construings, all excogitations, all I-making &
mine-making & obsession with conceit — is, through lack of
clinging/sustenance, released.”
“But, Master Gotama, the monk whose mind is thus released:
Where does he reappear?”
“‘Reappear,’ Vaccha, doesn’t apply.”
“In that case, Master Gotama, he does not reappear.”
“‘Does not reappear,’ Vaccha, doesn’t apply.”
“…both does & does not reappear.”
“…doesn’t apply.”
“…neither does nor does not reappear.”
“…doesn’t apply.”
“How is it, Master Gotama, when Master Gotama is asked if
the monk reappears… does not reappear… both does & does not reappear…
neither does nor does not reappear, he says, ‘…doesn’t apply’ in each case.
At this point, Master Gotama, I am befuddled; at this point, confused. The
modicum of clarity coming to me from your earlier conversation is now
obscured.”
“Of course you’re befuddled, Vaccha. Of course you’re
confused. Deep, Vaccha, is this phenomenon, hard to see, hard to realize, tranquil,
refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise.
For those with other views, other practices, other satisfactions, other aims,
other teachers, it is difficult to know. That being the case, I will now put
some questions to you. Answer as you see fit. What do you
think, Vaccha: If a fire were burning in front of you, would you know that,
‘This fire is burning in front of me’?”
“…yes…”
“And suppose someone were to ask you, Vaccha, ‘This fire
burning in front of you, dependent on what is it burning?’ Thus asked, how
would you reply?”
“…I would reply, ‘This fire burning in front of me is
burning dependent on grass & timber as its sustenance.’”
“If the fire burning in front of you were to go out, would
you know that, ‘This fire burning in front of me has gone out’?”
“…yes…”
“And suppose someone were to ask you, ‘This fire that has
gone out in front of you, in which direction from here has it gone? East? West?
North? Or south?’ Thus asked, how would you reply?”
“That doesn’t apply, Master Gotama. Any fire burning
dependent on a sustenance of grass and timber, being unnourished — from having
consumed that sustenance and not being offered any other — is classified simply
as ‘out’ (unbound).”
“Even so, Vaccha, any physical form by which one describing
the Tathagata would describe him: That the Tathagata has abandoned, its root
destroyed, made like a palmyra stump, deprived of the conditions of
development, not destined for future arising. Freed from the classification of
form, Vaccha, the Tathagata is deep, boundless, hard to fathom, like the sea.
‘Reappears’ doesn’t apply. ‘Does not reappear’ doesn’t apply. ‘Both does &
does not reappear’ doesn’t apply. ‘Neither reappears nor does not reappear’
doesn’t apply.
“Any feeling… Any perception… Any mental fabrication…
“Any consciousness by which one describing the Tathagata
would describe him: That the Tathagata has abandoned, its root destroyed, made
like a palmyra stump, deprived of the conditions of development, not destined
for future arising. Freed from the classification of consciousness, Vaccha, the
Tathagata is deep, boundless, hard to fathom, like the sea. ‘Reappears’ doesn’t
apply. ‘Does not reappear’ doesn’t apply. ‘Both does & does not reappear’
doesn’t apply. ‘Neither reappears nor does not reappear’ doesn’t apply.”
When this was said, the wanderer Vacchagotta said to the Blessed
One: “Master Gotama, it is as if there were a great sala tree not far from
a village or town: From inconstancy, its branches and leaves would wear away,
its bark would wear away, its sapwood would wear away, so that on a later
occasion — divested of branches, leaves, bark, & sapwood — it would stand
as pure heartwood. In the same way, Master Gotama’s words are divested of branches,
leaves, bark, & sapwood and stand as pure heartwood.
“Magnificent,
Master Gotama! Magnificent! Just as if he were to place upright what was
overturned, to reveal what was hidden, to show the way to one who was lost, or
were to carry a lamp into the dark so that those with eyes could see forms, in
the same way has Master Gotama — through many lines of reasoning — made the
Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, and to the
Sangha of monks. May Master Gotama remember me as a lay follower who has gone
to him for refuge, from this day forward, for life.”
SELECTED BUDDHA’S TEACHINGS -TEXTS FROM
THE BOOK OF PROTECTION
Translated from the original
Pali texts
by Piyadassi Thera
Namo Tassa
Bhagavato Arahato Samma Sambuddhassa
Homage to the Blessed One,
the Consummate One,
the Supremely Enlightened One
I
Going for Refuge
(Sarana-gamana [1])
Buddham saranam
gacchami
Dhammam saranam
gacchami
Sangham saranam
gacchami
Dutiyampi Buddham
saranam gacchami
Dutiyampi Dhammam
saranam gacchami
Dutiyampi Sangham
saranam gacchami
Tatiyampi Buddham
saranam gacchami
Tatiyampi Dhammam
saranam gacchami
Tatiyampi Sangham
saranam gacchami
I go for refuge to the Buddha
(Teacher)
I go for refuge to the Dhamma
(the Teaching)
I go for refuge to the Sangha
(the Taught)
For the second time I go for
refuge to the Buddha
For the second time I go for
refuge to the Dhamma
For the second time I go for
refuge to the Sangha
For the third time I go for
refuge to the Buddha
For the third time I go for
refuge to the Dhamma
For the third time I go for
refuge to the Sangha
AN 3.67
PTS: A i 197
Kathavatthu Sutta:
Topics for Discussion
translated from the Pali
by
Thanissaro Bhikkhu
“Monks, there are these three topics for discussion. Which
three?
“One may talk about the past, saying, ‘Thus it was in the
past.’ One may talk about the future, saying, ‘Thus it will be in the future.’
Or one may talk about now in the present, saying, ‘Thus it is now in the
present.’
“Monks, it’s through his way of participating in a
discussion that a person can be known as fit to talk with or unfit to talk
with. If a person, when asked a question, doesn’t give a categorical answer to
a question deserving a categorical answer, doesn’t give an analytical
(qualified) answer to a question deserving an analytical answer, doesn’t give a
counter-question to a question deserving a counter-question, doesn’t put aside
a question deserving to be put aside, then — that being the case — he is a
person unfit to talk with. But if a person, when asked a question, gives a
categorical answer to a question deserving a categorical answer, gives an
analytical answer to a question deserving an analytical answer, gives a
counter-question to a question deserving a counter-question, and puts aside a
question deserving to be put aside, then — that being the case — he is a person
fit to talk with.
“Monks, it’s through his way of participating in a
discussion that a person can be known as fit to talk with or unfit to talk with.
If a person, when asked a question, doesn’t stand by what is possible and
impossible, doesn’t stand by agreed-upon assumptions, doesn’t stand by
teachings known to be true,[1]
doesn’t stand by standard procedure, then — that being the case — he is a
person unfit to talk with. But if a person, when asked a question, stands by
what is possible and impossible, stands by agreed-upon assumptions, stands by
teachings known to be true, stands by standard procedure, then — that being the
case — he is a person fit to talk with.
“Monks, it’s through his way of participating in a
discussion that a person can be known as fit to talk with or unfit to talk
with. If a person, when asked a question, wanders from one thing to another,
pulls the discussion off the topic, shows anger & aversion and sulks, then
— that being the case — he is a person unfit to talk with. But if a person,
when asked a question, doesn’t wander from one thing to another, doesn’t pull
the discussion off the topic, doesn’t show anger or aversion or sulk, then —
that being the case — he is a person fit to talk with.
“Monks, it’s through his way of participating in a
discussion that a person can be known as fit to talk with or unfit to talk
with. If a person, when asked a question, puts down [the questioner], crushes
him, ridicules him, grasps at his little mistakes, then — that being the case —
he is a person unfit to talk with. But if a person, when asked a question,
doesn’t put down [the questioner], doesn’t crush him, doesn’t ridicule him,
doesn’t grasp at his little mistakes, then — that being the case — he is a
person fit to talk with.
“Monks, it’s through his way of participating in a
discussion that a person can be known as drawing near or not drawing near. One
who lends ear draws near; one who doesn’t lend ear doesn’t draw near. Drawing
near, one clearly knows one quality, comprehends one quality, abandons one
quality, and realizes one quality.[2]
Clearly knowing one quality, comprehending one quality, abandoning one quality,
and realizing one quality, one touches right release. For that’s the purpose of
discussion, that’s the purpose of counsel, that’s the purpose of drawing near,
that’s the purpose of lending ear: i.e., the liberation of the mind through no
clinging.
Those who discuss when
angered, dogmatic, arrogant, following what’s not the noble ones’ way, seeking
to expose each other’s faults, delight in each other’s misspoken word, slip,
stumble, defeat. Noble ones don’t speak in that way. If wise people, knowing
the right time, want to speak, then, words connected with justice, following
the ways of the noble ones: That’s what the enlightened ones speak, without
anger or arrogance, with a mind not boiling over, without vehemence, without
spite. Without envy they speak from right knowledge. They would delight in
what’s well-said and not disparage what’s not. They don’t study to find fault,
don’t grasp at little mistakes. don’t put down, don’t crush, don’t speak random
words. For the purpose of knowledge, for the purpose of [inspiring] clear
confidence, counsel that’s true: That’s how noble ones give counsel, That’s the
noble ones’ counsel. Knowing this, the wise should give counsel without arrogance.”
The Ten Training Precepts
(Dasa-sikkhapada
[1])
1. I undertake to abide by
the precept to abstain from
killing.
2. I undertake to abide by
the precept to abstain from
stealing.
3. I undertake to abide by
the precept to abstain from
sexual misconduct.
4. I undertake to abide by
the precept to abstain from lying.
5. I undertake to abide by
the precept to abstain from liquor
that causes intoxication and
heedlessness.
6. I undertake to abide by
the precept to abstain from
untimely eating.
7. I undertake to abide by
the precept to abstain from
dancing, singing, music, and
visiting unseemly shows.
8. I undertake to abide by
the precept to abstain from the
use of garlands, perfumes,
cosmetics, and embellishments.
9. I undertake to abide by
the precept to abstain from the
use of high and luxurious
beds.
10. I undertake to abide by
the precept to abstain from
accepting gold and silver.
Press Information Bureau
(C.M. Information Campus)
Information & Public Relations Department,
U.P.
Hon’ble Chief Minister ji to tour entire state
again by September end
Hon’ble Chief Minister ji directs officers to take
immediate action on feedback received from in-charge
officers of three zones, directs to solve problems
cited by them
Pre-10th scholarship of old students of SC/ST
should be transferred in their accounts by 31 August and that of
new students should be transferred by 30 October — Hon’ble Chief
Minister ji
Lucknow : 18 August 2011
The Hon’ble Chief Minister of Uttar Pradesh, Ms.
Mayawati ji, has directed the officers to carry out rescue and relief works in
flood affected areas on war footing and provide all possible help to the
affected people at the earliest. She directed the officers of flood affected
districts to keep an eye on the flood situation continuously. She had taken
decision to conduct tour of the entire state after August 15, but owing to bad
weather and rainy conditions the Hon’ble Chief Minister ji would now conduct
her tour at the end of September. She directed the senior ministers to go to the
flood affected districts to ensure effective implementation of rescue and
relief works. It may be recalled that the Cabinet Secretary Mr. Shashank
Shekhar Singh and Chief Secretary Mr. Anoop Mishra had requested the Hon’ble
Chief Minister ji to postpone her state tour considering flood situation in
some parts of the state.
The Hon’ble Chief Minister ji directed the
officers to strengthen the law and order of the state and accelerate the pace
of development. She asked the officers to ensure effective implementation of
public welfare programmes so that people
could be benefited by them. She directed officers
to take immediate action on feedback received from in-charge officers of three
zones and asked them to solve problems cited by them as well. She warned that
action against criminals, antisocial
elements and mafias should continue.
The Hon’ble Chief Minister ji gave these
directives when the Cabinet Secretary Mr. Shashank Shekhar Singh and Chief
Secretary Mr. Anoop Mishra apprised her of the inferences of the meeting held
at the Tilak Hall today to review law and order and progress of development
works. The meeting was attended by all the DMs, SSPs, IGs/DIGs and other senior
officers of police department.
Ms. Mayawati ji said that the policy related
difficulties being faced in declaring the barracks useless and also in other
matter of the police department, should be removed immediately so that there
was no delay in taking decisions and performing other duties. Directing
officers to ensure proper maintenance of existing barracks and provide all
necessary facilities to PAC Jawans residing there, she said that new barracks
and government residences should be constructed and existing ones should be
repaired and necessary amount should be released for it immediately.
The Hon’ble Chief Minister ji directed the police
and administrative officers to co-ordinate with each other. She asked them to
remain cautious in the wake of Ramzan and coming festivals. She asked the DMs
and district level officers of police to review the functioning of chowki and
thana in-charges. She directed that elements trying to vitiate the social
harmony should be identified and monitored and action should be taken against
them if needed.
The Hon’ble Chief Minister ji directed the
division and district level senior officers to maintain continuous interaction
with their juniors and solve their problems at the earliest. She directed the
officers to maintain tehsil divas and thana divas registers and prepare a
format for registering complaints and their disposal should also be mentioned
in it.
Ms. Mayawati ji directed the officers to ensure
that CC roads were constructed in SC/ST dominated villages/majras selected
under Dr. Ambedkar Gram Sabha Vikas Yojana on priority basis. She asked the
officers to ensure that
the construction of CC roads was initiated at all
costs in the villages having most SC/ST population. Besides, she directed them
to accord top priority to the construction of link roads and community centres.
She further asked them to complete the ongoing construction of community
centres of the year 2009-10, 2010-11 at the earliest. Besides, she directed
them to credit the amount payable to the beneficiaries under the U.P.
Mukhaymantri Mahamaya Gharib Arthik
Madad Yojana in their accounts at the earliest.
She said that the districts which had not received amount under this scheme so
far, should be provided the amount today itself.
The Hon’ble Chief Minister ji directed the
officers to verify whether the amount payable to the beneficiaries of old age
pension scheme had been credited in their accounts. She asked all the DMs to
conduct random checking of it and inform the beneficiary that the amount had
been credited in their respective accounts so that they were not made to run
from here to there. She asked the officers to ensure that the pre-10th
scholarship of old students of SC/ST was transferred in their accounts by 31
August and that of new students was transferred by 30 October. She further
asked them to ensure that the post-10th students were also
distributed scholarship amount. She said that any laxity in it would not be
tolerated.
The Hon’ble Chief Minister ji directed the
concerning departments and working agencies to fulfil the fixed targets soon by
completing their departmental works under Bundelkhand package. She also
directed the officers to do special efforts for releasing the amount allotted
under centrally sponsored schemes related to concerning departments. She also
directed the officers to implement all externally aided projects in a time
bound and qualitative manner.
Reviewing relief and rescue works in flood
affected areas, the Hon’ble Chief Minister ji said that all essential
facilities should be made available for the people on priority basis. She said
owing to the possibility of spreading infectious
diseases in flood affected areas, effective arrangements
should be made to check these diseases timely. She said that besides providing
medical facilities, immunisation of cattle should also be done in flood
affected areas. She directed
the officers to make arrangements for sanitation
and proper drainage system to remove water-logging problem in urban areas. She
directed the Urban Development Department to purchase bitumen directly from
Mathura Refinery.
The Hon’ble Chief Minister ji directed the
officers to ensure the availability of doctors and medicines at primary and
community health centres in rural areas. She said that the numbers of
operations per surgeon and patients per
doctor at O.P.D. had improved considerably, but it
could be improved more. She said that medical facilities should be provided to
the people and skilful staff should be recruited to operate medical instruments
in hospitals, so that people
could get the benefit.
Reviewing the progress of higher, secondary and
basic eduction, the Hon’ble Chief Minister ji said that quality education
should be imparted to the students. She directed the officers to ensure the
arrangements to provide textbooks free of cost to the children studying in
primary schools. She said that untrained Shiksha Mitras should be imparted
training through long distance education and any slackness in this regard would
not be tolerated. She said that Savitribai Phule Balika Shiksha Madad Yojana
should also be implemented for the girls studying in Madarsas in a speedy
manner. She also directed the officers to provide the benefit of Uttar Pradesh
Mukhyamantri Mahamaya Garib Arthik Madad Yojana, Mahamaya Garib Balika Ashirwad
Yojana, different pensions and scholarships to eligible beneficiaries timely.
She said that Janhit Guarantee Law should be implemented in order to benefit
the common-man.
Directing the officers to get C.C. roads and
drains constructed in the villages selected under Dr. Ambedkar Gram Sabha
Development Scheme, the Hon’ble Chief Minister ji said that these villages
should be saturated with all the programmes. She said that surprise checking
should be made by the senior officers to monitor the tree plantation programme.
*******
351 LESSON 20 08 2011 Aggi
Vacchagotta Sutta To Vacchagotta on Fire FREE ONLINE eNālandā Research and Practice
UNIVERSITY and BUDDHIST GOOD NEWS letter to VOTE for BSP ELEPHANT to attain
Ultimate Bliss-Through http://sarvajan.ambedkar.org- Free Buddhist
Studies for the students- SELECTED BUDDHA’S
TEACHINGS -TEXTS FROM THE BOOK OF PROTECTION- Hon’ble Chief Minister ji to tour entire state
again by September end- Hon’ble Chief Minister ji directs officers to take immediate
action on feedback received from in-charge officers of three zones, directs to
solve problems cited by them- Pre-10th scholarship of old students of SC/ST
should be transferred in their accounts by 31 August and that of new students
should be transferred by 30 October — Hon’ble Chief Minister ji
THE 
BUDDHIST ONLINE GOOD NEWS LETTER COURSE PROGRAM LESSON 348 PRACTICE A SUTTA A DAY KEEPS DUKKHA AWAY
th
re
MN 72
PTS: M i 483
Aggi-Vacchagotta Sutta:
To Vacchagotta on Fire
translated from the Pali
by
Thanissaro Bhikkhu
I have heard that on one occasion the Blessed One was staying in
Savatthi, at Jeta’s Grove, Anathapindika’s
monastery. Then the wanderer Vacchagotta went to
the Blessed One and, on arrival, exchanged courteous greetings with him. After
an exchange of friendly greetings & courtesies, he sat to one side. As he
was sitting there he asked the Blessed One: “How is it, Master Gotama,
does Master Gotama hold the view: ‘The cosmos is eternal: only this is true,
anything otherwise is worthless’?”
“…no…”
“Then does Master Gotama hold the view: ‘The cosmos is not
eternal: only this is true, anything otherwise is worthless’?”
“…no…”
“Then does Master Gotama hold the view: ‘The cosmos is
finite: only this is true, anything otherwise is worthless’?”
“…no…”
“Then does Master Gotama hold the view: ‘The cosmos is
infinite: only this is true, anything otherwise is worthless’?”
“…no…”
“Then does Master Gotama hold the view: ‘The soul & the
body are the same: only this is true, anything otherwise is worthless’?”
“…no…”
“Then does Master Gotama hold the view: ‘The soul is one
thing and the body another: only this is true, anything otherwise is
worthless’?”
“…no…”
“Then does Master Gotama hold the view: ‘After death a
Tathagata exists: only this is true, anything otherwise is worthless’?”
“…no…”
“Then does Master Gotama hold the view: ‘After death a
Tathagata does not exist: only this is true, anything otherwise is
worthless’?”
“…no…”
“Then does Master Gotama hold the view: ‘After death a
Tathagata both exists & does not exist: only this is true, anything
otherwise is worthless’?”
“…no…”
“Then does Master Gotama hold the view: ‘After death a Tathagata
neither exists nor does not exist: only this is true, anything otherwise is
worthless’?”
“…no…”
“How is it, Master Gotama, when Master Gotama is asked if
he holds the view ‘the cosmos is eternal…’… ‘after death a Tathagata
neither exists nor does not exist: only this is true, anything otherwise is
worthless,’ he says ‘…no…’ in each case. Seeing what drawback, then, is
Master Gotama thus entirely dissociated from each of these ten positions?”
“Vaccha, the position that ‘the cosmos
is eternal’ is a thicket of views, a wilderness of views, a contortion of
views, a writhing of views, a fetter of views. It is accompanied by suffering,
distress, despair, & fever, and it does not lead to disenchantment,
dispassion, cessation; to calm, direct knowledge, full Awakening, Unbinding.
“The position that ‘the cosmos is not eternal’…
“…’the cosmos is finite’…
“…’the cosmos is infinite’…
“…’the soul & the body are the same’…
“…’the soul is one thing and the body another’…
“…’after death a Tathagata exists’…
“…’after death a Tathagata does not exist’…
“…’after death a Tathagata both exists & does not
exist’…
“…’after death a Tathagata neither exists nor does not
exist’… does not lead to disenchantment, dispassion, cessation; to calm,
direct knowledge, full Awakening, Unbinding.”
“Does Master Gotama have any position at all?”
“A ‘position,’ Vaccha, is something that a Tathagata has
done away with. What a Tathagata sees is this: ‘Such is form, such its origin,
such its disappearance; such is feeling, such its origin, such its
disappearance; such is perception… such are mental fabrications… such is
consciousness, such its origin, such its disappearance.’ Because of this, I
say, a Tathagata — with the ending, fading out, cessation, renunciation, &
relinquishment of all construings, all excogitations, all I-making &
mine-making & obsession with conceit — is, through lack of
clinging/sustenance, released.”
“But, Master Gotama, the monk whose mind is thus released:
Where does he reappear?”
“‘Reappear,’ Vaccha, doesn’t apply.”
“In that case, Master Gotama, he does not reappear.”
“‘Does not reappear,’ Vaccha, doesn’t apply.”
“…both does & does not reappear.”
“…doesn’t apply.”
“…neither does nor does not reappear.”
“…doesn’t apply.”
“How is it, Master Gotama, when Master Gotama is asked if
the monk reappears… does not reappear… both does & does not reappear…
neither does nor does not reappear, he says, ‘…doesn’t apply’ in each case.
At this point, Master Gotama, I am befuddled; at this point, confused. The
modicum of clarity coming to me from your earlier conversation is now
obscured.”
“Of course you’re befuddled, Vaccha. Of course you’re
confused. Deep, Vaccha, is this phenomenon, hard to see, hard to realize, tranquil,
refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise.
For those with other views, other practices, other satisfactions, other aims,
other teachers, it is difficult to know. That being the case, I will now put
some questions to you. Answer as you see fit. What do you
think, Vaccha: If a fire were burning in front of you, would you know that,
‘This fire is burning in front of me’?”
“…yes…”
“And suppose someone were to ask you, Vaccha, ‘This fire
burning in front of you, dependent on what is it burning?’ Thus asked, how
would you reply?”
“…I would reply, ‘This fire burning in front of me is
burning dependent on grass & timber as its sustenance.’”
“If the fire burning in front of you were to go out, would
you know that, ‘This fire burning in front of me has gone out’?”
“…yes…”
“And suppose someone were to ask you, ‘This fire that has
gone out in front of you, in which direction from here has it gone? East? West?
North? Or south?’ Thus asked, how would you reply?”
“That doesn’t apply, Master Gotama. Any fire burning
dependent on a sustenance of grass and timber, being unnourished — from having
consumed that sustenance and not being offered any other — is classified simply
as ‘out’ (unbound).”
“Even so, Vaccha, any physical form by which one describing
the Tathagata would describe him: That the Tathagata has abandoned, its root
destroyed, made like a palmyra stump, deprived of the conditions of
development, not destined for future arising. Freed from the classification of
form, Vaccha, the Tathagata is deep, boundless, hard to fathom, like the sea.
‘Reappears’ doesn’t apply. ‘Does not reappear’ doesn’t apply. ‘Both does &
does not reappear’ doesn’t apply. ‘Neither reappears nor does not reappear’
doesn’t apply.
“Any feeling… Any perception… Any mental fabrication…
“Any consciousness by which one describing the Tathagata
would describe him: That the Tathagata has abandoned, its root destroyed, made
like a palmyra stump, deprived of the conditions of development, not destined
for future arising. Freed from the classification of consciousness, Vaccha, the
Tathagata is deep, boundless, hard to fathom, like the sea. ‘Reappears’ doesn’t
apply. ‘Does not reappear’ doesn’t apply. ‘Both does & does not reappear’
doesn’t apply. ‘Neither reappears nor does not reappear’ doesn’t apply.”
When this was said, the wanderer Vacchagotta said to the Blessed
One: “Master Gotama, it is as if there were a great sala tree not far from
a village or town: From inconstancy, its branches and leaves would wear away,
its bark would wear away, its sapwood would wear away, so that on a later
occasion — divested of branches, leaves, bark, & sapwood — it would stand
as pure heartwood. In the same way, Master Gotama’s words are divested of branches,
leaves, bark, & sapwood and stand as pure heartwood.
“Magnificent,
Master Gotama! Magnificent! Just as if he were to place upright what was
overturned, to reveal what was hidden, to show the way to one who was lost, or
were to carry a lamp into the dark so that those with eyes could see forms, in
the same way has Master Gotama — through many lines of reasoning — made the
Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, and to the
Sangha of monks. May Master Gotama remember me as a lay follower who has gone
to him for refuge, from this day forward, for life.”
SELECTED BUDDHA’S TEACHINGS -TEXTS FROM
THE BOOK OF PROTECTION
Translated from the original
Pali texts
by Piyadassi Thera
86
Namo Tassa
Bhagavato Arahato Samma Sambuddhassa
Homage to the Blessed One,
the Consummate One,
the Supremely Enlightened One
I
Going for Refuge
(Sarana-gamana [1])
Buddham saranam
gacchami
Dhammam saranam
gacchami
Sangham saranam
gacchami
Dutiyampi Buddham
saranam gacchami
Dutiyampi Dhammam
saranam gacchami
Dutiyampi Sangham
saranam gacchami
Tatiyampi Buddham
saranam gacchami
Tatiyampi Dhammam
saranam gacchami
Tatiyampi Sangham
saranam gacchami
I go for refuge to the Buddha
(Teacher)
I go for refuge to the Dhamma
(the Teaching)
I go for refuge to the Sangha
(the Taught)
For the second time I go for
refuge to the Buddha
For the second time I go for
refuge to the Dhamma
For the second time I go for
refuge to the Sangha
For the third time I go for
refuge to the Buddha
For the third time I go for
refuge to the Dhamma
For the third time I go for
refuge to the Sangha
350 LESSON 19 08 2011 Pañha Sutta Questions FREE ONLINE eNālandā
Research and Practice UNIVERSITY and BUDDHIST GOOD NEWS letter to VOTE for BSP
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Buddhist Studies for the students- Lesson 15: Buddhist Architecture and Art Buddhist
architecture
AN 4.42
PTS: A ii 46
Pañha Sutta: Questions
translated from the Pali
by
Thanissaro Bhikkhu
“There are these four ways of answering questions. Which
four? There are questions that should be answered categorically
[straightforwardly yes, no, this, that]. There are questions that should be
answered with an analytical (qualified) answer [defining or redefining the
terms]. There are questions that should be answered with a counter-question.
There are questions that should be put aside. These are the four ways of
answering questions.”
First the categorical
answer, then the qualified, third, the type to be counter-questioned, &
fourth, the one to be set aside. Any monk who knows which is which, in line
with the Dhamma, is said to be skilled in the four types of questions: hard to
overcome, hard to beat, profound, hard to defeat. He knows what’s worthwhile
& what’s not, proficient in (recognizing) both, he rejects the worthless,
grasps the worthwhile. He’s called one who has broken through to what’s
worthwhile, prudent, wise.
Lesson 15: Buddhist Architecture and Art Buddhist
architecture
The most important Buddhist
architectural works are mounds, temples
and monasteries.
Mounds
Mounds are called stupas in
India, dagobas in Sri Lanka, and pagodas
in Burma, Thailand, China and
Tibet. They were built to hold relics of
the Buddha or his chief
disciples, and also to mark important events
from life of the Buddha or
his students. King Ashoka is believed to
have built 84 000 stupas all
over India. The 3 most important stupas
are in India, at Bodhgaya,
Sarnath and Kusinara. The first stupa is
made of stone and bricks, and
the other two of bricks.
Great stupa at Bodhgaya
Dhamekh stupa at Sarnath Stupa at Kusinara
Temples and monasteries
A temple is a place where
monks or nuns live, and Buddhist religious
ceremonies are held. A large
temple is called a monastery. It typically
consists of monks (or nuns)
quarters; a shrine hall, where sacred
objects such as relics and
statues are kept; and a preaching hall, where
dhamma talks are given and
meetings are held. Some temples also
have a stupa and Bodhi tree.
1.
Use the Internet, library, or
other resources, to collect some pictures of
Buddhist architecture. Then
create a picture album with short
comments on what is on each
picture. Make either a traditional paperalbum,
a computer album (a slide
presentation of computer images,
using MS-PowerPoint or other
software), or add a page with pictures
to your website. What value
did the temples and stupas have in the
past for the Buddha’s
followers?
2. Visit a local temple or a
monastery. Ask the monks and nuns for
some information on the
history of their monastery and Buddhist
tradition. Then prepare a
short report on what you have seen and
learnt, and share your
experiences with others in your Buddhist group.
Buddhist art (sculpture and paintings)
In the early Buddhist
tradition people were forbidden to worship, or
make offerings to, a Buddha
image. The Bodhi tree, the Wheel of the
Dhamma, the Buddha’s seat and
the Buddha’s footprints, and other
objects, were used as symbols
to be worshiped instead. This tradition
continued until about first
century AD.
Among other symbols, made to
remember the Buddha, were stone
pillars. King Ashoka erected
many stone pillars inscribed with
Buddhist texts and royal
instructions. The most important pillar is at
Lumbini, the Buddha’s
birthplace. This pillar is made of stone and has
an inscription about the king
carved on it. Originally, it also had an
image of a horse on the top
of it, to commemorate that the Buddha
was born there. Buddha’s
images were rare during this early period.
First Buddha’s statues were
found in the old Gandhara, on the border
between Pakistan and
Afganistan. They are about 2200 years old.
Most common forms of later
Buddhist art are Buddha’s statues and
scenes from the Buddha’s life
and Jataka tales. These scenes were
carved in stone, or painted
on temple walls. The Buddha was most
commonly portrayed seated in
a meditation position, meditating or
teaching; standing with one
hand raised; and reclining on his right
side.
1.
a) Make little figurines of
the Buddha and his students, using paper or
plasticine. Use these to
create scenes from the Buddha’s life.
b) Draw some scenes from the
Buddha’s life. Use these to make a
short picture book for little
children.
2. Use Internet or other
resources, to collect some pictures of Buddhist
artworks, from early and
later period, and discuss them with other
students. What benefit did
such art works have for their authors? How
do other people benefit from
them?
3. Visit an exhibition of
Buddhist or Asian art. Then discuss it in the
class.
1. Create a personal website
and add to it a web-page with your
favorite Buddhist things,
including your work, and favorite web-links.
Let your friends know about
it. To develop your website, you can use
simple tools such as a
word-processor or free online software.
2. Create a website for your
Buddhist group, and link it with other
Buddhist education websites.
REFERENCES
Books
Buddharakkhita, A., 1985. The Dhammapada: The Buddha’s Path of
Wisdom. Buddhist
Publication Society, Sri Lanka.
Gunapayuta, Hai J., Lu Z.A. and Lee Y.F., 1998. A Pictorial
Biography of
Sakyamuni Buddha. The Corporate Body of the Buddha
Educational Foundation,
Taiwan, Taipei.
Murty D., 2004. Biography of Sakyamuni Buddha for Children.
BodhiTree, Internet,
http://www.buddhistcouncil.org/bodhitree
Murty D., 2004. Biography of Sakyamuni Buddha. BodhiTree,
Internet,
http://www.buddhistcouncil.org/bodhitree
Murty D., 2001. Buddhist Studies for Young Students.
Buddha
Dharma Education Association,
Australia, Sydney.
Narada Ven., 1995. Buddhism in a Nutshell. Buddhist Publication
Society, Sri Lanka, Kandy.
Phangchan C. Ven., 1997. Buddhism for Young Students. The
Corporate Body of the Buddha
Educational Foundation, Taiwan,
Taipei.
Piyadassi Ven., 1995. The Buddha, His Life and Teachings. The
Wheel Publication No 5 A/B
Buddhist Publication Society, Sri Lanka,
Kandy.
Piyadassi Ven., 1981. The Book of Protection. Buddhist Publication
Society, Sri Lanka, Kandy.
Piyasilo Ven., 1973. Introduction to Buddhism. An Illustrated
Exposition in Simple
Language for the Beginner. Chuan Printing
Press, Bangkok.
Graphics
Buddha Dharma Education
Association: Dhamma wheel and a
Lotus
flower.
Microsoft Office 2000: Bodhi tree and various other
pictures.
Websites
Access to Insight:
http://www.accesstoinsight.org
BodhiTree:
http://www.buddhistcouncil.org/bodhitree
BuddhaNet:
http://www.buddhanet.net
Buddhist Channel:
http://www.buddhistchannel.tv
Buddhist Council of New South
Wales:
http://www.buddhistcouncil.org
Buddhist Publication Society:
http://www.bps.lk
Encyclopedia Wikipedia:
http://www.wikipedia.org
APPENDIX
The Five Training Precepts
I undertake to abide by the
precept to abstain from intentionally
harming living beings.
I undertake to abide by the
precept to abstain from taking what
is not given.
I undertake to abide by the
precept to abstain from sexual
misconduct.
I undertake to abide by the
precept to abstain from lying and
unkind speech.
I undertake to abide by the
precept to abstain from intoxicating
drinks and drugs.
Meditations
Mindfulness of breathing
Meditation on breathing (anapana sati) is an ancient method of
relaxing our body and mind,
and experiencing inner calm. It was
practiced in India even
before the Buddha. By practicing it we not
only experience inner calm
but also gain some insight into our body
and mind. Below is a simple
practice for you to try, called baremindfulness
of breathing. It is called
that, because we just observe the
breathing, we do not force
the breathing, count or use mantras to hold
our attention on the breath.
Some people prefer to observe their
breathing at the abdomen,
others at the nostrils or elsewhere. It is up
to you, wherever you find it
easier to observe. But be consistent.
1. Sit down or lie down
comfortably, and close your eyes.
2. Now turn your attention to
your abdomen and just observe (feel) the
breathing process there - the
rise and fall of the abdomen.
3. If your attention wanders
off to other things, just gently bring it
back to the breath. But if
your body feels very uncomfortable, then
you can gently move and
adjust your posture, and then return to
observe the breathing.
4. Do this for at least 5
minutes. Then open your eyes and slowly
return to an active state.
Mindfulness of phenomena
Mindfulness of phenomena
(things, dhammas) is
a more advanced
meditation practice. It leads
to a deeper inner peace and insight into
reality.
1. Sit down or lie down
comfortably, close your eyes, and just observe
your breathing for a while.
2. When your mind has
settled, let go of everything, rest in the void
and just observe whatever
arises. Just observe the phenomena to arise
and pass away by themselves.
If your body feels very uncomfortable,
you can gently move and
adjust your posture, and then return to
observe whatever arises.
3. Do this practice for at
least 15 minutes. Then open your eyes and
slowly return to an active
state.
After you have finished,
review your experience. What did you
experience, and where did it
lead to?
Loving-kindness meditation
Traditional loving-kindness
meditation is basically wishing ourselves
and all living beings
well-being, happiness and other good things. In
other words, we send out
thoughts of good-will towards ourselves and
towards others as well.
Whatever good things we wish to ourselves,
we also wish to others.
While there are many ways of
practicing this meditation, many are
based on the discourse by the
Buddha, called Metta Sutta (see
Appendix). But of cause, you
can create your own, related to what you
wish to experience or
accomplish in your life. It is like a song, that
you can sing to yourself and
others.
Below are two simple
practices for you to try:
1. Sit down or lie down
comfortably, close your eyes, and let your
body and mind relax.
2. Now turn your attention to
yourself and say, in your mind: “May I
be well, may I be happy”.
3. Then recall to your mind
someone very dear to you and say: “May
you be well, may you be
happy”.
4. Then recall to your mind
your friends and also wish them well:
“May you be well, may you be
happy”.
5. Next turn your attention
to the whole world, to all people around
you, and say: “May all people
be well, may all people be happy”.
6. Finally turn your
attention to the whole world, to all beings around
you, and say: “May all beings
be well, may all beings be happy”.
7. Finish by saying: “Peace,
peace, peace”.
8. Remain sitting or lying
down, resting for a while.
1. Sit down or lie down
comfortably, close your eyes, and let your
body and mind relax.
2. Now turn your attention to
the whole world, to all beings around
you, and say: “May all beings
be well, may all beings be at peace,
may all beings be liberated,
may all beings attain Nibbana”.
4. Finish by saying: “Peace,
peace, peace”.
5. Remain sitting or lying
down, resting for a while.
Song of Protection
(An adaptation of the
discourse Protection of Aggregates,
Khandha Sutta)
My love to the footless
And to the bipeds my love
too,
My love to the quadrupeds
And to the many-footed my
love too.
Let not the footless do me
harm,
Nor those that have two feet,
Let not the quadrupeds do me
harm
Nor those with many feet.
All beings, all living
creatures,
May good fortune befall them
all,
May not the least harm on
them befall.
Infinite in virtue is Buddha,
Infinite is the Dhamma,
Infinite is the Sangha.
So please leave me in peace,
So please leave me in peace,
So please leave me in peace.
Song of loving-kindness
(An adaptation of the
discourse on loving-kindness, Metta Sutta)
Whatever living beings there
may be - feeble or strong (or
the seekers and the
attained), long, stout, or of medium
size, short, small, large,
those seen or those unseen, those
dwelling far or near, those
who are born as well as those
yet to be born - may all
beings have happy minds.
Let one not deceive another
nor despise anyone anywhere.
In anger or ill-will let one
not wish another ill.
Just as a mother would
protect her only child with her life
even so let one cultivate a
boundless love towards all
beings.
Let one radiate boundless
love towards the entire world -
above, below, and across -
unhindered, without ill-will,
without enmity.
Standing, walking, sitting or
reclining, as long as one is
awake, let one develop this
mindfulness. This, they say, is
‘Noble Living’ here.
PLOITICS is SACRED with
HIGHLY PERFORMING BEST MERITORIOUS GOVERNANCE of UTTAR PRADESH CHIEF MINISTER
Ms MAYAWATI JI
Press Information Bureau
(C.M. Information Campus)
Information & Public Relations Department,
U.P.
Country’s achievements after Independence
significant, but inequality based social system could not be fully abolished
yet—
Hon’ble Chief Minister ji
C.M. honours three police officers with
“Mukhyamantri Utkrisht Sewa Police Medal”
C.M. unfurls National Flag at Vidhan Bhawan
Lucknow : 15 August 2011
The Hon’ble Chief Minister of Uttar Pradesh Ms.
Mayawati ji, while extending her heartiest greetings to the people of the State
on the occasion of 64th anniversary of Independence Day, said that this day was
historic as U.P. led the country in the freedom struggle. She said that Uttar
Pradesh led the country in the entire freedom struggle which began from the
year 1857. She paid tribute to all the known and unknown martyrs of the freedom
struggle.
The Hon’ble Chief Minister ji was addressing the
people after unfurling the national flag at Vidhan Bhawan here today. On the
occasion, she honoured three police officers for their exemplary services with Mukhaymantri
Utkrisht Sewa Police Medal. Praising them for their excellent services, she expressed the
hope that other police personnel would also draw inspiration from them and
carry forward the glorious tradition of the State Police. She honoured SSP STF Lucknow
Mr. Vijay Prakash, Additional SP Gautam Buddha Nagar Mr. Rakesh Kumar Jolly and
Inspector, Civil Police, STF, Lucknow Mr. Vijendra Singh Tyagi with Mukhaymantri
Utkrisht Sewa Police Medal.
The Hon’ble Chief Minister ji, on the occasion,
said that we should think about our achievements since independence seriously.
She said that it was true that our achievements since independence were
excellent, but many of our goals
still remained to be achieved. She said that the
inequality based social system still existed in the society and we could not
abolish it fully. Referring to the saints, gurus and great men born in SC/ST
and other backward classes, the Hon’ble Chief Minister ji said that the dream
of establishing equality based society dreamt by Chhattrapati Shahuji Maharaj, Mahatma
Jyotiba Phule, Sri Narayana Guru, Baba Saheb Dr. Bhimrao Ambedkar and Manyawar
Sri Kanshiram Ji could not be fully achieved. She said that their contribution
for the uplift of SC/STs would always be remembered by the countrymen.
The Hon’ble Chief Minister ji, while referring to
the memorials, museums, parks and statues built in the honour of the saints,
gurus and great men by the State Government, said that they were proving to be
a source of great inspiration for all of us. She paid rich tributes to these
great men and said that the Uttar Pradesh Government was committed to take
forward their humanitarian mission. She said that ever since coming to power in
May 2007, her government implemented the policy of Sarvjan Hitai and Sarvjan
Sukhay in its every decision and accorded priority to SC/STs, backwards,
religious minorities, women and poor people of upper caste.
The Hon’ble Chief Minister ji said that the State
Government accorded top priority to law and order and established rule of law
by the law in the state. She said that everyone was aware that the State
Government did not compromise on the law and order of the State. Action was initiated
against erring police personnel on one hand, while on the other dutiful police
personnel were being encouraged. She said that it was necessary to create a
safe atmosphere all over the state which was conducive for development and the
people also felt secured. Counting upon the priorities of her government, the
Hon’ble Chief Minister ji said that it ensured end of Jungleraj from the state
and created an atmosphere free of injustice, crime, fear, corruption conducive
for development. Referring to the Ayodhya Verdict delivered last year by the
Hon’ble High Court, she said that the State Government ensured that the communal harmony of the state
was not disturbed and no unsavoury
incident occurred in the state. She said that owing to it the entire country
remained calm. She greeted people of the state as well as the administration
for it. Referring to the problem of naxalism affecting some districts of the
state,
the Hon’ble Chief Minister ji said that the state
government was making honest efforts to address their problems and to ensure
development of these areas. She said that the state government took the
incidents of harassment of SC/ST and
women of Sarvsamaj very seriously. Owing to the
effective action being taken by the state government to curb such incidents,
the report of the National Crime Record Bureau of the Union Home Ministry said
that there was a sharp fall in
such incidents in the state if compared to other
states. She said that the state government was very serious towards the
problems of the Muslim Community. She said that the state government, despite
limited resources, made efforts to
fulfil demands of all section of Sarvsamaj during
the past four years. She said that various schemes related with development and
public welfare had been implemented.
The Hon’ble Chief Minister ji said that these
schemes included — Dr. Ambedkar Gram Sabha Vikas Yojana, Manyawar Sri Kanshiram
Ji Shahri Samagra Vikas Yojana, Sarvajan Hitai Shahri Gharib Awas Slum Area
Malikana Haq Yojana, Savitri Bai Phule Balika Shiksha Madad Yojana, Mahamaya
Gharib Balika Ashirwad Yojana, Uttar Pradesh Mukhyamantri Mahamaya Gharib
Arthik Madad Yojana, Dr. Ambedkar Urja — Krishi Sudhar Yojana, Manyawar Shri
Kanshiram Ji Shahri SC/ST Bahulya Basti Samagra Vikas Yojana, Mahamaya Awas Yojana
and Mahamaya Sarvjan Awas Yojana.
The Hon’ble Chief Minister ji said that the state
government was providing a cash assistance of Rs. 400 per month to every
beneficiary of U.P. Mukhaymantri Mahamaya Gharib Arthik Madad Yojana. Besides,
it was also making efforts to bring in qualitative change in the lives of
people residing in rural areas by ensuring all round development of villages.
She said that the state government had ensured that 5598 Dr. Ambedkar Gram
Sabhas and 2195 revenue villages selected under Dr. Ambedkar Gram Sabha Vikas
Yojana were saturated with all the programmes. Besides, as many as 267403
landless people, who included SC/ST people mostly, were allotted agricultural
land during the last four years. Moreover, 362240 houseless families were
provided housing pattas.
The Hon’ble Chief Minister ji further said that
the state government was focussing on poor. The urban poor were being provided
free houses having all the facilities under the Manyawar Sri Kanshiram ji
Shahri Gharib Awas Yojana. Decision has been taken to start Manyawar Sri
Kanshiram ji Shahri SC/ST Bahulya Basti Samagra Vikas Yojana to saturate the
SC/ST dominated bastis of the cities with all the basic amenities. She said
that the state government was ensuring
rapid development of infrastructure of cities. The
development of infrastructure facilities of Allahabad, Agra, Varanasi,
Kanpur-Bithoor, Faizabad-Ayodhya, Mathura-Vrindavan, Meerut, Kannauj etc.
including Lucknow was going on full
swing.
The Hon’ble Chief Minister ji said that all the
pending cases of the BPL card holders and those of the beneficiaries of U.P.
Mukhyamantri Mahamaya Gharib Arthik Madad Yojana, where the government was not
the opposite party, would be pursued by the government counsels free of cost.
She said that she conducted surprise inspections of 72 districts of the state
during the month of February and March this year and verified the quality of
the works and took several steps to
streamline police and administration. The state
government, with a view to sensitise the government system towards the problems
of the people, implemented U.P. Janhit Guarantee Adhiniyam. It ensured that the
people got legal guarantee of getting identified services within the stipulated
time frame. Referring to the steps taken by the state government to provide
employment to the youths, the Hon’ble Chief
Minister ji said that 1.09 lakh safai karmcharis, 88000 primary teachers and
5000 Urdu teachers were recruited. Moreover, about 2.25 lakh posts were created
in police department and after recruiting about 35000 police constables, now
process of recruitment on another 41440 posts had been initiated. Besides,
decks were also cleared for the appointment of Moallim-e-Urdu degree holders on
the post of Urdu teachers. The scheme to provide training to the untrained
shiksha-mitras has also been approved. Giving brief account of several
decisions taken in favour of farmers, the Hon’ble Chief Minister ji said that
the state government believed that prosperity of farmers was imperative for the
progress of the state. She said that the state government was working on a plan
to achieve it. She said that the state government made all necessary
arrangements to provide fertilisers, seeds and other agricultural inputs to the
farmers during the current kharif season. She said that owing to the support
extended by the state government to the farmers, Uttar Pradesh was placed
second in the list of food grain producing states. She congratulated the
farmers of the state for achieving this feet. She said that the historical
kisan mahapanchayat was organised by the state government in
Lucknow during the month of June. The state
government discussed the issue with the representatives of the farmers directly
and formulated new land acquisition policy by incorporating their valuable
suggestions and implemented it immediately.
The Hon’ble Chief Minister ji, while counting upon
the several steps taken to improve the power sector of the state, said that it
played an important role in the development of the state. She said that the
state government was making efforts on its own to deal with the problem of
power in the state. She said that she had inherited this problem from the
previous governments. She said that steps had been taken to set up new power plants
and to enhance the capacity of the existing power plants. It showed that the
state government was making all the efforts to solve the power woes of the
state.
The Hon’ble Chief Minister ji said that the
efforts made by the state government to improve the quality of medical and
health services of the state and also to improve the quality of education of
all types were now yielding positive results. The state government had given
full attention towards the development of infrastructure facilities. The state
government had formulated new economic policy and under it development of
infrastructure facilities on the basis of public-private partnership has been
facilitated. It also included building a network of world level entry
controlled roads in the state for ensuring fast communication. The state
government was also encouraging small and cottage industries, weavers, traditional
craftsmen and exporters. The state government had created atmosphere where the
traders could undertake business activities with self respect and confidence.
The Hon’ble Chief Minister ji, on the occasion,
said that the state government had demanded a package of Rs. 80000 crore for
the rapid development of the state as well as the development of backward areas
like- Bundelkhand and Poorvanchal, but the Centre had not provided even a
single penny so far. But, the state government, through its own limited
resources, was trying to remove the backwardness of these areas.
Ms. Mayawati ji said that we were passing through
a historical phase and we had serious challenges before us. Many changes and
developments were taking place on a large scale all over the world presently.
These challenges could
be faced by providing justice to SC/STs, exploited
and deprived sections and strengthening the bond of social brotherhood among
the people of Sarv Samaj.
We should take
resolve to achieve this target by drawing inspiration from great freedom
fighters and the saints, gurus and great men of social change movement. It
would be a real tribute towards the saints, gurus and great men besides,
freedom fighters, she added.
Make special efforts to provide market for
agricultural products — Hon’ble Chief Minister Ji
Hon’ble Chief Minister ji reviews feedback
received from all three zones of state
Make effective arrangements to check spread of
infectious diseases in flood affected areas
Urban Development Department should purchase
bitumen from Mathura refinery directly
Lucknow : 16 August 2011
The Hon’ble Chief Minister of Uttar Pradesh, Ms.
Mayawati ji has directed the officers to take special initiative to provide
markets for the agricultural products. She said that the concerning departments
should make such arrangements so that the farmers got remunerative prices of their
produce and products. She directed the officers to provide hybrid seeds and
other agricultural inputs to the farmers easily so that the per hectare
agricultural yield increased in the state.
The Hon’ble Chief Minister ji gave these directives
when the Cabinet Secretary Mr. Shashank Shekhar Singh and Chief Secretary Mr.
Anoop Mishra informed her about the inferences of the meeting of the Principal Secretaries/Secretaries
held at the Yojana Bhawan here today. She said that to improve the economic
condition of the farmers, activities like animal husbandry, horticulture,
poultry, fishery and dairy should be encouraged. The farmers should be provided
technical information in this regard as well as they should also be given
financial assistance through banks.
The Hon’ble Chief Minister ji said that special
efforts should be made to increase the production of paddy in the state
especially in eastern U.P., so that the economic condition of the farmers of
this area improved. She directed officers to receive the applications for kisan
credit cards till August 31 so that more and more farmers were benefited under
this scheme. Reviewing the feedback received from the in-charges of all three zones,
the Hon’ble Chief Minister ji directed that the development and public welfare
related works should be conducted in all the districts at a faster clip. It may
be recalled that the Hon’ble Chief Minister ji had divided state in three zones
and nominated senior officers as their in-charges. She had asked them to visit
districts and review law and order and progress of development there.
The Hon’ble Chief Minister ji said that a target
of using hybrid seeds in an area of 10 lakh hectares during the current kharif
season had been fixed. She directed the officers to visit the areas and examine
as to how far the farmers were benefited by this scheme. She directed the
officers to activate co-operative societies immediately and strictly check the smuggling
of fertilisers in the areas adjoining the Nepal border. Reviewing the progress
of Ideal Pond Scheme (Adarsh Talab Yojana), she said that several discrepancies
were detected in it, owing to which the villages could not get the benefit of
the constructed ponds. She said that the technical flaws in the construction of
the ponds should be removed so that water
could be preserved in them during the rainy
season. Directing the officers to implement the industrial mission in an
effective manner, the Hon’ble Chief Minister ji
said that area-wise production of fruits should be encouraged after identifying
the particular area. The farmers should be given full co-operation including
marketing. She said that farmer meetings should be held on 22nd of every month
in every district of the state to solve the problems of the farmers in a timely
manner at the local level and their problems should be solved on priority basis.
She warned that strict action would be taken against officers showing
indifference in it.
The Hon’ble Chief Minister ji directed the
concerning departments and working agencies to fulfil the fixed targets soon by
completing their departmental works under Bundelkhand package. She also
directed the officers to do special efforts for releasing the amount allotted
under centrally sponsored schemes related to concerning departments. She also directed
the officers to implement all externally aided projects in a time bound and
qualitative manner. Reviewing relief and rescue works in flood affected areas,
the Hon’ble Chief Minister ji said that all essential facilities should be made
available for the people on priority basis. She said owing to the possibility
of spreading infectious diseases in flood affected areas, effective arrangements
should be made to check these diseases timely. She said that besides providing
medical facilities, immunisation of cattle should also be done in flood
affected areas. She directed the officers to make arrangements for sanitation
and proper drainage system to remove water logging problem in urban areas. She
directed the Urban Development Department to purchase bitumen directly from
Mathura Refinery.
The Hon’ble Chief Minister ji directed the
officers to ensure the availability of doctors and medicines at primary and
community health centres in rural areas. She said that the numbers of
operations per surgeon and patients per doctor at O.P.D. had improved
considerably, but it could be improved more. She said that medical facilities
should be provided to the people and skilful staff should be recruited to
operate medical instruments in hospitals, so that people could get the benefit.
Reviewing the progress of higher, secondary and basic eduction, the Hon’ble
Chief Minister ji said that quality education should be imparted to the
students. She directed the officers to ensure the arrangements to provide
text-books free of cost to the children studying in primary schools. She said
that untrained Shiksha Mitras should be imparted training through long distance
education and any slackness in this regard would not be tolerated. She said
that Savitribai Phule Balika Shiksha Madad Yojana should also be implemented
for the girls studying in Madarsas in a speedy
manner. She also directed the officers to provide
the benefit of Uttar Pradesh Mukhyamantri Mahamaya Garib Arthik Madad Yojana,
Mahamaya Garib Balika Ashirwad Yojana, different pensions and scholarships to eligible
beneficiaries timely. She said that Janhit Guarantee Law should be implemented
in order to benefit the common-man. Directing the officers to get C.C. roads
and drains constructed in the villages selected under Dr. Ambedkar Gram Sabha
Development Scheme,
the Hon’ble
Chief Minister ji said that these villages should be saturated with all the
programmes. She said that surprise checking should be made by the senior
officers to monitor the tree plantation programme.
Awadh Pal Singh Yadav Minister of State for Animal
Husbandry and Dairy Development resigns voluntarily having come to know
that Hon’ble Lokayukta had mentioned some adverse facts against him in a report
sent to the C.M.
Lucknow : 17 August 2011
The Minister of State for Animal Husbandry and
Dairy Development Mr. Awadh Pal Singh Yadav here today submitted his resignation voluntarily. In a letter sent to the
Hon’ble Chief Minister Ms. Mayawati ji, Mr. Yadav said that he had come to know
that Hon’ble Lokayukta had mentioned some adverse facts against him in a report
sent to the C.M. Therefore, he was tendering his resignation on moral grounds
voluntarily so that impartial investigation could be carried out and correct
facts related with the case could be brought to light.
On Wednesday, minutes after
Yadav submitted his resignation saying that he was resigning on the moral
grounds and in the interest of free and fair inquiry of charges against him,
the BSP leader Mayawati in an official statement said that her party had always
been against corruption and criminalisation of politics.
She also said that the BSP had also been supporting Anna’s agitation against
corruption since the beginning. She said that the central government should
invite the civil society for talks and reach a consensus on the issue of the
Lokpal.
Maya also described Anna’s arrest by the Delhi police as unconstitutional and
undemocratic. She went on to say that the BSP was not only with Anna but with
every organisation fighting against corruption. She claimed the BSP was founded
to fight against corruption. The BSP, she said, was formed only because all
other political parties which ruled the country after independence failed to
serve the people, particularly the poor masses and downtrodden, with honesty
and dedication.
348 LESSON 17 08 2011 Kalaka Sutta At Kalaka s Park FREE ONLINE eNālandā
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Buddhist Studies for Young Students- Lesson 13 History of
the Dhamma and Sangha Missionary work
AN 4.24
PTS: A ii 23
Kalaka Sutta: At
Kalaka’s Park
translated from the Pali
by
Thanissaro Bhikkhu
On one occasion the Blessed One was staying in Saketa
at Kalaka’s park. There he addressed the monks: “Monks!”
“Yes, lord,” the monks responded.
The Blessed One said: “Monks, whatever in the cosmos — with
its devas, Maras, & Brahmas, its generations with their contemplatives
& priests royalty & common people — is seen, heard, sensed, cognized,
attained, sought after, pondered by the intellect: That do I know. Whatever in
the cosmos — with its devas, Maras, & Brahmas, its generations with their
contemplatives & priests, their royalty & common people — is seen,
heard, sensed, cognized, attained, sought after, pondered by the intellect:
That I directly know. That has been realized by the Tathagata, but in the
Tathagata[1]
it has not been established.[2]
“If I were to say, ‘I don’t know whatever in the cosmos…
is seen, heard, sensed, cognized… pondered by the intellect,’ that would be a
falsehood in me. If I were to say, ‘I both know and don’t know whatever in the
cosmos… is seen, heard, sensed, cognized… pondered by the intellect,’ that
would be just the same. If I were to say, ‘I neither know nor don’t know
whatever in the cosmos… is seen, heard, sensed, cognized… pondered by the
intellect,’ that would be a fault in me.
“Thus, monks, the Tathagata, when seeing what is to be
seen, doesn’t construe an [object as] seen. He doesn’t construe an unseen. He
doesn’t construe an [object] to-be-seen. He doesn’t construe a seer.
“When hearing…
“When sensing…
“When cognizing what is to be cognized, he doesn’t construe
an [object as] cognized. He doesn’t construe an uncognized. He doesn’t construe
an [object] to-be-cognized. He doesn’t construe a cognizer.
Thus, monks, the Tathagata — being the same with regard to all
phenomena that can be seen, heard, sensed, & cognized — is ‘Such.’ And I
tell you: There’s no other ‘Such’ higher or more sublime.
“Whatever is seen
or heard or sensed and fastened onto as true by others, One who is Such — among
the self-fettered — wouldn’t further claim to be true or even false.
“Having seen well in advance that arrow where generations are fastened
& hung — ‘I know, I see, that’s just how it is!’ — there’s nothing
of the Tathagata fastened.”
Lesson 13: History of the Dhamma and
Sangha-Missionary work
1. India
~ 528 – 483 B.C.
The Buddha began teaching the
Dhamma, at Isipatana (modern
Sarnath, near Varanasi), more
than 2500 years ago,
when he was 35
years old. He gave his first discourse to 5
of his old friends who
practiced asceticism. They
became his first students and the first
members of the Buddhist
Sangha. Soon more people joined the
Sangha and under the Buddha’s
guidance many became fully
enlightened (Arahants). For
the next 45 years, the Buddha and his
ordained students wandered
through Northern India teaching people
the Dhamma. By the time of
his final passing away, thousands of
people had become his
followers. The Buddha passed away at
Kusinara, when he was 80 years old. Three months after his
death,
500 Arahants assembled at
Rajagaha to recite the Dhamma and rules
of conduct for monks and nuns
(Vinaya) as they remembered them.
This meeting is called First Buddhist Council. All
the Arahants
belonged to the school of
elders (Theravada).
~ 483 – 274 B.C.
About 383 B.C. second Buddhist Council was
held at Vesali, where
a division occurred in the Sangha over
rules of conduct. 10 000
monks refused to follow some
rules given by the Buddha, and made
10 new proposals, which were
rejected by the Council. Hence they
formed a new sect or order,
calling themselves Mahasanghikas, or
members of the Great Order.
From then on the Buddhist Sangha not
only increased in size, but
also 18 schools of Buddhism developed.
Three most important were: 1)
the original orthodox Theravada, who
used Pali language; 2) the Sarvastivada,
which was very similar to
the Theravada, but used Sanskrit language, that was also spoken by
Brahmins; 3) the
Mahasanghikas, who used Sanskrit language
and
were much looser in
interpretation of the Buddha’s teaching than were
the other two schools.
~ 274 B.C. – 500 A.D.
About 274 B.C. North Indian
emperor King Asokha became
a
Buddhist lay disciple. He
was very tolerant of other religions, and
supported Hindu and other
religious seekers, as well as Buddhist
Sangha. The orthodox
Theravada and Sarvastivada schools
particularly flourished
during his reign. The third Buddhist Council
was organised by him at
Pataliputra to review the true Buddhist
teaching or doctrine, and to
begin a missionary activity
outside the
King Asokha’s empire.
Following this council, King Asokha sent
Buddhist missionaries to
distant foreign countries - Ceylon (Sri
Lanka), Syria, Egypt,
Macedonia and Philadelphos.
Following the King Asokha’s
reign, Buddhism continued to flourish
in India. Pali speaking
Theravada Buddhists gradually moved from the
ancient kingdoms of Kosala
and Maghda, now Utah Pradesh and
Bihar, to Southern India and
Ceylon. They did not participate in the
further Indian schisms in the
Sangha. Mahasanghikas gradually also
lost popularity in the North
and also moved to South India.
Sarvastivadins were
popular in the northern and northwestern India.
But gradually they further
separated into two schools – Hinayana and
Mahayana.
Hinayana (‘Lesser vehicle’)
group were Sarvastivada elders. They
held strictly to the orthodox
tradition, wishing to retain the purity of
the original teachings. From
300 to 100 B.C. they developed
Abhidharma,
which is a systematic collection of the Buddha’s
teachings, based on the
original discourses and monastic rules.
Mahayana (‘Grater vehicle’)
group were freer in interpretation of the
Buddha’s teachings, and made
adjustments to the original rules and
discipline. From the 1st to
3rd century A.D. they composed new
discourses and formed their
scriptures.
After 500 A.D. Buddhism
gradually declined in India. Among the
contributing factors were
unfavorable political conditions, loss of
support or opposition from
the rulers, loss of enthusiasm among the
Sangha, and increased
popularity of Hinduism and other religions.
Presently, only about 1% of
Indians are Buddhists, and most of them
follow the Mahayana tradition.
2. Asia and western countries
246 B.C. – 16th century A.D.
Buddhist missionary activity
outside of India began after the third
Buddhist Council.
Most of the Buddhist missions from the 3rd
century B.C. until the 16th
century were to Asian countries. While
missionaries were also sent
as far as Egypt, Syria, Macedonia and
Philadelphos, due to a strong
influence of other religions, Buddhism
did not become established
there.
The most important Theravada early mission was to Ceylon
(Sri
Lanka) in 246 B.C. Buddhist
missionaries, led by the king Asokha’s
son Venerable Mahinda,
brought and established the Theravada
Buddhism there. From Ceylon,
Buddhism was introduced to Burma
between 1st and 5th
centuries, and it became prevalent there after the
11th century. From the 13th
century, Buddhism was further established
in Thailand by missionaries
from Burma and Ceylon. In the 14th
century it also became well
established in Cambodia and later in Laos,
from the nearby Buddhist
countries.
From the 1st century A.D.,
the Mahayana missionaries
introduced
their tradition to many
surrounding countries. In the 1st century A.D.
Mahayana tradition was
brought to China, and many Buddhist schools
developed there. Most well
known are Chan, which emphasises
meditation, and Pure Land, which
is more devotional and popular
among most people. In the 4th
century, Mahayana Buddhism was
taken from China to Korea,
where it reached zenith from 7th to 12th
centuries. In the 6th
century, Buddhism was taken from China to
Japan, and by the 9th century
about 6 different sects existed there. The
most known is Zen, which
emphasised meditation. In the 8th century,
Mahayana was propagated from
India to Tibet, Mongolia, Himalayan
kingdoms and Siberia in
present Russia. This tradition is called
Vajrayana. It is an early Mahayana
tradition mixed with Indian
tantric practices of mystical
chants and rituals, and original religions
of the regions.
16th century – present
In the 16th century Europeans came into contact with
Buddhism
through Christian
missionaries. Their general impression was that
Buddhism was a primitive
religion of idol worship. Serious study of
Buddhism and its gradual
spread to the West began only in the early
19th century. By the end of
the 20th century, both Theravada and
Mahayana had spread to many
western countries. Buddhism is
becoming popular among young
people in United States, Western
Europe and Australia.
At present, Theravada
Buddhism is a major religion in Sri Lanka,
Thailand, Burma, Laos and
Cambodia. Mahayana Buddhism is a
major religion in China,
Korea, Japan, Vietnam, Tibet, Nepal and
Bhutan. Both Mahayana and
Theravada schools are growing in
popularity in the west. In
spite of various differences, both Theravada
and Mahayana traditions
treasure the Triple Gem. Both traditions
accept Gotama Buddha as the
founder of Buddhism, and the 4 Noble
Truths and the law of Kamma,
as the core teachings. Both have
62
monastic Sangha, but their
robes and some rules of conduct slightly
vary.
1. Use Internet or other
resources to find out more about the division
of the Sangha into Theravada,
Sarvastivada and Mahasanghikas; and
about the later division of
the Sarvastivada into Hinayana and
Mahayana traditions. What are
the main differences between them?
Why did the divisions occur?
2. Read about the King
Asokha’s life and his contributions to the
Buddhist tradition.
3. Find out about history of
Buddhism in Sri Lanka, China, Tibet or
other countries of your
choice. Prepare a short report about one of
them.
Propagation of the Dhamma
For the first 400 years the
Buddha’s teachings was recited and
memorised by the monks and
nuns. Though writing was known in
India at that time, it was
not customary to record sacred teachings in
writing. So for 4 centuries
the Dhamma was passed on orally.
The Theravada scriptures were
first written down 100 B.C., in Ceylon
(Sri Lanka), on plant leaves.
They form the Theravada, or Pali, Canon.
It is written in Pali language. The Mahayana scriptures were written
down between 100 A.D. and 300
A.D., in Sanskrit lanuguage.
They
form the Mahayana Canon. So
we have Kamma, Dhamma, and
Nibbana, in Pali; and Karma, Dharma and Nirvana, in Sanskrit.
Both Canons contain some
teachings and discourses that are very
similar, and also some that
are different. Both Canons consist of three
groups of texts called Three Baskets, or Tipitaka:
The Basket of Discipline (Vinaya Pitaka)
(Rules of conduct for monks
and nuns, an account of the
Buddha’s life, and records of
the development of the
monastic order.)
The Basket of Discourses (Sutta Pitaka)
(The recorded discourses of
the Buddha and some of his
disciples.)
The Basket of Higher Doctrine (Abhidhamma Pitaka)
(Systematic classification of
the terms and ideas found in the
64
first two collections. It was
composed after the first two
sets.)
While the Theravada Basket of
Discourses contains texts (suttas)
attributed only to the Buddha
and his contemporary disciples, the
Mahayana Basket of Discourses
also contains texts (sutras)
that were
composed by the monks after
the 1st century A.D., and also
commentaries on those
discourses. Hence the whole Mahayana Canon
consists of many more texts
and volumes than the Pali Canon. But
both Canons reflect the
development of the Theravada and Mahayana
traditions over several
centuries.
1. Use Internet or other resources,
to obtain more information about
the Buddhist scriptures and
complete the following tasks:
a) List names of the books in
the Theravada and Mahayana Baskets of
Discourses, and very briefly
describe their contents.
b) Name some most well know
Buddha’s discourses from the
Theravada and Mahayana
traditions. Briefly summarise what is in
each discourse.
c) Read about the
disciplinary (monastic) rules in the Vinaya Pitaka,
and discuss why the Buddha
gave them to his students.
d) Read a few chapters from
the Dhammapada – the chapter on the
Buddha and a few other of
your choice, and discuss them with other
students.
Development of the Sangha
As described previously, the
Sangha of the Triple Gem is a spiritual
community of the Buddha’s
followers who have realised the 4 Noble
Truths, at least to some
degree. The name Sangha is however most
commonly used to mean a
monastic community or order, of monks
and nuns. According to the
records, during the Buddha’s life this
Sangha consisted almost
entirely of the enlightened individuals, and
many of them Arahants. To
become a part of the monastic order, one
had to ask for a permission
and be accepted, or ordained, by the
Buddha or his authorised
disciples. This tradition continues to this
day.
1. Monastic ordination
During the Buddha’s mission,
the ordination gradually developed
from a simple consent to join
the Buddhist order, to a more complex
public ceremony.
The first few hundred
students were personally ordained by the
Buddha. They simply asked him
for a permission to join the order, and
he accepted and invited them
in. Later, as the Sangha grew, it was not
possible for all students to
see the Buddha, so the Buddha instructed
his best students to ordain
some of them. The newcomers had to shave
their heads, and in the case
of men beards, and put on robes. They had
to formally take a refuge in
the Buddha, Dhamma and Sangha by
reciting Three Refuges.
Later, when some less mature people wanted
to join the Order, 10
precepts were added to the Three Refuges. Later
still, after lay people
complained of the behaviour of some monks,
more detailed rules of
conduct were introduced for monks and nuns
who completed their novice
training. So the total number of rules
increased from 10 to more
than 200.
2. Daily lives of monks and nuns
After the ordination, monks
and nuns had to leave their families and
live in monasteries. They had
to become celibate, keep their heads
shaved and wear robes. This
tradition continues to this day. The
aspirant becomes a novice (samanera) first and after a period of
66
novice training, if he or she
wishes so, can become a fully ordained
monk or nun (bhikkhu or bhikkhuni).
However, he or she must be at
least 20 years old, and pass
a general examination on the Dhamma.
Novice training is similar to
an apprenticeship. Novices are expected
to obey 10 precepts, obtain
their food by begging, do monastic chores
and help monks and nuns,
study and recite the scriptures, and
meditate. In addition to the
duties listed for the novices, monks and
nuns are expected to obey
more than 200 rules of conduct, train
novices, teach the Dhamma to
lay students, and conduct religious
ceremonies.
1. Use Internet or other
resources, to complete the following tasks:
a) Describe lives of some of
the Buddha’s early disciples, and their
main contributions to the
Buddhist tradition. What qualities did they
all have in common, and how
did they differ?
b) Read life stories, of your
choice, of now living Buddhist teachers,
and share them with other
students.
2.
a) Read the Ten Training
Precepts and The Four-fold Reflection of a
Monk (see Appendix) to
discuss daily life of novices.
b) Discuss a fifth life
requisite, necessary in a literate society -
education and teaching
materials. What are the basic materials we
need to study and teach the
Dhamma?
3. Visit a local temple or a
monastery and ask the novices, monks or
nuns to show you around and
tell you about their daily lives. Discuss
your findings with others in
your group.
1. What parts of the Buddhist
history and scriptures did you find most
interesting and why?
2. Would you like to live
like the Buddhist novices, or monks or nuns,
do? What would you like to do
when you leave school, and why?
67
3.
a) What rules of conduct do
you live by? What rules do you have at
school and at home?
b) What duties do you have
apart from your schoolwork?
c) What is your daily
routine: during the school terms; on the
weekends; during school
holidays?
4.
a) Go through your things,
separate what you don’t really need and
give it away to a charity or
friends. Then clean and tidy your room.
b) Make a small bag to hold
needles and threads. Then repair some of
your, or your sibling’s,
clothing.
c) Make a Buddhist book,
using simple materials such as paper, pens,
pencils and threads.
1. Why is it important to
know the main history of the humankind?
What can we learn from it,
and how can we benefit from this
knowledge in our daily lives?
2. Why is it important to know
the main history of the Buddhism and
the oldest scriptures?
How can this knowledge help
to bring peace among the Buddhist
communities, and world wide?
HISTORY QUIZ
1. When and where did the
Buddha pass away?
2. When did the first
division of the Sangha occur, and why?
3. When and how did the
Theravada, Mahayana and Vajrayana
traditions begin?
4. How long did Buddhism
flourish in India, and why did it die out?
5. Who was King Asokha and
how did he contribute to the spread of
Buddhism?
6. When and by whom was
Buddhism introduced to Sri Lanka, China
and Tibet?
7. List the countries in
which a) Theravada, b) Mahayana and c)
Vajrayana Buddhist tradition
is a main religion.
68
8. How was the Dhamma
propagated during the Buddha’s life and
after he passed away?
9. What is the difference
between Canon, Scriptures and Baskets?
10. What does Tipitaka
consists of?
11. What is Sangha and when
and how did it begin?
12. What is the difference
between a novice and a monk?
346LESSONS 15 08 2011 Aparihani Sutta No Falling Away FREE ONLINE eNālandā Research and Practice
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of Kamma
http://watsriboenruang.wordpress.com/2011/07/18/aparihani-sutta-no-falling-away-an-4-37/
Aparihani Sutta: No Falling
Away
-AN 4.37
18 Jul
“Endowed with four qualities, a monk is incapable of falling
away and is right in the presence of Unbinding. Which four?
“There is the case where a monk is consummate in virtue, guards
the doors to his sense faculties, knows moderation in eating, & is devoted
to wakefulness.
“And how is a monk consummate in virtue? There is the case where
a monk is virtuous. He dwells restrained in accordance with the Patimokkha,
consummate in his behavior & sphere of activity. He trains himself, having
undertaken the training rules, seeing danger in the slightest faults. This is
how a monk is consummate in virtue.
“And how does a monk guard the doors to his sense faculties?
There is the case where a monk, on seeing a form with the eye, does not grasp
at any theme or variations by which — if he were to dwell without restraint
over the faculty of the eye — evil, unskillful qualities such as greed or
distress might assail him. He practices with restraint. He guards the faculty
of the eye. He achieves restraint with regard to the faculty of the eye.
“On hearing a sound with the ear…
“On smelling an aroma with the nose…
“On tasting a flavor with the tongue…
“On feeling a tactile sensation with the body…
“On cognizing an idea with the intellect, he does not grasp at
any theme or variations by which — if he were to dwell without restraint over
the faculty of the intellect — evil, unskillful qualities such as greed or
distress might assail him. He practices with restraint. He guards the faculty
of the intellect. He achieves restraint with regard to the faculty of the
intellect. This is how a monk guards the doors to his sense faculties.
“And how does a monk know moderation in eating? There is the
case where a monk, considering it appropriately, takes his food not playfully,
nor for intoxication, nor for putting on bulk, nor for beautification, but
simply for the survival & continuance of this body, for ending its
afflictions, for the support of the holy life, thinking, ‘I will destroy old
feelings [of hunger] & not create new feelings [from overeating]. Thus I
will maintain myself, be blameless, & live in comfort.’ This is how a monk
knows moderation in eating.
“And how is a monk devoted to wakefulness? There is the case
where a monk during the day, sitting & pacing back & forth, cleanses
his mind of any qualities that would hold the mind in check. During the first
watch of the night,[1] sitting & pacing back & forth, he cleanses his
mind of any qualities that would hold the mind in check. During the second
watch of the night,[2] reclining on his right side, he takes up the lion’s
posture, one foot placed on top of the other, mindful, alert, with his mind set
on getting up [either as soon as he awakens or at a particular time]. During
the last watch of the night,[3] sitting & pacing back & forth, he
cleanses his mind of any qualities that would hold the mind in check. This is
how a monk is devoted to wakefulness.
“Endowed with these four qualities, a monk is incapable of
falling away and is right in the presence of Unbinding.”
The monk established in virtue, restrained with regard to the sense faculties,
knowing moderation in food, & devoted to wakefulness: dwelling thus
ardently, day & night, untiring, he develops skillful qualities for the
attainment of rest from the yoke. The monk delighting in heedfulness and seeing
danger in heedlessness is incapable of falling away, is right in the presence
of Unbinding.
Lesson 11: Law of Kamma
1. What kind of vision did
Siddhattha gain while meditating under the
Bodhi tree? What did he see?
2. What did the Buddha teach
about life after death and rebirth?
3. Where did the Buddha die?
Why did he choose that place?
4. Describe what happened
during the Buddha’s last day.
5. What were the Buddha’s
last words?
6. Was the Buddha afraid of
death? Justify your answer.
7. What is Parinibbana?
Law of Kamma
Kamma means volitional
(intentional) actions. These actions are
thinking, speech and bodily
actions. The Law of Kamma is the law of
the volitional actions. It
determines our future lives, be it today,
tomorrow or after death.
Basically, the Buddha taught that good
actions lead to freedom from
suffering, happiness and Nibbana, and
bad actions lead to more
suffering, unhappiness and away from
Nibbana.
1.
a) Name and describe some
well-known natural laws (e.g. law of
gravity, laws of
electromagnetic energy).
b) Describe some natural
non-living cycles (oscillations or vibrations
of energy and crystals, day
cycles, moon cycles, annual cycles), and
living cycles (e.g. breathing
(in-out), day (day-night), life (birthdeath)).
2. Reflect on and describe
how your life depends on others and on
your own actions.
3. Describe the Law of Kamma
and discuss the 3 kammas (bodily
actions, speech and
thinking):
a) Give examples of
intentional and not intentional bodily actions, and
their consequences.
b) Give examples of good
speech and bad speech towards others, and
their consequences.
c) Give examples of good
thoughts and bad thoughts about yourself
and about others, and their
consequences.
4. Create short stories,
songs, or cartoons, describing real life
situations, that illustrate
the Law of Kamma. Then create a short book
and present it to others. For
example, write how harming others brings
suffering, and helping brings
happiness and peace.
Use your knowledge of
mathematics to work out your chances for a
good rebirth on Earth. Here I
define a good rebirth as: no wars + no
poverty + no violence + no
drugs. So you have 4 categories (variables)
to use. If you have
difficulties, ask your math teacher for help.
a) Assume that the process of
rebirth is entirely at random. This means
that everyone has an equal
chance for being born in any place to any
parents. Then find out the
approximate proportion of the children born
each year into each of the
above 4 categories, and then calculate the
probability of the good
rebirth.
b) Find out how many babies
are born each year. Then calculate how
many babies each year will
have the good rebirth, and how many will
miss out.
c) Add another category, that
you consider important, and recalculate
(a) and (b).
d) Discuss how you can
improve your and others chances for a good
rebirth.
1. Can you possibly prove to
yourself or others that there is no life
after death? Can you prove
there is life after death? If so, how?
2. If we do not really know
what happens to us after death, what is a
wise way to live, and why?
3. Investigate what various
people believe happens after death. Ask
your parents, friends, and
teachers, or use Internet resources, to find
out. Share your findings with
others.
a) What do your parents and
friends believe, and why?
b) What did ancient
Egyptians, Indians, Chinese and others believe?
c) What did some great
religious teachers teach about life after death?
4. Why is it good to reflect
on the law of Kamma? How can we and
others benefit from that?
345 LESSONS 14 08 2011 brahmanavagga
brahmans FREE ONLINE eNālandā Research and Practice UNIVERSITY and
BUDDHIST GOOD NEWS letter to VOTE for BSP ELEPHANT to attain Ultimate
Bliss-Through http://sarvajan.ambedkar.org- Free Buddhist Studies for Young Students- Lesson 10: Pure
States of Mind and Loving-kindness
Dhp XXVI
PTS: Dhp
383-423
Brahmanavagga: Brahmans
translated from the Pali
by
Thanissaro Bhikkhu
Alternate translation: Buddharakkhita
http://salmun.cwahi.net/wrel/rbud/scrip/totid/totid.htm#26
383
Having striven, brahman,
cut the stream. Expel sensual passions. Knowing the ending of fabrications,
brahman, you know the Unmade.
-383-
(26:1)
26 (1) The Story of the
Brahmin who had Great Faith (Verse 383)
While residing at the Jetavana Monastery, the Buddha spoke this
verse with reference to a brahmin who showed extreme devotion to some monks.
The story goes that this brahmin once heard the Buddha preach
the Dhamma, and was so delighted that he thereafter gave food regularly to
sixteen monks at his house. When the monks came, he would take their bowls and
say, “May the Venerable arahats draw near! May the Venerable arahats sit
down!” No matter whom he addressed, he greeted all of the monks with the
title Arahats. Now those of the monks who had not yet attained the fruit of
conversion thought to themselves, “This layman does not know that we have
not attained arahatship.” The result was that all of the monks became
embarrassed and stopped going to his house.
This made the layman very sad and sorrowful. “Why pray do
the noble monks no longer come to my house?” thought he. So he went to the
monastery, saluted the Buddha, and told him what had happened, then the Buddha
addressed the monks and asked them, “Monks, what does this mean?” The
monks told him what had happened. Said the Buddha, “But, monks, do you not
like to have him greet you as arahats?” “No, Venerable, we do not like
it.” “Nevertheless, monks, this is only an expression of the joy
which men feel; and no fault can be found with an expression of joy. Now the
love of the brahmin for the arahats is boundless. Therefore, it is proper that
you too should sever the stream of craving and be satisfied with nothing less
than the attainment of arahatship.”
Explanatory Translation
(Verse 383)
brahmana parakkamma sotam chinda kame panuda
brahmana sankharanam khayam natva akatannu asi
brahmana: O’ brahmin; parakkamma: try hard; make all the
necessary effort; chinda: cut off; sotam: the stream; kame: sensual desires;
panuda: get rid of; sankharanam: of the conditioned things; khayam: erosion;
natva: having known; akataftftusi: become a knower of the uncreated
Exert all you can and cut off the stream of existence. Get rid
of passion. Get to know the erosion of the conditioned things. And, they become
a knower of the uncreated - Nibbana.
Commentary
sotam chinda: cut the stream. Here, the stream is craving. One
who has cut the stream will become a stream-winner - sotapanna. A stream-winner
is no more a worldling (puthujjana), but an Ariya (noble). On attaining this
first stage of sainthood, he eradicates the following three fetters (samyojana)
that bind him to existence, namely:
(1) sakkaya-ditthi - literally, view when a group or compound
exists. Here kaya refers to the five aggregates of matter feeling, perception,
mental states, and consciousness, the view that there exists an unchanging
entity, a permanent soul, when there is a complex compound of psycho-physical
aggregates is termed sakkaya-ditthi. Dhammasangani enumerates twenty kinds of
such soul-theories. Sakkaya-ditthi is usually rendered as self-illusion, theory
of individuality, or illusion of individualism;
(2) vicikicca - doubts. They are doubts about (i) the Buddha,
(ii) the Dhamma, (iii) the Sangha, (iv) the disciplinary rules (sikkha), (v)
the past, (vi) the future, (vii) both the past and the future, and (viii)
dependent origination (paticca-samuppada);
(3) silabbataparamasa - adherence to (wrongful) rites and
ceremonies.
The Dhammasangani explains it thus: It is the theory held by
ascetics and brahmins outside this doctrine that purification is obtained by
rules of moral conduct and rites.
384
When the brahman has
gone to the beyond of two things, then all his fetters go to their end — he who
knows.
-384-
(26:2)
When by the twofold Dhamma
a Brahmin’s gone beyond
all the bonds of One-who-Knows
have wholly disappeared.
Cultivate Concentration
26 (2) The Story of Thirty
Monks (Verse 384)
While residing at the Jetavana Monastery, the Buddha spoke this
verse with reference to thirty monks.
For one day thirty monks who resided in foreign parts came and
saluted the Buddha and sat down. Venerable Sariputta, knowing that they
possessed the faculties requisite for the attainment of arahatship, went to the
Buddha and, without sitting down, asked him the following question, ‘Venerable,
two states are frequently spoken of; now what are the two states?” The
Buddha replied, “By the two states, Sariputta, are meant tranquility and
insight.”
Explanatory Translation
(Verse 384)
brahmano yada dvayesu dhammesu paragu hoti
atha janato assa sabbe samyoga attham gacchanti
Yada: when; dvayesu dhammesu: in the ‘two states’; paragu hoti:
has become an adept; atha: then; janato: (in him) who knows; assa: his; sabbe
samyoga: all fetters; attham gacchanti: disappear
When the brahmana - the seeker after truth - has understood the two
states of concentration and insight through and through, then in that person
who knows these, all the fetters wane, diminish and fade away.
Commentary
dvayesu dhammesu: in the two states. The two states are
concentration (samatha) and insight (vipassana). These are the two systems of
mind-discipline needed to take the truth-seeker to the other stage. The first
of the two states is Samatha - concentration, tranquility, serenity.
Cittekaggata (one-pointedness of mind) and avikkhepa (undistracted-ness). It is
one of the mental factors in wholesome consciousness.
The next is vipassana - insight. Insight is the intuitive light
flashing forth and exposing the truth of the impermanency, the suffering and
the impersonal and unsubstantial nature of all corporeal and mental phenomena
of existence, it is insight-wisdom that is the decisive liberating factor in
Buddhism, though it has to be developed along with the two other trainings in
morality and concentration. The culmination of insight-practice leads directly
to the stage of holiness. samadhi or samatha: concentration. Lit.: the (mental)
state of being firmly fixed - is the fixing of the mind on a single object.
One-pointedness of mind (cittassa ekaggata) is called concentration.
Concentration, though often very weak, is one of the seven mental concomitants
inseparably associated with all consciousness. Right concentration
(samma-samadhi), as the last link of the eightfold path (magga), is defined as
the four meditative Absorptions (jhana). In a wider sense, comprising also much
weaker states of concentration, it is associated with all karmically wholesome
(kusala) consciousness. Wrong concentration (miccha-samadhi) is concentration
associated with all karmically unwholesome (akusala) consciousness. Wherever in
the texts this term is not differentiated by right or wrong, there right
concentration is meant.
In concentration one distinguishes three grades of intensity:
(1) preparatory concentration (parikamma-samadhi) existing at
the beginning of the mental exercise;
(2) neighbourhood concentration (upacara-samadhi), such as
concentration approaching but not yet attaining the first absorption (jhana)
which, in certain mental exercises is marked by the appearance of the so-called
counter-image (patibhaga-nimitta), and
(3) attainment concentration (appana-samadhi), such as that
concentration which is present during the absorptions.
Concentration connected with the four noble path-moments
(magga), and fruition-moments (phala), is called super-mundane (lokuttara),
having Nibbana as object. Any other concentration, even that of the sublime
absorptions, is merely mundane (lokiya).
The development of concentration (samadhi-bhavana) may procure a
four-fold blessing: (i) present happiness through the four absorptions; (ii)
Knowledge and Vision (nana-dassana) - here probably identical with the divine
eye (abhinna) - through perception vipassana: insight. Insight is the intuitive
light flashing forth and exposing the truth of the impermanency, the suffering
and the impersonal and unsubstantial nature of all corporeal and mental
phenomena of existence. It is insight-wisdom (vipassana-panna) that is the
decisive liberating factor in Buddhism, though it has to be developed along
with the two other trainings in morality and concentration. The culmination of
insight practice leads directly to the stages of holiness.
Insight is not the result of a mere intellectual understanding,
but is won through direct meditative observation of one’s own bodily and mental
processes. In the commentaries the sequence in developing insight-meditation is
given as follows:
(1) discernment of the corporeal (riipa);
(2) discernment of the mental (nama);
(3) contemplation of both (namarupa) such as their pairwise
occurrence in actual events, and their interdependence);
(4) both viewed as conditioned (application of the dependent
origination, (paticcasamuppada);
(5) application of the three characteristics (impermanency,
etc.) to mind-and-body-cum-conditions.
The stages of gradually growing insight are described in the
nine insight-knowledge (vipassana-nana), constituting the sixth states of
purification: beginning with the knowledge of rise and fall and ending with
adaptation to truth.
Eighteen chief kinds of insight-knowledge (or principal
insights; (maha-vipassana) are listed and described:
(i) contemplation of impermanence (aniccanupassana),
(ii) contemplation of suffering (dukkhanupassana),
(iii) contemplation of not-self (anattanupassana),
(iv) contemplation of aversion (nibbidanupassana),
(v) contemplation of detachment (viraganupassana),
(vi) contemplation of extinction (nirodhanupassana),
(vii) contemplation of abandoning (patinissagganupassana),
(viii) contemplation of waning (khayanup),
(ix) contemplation of vanishing (vayanup),
(x) contemplation of change (viparinamanup),
(xi) contemplation of the unconditioned (or signless) (animittanup),
(xii) contemplation of desirelessness (appanihitanup),
(xiii) contemplation of emptiness (sunnatanup),
(xiv) contemplation of insight into phenomena which is higher wisdom
(adhipanna-dhamma-vipassana),
(xv) knowledge and vision according to reality (yatha-bhuta-nanadassana),
(xvi) contemplation of misery (or danger) (adinavanupassana),
(xvii) reflecting contemplation (patisankhanup),
(xviii) contemplation of turning away (vivattanupassana).
—===—
385
One whose beyond
or not-beyond or beyond-&-not-beyond can’t be found;
unshackled, carefree: he’s what I call a brahman.
-385-
(26:3)
For whom is found no near or far,
for whom’s no near and far,
free of fear and fetter-free,
that one I call a Brahmin True.
The Unfettered Person is A Brahmana
26 (3) The Story of Mara
(Verse 385)
While residing at the Jetavana Monastery, the Buddha spoke this
verse with reference to Mara.
On one occasion, Mara came to the Buddha disguised as a man and
asked him, “Venerable! You often say the word par am; 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.”
Explanatory Translation
(Verse 385)
yassa param aparam va paraparam na vijjati vitaddaram
visamyuttam tam aham brumi brahmanam
Yassa: for whom; param: the farther shore; aparam: the near
shore; paraparam: hither and thither shores; na vijjati: do not exist;
vitaddaram: blemishless; visamyuttam: free of all defilements; tam: that saint;
aham: I; brumi brahmanam: describe as a Brahmana
To him there is no further shore. To him there is no near shore
either. To him both these shores are nonexistent. He is free of anxiety and is
freed from bonds. That person I describe as a Brahmana.
Commentary
param: sense fields. Sense fields are twelve, six of which are
personal sense-fields, the other six are external sense-fields. These are
described as ayatanas - spheres, which is a name for the four immaterial
absorptions. The twelve bases or sources on which depend the mental processes,
consist of five physical sense-organs and consciousness, being the six personal
(ajjhattika) bases; and six objects, the so-called external (bahira) bases:
eye, or visual organ; visible object,
ear, or auditory organ; sound, or audible object,
nose, or olfactory organ; odour, or olfactive object,
tongue, or gustatory organ; taste, or gustative object,
body, or tactile organ; body-impression, or tactile object,
mind-base, or consciousness; mind-object (manayatana) (dhammayatana),
By the visual organ (cakkhayatana) is meant the sensitive part
of the eye (cakkhu-pasada) built up of the four elements … responding to
sense-stimuli (sa-ppatigha). Similar is the explanation of the four remaining physical
sense-organs.
The mind-base (manayatana) is a collective term for all
consciousness, whatever, and should therefore not be confounded with the
mind-element (mano-dhatu), which latter performs only the functions of
adverting (vajjana) to the sense-object, and of receiving (sampaticchana) the
sense-object. On the functions of the mind (vinnana-kicca):
The visible object (rupayatana) is described as that phenomenon
which is built up of the four physical elements and appears as colours. What is
seen by visual perception, let’s say eye-consciousness (cakkhu-vinnana), are
colours and differences of light, but not three dimensional bodily things.
Mind-object-base (dhammayatana) is identical with
mind-object-element (dhamma-dhatu and dhammarammana). It may be physical or
mental, past present or future, real or imaginary.
The five physical sense organs are also called faculties
(indriya), and of these faculties it is said: Each of the five faculties owns a
different sphere, and none of them partakes of the sphere of another one…;
they have mind as their support… are conditioned by vitality… but vitality
again is conditioned by heat… heat again by vitality, just as the light and
flame of a burning lamp are mutually conditioned.
—===—
386
Sitting silent,
dustless, absorbed in jhana, his task done, effluents gone, ultimate goal
attained: he’s what I call a brahman.
-386-
(26:4)
Seated stainless, concentrated,
who’s work is done, who’s free of taint,
having attained the highest aim,
that one I call a Brahmin True.
Who is Contemplative And Pure is A Brahmin
26 (4) The Story of a Certain
Brahmin (Verse 386)
While residing at the Jetavana Monastery, the Buddha spoke this
verse with reference to a brahmin.
The story goes that one day this brahmin thought to himself,
‘The Buddha calls his own disciples ‘Brahmans’, now I am by birth and lineage a
brahmin; therefore, he ought to apply this title to me also.” So, he
approached the Buddha and asked him about the matter. The Buddha replied,
“I do not call a man a brahmin merely because of his birth and lineage; I
call by this title only that man who has reached the supreme goal,
arahatship.”
Explanatory Translation
(Verse 386)
jhayim virajam asinam katakiccam anasavam uttamattham
anuppattam tam aham brahmanam brumi
jhayim: meditating; virajam: free of blemishes; asinam: seated
in solitude; katakiccam: who has fulfilled his tasks; anasavam: free of taints;
uttamattham: the highest state (Nibbana); anuppattam: reached; tam: that
person; aham: I; brumi brahmanam: describe as a brahmana
He is given to concentrated contemplation. He is free of all
blemishes - the dust that defiles a being. He sits in solitude. All his
spiritual tasks and obligations are done. He has reached the highest goal. That
person I describe as a brahmana.
Commentary
uttamattham anuppattam: who has attained the highest spiritual
states - arahantship: sainthood, noble one, noble person. There are four noble
individuals (ariya-puggala):
(1) The stream-winner (sotapanna);
(2) the once-returner (sakadagami);
(3) the non-returner (anagami); and
(4) the holy one (arahaf).
(1) Through the path of stream-winning (sotapatti-magga) one
becomes free from the first three fetters (samyojana) which bind beings to
existence in the sensuous sphere,
(i) sakkayaditthi - personality-belief;
(ii) vicikicca - skeptical doubt;
(iii) silabbata-paramasa - attachment to mere rules and rituals.
(2) Through the path of once-returning (sakadagami-magga) one
becomes nearly free from the fourth and fifth fetters,
(iv) kamacchanda - sensuous craving;
(v) vyapada - ill-will.
(3) Through the path of non-Returning (anagami-magga) one
becomes fully free from the abovementioned five lower fetters.
(4) Through the path of holiness (arahatta-magga) one further
becomes free from the five higher fetters,
(vi) ruparaga - craving for fine-material existence;
(vii) arupa-raga - craving for immaterial existence;
(viii) mana - conceit;
(ix) uddacca - restlessness;
(x) avijja - ignorance.
(1) Sotapanna - after the disappearance of the three fetters,
the monk who has won the stream (to Nibbana) and is no more subject to rebirth
in lower worlds, is firmly established, destined for full enlightenment.
(2) sakadagami - after the disappearance of the three fetters
and reduction of greed, hatred and delusion, he will return only once more; and
having once more returned to this world, he will put an end to suffering.
(3) anagami - after the disappearance of the five fetters he
appears in a higher world, and there he reaches Nibbana without ever returning from
the world (to the sensuous sphere).
(4) arahant - through the extinction of all cankers
(asavakkhaya) he reaches already in this very life the deliverance of mind, the
deliverance through wisdom, which is free from cankers, and which he himself
has understood and realized.
—===—
387
By day shines the sun;
by night, the moon; in armor, the warrior; in jhana, the brahman. But all day
& all night, every day & every night, the Awakened One shines in
splendor.
-387-
(26:5)
The sun is bright by day,
the moon enlights the night,
armoured shines the warrior,
contemplative the Brahmin True.
But all the day and night-time too
resplendent does the Buddha shine.
The Buddha Shines Day And Night
26 (5) The Story of Venerable
Ananda (Verse 387)
While residing at the Jetavana Monastery, the Buddha spoke this
verse with reference to Venerable Ananda.
The story goes that on the Great Terminal Festival, Pasenadi
Kosala went to the monastery adorned with all the adornments, bearing perfumes,
garlands and the like in his hands. At that moment Venerable Kaludayi was
sitting in the outer circle of the congregation, having entered into a state of
trance. His body was pleasing to look upon, for it was of a golden hue. Now
just at that moment the moon rose and the sun set. Venerable Ananda looked at
the radiance of the sun as the sun set, and of the moon as the moon rose; then
he looked at the radiance of the body of the king and at the radiance of the
body of the Venerable and at the radiance of the body of the Tathagata. The
Buddha far outshone the radiance of all the others.
The Venerable saluted the Buddha and said, “Venerable, as
today I gazed upon the radiance of all these bodies, the radiance of your body
alone satisfied me; for your body far outshone the radiance of all these other
bodies.” Said the Buddha to the Venerable, ‘Ananda, the sun shines by day,
the moon by night, the king when he is adorned, the arahat when he has left
human associations behind and is absorbed in trance. But the Buddhas shine both
by night and by day, and shine with five-fold brightness.”
Explanatory Translation
(Verse 387)
adicco diva tapati candima rattim obhati khattiyo
sannaddho tapati brahmano jhayi tapati
atha sabbam ahorattim Buddho tejasa tapati
adicco: the sun; diva: during day; tapati: shines; candima: the
moon; rattim: at night; obhati: shines; khattiyo: the warrior; sannaddho:
dressed in his armour; tapati: gleams; brahmano: the brahmana; jhayi: in
meditation; tapati: shines; atha: but; sabbam: throughout; ahorattim: day and
night; Buddho: the Buddha; tejasa: in his glory; tapati: shines
The sun shines during daytime. The moon beams at night. The
warrior glows only when he has his armour on. The brahmana shines when he is
concentrated on contemplation. All these people have various times to shine.
But the Buddha glows all day and all night through his Enlightenment.
Commentary
jhayi: meditating; as one meditates; as an individual practises
jhana (concentration). The absorption in jhana is a mental state beyond the
reach of the five-fold sense-activity. This state can be achieved only in
solitude and by unremitting perseverance in the practice of concentration.
Detached from sensual objects, detached from evil things, the
disciple enters into the first absorption, which is accompanied by
thought-conception and discursive thinking, is born of detachment, and filled
with rapture and happiness.
This is the first of the absorptions belonging to the
fine-material sphere (riipavacarajjhana). It is attained when, through the
strength of concentration, the five-fold sense-activity is temporarily
suspended, and the five hindrances are likewise eliminated.
The first absorption is free from five things, and five things
are present. When the disciple enters the first absorption, there have vanished
the five hindrances: lust, ill-will, torpor and sloth, restlessness and mental
worry, doubts; and there are present: thought-conception (vitakka),
discursive-thinking (vicara), rapture (piti), happiness (sukha), and
concentration (citt’ekaggata - samadhi).
These five mental factors present in the first absorption are
called factors (or constituents) of absorption (jhananga). Vitakka (initial
formation of an abstract thought) and vicara (discursive thinking, rumination)
are called verbal functions (vaca-sankhara) of the mind; hence they are
something secondary compared with consciousness. In visuddhi-magga, vitakka is
compared with the taking hold of a pot, and vicara with the wiping of it. In
the first absorption both of them are present only in a weak degree, and are
entirely absent in the following Absorptions.
And further, after the subsiding of thought-conception and
discursive thinking, and by the gaining of inner tranquillity and oneness of
mind, he enters into a state free from thought-conception and discursive
thinking, the second absorption, which is born of concentration (samadhi) and
filled with rapture (ptti) and happiness (sukha).
In the second absorption, there are three factors of absorption:
happiness and concentration.
And further, after the fading away of rapture, he dwells in
equanimity, mindful, with clear awareness; and he experiences in his own person
that feeling of which the noble ones say: Happy lives he who is equanimous and
mindful - thus he enters the third absorption.
In the third absorption there are two factors of absorption:
equanimous happiness (upekkha-sukha) and concentration (citt’ekaggata).
And further, after the giving up of pleasure and pain, and
through the disappearance of previous joy and grief, he enters into a state beyond
pleasure and pain, into the fourth absorption, which is purified by equanimity
and mindfulness.
In the fourth absorption there are two factors of absorption:
concentration and equanimity (upekkha).
In visuddhi-magga forty subjects of meditation (kammatthana) are
enumerated and treated in detail.
—===—
388
He’s called a brahman
for having banished his evil, a contemplative for living in consonance, one
gone forth for having forsaken his own impurities.
-388-
(26:6)
By barring-out badness a ‘brahmin’ one’s called
and one is a monk by conduct serene,
banishing blemishes out of oneself
therefore one’s known as ‘one who’s left home’.
He Who Had Discarded All Evil is Holy
26 (6) The Story of a Brahmin
Recluse (Verse 388)
While residing at the Jetavana Monastery, the Buddha spoke this
verse with reference to a brahmin ascetic.
The story is told of a certain brahmin, that he retired from the
world under a teacher other than the Buddha, and having so done, thought to
himself, ‘The Buddha calls his own disciples monks; I, too, am a monk, and he
ought to apply that title to me too.”
So he approached the Buddha and asked him about the matter. Said
the Buddha, Tt is not alone for the reason which you have given me that I call
a man a monk. But it is because the evil passions and the impurities have gone
forth from him that a man is called one who has gone forth, a monk.”
Explanatory Translation
(Verse 388)
bahitapapo iti brahmano vuccati samacariya samano
iti vuccati attano malam pabbajayati tasma pabbajito iti
vuccati
bahitapapo iti: because he has got rid of evil; brahmano:
brahmana; vuccati: is called; samacariya: lives with serenity of senses; samano
iti vuccati: samana he is called; attano malam pabbajayati: he gets rid of his
defilements; tasma: because of that; pabbajito iti vuccati: he is called a;
pabbajita
One has got rid of sinful action is called a brahmana. One of
serene senses is called samana. A person is called pabbajita because he has
done away with all his faults.
Commentary
brahmano, satnano pabbajito: a brahmin, a monk, a wandering
ascetic. These are all categories of priests in the religious landscape of the
Buddha’s day. They pursued a multitude of paths to moksha. Here the Buddha
explains who a real priest, monk or brahamin is. In His day, religious systems
were many and varied. Of the contemporary religious sects, one of the most
intriguing was the system created by Nighanthanathaputta.
The life-story of Nighanthanathaputta is very similar to that of
the Buddha. Although these two great Teachers were contemporaries, wandering
and preaching in the same region, nowhere is it recorded that they met each
other. Nighanthanathaputta preached in the Ardha Magadhi language while the
Buddha did so in Suddha Magadhi (pure Magadhi). In later times among the Jain
there was a division into two sects: (1) Svetambara Jaina (the white-clad sect)
and (2) DTghambara Jaina (the nude sect).
Nighanthanathaputta was not a believer in creation
(anishvaravadi). Never referring to the theory of Ishthapurthi (creator) as
given in the Vadas, he was a firm believer in kamma and its consequences.
Regarding this doctrine, there is recorded in the Samannaphala Sutta, in the
Buddhist canon, the Cetana Samvara, and similarly in the Upali Sutta there is
mentioned the Tridanda. As mentioned in these records, Nighanthanathaputta’s
doctrine is one of extreme non-violence. Tridanda is divided into three types:
(1) kayadanda (austere control and disciplining of the body);
(2) vagdanda (austere control and disciplining of speech); and
(3) manodanda (austere control and disciplining of thought).
According to this system the followers of Nighanthanathaputta.
have to be constantly following the path of self-mortification in the practice
of their religion. As in Buddhism with its concept of cetana (will or
volition). Jainism believed in kamma and its consequences. The people, to a
very great extent, accepted this teaching. The Buddha had to lay down the
Sikkhapada (Vinaya rules) because of the influence of Jainism.
More specifically, the Vinaya rules regarding the rainy season
were laid down by the Buddha owing to Jainism. From this it is evident that
during that period Jainism was highly esteemed socially. According to the Jaina
teaching even plants had a soul. Those who wear even a thread show an
attachment to worldly comforts. All animate and inanimate things possess a
soul. Hence, owing to this belief Jains cover their mouth with a piece of cloth
even when they go on a journey. The soul, according to Jainism, is of three
kinds:
(1) nityasiddhatmaya (this is similar to the paramatma of the
Hindus);
(2) muktatmaya (this is similar to the Asava of the Buddhists);
(3) haddhatmaya (this is similar to the kamma of the Buddhists).
This haddhatmaya is said to pervade the cells of an individual’s
body as long as the soul is steeped in kamma. One cannot secure release from
samsara. It is only by self-mortification that one can rid oneself of kamma.
This teaching is not at all in accord with Buddhism, which explains kamma in a
very different way. According to the teachings of Jain there are one hundred
and fifty eight different kinds of kamma.
—===—
389
One should not strike a
brahman, nor should the brahman let loose with his anger. Shame on a brahman’s
killer. More shame on the brahman whose anger’s let loose.
-389-
(26:7)
One should not a Brahmin beat
nor for that would He react.
Shame! Who would a Brahmin beat,
more shame for any should they react.
Harm Not An Arahat & An Arahat Does Not Retaliate
26 (7) The Story of Venerable
Sariputta (Verses 389 & 390)
While residing at the Jetavana Monastery, the Buddha spoke these
verses with reference to Venerable Sariputta.
The story goes that once upon a time several men gathered
together at a certain place and rehearsed the noble qualities of the Venerable,
saying, “Oh, our noble master is endowed with patience to such a degree
that even when men abuse him and strike him, he never gets the least bit
angry!” Thereupon a certain brahmin who held false views asked, ‘Who is
this that never gets angry?” “Our Venerable.” “It must be
that nobody ever provoked him to anger.” “That is not the case,
brahmin.” “Well then, I will provoke him to anger.” ‘Provoke him
to anger if you can!” “Trust me!” said the brahmin; “I know
just what to do to him.”
Just then the Venerable entered the city for alms. When the
brahmin saw him, he stepped up behind him and struck him a tremendous blow with
his fist in the back. “What was that?” said the Venerable, and
without so much as turning around to took, continued on his way. The fire of
remorse sprang up within every part of the brahmin’s body. “Oh, how noble
are the qualities with which the Venerable is endowed!” exclaimed the
brahmin. And prostrating himself at the Ven-erable’s feet, he said, “Pardon
me, Venerable.” “What do you mean?” asked the Venerable. “I
wanted to try your patience and struck you.” “Very well, I pardon
you.” “If, Venerable, you are willing to pardon me, hereafter sit and
receive your food only in my house.” So saying, the brahmin took the
Venera-ble’s bowl, the Venerable yielding it willingly, and conducting him to
his house, served him with food.
The bystanders were filled with anger. “This fellow,”
said they, “struck with his staff our noble Venerable, who is free from
all offense; he must not be allowed to get away; we will kill him right here
and now.” And taking clods of earth and sticks and stones into their
hands, they stood waiting at the door of the brahmin’s house. As the Venerable
rose from his seat to go, he placed his bowl in the hand of the brahmin. When
the bystanders saw the brahmin going out with the Venerable, they said,
“Venerable, order this brahmin who has taken your bowl to turn back.”
“What do you mean, lay disciples?” “That brahmin struck you and
we are going to do for him after his deserts.” “What do you mean? Did
he strike you or me?” “You, Venerable.” “If he struck me,
he begged my pardon; go your way.” So saying, he dismissed the bystanders,
and permitting the brahmin to turn back, the Venerable went back again to the
monastery.
The monks were highly offended. ‘What sort of thing is
this!” they exclaimed; “a brahmin struck the Venerable Sariputta a
blow, and the Venerable straightaway went back to the house of the very brahmin
who struck him and accepted food at his hands! From the moment he struck the
Venerable, for whom will he any longer have any respect?” He will go about
pounding everybody right and left.” At that moment the Buddha drew near.
“Monks,” said He, “what is the subject that engages your
attention now as you sit here all gathered together?” “This was the
subject we were discussing.” Said the Buddha, “Monks, no brahmin ever
strikes another brahmin; it must have been a householder-brahmin who struck a
monk-brahmin; for when a man attains the fruit of the third path, all anger is
utterly destroyed in him.”
Explanatory Translation
(Verse 389)
brahmanassa na pahareyya brahmano assa na muncetha
brahmanassa hantaram dhi yassa muncati tato dhi
brahmanassa: a brahmana; na pahareyya: do not attack; assa:
towards the one who attacks him; na muncetha: should not have hatred;
brahmanassa hantaram dhi: I condemn him who attacks a brahmin; yassa muncati:
he who gets angry; tato dhi: the more I condemn
No one should strike a brahmana - the pure saint. The brahmana
who has become the victim must refrain from attacking the attacker in return,
or show anger in return. Shame on him who attacks a brahmana) greater shame on
him who displays retaliatory anger.
—===—
390
Nothing’s better for the
brahman than when the mind is held back from what is endearing & not.
However his harmful-heartedness wears away, that’s how stress simply comes to
rest.
-390-
(26:8)
For brahmin no small benefit
when mind’s aloof from what is dear.
As much he turns away from harm
so much indeed does dukkha die.
Explanatory Translation
(Verse 390)
etam brahmanassa na kiftci seyyo yada manaso piyehi
(yo) nisedho yato himsamano nivattati tato tato dukkham
sammatimeva
brahmanassa: of the brahmana; akiftci seyyo na: not at all a
small asset; yada: if, etam: this (non-retaliation); manaso: in the mind of him
who hates; piyehi: pleasant; nisedho: a thought free of ill-will occurs; yato
yato: for some reason; himsamano: the violent mind; nivattatv. ceases; tato
tato: in these instances; dukkham: pain; sammatimeva: surely subsides
To the brahmana, the act of not returning hate is not a minor
asset - it is a great asset, indeed. If in a mind usually taking delight in
hateful acts, there is a change for the better, it is not a minor victory. Each
time the violent mind ceases, suffering, too, subsides.
Commentary
himsamano nivattati: intent to harm ceases. These stanzas are
primarily concerned with the need to be compassionate, even to those who adopt
an aggressive attitude to one. In the Buddhist system four noble virtues are
advocated to counter aggressive behaviour. These four virtues are described as
Brahma Vihara. This could be rendered as Sublime Attitudes. These four
attitudes are loving-kindness (metta), compassion (karuna), appreciative joy
(mudita) and equanimity (upekkha). All these four virtues curb aggressive,
unfriendly behaviour and on the positive side promote non-violence, affection,
kindness, compassion and sympathy. Of these four, loving-kindness (metta) is
first.
The second virtue that sublimates man is compassion (karuna). It
is defined as that which makes the hearts of the good quiver when others are
subject to suffering, or that which dissipates the sufferings of others. Its
chief characteristic is the wish to remove the woes of others.
The hearts of compassionate persons are even softer than
flowers. They do not and cannot rest satisfied until they relieve the
sufferings of others. At times, they even go to the extent of sacrificing their
lives so as to alleviate the sufferings of others. The story of the Vyaghri
Jataka where the Bodhisatta sacrificed his life to save a starving tigress and
her cubs may be cited as an example.
It is compassion that compels one to serve others with
altruistic motives. A truly compassionate person lives not for himself but for
others. He seeks opportunities to serve others expecting nothing in return, not
even gratitude.
Many amidst us deserve our compassion. The poor and the needy,
the sick and the helpless, the lonely and the destitute, the ignorant and the
vicious, the impure and the undisciplined are some that demand the compassion
of kind-hearted, noble-minded men and women, to whatever religion or to
whatever race they belong.
Some countries are materially rich but spiritually poor, while
some others spiritually rich but materially poor. Both of these pathetic
conditions have to be taken into consideration by the materially rich and the
spiritually rich.
It is the paramount duty of the wealthy to come to the succor of
the poor, who unfortunately lack most of the necessities of life.
Surely those who have in abundance can give to the poor and the
needy their surplus without inconveniencing themselves.
Once, a young student removed the door curtain in his house and
gave it to a poor person telling his good mother that the door does not feel
the cold but the poor certainly do. Such a kind-hearted attitude in young men
and women is highly commendable.
It is gratifying to note that some wealthy countries have formed
themselves into various philanthropic bodies to help under-developed countries,
especially in Jambudipa, in every possible way.
Charitable organizations have also been established in all
countries by men, women and students to give every possible assistance to the
poor and the needy. Religious bodies also perform their respective duties in
this connection in their own humble way. Homes for the aged, orphanages and
other similar charitable institutions are needed in under-developed countries.
As the materially rich should have compassion on the materially
poor and try to elevate them, it is the duty of the spiritually rich, too, to
have compassion on the spiritually poor and sublimate them, though they may be
materially rich. Wealth alone cannot give genuine happiness. Peace of mind can
be gained not by material treasures but by spiritual treasures. Many in this
world are badly in need of substantial spiritual food, which is not easily
obtained, as the spiritually poor far exceed the materially poor numerically,
as they are found both amongst the rich and the poor.
There are causes for these two kinds of diseases. Compassionate
men and women must try to remove the causes if they wish to produce an effective
cure. Effective measures have been employed by various nations to prevent and
cure diseases not only of mankind but also of animals.
The Buddha set a noble example by attending on the sick Himself
and exhorting His disciples with the memorable words:
“He who ministers unto the sick ministers unto me.”
Some selfless doctors render free services towards the
alleviation of suffering. Some expend their whole time and energy in
ministering to the poor patients even at the risk of their lives. Hospitals and
free dispensaries have become a blessing to humanity but more are needed so
that the poor may benefit by them. In under-developed countries the poor suffer
through lack of medical facilities. The sick have to be carried for miles with
great inconvenience to the nearest hospital or dispensary for medical
treatment. Sometimes, they die on the way. Pregnant mothers suffer most.
Hospitals, dispensaries, maternity homes, etc., are essential needs in backward
village areas. The lowly and the destitute deserve the compassion of wealthy
men and women. Sometimes, servants and workers are not well paid, well fed or
well clothed and, more often than not, they are ill-treated. Justice is not
meted out to them. They are neglected and are powerless as there is nobody to
plead for them. Glaring cases of inhuman cruelty receive publicity in some
exceptional cases. Many such cases are not known. These unfortunate ones have
no other alternative but to suffer meekly even as the Earth suffers in silence.
The Buddha’s advocacy of compassion has tremendous validity in our own times.
—===—
391
Whoever does no wrong in
body, speech, heart, is restrained in these three ways: he’s what I call a
brahman.
-391-
(26:9)
In whom is no wrong-doing
by body, speech or mind,
in these three ways restrained,
that one I call a Brahmin True.
The Well-Restrained is Truly A Brahmin
26 (8) The Story of Venerable
Nun MahapajapatI Gotami (Verse 391)
While residing at the Jetavana Monastery, the Buddha spoke this
verse with reference to Venerable Nun MahapajapatI Gotami.
For prior to the occasion of the public promulgation of the
Eight Cardinal Precepts, the Buddha proclaimed them privately, and MahapajapatI
Gotami accepted them by bowing her head, just as a person accustomed to the
wearing of ornaments accepts a garland of fragrant flowers by bowing her head.
So, likewise, did all the members of her retinue. No preceptor or teacher did
she have other than the Buddha himself. Thus did she receive admission to full
membership in the Sangha.
On a subsequent occasion the members of her retinue commented on
the manner in which this nun was admitted to full membership in the Sangha,
saying, “MahapajapatI Gotami has no teacher or preceptor; by herself alone
and with her own hand she received the yellow robes.” On hearing this, the
other nuns were dissatisfied and thenceforth refused to keep Fast-day or to
celebrate the terminal festival with her. And going to the Buddha, they
reported the matter to him. The Buddha listened to what they had to say and
then replied, “I myself conferred the eight cardinal precepts on
MahapajapatI Gotami. I alone am her teacher; I alone am her preceptor. They
that have renounced the sins of act and speech and thought, they that have rid
themselves of the evil passions, such persons should never entertain feelings
of dissatisfaction.”
Explanatory Translation
(Verse 391)
yassa kayena vacaya manasa dukkatam natthi tihi
thanehi samvutam tam aham brahmanam brumi
yassa: who; kayena: through the body; vacaya: through speech; manasa:
through the mind; dukkatam natthi: has done no sin; samvutam: guarded; tihi
thanehi: in these three areas; tamaham: that individual; brahmanam brumi: I
call a brahmana
If an individual is well guarded in body, in speech, and in
mind, and has done no wrong in these three areas, who is well restrained, I
call that kind of person a true brahmana - the noble saint.
Commentary
Mahapajapati Gotami: The present stanza was occasioned by a
discussion that pivoted round Nun MahapajapatT Gotami. Mahapajapati Gotami was
the youngest sister of King Suppabuddha. Her elder sister was Queen Maha Maya.
Both were married to King Suddhodana. She had a daughter named Nanda and a son
named Nanda. Later, both of them entered the Sangha. When Maha Maya died she
adopted her sister’s son, Prince Siddhattha, entrusting her own son Nanda to
the charge of nurses. Her family name was Gotami, and she was named
Mahapajapati because soothsayers predicted that she would be the head of a
large following. When the Buddha visited the palace and preached the Dhammapala
Jataka to His father she attained the first stage of sainthood.
After the death of King Suddhodana, as both Princes Siddhartha
and Nanda had renounced the world, she also decided to enter the noble Sangha
and lead the Holy Life. When the Buddha visited Kapilavatthu to settle a
dispute between the Sakyas and Koliyas with regard to the irrigation of
channels from the river Rohini, and was residing at the Nigrodha park,
MahapajapatT GotamT approached the Buddha and, begging Him to grant permission
for women to enter the Sangha, pleaded thus: “It would be well, Lord, if
women should be allowed to renounce their homes and enter the homeless state
under the doctrine and discipline proclaimed by the Buddha.” Without stating
His reasons, the Buddha straightaway refused, saying: ‘Enough, O’ Gotami, let
it not please you that women should be allowed to do so.” For the second
and third time, MahapajapatI Gotami repeated her request, and the Buddha gave
the same reply. Later, the Buddha, having stayed at Kapilavatthu as long as He
liked, journeyed to Vesali, and arriving there in due course, resided at the
Mahavana in the Kutagara Hall.
Resolute Pajapati Gotami, without being discouraged by her
disappointment, got her hair cut off, donned yellow garments, and surrounded by
a great number of Sakya ladies, walked from Kapilavatthu to Vesali, a distance
of about 150 miles, experiencing many a hardship. With swollen feet, her body
covered with dust, she arrived at Vesali and stood outside the porch of the
Pinnacled Hall. Venerable Ananda found her weeping and, learning the cause of
her grief, approached the Buddha and said, ‘Behold, Lord, MahapajapatI Gotami
is standing outside the porch, with swollen feet, body covered with dust, and
sad. Please permit women to renounce home and enter the homeless state under
the doctrine and discipline proclaimed by the Buddha. It were well, Lord, if
women should be allowed to renounce their homes and enter the homeless
state.” “Enough, Ananda, let it not please you that women should be
allowed to do so!” was the Buddha’s reply. For the second and third time,
he interceded on their behalf, but the Buddha would not yield.
So Venerable Ananda made a different approach and respectfully
questioned the Buddha: “Are women, lord, capable of realizing the state of
a stream-winner (sotapanna), once-returner (sakadagami) never-returner
(anagami) and an arahat, when they have gone forth from home to the homeless
state under the doctrine and discipline proclaimed by the Buddha?” The
Buddha replied that they were capable of realizing saint-ship. Encouraged by
this favourable reply, Venerable Ananda appealed again, saying, “If then,
Venerable, they are capable of attaining saintship, since MahapajapatI Gotami
had been of great service to the Buddha, when as aunt and nurse she nourished
Him and gave Him milk, and on the death of His mother suckled the Buddha at her
own breast, it were well, Lord, that women should be given permission to
renounce the world and enter the homeless state under the doctrine and
discipline proclaimed by the Buddha.” “If, Ananda, MahapajapatI
Gotami accepts the eight chief rules, let that be reckoned to her as the form
of her ordination,” said the Buddha, finally yielding to the entreaties of
Venerable Ananda.
—===—
392
The person from whom you
would learn the Dhamma taught by the Rightly Self-Awakened One: you should
honor him with respect — as a brahman, the flame for a sacrifice.
-392-
(26:10)
From whom one knows the Dhamma
by Perfect Buddha taught
devoutly one should honour them
as brahmin sacred fire.
Honour To Whom Honour is Due
26 (9) The Story of Venerable
Sariputta (Verse 392)
While residing at the Jetavana Monastery, the Buddha spoke this
verse with reference to Venerable Sariputta.
This Venerable, we are told, first heard the Dhamma from the
lips of Venerable Assaji; and from the day when he attained the fruit of
conversion, in whatever quarter he heard that Venerable Assaji was residing, in
that direction he would extend his clasped hands in an attitude of reverent
supplication, in that direction he would turn his head when he lay down to
sleep. The monks said to each other, “Venerable Sariputta holds false
views; on this very day he is going about doing reverence to the cardinal
points.” and reported the matter to the Buddha.
The Buddha caused the elder to be summoned before him and asked
him, “Sariputta, is the report true that you are going about doing
reverence to the cardinal points?” “Venerable, you know me, and you
know of yourself whether or not I am going about doing reverence to the
cardinal points.” Then said the Buddha, “Monks, Sariputta is not
doing reverence to the cardinal points. The fact is that he first heard the
Dhamma from the lips of Venerable Assaji, and that from the day when he
attained the fruit of conversion, he has reverenced his own teacher. For a monk
should reverence the teacher through whom he has learned the Dhamma with the
same degree of reverence with which a brahmin reverences the sacred fire.”
Explanatory Translation
(Verse 392)
yamha sammasambuddha desitam dhammam vijaneyya
aggihuttam brahmano iva tam sakkaccam namasseyya
yamha: from someone; sammasambuddha desitam dhammam: Dhamma
preached by the Enlightened One; vijaneyya: is learnt; aggihuttam brahmano iva:
like the brahmin the sacrificial fire; sakkaccam: meticulously; duly;
namasseyya: (him) salutes
If a seeker after truth were to learn the Word of the Enlightened
One from a teacher, that pupil must pay the Teacher due respect, like a brahmin
paying homage assiduously and with respect to the sacrificial fire.
Commentary
Venerable Assaji: This stanza was occasioned by Venerable
Sariputta’s adoration of Venerable Assaji, who was the last but by no means the
least, of the five monks who formed the vanguard of the noble Sangha.
His life followed closely the pattern of the other four monks.
These five were enamoured of the ideal just as their five counterparts showed
the way during the dispensation of Padumuttara Buddha. History or prehistory
was repeating itself. He had the unique distinction of being the first arahat
to show the way to Upatissa the brahmin afterwards to become the chief disciple
as Venerable Sariputta. He quoted the stanza which became the world famous in
the Buddhist world. The stanza afterwards became known as the Assaji stanza.
At first Assaji tried to put Upatissa off on the plea that he
was a novice. But Upatissa insisted on hearing the gist of the Dhamma whether
it was long or short. As has been engraved in thousands of Buddhist votive
shrines in India he said “Of all things that proceed from a cause, the
Buddha has told - And also how they cease to be this too, the Buddha did unfold.”
In other words the Second and third Truths in the first sermon of the Buddha
were revealed. It simply means that the Buddha not only showed how a being came
into existence but also how that existence could cease forever. If there is a
craving there must be a ceasing thereof. To Upatissa it was like opening a door
to a familiar room. Before the second line was quoted the truth flashed before
his vision and he entered the stream of saintship. Soon, Upatissa became the
chief disciple. His was a rare intellect only second to the Buddha’s.
It was said that actuated by the noble quality of gratitude ever
afterwards the chief disciple slept wherever possible with his head turned
towards the direction of the place where Venerable Assaji, his teacher, was
said to be sojourning. The deportment of Assaji while going on rounds for food
was so striking that it moved a great being like Upatissa to go closer to him.
He was of the five the last,
But to point the way the first.
To Upatissa the Lord’s chief,
Dhamma’s commander in chief
—===—
393-394
Not by matted hair, by
clan, or by birth, is one a brahman. Whoever has truth & rectitude: he is a
pure one, he, a brahman. What’s the use of your matted hair,
you dullard? What’s the use of your deerskin cloak? The tangle’s inside you.
You comb the outside.
-393-
(26:11)
By birth one is no brahmin,
by family austerity.
In whom are truth and Dhamma too
pure is he, a Brahmin’s he.
One Does Not Become A Brahmin Merely By Birth
26 (10) The Story of Jatila
the Brahmin (Verse 393)
While residing at the Jetavana Monastery, the Buddha spoke this
verse with reference to Jatila, a brahmin ascetic who wore matted hair.
The story goes that this brahmin said one day to himself,
“I am well born on my mother’s side and on my father’s side, for I was
reborn in the family of a brahmin. Now the monk Gotama calls his own disciples
brahmins. He ought to apply the same title to me too.” So the brahmin went
to the Buddha and asked him about the matter. Said the Buddha to the brahmin,
“Brahmin, I do not call a man a brahmin merely because he wears matted
locks, merely because of his birth and lineage. But he that has penetrated the
truth, him alone do I call a brahmin.”
Explanatory Translation
(Verse 393)
jatahi brahmano na hoti gottena brahmano na hoti jacca
brahmano na hoti yamhi saccaftca dhammo ca so suci
so ca brahmano
jatahi: because of the matted hair; brahmano na hoti: one does
not become a brahmana; gottena: by clan; brahmano na hoti: one does not become
a brahmana; jacca: because of birth; brahmano na hoti: one does not become a
brahmana; yamhi in a person; saccam: awareness of truth; dhammo ca: and
spiritual reality (exist); so suci: if he is pure; so ca brahmano: he is the
true brahmin
One does not become a brahmin by one’s matted hair. Nor does one
become a brahmin by one’s clan. Even one’s birth will not make a brahmin. If
one has realized the Truth, has acquired the knowledge of the Teaching, if he
is also pure, it is such a person that I describe as a brahmin.
Commentary
na jacca hoti Brahmano: one does not become a brahmana merely by
birth. This statement represents the Buddha’s revolutionary philosophy which
disturbed the brahmin-dominated upper crust of Indian society. The brahmins of
the day considered themselves the chosen of Brahma, and that by birth they
deserved veneration by all others. Buddha dealt a blow to this entrenched
concept.
Society at that time was divided into four sections called
varnas. It is clear that the Teachings of this great teacher denounced this
varna or caste system. Indian society of that time especially benefitted from
the doctrines of the Buddha because it was the first time that the rigid system
of casteism was denounced. It would appear that the people of India, steeped in
ignorance, received great consolation from this new doctrine of the Buddha.
Owing to this important fact the great transcendental doctrine of the Buddha
began to spread throughout all India.
There is a great store of varied information contained in the
Buddhist literature of the Tripitaka concerning the complex society of
Jambudipa during the 6th Century B.C., when the Buddha lived and when many
philosophies were expounded. Founders of different religions and philosophies
preached diverse ways of salvation to be followed by human beings. The
intelligentsia engaged themselves in the search to discover which of these
proclaimed the truth.
The Buddhist system of thought provides an ethical realism in
which the nature of the traditional social structure could be critically
examined. Prior to the Buddha high spiritual pursuits were allowed only to
privileged groups. But the Buddha opened the path of Enlightenment to all who
had the potential to achieve spiritual liberation.
Since this was an assault on the entrenched system, many a
brahmin was provoked into entering into arguments with the Buddha about who a
real brahmin was. This verse arose from one such encounter.
—===—
-394-
(26:12)
Dimwit! What’s the coiled hair for?
For what your cloak of skins?
Within you are acquisitive,
you decorate without!
Be Pure Within
26 (11) The Story of the
Trickster Brahmin (Verse 394)
What is the use of your matted locks? This religious instruction
was given by the Buddha while he was in residence at Pagoda Hall, with
reference to a certain trickster Brahmin who imitated a bat.
This brahmin, so the story goes, used to climb a certain kakudha
tree that grew close to the gate of the city of Vesali, grasp a branch with his
two feet, and swing himself from the branch, head downwards. And hanging thus,
he would cry out, “Give me a hundred kapilas! Give me pennies! Give me a
slave-woman! If you don’t give me what I ask for, I will let myself drop from
this tree and kill myself and make this city as though it had never been a
city!”
As the Buddha, accompanied by the congregation of monks, entered
the city, the monks saw this Brahmin hanging from the tree, and when they
departed from the city, still they saw him hanging there, just as he hung when
they entered the city. The residents of the city thought to themselves,
“This fellow has been hanging thus from this tree ever since early
morning; should he fall, he is likely to make this city as though it had never
been a city.” And because of fear that their city might be destroyed, they
complied with all of his demands and gave him all that he asked for. “We
have given you all that you asked for,” said they. Thereupon he descended
from the tree and departed with the spoils.
The monks saw the trickster brahmin wandering about in the
neighborhood of the monastery, bellowing like a cow, and immediately recognized
him. “Brahmin,” they asked, “did you get what you asked
for?” “Yes,” replied the Brahmin, ‘I got what I asked for.”
The monks reported the incident to the Buddha within the monastery. Said the
Buddha, “Monks, this is not the first time this Brahmin has been a
trickster and a thief; he was a trickster and a thief in a previous state of
existence also. But while in his present state of existence he deceives the
simple-minded, in his previous state of existence he failed to confound the
wise.” Complying with a request of the monks, the Buddha related the
following story of the past about the false ascetic and the king of the lizards.
Once upon a time a certain ascetic lodged near a certain village
of farmers, and this ascetic was a hypocrite. Now there was a certain family
that used to look after his needs: by day, of the food, whether hard or soft,
they always gave a portion to the ascetic just as they did to their own
children; and in the evening they would set aside a portion of the food
prepared for their supper, and give it to him on the following day.
Now not far from his leaf-hut, in a certain anthill, dwelt the
king of the lizards, and it was the custom of the king of the lizards from time
to time to call upon the ascetic and pay his respects to him. But on that
particular day this ascetic said to himself, “I will kill that
lizard,” and concealing a stick in a fold of his garments, he lay down
quite near that ant-hill and pretended to be asleep. When the king of the
lizards came out of his ant-hill and approached the ascetic, observing the
peculiar attitude in which the ascetic lay, he said to himself, “I don’t
like the way my teacher acts today,” and turning around, wriggled off in
the opposite direction. The ascetic, noticing that the lizard had turned
around, threw the stick at him, intending to kill him, but the stick went wide
of the mark. The king of the lizards crawled into the ant-hill, and poking his
head out and looking around, said to the ascetic, “All this time I vainly
imagined you to be an ascetic, but when just now you threw your stick at me,
desiring to kill me, at that moment you ceased to be an ascetic. What is the
use of matted locks to a man like you, who utterly lacks wisdom? What is the
use of your skin, all furnished with claws? For there is a jungle within you;
it is only the exterior that you polish and cleanse.”
Explanatory Translation
(Verse 394)
dummedha te jatahi kim te ajinasatiya kim te
abbhantaram te gahanam bahiram parimajjasi
dummedha: O, unwise man; te: yours; jatahi: matted hair; kim: of
what use; te: your; ajinasatiya: the leopard skin; kim: of what use; te
abbhantaram: your inside; spirit; gahanam: is replete with blemishes; bahiram:
what is outside; parimajjasi: you decorate.
Of what use are your exterior sights of asceticism: your matted
hair; your leopard skin garment? Your outside you keep clean and bright, while
inside you are filled with defilements.
—===—
395
Wearing cast-off rags —
his body lean & lined with veins — absorbed in jhana, alone in the forest:
he’s what I call a brahman.
-395-
(26:13)
One enduring rag-robes, lean,
with body o’erspread by veins,
lone in the woods who meditates,
that one I call a Brahmin True.
Who Meditates Alone in The Forest is A Brahmana
26 (12) The Story of Kisa
Gotami, Wearer of Refuse-Rags (Verse 395)
This religious instruction was given by the Buddha while he was
in residence at Mount Vulture Peak, with reference to Kisa Gotami.
For at that time, at the end of the first watch, Sakka, attended
by a host of deities, drew near the Buddha, saluted him, sat down respectfully
on one side, and listened to him as he preached the Dhamma in his usual pleasing
manner. At that moment Kisa Gotami said to herself, “I will go to see the
Buddha,” and proceeded thither through the air. But when she saw Sakka,
she turned back. Sakka saw her salute the Buddha and turn back, and straightway
asked the Buddha, ‘Venerable, who is this that draws nigh to you, and then,
seeing you, turns back?” The Buddha replied, “Great king, this is my
daughter Kisa Gotami, foremost of the nuns who wear refuse-rags.”
Explanatory Translation
(Verse 395)
pamsukuladharam kisam dhamanisanthatam vanasmim
ekam jhayantam tam jantum aham brahmanam brumi
pamsukuladharam: one who wears robes made out of cast-off rags;
kisam: lean; dhamanisanthatam: with veins standing out; vanasmim: dwelling in
the forest; ekam: all alone; jhayantam: meditating; tam jantum: that person;
aham: I; brahmanam brumi: brahmin call
He wears robes made out of cast-off rags. He is so austere and
lean that veins stand out in his body. All alone, he meditates in the forest.
Such a seeker of truth, I describe as a brahmano.
Commentary
pamsakuladharam: wearing robes made out of refuse rags -
castoffs. The vow to wear only robes made from picked-up rags (pamsakulikanga)
is one of the ascetic rules of purification. These rules are described as
dhutanga. Dhutanga - means of shaking off (the defilements), means of
purification, ascetic, or austere practices. These are strict observances
recommended by the Buddha to monks, as a help to cultivate contentedness,
renunciation, energy and the like. One or more of them may be observed for a
shorter or longer period of time.
The monk training himself in morality should take upon himself
the means of purification, in order to gain those virtues through which the
purity of morality will become accomplished, to wit: fewness of needs, contentedness,
austerity, detachment, energy, moderation, etc.
The thirteen dhutangas consist in the vows of:
(1) wearing patched-up robes;
(2) wearing only three robes;
(3) going for alms;
(4) not omitting any house whilst going for alms;
(5) eating at one sitting;
(6) eating only from the alms bowl;
(7) refusing all further food;
(8) living in the forest;
(9) living under the tree;
(10) living in the open air;
(11) living in the cemetery;
(12) being satisfied with whatever dwelling;
(13) sleeping in sitting position (and never lying down).
Vow number one is taken in the words: I reject robes offered to
me by householders, or: I take upon myself the vow of wearing only robes made
from picked-up rags. Some of the exercises may also be observed by the
lay-adherent.
Here it may be mentioned that each newly ordained monk,
immediately after being admitted to the Sangha, is advised to be satisfied with
whatever robes, alms food, dwelling and medicine he gets: “The life of the
monks depends on the collected alms as food… on the root of a tree as
dwelling… on robes made from patched-up rags.
—===—
396
I don’t call one a
brahman for being born of a mother or sprung from a womb. He’s called a
‘bho-sayer’ if he has anything at all. But someone with nothing, who clings to
no thing: he’s what I call a brahman.
-396-
(26:14)
I call him not a brahmin though
by womb-born mother’s lineage,
he’s just supercilious
if with sense of ownership,
owning nothing and unattached:
that one I call a Brahmin True.
The Non-Possessive and The Non-Attached Person is A Brahmana
26 (13) What is a Brahman?
(Verse 396)
The story goes that a certain Brahman one day said to himself,
The monk Gotama calls his own disciples ‘Brahmans.’ Now I was reborn in the
womb of a Brahman mother; therefore he ought to apply this title to me
too.” So he approached the Buddha and asked him about the matter. Said the
Buddha to the Brahman, “I do not call a man a Brahman merely because he
received a new existence in the womb of a Brahman mother. But he that is
without worldly possessions, he that grasps not after the things of this world,
him alone I call a Brahman.”
Explanatory Translation
(Verse 396)
yonijam mattisambhavam brahmanam aham na ca brumi
sa ce sakiftcano hoti so bhovadi noma hoti akincanam
anadanam tam aham brahmanam brumi
yonijam mattisambhavam: born in the womb of a brahamin mother;
brahmanam: a brahmin; aham na ca brumi: I will not call; sa ce sakincano: if he
possesses blemishes; so bhovadi nama hoti: he could be called a person who goes
about addressing people ‘Sir7; akincanam: if he is free of defilements;
anadanam: free of the grip of craving; tam: him; aham: I; brahmanam brumi:
describe as a brahmin
I would not call a person a brahmana merely because he is born
out of a brahmana mother’s womb. Nor would I call a person a brahmin merely
because he goes about addressing people as bho (sir). These people are all full
of defilements. I call a person a brahmin who is free of faults and is not
given to craving.
Commentary
brahman: In terms of this stanza, the unnamed brahman, who met
the Buddha, claimed the title Brahman because he was yonijam mattisambhavam,
well-born from the womb of a brahmin mother. But the Buddha stated that he
would describe as a brahmin only a non-possessor of such defilements as lust,
and a person who is not given to grasping.
bhovadi: As a habit, the brahmins of the Buddha’s days were
adept in all the external rituals. They were polite and courteous and addressed
people as bho (sir). The Buddha stated that such polite and courteous behaviour
was not sufficient. To qualify for the title Brahmin they must be internally,
spiritually pure. Otherwise, they remained mere bho sayers.
brahmin Dona: Among the Brahmanas who figure prominently in
Buddhist literature is Dona.
A portion of the remains of the Buddha was claimed by each of
the following, namely, King Ajatassatu of Magadha, Licchavis of Vesali, Sakyas
of Kapilavatthu, Bulls of Allakappa, Koliyas of Ramagama, Mallas of Pava, and a
brahmin of Vethadipa. But the Mallas of Kus-inara maintained that the Buddha
passed away within their kingdom, and that they should give no part of the
remains to anybody. The brahmin Dona settled the dispute by stating that it was
not proper to quarrel over the remains of such a sacred personality who taught
the world forbearance, and he measured the remains into eight portions and gave
each claimant one measure of the remains. He asked for the empty measure and
erected a Stiipa over it. Moriyas of Pipphalivana, too, claimed a portion of
the remains, but as there was nothing left for them, they took away the embers
and built a mound over them, whereas the others who got the remains built
Stupas in their respective kingdoms embodying the sacred relics of the Buddha.
—===—
397
Having cut every fetter,
he doesn’t get ruffled. Beyond attachment, unshackled: he’s what I call a
brahman.
-397-
(26:15)
Who fetters all has severed
does tremble not at all,
who’s gone beyond all bonds, unyoked,
that one I call a Brahmin True.
A Brahmana is He Who Has Destroyed All Fetters
26 (14) The Story of Uggasena
the Acrobat (Verse 397)
This story has been related in detail in the commentary on the
stanza beginning with the words, “Give up the things of the past, give up
the things of the future.”
For, at that time when the monks said to the Buddha, ‘Venerable,
Uggasena says, ‘I have no fear.’ without a doubt he says that which is not
true, utters falsehood,” the Buddha replied, “Monks, those who, like
my son, have severed the attachments, have no fear.”
Explanatory Translation
(Verse 397)
ye sabbasaftnojanam chetva ve na paritassati sangatigam
visamyuttam tam aham brahmanam brumi
ye: some one; sabbasaftnojanam: all the ten fetters; chetva:
having got rid of; ve: certainly; na paritassati: is free of trepidation;
fearless; sangatigam: has gone beyond all forms of clinging; visamyuttam: free
of blemishes; tam: him; aham: I; brahmanam: a brahmin; brumi: call
He has got rid of all fetters. In consequence, he is free of
trepidation and is fearless. He has travelled beyond all bonds. Disengaged from
bonds, he is no longer tied to the world. Such a person I describe as a
brahmana.
Commentary
sabba sannojanam chetva: Having got rid of all the ten fetters
which are:
(1) personality-belief (sakkaya-ditthi);
(2) skeptical doubt (vicikkicha);
(3) clinging to mere rules and ritual (silabbata-paramasa);
(4) sensuous craving (kama-raga);
(5) ill-will (vyapada);
(6) craving for fine-material existence (rupa-raga);
(7) craving for immaterial existence (arupa-raga);
(8) conceit (manri);
(9) restlessness (uddhacca);
(10) ignorance (avijja).
The first five of these are called lower fetters’
(orambhagiya-samyojand), as they tie to the sensuous world. The latter five are
called ‘higher fetters’ (uddhambhagiya-sarnyojana), as they tie to the higher
worlds, i.e., the fine-material and immaterial world.
sangatigam: The four forms of grasping, namely, lust, wrong
view, clinging to precepts and rituals and holding a substantial first position
(attavadd).
na paritassati: does not tremble; is not agitated. Agitation
comes to those who are still mired in the worldly. Those who have gone beyond
the worldly have not trepidation; they are fearless.
—===—
398
Having cut the strap
& thong, cord & bridle, having thrown off the bar, awakened: he’s what I
call a brahman.
-398-
(26:16)
When cutting strap and reins,
the rope and bridle too,
tipping the shaft, he’s Waked,
that one I call a Brahmin True.
A Brahmana is He Who Has No Hatred
26 (15) The Story of a Tug of
War (Verse 398)
This religious instruction was given by the Buddha while he was
in residence at Jetavana with reference to two brahmins.
The story goes that one of these two Brahmins had an ox named
Little Red, Culla Rohita, and the other had an ox named Big Red, Maha Rohita.
One day they fell to arguing about the comparative strength of their respective
oxen, saying, “My ox is the strong one! my ox is the strong one!”
When they were tired of arguing, they said, “What is the use of our
arguing about it? We can find out by driving the two oxen.” Accordingly
they went to the bank of the river Aciravati, loaded their cart with sand, and
yoked up their oxen. At that moment some monks came to the bank of the river
for the purpose of bathing. The Brahmins whipped up their oxen, but the cart
stirred not an inch. Suddenly the straps and the thongs broke. The Monks saw
the whole proceeding, and when they returned to the monastery, told the Buddha
all about it. Said the Buddha, “Monks, those are the external straps and
thongs, which whoso may cut. But a monk must cut the internal strap of anger
and the thong of Craving.” So saying, he pronounced the following Stanza.
Explanatory Translation
(Verse 398)
nandhim varattam sahanukkamam sandamam chetva
ukkhittapaligham buddham tam aham brahmanam brumi
nandhim: the strap of hatred; varattam: the thong of craving;
sahanukkamam sandamam: the major shackle along with its links; chetva: having
several; ukkhittapaligham: lifted the cross-bar; buddham: become aware of
reality; tam: that person; aham: I; brahmanam brumi: described as the brahmana
He has got rid of the strap of ill-will. He has freed himself
from the thong of craving. He has escaped the large shackle breaking all its
links. These are the false views that curb the people. He has taken off the
crossbar of ignorance. He has become aware of the four noble truths. That
person, I describe as a brahmana.
Commentary
In this verse the seeker after truth is compared to a person who
tends an ox and a cart.
nandhim: strap in the cart analogy. In the quest for spiritual
liberation it is that which ties and binds a person.
varattam: thong in the analogy of the cart and ox. It is craving
in the spiritual quest as it entraps.
sandamam sahanukkamam: In the analogy of the cart and ox, these
expressions refer to cord together with the bridle. In the spiritual quest,
these represent the sixty-two wrong views.
Buddha’s attitude to what He hears: This verse, and many others,
came to be spoken with regard to events the Buddha was informed of. In the
Buddha’s method of communication He makes use of any event of incident that is
likely to profit the listeners.
One day, as the Buddha entered Savatthi for alms, He saw some
children catching fish and killing them in a dried up reservoir, not far from
the Jetavana Monastery. The Buddha went up to the children and asked,
“Children, do you fear suffering, and do you dislike suffering?”
“Yes, Venerable, we fear suffering, and we dislike suffering,” said
the children. The Buddha said, “If you fear and dislike suffering, do not
do any evil act, whether in the open or in secrecy. If you do an evil act now,
or in the future, you will have no escape from suffering, even if you try to
run away from it.”
—===—
399
He endures — unangered —
insult, assault, & imprisonment. His army is strength; his strength,
forbearance: he’s what I call a brahman.
-399-
(26:17)
Who angerless endures abuse,
beating and imprisonment,
with patience’s power, an armed might:
that one I call a Brahmin True.
A Brahmana is He Who is Patient
26 (16) The Story of the Patient
Subduing the Insolent (Verse 399)
This religious instruction was given by the Buddha while He was
in residence at Veluvana, with reference to Akkosa Bharadvaja.
For Akkosa Bharadvaja had a brother named Bharadvaja, and a wife
named Dhananjani, who had attained the fruit of conversion. Whenever she
sneezed or coughed or stumbled, she would breathe forth the solemn utterance,
‘Praise be to Him that is highly exalted, all-worthy supremely
enlightened!” One day, while distribution of food to Brah-mans was in
progress, she stumbled, and immediately breathed forth that solemn utterance as
usual with a loud voice.
The Brahman was greatly angered and said to himself, “No
matter where it may be, whenever this vile woman stumbles, she utters the
praise of this shaveling monkling in this fashion.” And he said to her,
“Now, vile woman, I will go and worst that Teacher of yours in an
argument.” His wife replied, “By all means go, Brahman; I have never
seen the man who could worst the Buddha in an argument. Nevertheless, go ask
the Buddha a question.” The Brahman went to the Buddha and, without even
saluting him, stood on one side and asked Him a question, pronouncing the
following Stanza,
What must one destroy to live at ease?
What must one destroy no more to sorrow?
Of what single condition do you recommend the destruction, Gotama?
In answer, the Buddha pronounced the following Stanza,
Let a man destroy anger, and he will live at ease;
let him destroy anger, and he will no more sorrow.
Poisonous is the root of anger, and sweet is the top, brahman.
Therefore the noble applaud the destruction of anger,
for when this is destroyed, there is no more sorrow.
The brahman believed in the Buddha, retired from the world, and
attained arahatship.
Now his younger brother, who was called Akkosa Bharadvaja, heard
the report, “Your brother has retired from the world,” and greatly
angered thereat, went and abused the Buddha with wicked, ugly words. But the
Buddha subdued him too by employing the illustration of the hard food given to
strangers, and he too believed in the Buddha, retired from the world, and
attained arahatship. Likewise Akkosa Bharad-vaja’s two younger brothers,
Sundari Bharadvaja and Bilangika Bharadvaja, abused the Buddha, but the Buddha
subdued them, and they too retired from the world and attained arahatship.
One day in the hall of truth the monks began the following
discussion: “How wonderful are the virtues of the Buddhas! Although these
four brothers abused the Buddha, the Buddha, without so much as saying a word,
became their refuge.” At that moment the Buddha drew near.
“Monks,” said He, “what is the subject that engages your
attention now as you sit here all gathered together?” “Such and
such,” replied the monks. Then said the Buddha, “Monks, because I
possess the power of patience, because I am without sin among the sinful,
therefore am I of a truth the refuge of the multitude.”
Explanatory Translation
(Verse 399)
yo akkosam vadhabandham ca aduttho titikkhati
khantibalam balanikam tam aham brahmanam brumi
yo: if some person; akkosam: abuse; vadhabandham ca: torture,
imprisonment; aduttho titikkhati: endures without losing one’s temper;
khantibalam: (who) has patience as his power; balanikam: and his army; tam:
him; aham: I; brahmanam: a brahmin; brumi: call
He is abused and insulted. He is tortured, imprisoned and bound
up. But he endures all these without being provoked or without losing his
temper. Such an individual who has patience as his power and his army I
describe as a true brahmano.
—===—
400
Free from anger, duties
observed, principled, with no overbearing pride, trained, a ‘last-body’: he’s
what I call a brahman.
-400-
(26:18)
Who’s angerless and dutiful,
of virtue full and free of lust,
who’s tamed, to final body come,
that one I call a Brahmin True.
A Brahmana is He Who is Not Wrathful
26 (17) The Story of
Sariputta being Reviled by His Mother (Verse 400)
At that time, so the story goes, the Venerable Sariputta,
accompanied by five hundred monks, while making his round for alms in the
village of Nalaka, came to the door of his mother’s house. His mother provided
him with a seat, and as she served him with food, abused him roundly, saying,
“Ho, eater of leavings! Failing to get leavings of sour rice-gruel, you
therefore go from house to house among strangers, licking off the back of a
ladle such sour rice-gruel as clings to it! And for this you renounced eighty
billion of wealth and became a monk! You have ruined me! Eat now!”
Likewise when she gave food to the monks, she said, “So you are the men
who have made my son your own page-boy! Eat now!” The Venerable took the
food and returned to the monastery
Venerable Rahula invited the Buddha to eat. Said the Buddha,
“Rahula, where did you go?” “To the village where my grandmother
lives, Venerable.” “And what did your grandmother say to your
preceptor?” “Venerable, my grandmother abused my preceptor
roundly.” “What did she say?” ‘This and that, Venerable.”
“And what reply did your preceptor make?” “He made no reply,
Venerable.”
When the monks heard this, they began to talk about it in the
hall of truth. Said they, “Brethren, how wonderful are the qualities of
the Venerable Sariputta! Even when his mother abused him in this fashion, he
never got a bit angry.” The Buddha drew near and asked the monks,
“Monks, what is the subject that engages your attention now as you sit
here all gathered together?” “Such and such.” Then said the Buddha,
‘Monks, they that have rid themselves of the evil passions are free from
anger.”
Explanatory Translation
(Verse 400)
akkodhanam vatavantam silavantam anussutam dantam
antimasanram tam aham brahmanam brumi
akkodhanam: free of anger; vatavantam: mindful of his duties and
observances; silavantam: disciplined in terms of virtuous behaviour; anussutam
with no craving flowing out; dantam: restrained; antimasanram: inhabiting the
final body; tam: him; aham: I; brahmanam: a brahmin; brumi: call
He is free of anger. He carefully performs his religious duties
and is mindful of the observances. He is disciplined in terms of virtuous
behaviour. He is restrained. This is the final body he will occupy as he has
ended his cycle of births. I call that person a brahmana.
Commentary
The story of Sariputta: A name that inspires many in the
Buddhist World is Sariputta. Sariputta was the foremost of the two chief
disciples of the Blessed One. If Ananda, the constant attendant on the Buddha,
is called the Treasurer of the Dhamma, as he was well known for retentiveness
of memory, so Sariputta is known as the Commander-in-Chief of the Dhamma. In
teaching and for wisdom he was second only to the Buddha.
Often he was prevailed upon to preach whenever the Blessed One
required rest. Once, a brahmin gave him a severe blow to test his capacity for
patience. He was unmoved. Then the brahmin asked for forgiveness which was
readily given. Thereafter the brahmin wished him to partake the midday meal,
which offer was also readily accepted. Could such conduct be equalled save by
the Blessed One Himself? His attitude to a seven-year-old samanera is most
touching. It speaks volumes for his modesty. Once he was going about with a
corner of his under-garment trailing contrary to Vinaya rules. The samanera
pointed this out to him. He promptly thanked him in salutation and put the
matter right. He had a special regard for Rahula and his mother Rahulamata.
When the latter was suffering from flatulence, he was responsible for getting a
particular mango juice to serve as a medicine. When she was suffering from some
stomach ailment he obtained from king Pasenadi some rice mixed with ghee and
flavoured with red fish to serve as a cure.
When Anathapindika the treasurer lay dying, he visited him with
Ananda and preached to him the sermon called Anathapindiko-vada Sutta.
He was named after his mother, Sari the Brahamin lady. It was
written that the two Chief Disciples should predecease the Buddha. Following
custom Sariputta went to his mother’s residence at Nalaga-maka (Nalanda) after
paying obeisance to the Buddha. It was on this occasion he is said to have
remarked that his mortal eyes would never behold the august feet of his Master
again. Samsaric existence was over. At the sick bed, his brother Cunda
Samanuddesa attended on him.
It was on this last visit that the conversion of his diehard
Hindu mother took place when the four guardian deities of the deva realm Sakka
and Maha Brahma each in turn, flooding the place with increasing brilliance of
light, visited him on his sick bed.
—===—
401
Like water on a lotus
leaf, a mustard seed on the tip of an awl, he doesn’t adhere to sensual
pleasures: he’s what I call a brahman.
-401-
(26:19)
Like water on a lotus leaf,
or mustard seed on needle point,
whoso clings not to sensual things,
that one I call a Brahmin True.
He is A Brahmana Who Clings Not To Sensual Pleasures
26 (18) The Story of Nun
Uppalavanna (Verse 401)
This religious instruction was given by the Buddha while He was
in residence at Jetavana, with reference to the nun Uppalavanna. The story has
been related at length in the Commentary on the Stanza beginning with the
words, ‘As sweet as honey thinks a fool an evil deed.’ For it is there said:
Some time later, the throng in the hall of truth began the
following discussion: ‘To be sure those that have rid themselves of the
Depravities gratify their passions. Why should they not? For they are not
Kolapa-trees or ant-hills, but are living creatures with bodies of moist flesh.
Therefore they also like the pleasures of love.” At that moment the Buddha
drew near. “Monks,” He inquired, “what is the subject that
engages your attention now as you sit here all gathered together?”
“Such and such,” was the reply. Said the Buddha, “No, monks,
they that have rid themselves of the depravities neither like the pleasures of
love nor gratify their passions. For even as a drop of water which has fallen
upon a lotus-leaf does not cling thereto or remain thereon, but rolls over and
falls off, even as a grain of mustard-seed does not cling to the point of a
needle or remain thereon, but rolls over and falls off, precisely so two-fold
love clings not to the heart of one that has rid himself of the depravities or
remains there.” And joining the connection, He preached the Dhamma with a
stanza.
Explanatory Translation
(Verse 401)
pokkharapatte vari iva aragge sasapo iva so
kamesu na limpati tam aham brahmanam brumi
pokkharapatte: on the lotus leaf; vari iva: like the water;
aragge: on the tip of a needle; sasapo iva: like a mustard seed; so: if someone;
katnesu: in sensual pleasures; na limpati: is not attached; torn: him; aham: I;
brahmanam brumi call a brahmana
The water does not get attached to the surface of the lotus
leaf. The mustard seed does not get attached to the point of a needle. In the same
way, the wise one’s mind does not get attached to sensual pleasures. Such a
non-attached person I describe as the true brahmana.
Commentary
Story of Nun Uppalavanna: Uppalavanna was born in a wealthy
family and was named after the lotus flower - Uppala-Vanna.
When she came of age, proposals for marriage came from all
quarters and the harassed father did not wish to offend any suitor by a
refusal. To the father, ordination in the noble Sangha was the only solution.
The daughter, true to her destiny, agreed. Upon being ordained
she was kept in charge of the convocation room where the nuns assembled for the
confession of lapses. She had to tend the lamps. She observed that the light
was sustained by the wick and the oil.
Sometimes, the light goes out by going short of either or by a
gust of wind. So life was due to kammic force. This kept her thinking till she
became an arahat. She remembered her former lives.
It was while living alone in a forest, a young shepherd named
Nanda, a kinsman of hers, got infatuated with her and committed a sexual
offence as soon as she returned from a round of alms. Coming from the noon day
glare to the dark cave where her abode was, she could not see and hence, she
was taken by surprise despite her protests. He committed the dire deed and was
immediately born in the hell (niraya) when the earth yawned and swallowed the
foolish young man. He was, however, dead before the yawning of the earth.
It was after this incident the Blessed One prohibited the female
disciples of the noble Sangha from living in isolation in the forest.
Not long afterwards, the Buddha, addressing the monks, declared
Uppala Vanna Maha Theri was foremost for psychic power as Venerable Maha
Moggallana was among the Maha arahats.
—===—
402
He discerns right here,
for himself, on his own, his own ending of stress. Unshackled, his burden laid
down: he’s what I call a brahman.
-402-
(26:20)
Whoso in this world comes to know
cessation of all sorrow,
laid down the burden, freed from bonds,
that one I call a Brahmin True.
A Brahmana is He Who Has Laid The Burden Aside
26 (19) The Story of a Slave
who Laid Down His Burden (Verse 402)
The story goes that at a time previous to the promulgation of
the precept forbidding the admission of runaway slaves to the Sangha, a certain
slave of this Brahman ran away, was admitted to the Sangha, and attained
arahatship. The brahman searched everywhere, but failed to find his slave. One
day, as the former slave was entering the city with the Buddha, the brahman saw
him in the gateway, and took firm hold of his robe. The Buddha turned around
and asked, “What do you mean by this, brahman?” “This is my
slave, Sir Gotama.” “His burden has fallen from him, Brahman.”
When the Buddha said, “His burden has fallen from him,” the Brahman
understood at once that his meaning was, “He is an arahat.”
Therefore, he addressed the Buddha again, saying, “Is that so, Sir
Gotama?” “Yes, Brahman,” replied the Buddha, “his burden
has fallen from him.”
Explanatory Translation
(Verse 402)
yo idha eva attano dukkhassa khayam pajanati
pannabharam visamyuttam tam aham brahmanam brumi
yo: if some one; idha eva: in this life itself; attano: one’s;
dukkhassa khayam: the end of suffering; pajanati: knows fully; pannabharam:
unburdened; visamyuttam: (and is) freed from defilements; tam: that person;
aham: I; brahmanam: a true brahmana brumi: declare
He has become aware, in this world itself, the ending of
suffering. He is unburdened: he has put down the load. He has got disengaged
from the bonds that held him. I call that kind of person a true brahmana.
Commentary
This verse refers to an instance of Buddha extending His
assistance to a run-away slave who later became an arahat. The Buddha had
provided support to several slaves both men and women, who, through his
Enlightened guidance, reached Nibbana. One of them is Punna. Punna was a
servant girl employed in the house of a millionaire of Rajagaha. One night
after pounding paddy, she got out into the yard, and saw several monks out at
night. Next morning, she prepared a rice cake, baked it, and took it with her
to eat on her way to the well.
That day the Buddha, on His round for alms, came to the same
road, and saw Punna with a pot in her hand. She offered the Buddha her rice
cake which the Buddha readily accepted. She was wondering whether the Buddha
would throw it away and take His meal in a palace or a millionaire’s house. But
the Buddha sat there itself by the roadside on a mat laid by the Venerable
Ananda, and partook of the rice cake for His breakfast.
The Buddha explained to her that the monks were awake at night
on their religious duties, and preached to her the doctrine. At the end of the
preaching, Punna realized the fruit of sotapatti.
Another servant who became an arahat through Buddha’s guidance
was Rajjumala, who was employed in a house in the village of Gaya, where she
was subject to constant harassing and humiliation by her mistress. The mistress
used to pull her by her hair and beat her. In order to escape such beating, she
shaved off her hair, but the mistress tied a rope round her head and pulled her
about. She came to be called Rajjumala (one who has a rope as a garland) as she
had a rope round her head.
Being fed up with this life under her mistress, Rajjumala left
the house as if she were going to bring water, but went to the forest and tried
to hang herself. However, the Buddha, who saw her potentiality to realize the
fruit of sotapatti, arrived at the spot, and preached to her. She realized the
fruit of sotapatti, and went home, where she related the story of her meeting
the Buddha.
The mistress, with her father-in-law, came and met the Buddha,
and conducted Him to their house, and offered alms. The Buddha preached to them
and said how Rajjumala in a previous birth used to ill-treat her present
mistress of the house. Rajjumala was freed and adopted as a daughter by the
father-in-law of her mistress. After her death, she was born in the Tavatimsa
heaven.
—===—
403
Wise, profound in
discernment, astute as to what is the path & what’s not; his ultimate goal
attained: he’s what I call a brahman.
404
Uncontaminated by
householders & houseless ones alike; living with no home, with next to no
wants: he’s what I call a brahman.
-403-
(26:21)
Whose knowledge is deep, who’s wise,
who’s skilled in ways right and wrong,
having attained the highest aim,
that one I call a Brahmin True.
A Brahmana is He Who Has Reached His Ultimate Goal
26 (20) Khema the Wise (Verse
403)
This religious instruction was given by the Buddha while He was
in residence on Mount Vulture Peak, with reference to the nun Khema.
For one day, immediately after the first watch, Sakka, king of
gods, came with his retinue of deities, sat down, and listened to the Buddha as
he discoursed in his usual pleasant manner on the Dhamma. At that moment the
nun Khema said to herself, I will go see the Buddha,” and drew near to the
presence of the Buddha. But when she saw Sakka, she saluted the Buddha, poised
in the air as she was, turned around, and departed. Sakka saw her and asked the
Buddha, ‘Who was that, Venerable, that drew near to your presence, and then,
poised in the air as she was, saluted you and turned around and departed?”
The Buddha replied, “That, great king, was my daughter Khima, possessed of
great wisdom, knowing well what is the path and what is not the path.”
Explanatory Translation
(Verse 403)
gambhirapannam medhavim maggamaggam kovidam
uttamattham anuppattam tam aham brahmanam brumi
gambhirapannam: of deep wisdom; medhavim: full of insight;
maggamaggam: discriminating the right and the wrong paths; kovidam: capable of,
uttamattham: highest state; anuppattam (who has) reached; tam: him; aham: I;
brahmanam: a brahmana; brumi: declare
He possesses profound wisdom. He is full of insight. He is
capable of discriminating the right path from the wrong path. He has reached
the highest state. I call that person a true brahmana.
Commentary
The story of Khema: Khema was born in a princely family at
Sagala by the name of Khema. The colour of her complexion was that of gold. She
was beautiful. She married King Bimbisara of Kosala. She was reluctant,
however, to visit the Buddha, for fear that the Blessed One would moralise on
the fleeting nature of beauty.
Every time she visited the temple she dodged the Buddha. One day
the king got his men to take her willy-nilly to the Buddha. On her arrival, the
Buddha created a phantom of unsurpassing beauty to attend on Him. Khema was
struck by her beauty. While she was thus engaged she felt that beauty could
only beguile. The Buddha made the figure to go through youth middle age, old
age and thereafter to extreme old age devoid of everything worthwhile. Beauty
thus gave way to hideousness. It was a graphic picture. Khema understood the
meaning and felt what was in store for her. Anicca, dukkha and anatta: in other
words, transiency and sorrow - without any lasting entity called a soul.
To a mind thus prepared the Buddha preached. The seeds fell on
good ground. She entered the stream of sainthood (sotapanna). The Buddha
illustrated His sermon by bringing before her mind the lesson of the spider and
the web. As soon as a fly strikes a web, the spider by the motion thus
generated takes it as a signal and attacks and devours the fly. This goes on.
The spider becomes wedded to the web. So are human beings wedded to passion and
lust. Her mind saw all. She became an arahat. She asked permission from the
king for her ordination. The king, himself a budding saint, readily consented.
One day god Mara, in the guise of a young man, tempted Khema. The man met with
a rebuff. His discomfiture was complete. He took to flight. One night Khema
thought of visiting the Buddha. But the Buddha was with Sakka, king of the
deities. Rather than disturb the Buddha, Khema wheeled round in the air and
disappeared.
Sakka, on seeing the vision, was soon enlightened on the matter
by the Buddha. The Buddha, addressing the monks and the laity, declared Khema
was, among the female disciples, the most eminent in wisdom.
—===—
405
Having put aside
violence against beings fearful or firm, he neither kills nor gets others to
kill: he’s what I call a brahman.
-405-
(26:23)
Who blows to beings has renounced
to trembling ones, to bold,
who causes not to kill nor kills
that one I call a Brahmin True.
A Brahmana is He Who is Absolutely Harmless
26 (22) The Story of the Monk
and the Woman (Verse 405)
This verse was spoken by the Buddha while He was in residence at
Jetavana, with reference to a certain monk.
It appears that this monk, upon receiving a meditation topic
from the Buddha, retired to the forest, applied himself diligently to the
practice of meditation, and attained arahatship. Thereupon he said to himself,
“I will inform the Buddha of the great blessing which I have
received,” and set out from the forest. Now a woman living in a certain
village through which he passed, had just had a quarrel with her husband, and
as soon as her husband was out of the house, said to herself, “I will
return to the house of my family.” So saying, she set out on the road. As
she went along the road, she saw the Venerable. “I’ll keep not far from
this Venerable,” thought she, and followed close behind him. The Venerable
never looked at her at all.
When her husband returned home and saw his wife nowhere about
the house, he concluded to himself, “She must have gone to the village
where her family lives,” and followed after her. When he saw her, he
thought to himself, “It cannot be that this woman would enter this forest
all by herself; in whose company is she going? ” All of a sudden he saw
the Venerable. Thought he, “This monk must have taken her away with
him,” and went up to the monk and threatened him. Said the woman,
“This good monk never so much as looked at me or spoke to me; do not say
anything to him.” Her husband replied, to you mean to tell me that you
took yourself off in this fashion? I will treat him as you alone deserve to be
treated.” And in a burst of rage, out of hatred for the woman, he beat the
Venerable soundly, and having so done, took the woman with him and returned
home.
The Venerable’s whole body was covered with weals. After his
return to the monastery the monks who rubbed his body noticed the weals and
asked him, “What does this mean?” He told them the whole story. Then
the monks asked him, “Brother, but when this fellow struck you thus, what
did you say? or did you get angry?” “No, brethren, I did not get
angry.” Thereupon the monks went to the Buddha and reported the matter to
Him, saying, “Venerable, when we asked this monk, ‘Did you get angry?’ he
replied, ‘No, brethren, I did not get angry’ He does not speak the truth, he
utters falsehood.” The Buddha listened to what they had to say and then
replied, “Monks, they that have rid themselves of the evil passions have
laid aside the rod; even for those that strike them, they cherish no
anger.”
Explanatory Translation
(Verse 405)
yo tasesu thavaresu ca bhutesu dandam nidhaya
na hanti na ghateti tam ahatn brahmanam brumi
yo: if some one; tasesu: that become frightened; thavaresu: that
are stubborn and unfrightened; ca: or; bhutesu: beings; dandam: the rod;
nidhaya: having set aside; na hanti: does not hurt; na ghateti: or does not get
anyone else to hurt or to kill; tam: him; ahatn: I; brahmanam: a true brahmin;
brumi: I call
He has discarded the rod and set aside weapons. He hurts neither
the frightened, timid beings, nor stubborn, fearless beings. I call that person
a brahmana.
Commentary
tasesu: Those who tremble in fear and those who are in trepidation
due to fright brought about by craving.
thavaresu: Those who are firm, stable and unshaken, since they
have given up craving.
—===—
406
Unopposing among
opposition, unbound among the armed, unclinging among those who cling: he’s
what I call a brahman.
-406-
(26:24)
Among the hostile, friendly,
among the violent, cool,
detached amidst the passionate,
that one I call a Brahmin True.
A Brahmana is He Who is Friendly Amongst The Hostile
26 (23) The Story of The Four
Novices (Verse 406)
This verse was spoken by the Buddha while He was in residence at
Jetavana, with reference to four novices.
The story goes that the wife of a certain brahmin prepared food
for four specially designated monks, and said to the brahmin her husband,
“Go to the monastery, pick out four old brahmins, and bring them
here.” The brahmin went to the monastery and brought four seven-year-old
novices who had attained arahatship, Samkicca, Pandita, Sopaka, and Revata. The
brahmin’s wife had expensive seats prepared and stood waiting. At sight of the
novices, she was filled with rage, and sputtering as when salt is dropped on a
brazier, she said to her husband, “You have gone to the monastery and
brought back with you four youngsters not old enough to be your grandsons.”
She refused to let them sit on the seats which she had prepared, but spreading
some low seats for them, said to them, “Sit here!” Then she said to
her husband, “Brahman, go look out some old brahmins and bring them
here.” The brahmin went to the monastery, and seeing Venerable Sariputta,
took him back home with him. When the Venerable reached the house and saw the
novices, he asked, “Have these brahmins received food?” “No,
they have received no food.” Knowing that food had been prepared for just
four persons, he said, “Bring me my bowl,” and taking his bowl,
departed. Said the brahmin’s wife, “It must be that he did not wish to
eat; go quickly, look out another brahmin and bring him here.”
The brahmin went back to the monastery and brought Venerable
Maha Moggallana back home with him. When Venerable Moggallana the Great saw the
novices, he said the same thing as had Venerable Sariputta, and taking his
bowl, departed. Then said the brahmin’s wife to her husband, ‘These Venera-bles
do not wish to eat; go to the brahmin’s pale and bring back with you a single
old brahmin.” Sakka, disguising himself as an old brahmin worn out by old
age, went to the brahmin’s pale and sat down in the most conspicuous seat of
the brahmins. When the brahmin saw him, he thought to himself, ‘Now my wife
will be delighted,” and saying, “Come, let us go home,” he took
him and went back home with him. When the brahmin’s wife saw him, her heart was
filled with delight. She took the rugs and mats which were spread over two
seats, spread them over one, and said to him, “Noble Sir, sit here.”
When Sakka entered the house, he saluted the four novices with the five rests,
and finding a place for himself at the edge of the seats where the novices were
sitting, sat down cross-legged on the ground. When the brahmin’s wife saw him,
she said to the brahmin, “To be sure you have brought a brahmin, you have
brought back with you one old enough to be your father. He is going about
saluting novices young enough to be his grandsons. What use have we for him? Put
him out!”
The brahmin seized him first by the shoulder, then by the arm,
finally by the waist, and tried his best to drag him out, but he refused to
stir from where he sat. Then the brahmin’s wife said to her husband,
“Come, brahmin, you take hold of one arm and I will take hold of the
other.” So the brahmin and his wife both took hold of his two arms,
belabored him about the back, and dragged him through the door out of the
house. Nevertheless, Sakka remained sitting in the same place in which he had
sat before, waving his hands back and forth. When the brahmin and his wife
returned and saw him sitting in the very same place in which he had sat before,
they screamed screams of terror and let him go.
At that moment, Sakka made known his identity. Then the brahmin
and his wife gave food to their guests. When those five persons had received
food, they departed. One of the novices broke through the circular peak of the
house, the second broke through the front part of the roof, the third broke
through the back part of the roof, the fourth plunged into the earth, while
Sakka departed from the house by another route. Thus did those five persons
depart from the house by five different routes. From that time on, so it is
said, that house was known as the house with the five openings. When the
novices returned to the monastery, the monks asked them, “What was it
like?” “Pray don’t ask us,” replied the novices. “But were
you not angry with them for what they did?” “No, we were not angry.”
When the monks heard their reply, they reported the matter to the Buddha,
saying, “Venerable, when these monks say, ‘We were not angry.’ they say
what is not true, they utter falsehood.” Said the Buddha, ‘Monks, they
that have rid themselves of the evil passions oppose not them by whom they are
opposed.”
Explanatory Translation
(Verse 406)
viruddhesu aviruddham attadandesu nibbutam
sadanesu anadanam tam aham brahmanam brumi
viruddhesu: among those who are hostile; aviruddham: not
hostile; attadandesu: among those bearing arms; nibbutam: peaceful; sadanesu:
among the selfish; anadanam: selfless; tam: him; aham: I; brahmanam brumi: call
a brahmana
—===—
407
His passion, aversion,
conceit, & contempt, have fallen away — like a mustard seed from the tip of
an awl: he’s what I call a brahman.
-407-
(26:25)
From whomever lust and hate,
conceit, contempt have dropped away,
as mustard seed from a needle point,
that one I call a Brahmin True.
A Brahmana Is He Who Has Discarded All Passions
26 (24) The Story of
Venerable Maha Panthaka (Verse 407)
This verse was spoken by the Buddha while He was in residence at
Veluvana Monastery, with reference to Venerable Maha Panthaka.
When Culla Panthaka was unable to learn by heart a single stanza
in three months, Maha Panthaka expelled him from the monastery and closed the
door, saying to him, “You lack the capacity to receive religious
instruction, and you have also fallen away from the enjoyments of the life of a
householder. Why should you continue to live here any longer? Depart hence.”
The monks began a discussion of the incident, saying, ‘Venerable Maha Panthaka
did this and that. Doubtless anger springs up sometimes even within those who
have rid themselves of the Depravities.” At that moment the Buddha drew
near and asked them, “Monks, what is the subject that engages your
attention now as you sit here all gathered together?” When the monks told
him the subject of their conversation, he said, “No, monks, those who have
rid themselves of the depravities have not the contaminations, lust, hatred,
and delusion. What my son did he did because he put the Dhamma, and the spirit
of the Dhamma, before all things else.”
Explanatory Translation
(Verse 407)
yassa rago ca doso ca mono makkho ca aragga
sasapor’iva patito tam aham brahmanam brumi
yassa: by some one; rago ca: lust; doso ca: ill-will; mano:
pride; makkho ca: (and) ingratitude; aragga: from the point of a needle; sasapo
iva: like a seed of mustard; patito: slipped; tam: him; aham: I; brahmanam
brumi: declare a brahmana
His mind just does not accept such evils as lust, ill-will,
pride and ingratitude. In this, his mind is like the point of a needle that
just does not grasp a mustard seed. An individual endowed with such a mind I
describe as a brahmana.
Commentary
The story of the two brother monks: Maha Panthaka (Big Road) and
Culla Panthaka (Small Road). Cullapanthaka was associated with his elder
brother who is called Maha Panthaka. As both were born on the road they were
called Panthaka. Culla Panthaka was distinguished from all the maha arahats by
the power to form any number of corporeal figures by psychic power and also by
his ability to practice mystic meditation in the world of form.
They were the offspring of a daughter of a treasurer entering
into a clandestine marriage with a servant of her father’s household. This
explains the birth of the first child while the expectant mother was on the way
to meet her parents with her paramour. They both returned home as the child was
born on the road. This was repeated in the case of the second child too. The
elder child desired to enter the noble Sangha. He got the younger brother to
follow him. But the younger brother paid no heed to reciting. Venerable brother
though a maha arahat having to play the teacher to his younger brother nearly
ended badly. Culla Panthaka was asked to memorise a verse of four lines but he
was unable to do so for four months with the result the elder brother felt that
he was of no use to the dispensation. Culla Panthaka was asked to quit.
So crestfallen Culla Panthaka was sobbing in a corner of the
temple. His grief was all the more when his elder brother made preparations to
attend an almsgiving to many monks, with Buddha at the head, by Jivaka the
physician, on the following day - less one (meaning himself)
The Buddha came to his rescue. He gave him a piece of linen of
spotless white and asked him to stroke it facing the sun saying that nothing is
so clean that doesn’t turn impure. The words were Rajoharanam.
In due course, perspiration from the palm of his hand made the
cloth exceedingly dirty. The universality of change (anicca) which is the key
note of the doctrine of Buddhism was grasped. So Culla Panthaka became an
arahat.
At the same time, the latent power was manifested. He got the
psychic power to create any number of corporeal figures which was soon put to a
practical test. The almsgiving came to pass. Buddha promptly put His hand over
the bowl, when food was offered. The reason was that Culla Panthaka, who was
left out, should participate. So an attendant was sent to the temple, that was
close by, to fetch him. He was amazed to see in the temple over a thousand
monks all looking alike. So it was duly reported to Jivaka who redirected him
to say that Culla Panthaka was expected. On the second visit the wonder grew. For
as soon as the name of Culla Panthaka was mentioned all the monks began saying
“I am Culla Panthaka”. In the meanwhile the alms-giving was held up
by the rapidly developing situation. So the attendant was asked by Jivaka as
directed by the Buddha to go again and this time to catch hold of the robe of
the first monk nearest to him saying that the Buddha wants Culla Panthaka. When
this was done, the temple appeared deserted except for the monk whose robe he
was holding. So the younger brother took his due place in the almsgiving. It is
to him that the Blessed One turned to tender merit by a short sermon called
punnanumodana in Pali. Afterwards a discussion ensued among the monks about the
feat of the Buddha.
—===—
408
He would say what’s
non-grating, instructive, true — abusing no one: he’s what I call a brahman.
-408-
(26:26)
Who utters speech instructive,
true and gentle too,
who gives offence to none,
that one I call a Brahmin True.
A Brahmana is He Who Gives Offence To None
26 (25) The Story of
Venerable Pilindavaccha (Verse 408)
This verse was recited by the Buddha while he was in residence
at Veluvana, with reference to Venerable Pilindavaccha.
It seems that this elder monk was in the habit of accosting both
laymen and monks with the epithet commonly applied only to outcasts.
“Come, vile fellow! Go, vile fellow.” he would say to everyone he
met. One day several monks complained about his conduct to the Buddha, saying,
“Venerable Pilindavaccha accosts the monks with an epithet applicable only
to outcasts.” The Buddha caused him to be summoned before him. “Is
the charge true, Vaccha,” said the Buddha, “that you accost the monks
with an epithet applicable only to outcasts?” “Yes, Venerable,”
replied Pilindavaccha, “the charge is true.”
The Buddha called before his mind the previous abodes of that
elder monk and said, “Monks, be not offended with the Venerable Vaccha.
Monks, it is not because Venerable Vaccha entertains feelings of hatred within
him, that he accosts his brother monks with an epithet applicable only to
outcasts. The fact is, the Venerable Vaccha has passed through five hundred
states of existence and in every one of these states of existence he was reborn
in the family of a brahmin. The use of this epithet has been habitual with him
for such a long time that he now applies it to everyone he meets simply from
the force of habit. He that has rid himself of the evil passions never makes
use of words that are harsh and cruel, never makes use of words that cut
hearers to the quick. It is solely from the force of habit that my son speaks
thus.”
Explanatory Translation
(Verse 408)
yaya kind nUbhisaje akakkasam vinftapanim saccam
giram udiraye tam aham brahmanam brumi
yaya: if through even a word; kind: anyone; na abhisaje: does
not provoke; akakkasam: not harsh; vinftapanim: well-meaning; saccam giram:
truthful words; udiraye: if someone utters; tam: him; aham: I; brahmanam brumi:
describe as a brahmana
His speech is true. His words are well-meaning, constructive and
not harsh. By his words he will not give offence to anyone. Nor will his words
provoke people. Such a person I declare a true brahmana.
Commentary
Story of Pilindavaccha: Pilindavaccha was born a brahmin at
Sravasti. Having listened to a sermon of the Buddha he was instantly converted.
He sought ordination.
He had a habit of addressing all and sundry both in the Sangha
and in the Laity by the term vasala signifying a person of low caste. He had
acquired this habit during five hundred lives when he was born a brahmin, for
brahmins regarded all others as below them. Pilindavaccha could not get rid of
this lapse by force of habit. It is said habit is second nature. In a person
who had got rid of all defilements, still the habit acquired during a long period
persisted. The Buddha was the sole exception. So when it became intolerable,
monks complained to the Buddha.
The Buddhas explained to the audience what had happened. The
Venerable Pilindavaccha had no trace of hatred or ill-will when using the word.
It was purely a habit. He had no venom. The Buddha proceeded to say Venerable
Maha arahat was free from all defilements. Such a person Buddha would call a
brahmin.
One day a seller of tippili or long pepper ran into serious
trouble. Knowing not who Venerable Pilindavaccha was, he was taking a wagon
load of tippili for sale, having a sample of specimen tippili in a basket. When
he met one morning the Maha arahat at the gate of Jetawanarama proceeding on a
journey, as usual, maha arahat addressed the seller as vasala and inquired what
the basket contained. The seller was dumb founded. He retorted by saying
excreta of mice. ‘Be it so”, said the Maha arahat and went on his way.
There was a striking similarity between long pepper and excreta of mice and the
seller to his horror discovered that the specimen and then the wagon in turn
consisted no longer of long pepper but excreta of mice.
The deities saw to it that the goods were turned into excreta of
mice, even though it caused distress to the trader. The trader’s stock had sunk
to zero. The poor man’s grief knew no bounds. In desperation he sought the
Thera to give vent to his anger for he felt convinced that he was the cause. He
met a well meaning person who questioned him. On hearing the story, he
explained to the trader that Venerable Pilindavaccha was a Maha arahat and the
remedy lay in his own hands. He was asked to meet the Maha Thera again in the
same way as in the fateful morning and when addressed, in the usual way, to be
careful to reply simply that they were tippili. Then the Venerable
Pilindavaccha would say, “Be it so”. Then you would discover the true
nature of your goods. The seller did so and was glad to retrieve his fortune,
for instantly the goods of the trader were in the original state by the same
process.
Afterwards, the Buddha addressing the noble Sangha and the laity
declared that among his maha arahats Pilindavaccha was most pleasing to the
deities.
—===—
409
Here in the world he
takes nothing not-given — long, short, large, small, attractive, not: he’s what
I call a brahman.
-409-
(26:27)
Who in the world will never take
what is not given, long or short,
the great or small, the fair or foul,
that one I call a Brahmin True.
A Brahmana is He Who Steals Not
26 (26) The Story of the Monk
who was accused of Theft (Verse 409)
The story goes that a certain brahman of false views who lived
at Savatthi, for fear his outer cloth might catch the odour of his body, took
it off, laid it aside, and sat down facing his house. Now a certain monk who
was an arahat, on his way to the monastery after breakfast, saw that cloth, and
looking about and seeing no one, and therefore concluding that it had no owner,
adopted it as a refuse-rag, and took it with him. When the brahman saw him, he
went up to him and abused him, saying, “Shaveling, you are taking my
cloth.” “Is this your cloth, brahman?” “Yes, monk.”
“I saw no one about, and thinking it was a refuse-rag, took it with me;
here it is.” So saying, the Venerable gave the brahman back his cloth.
Then he went to the monastery and related the incident to the monks in detail.
When the monks heard his story, they made fun of him, saying,
“Brother, is the cloth you took long or short, coarse or fine?”
“Brethren,” replied the monk, “never mind whether the cloth is long
or short, coarse or fine; I have no attachment for it. I took it, supposing it
to be a refuse-rag.” When the monks heard his reply, they reported the
matter to Buddha, saying, “Venerable, this monk says what is not true and
utters falsehood.” The Buddha replied, “No, monks, what this monk
says is quite true; they that have rid themselves of the evil passions do not
take what belongs to other people.”
Explanatory Translation
(Verse 409)
idha loke yo digham va rassam va anum thulam
va subhasubham adinnam na adiyati tam aham
brahmanam brumi
idha loke: in this world; yo: if some one; digham va: either
long; rassam va: or short; anum: or minute; thulam va: or large; subhasubham:
good or bad; adinnam: something that was not given; na adiyati: does not take;
tam: him; aham: I; brahmanam brumi: describe a true brahmana
In this world if there is some person who does not take anything
that is not given, whether long or short, minute or large or good or bad, him I
declare a true brahmana.
Commentary
brahmins: The Enlightened One and His disciples had extensive
encounters with brahmins of various types. The story that gives rise to the
present stanza is such an encounter. But, there are more profound philosophic
encounters between the Buddha and the brahmins.
Here is one such: Brahmanic orthodoxy intolerantly insisted on
believing and accepting their tradition and authority as the only truth without
question. Once a group of learned and well-known brahmins went to see the
Buddha and had a long discussion with him. One of the group, a brahmin youth of
sixteen years of age, named Kapathika, considered by them all to be an
exceptionally brilliant mind, put a question to the Buddha: “Venerable
Gotama, there are the ancient holy scriptures of the brahmins handed down along
the line by unbroken oral tradition of texts. With regard to them, brahmins
come to the absolute conclusion: This alone is Truth, and everything else is
false’. Now, what does the Buddha say about this?” The Buddha inquired:
‘Among brahmins is there any one single brahmin who claims that he personally
knows and sees that This alone is truth, and everything else is false.’?”
The young man was frank, and said, “No.”
‘Then, is there any one single teacher, or a teacher of teachers
of brahmins back to the seventh generation, or even any one of those original
authors of those scriptures, who claims that he knows and he sees: This alone
is truth, and everything else is false’?” “No.”
“Then, it is like a line of blind men, each holding on to
the preceding one; the first one does not see, the middle one also does not
see, the last one also does not see. Thus, it seems to me that the state of the
brahmins is like that of a line of blind men.”
Then the Buddha gave advice of extreme importance to the group
of brahmins: “It is not proper for a wise man who maintains (lit.
protects) truth to come to the conclusion: This alone is truth, and everything
else is false.”
Asked by the young brahmin to explain the idea of maintaining or
protecting truth, the Buddha said: “A man has a faith. If he says This is
my faith,’ so far he maintains truth. But by that he cannot proceed to the
absolute conclusion: This alone is truth, and everything else is false.’ In
other words, a man may believe what he likes, and he may say ‘I believe this’.
So far he respects truth. But because of his belief or faith, he should not say
that what he believes is alone the truth, and everything else is false.”
410
His longing for this
& for the next world can’t be found; free from longing, unshackled: he’s
what I call a brahman.
-410-
(26:28)
In whom there are no longings found
in this world or the next,
longingless and free from bonds,
that one I call a Brahmin True.
A Brahmana is He Who is Desireless
26 (27) The Story of
Sariputta being misunderstood (Verse 410)
The story goes that once upon a time Venerable Sariputta,
accompanied by his retinue of five hundred monks, went to a certain monastery
and entered upon residence for the season of the rains. When the people saw the
Venerable, they promised to provide him with all of the requisites for
residence. But even after the Venerable had celebrated the terminal festival,
not all of the requisites had as yet arrived. So when he set out to go to the
Buddha he said to the monks, “When the people bring the requisites for the
young monks and novices, pray take them and send them on; should they not bring
them, be good enough to send me word.” So saying, he went to the Buddha.
The monks immediately began to discuss the matter, saying,
“Judging by what Venerable Sariputta said today, Craving still persists
within him. For when he went back, he said to the monks with reference to the
requisites for residence given to his own fellow residents, Tray send them on;
otherwise be good enough to send me word.” Just then the Buddha drew near.
“Monks,” said he, “what is the subject that engages your
attention now as you sit here all gathered together?” ‘Such and
such,” was the reply. The Buddha said, “No, monks, my son has no
craving. But the following thought was present to his mind, ‘May there be no
loss of merit to the people, and no loss of holy gain to the young monks and
novices.’ This is the reason why he spoke as he did.”
Explanatory Translation
(Verse 410)
yassa asmim loke paramhi ca asa na vijjanti nirasayam
visamyuttam tam aham brahmanam brumi
yassa: if someone; asmim loke: in this world; paramhica: or in
the next; asa: cravings; na vijjanti: does not possess; nirasayam: that
cravingless; visam yuttam: disengaged from defilements; tam: person; aham: I;
brahmanam brumi: declare a brahmana
He has no yearnings either for this world or for the next. He is
free from yearning and greed. He is disengaged from defilements. Such a person
I declare a fine brahmana.
Commentary
asa: It is this thirst (craving, tanha) which produces
re-existence and re-becoming (ponobhavika), and which is bound up with
passionate greed (nandiragasahagata), and which finds fresh delight now here
and now there (tatratatrabhinandini), such as (i) thirst for sense-pleasures
(kama-tanha), (ii) thirst for existence and becoming (bhava-tanha) and (iii)
thirst for non-existence (self-annihilation, vibhava-tanha).
It is this thirst, desire, greed, craving, manifesting itself in
various ways, that gives rise to all forms of suffering and the continuity of
beings. But it should not be taken as the first cause, for there is no first
cause possible as, according to Buddhism, everything is relative and
inter-dependent. Even this thirst, tanha, which is considered as the cause or
origin of dukkha, depends for its arising (samudaya) on something else, which
is sensation (vedana), and sensation arises depending on contact (phassa), and
so on and so forth, goes on the circle which is known as conditioned genesis
(paticca-samuppada), which we will discuss later.
So tanha, thirst, is not the first or the only cause of the
arising of dukkha. But it is the most palpable and immediate cause, the
principal thing and the all-pervading thing. Hence, in certain places of the
original Pali texts the definition of samudaya or the origin of dukkha includes
other defilements and impurities (Mesa, sasava dhamma), in addition to tanha,
thirst, which is always given the first place. Within the necessarily limited
space of our discussion, it will be sufficient if we remember that this thirst
has, as its centre, the false idea of self arising out of ignorance.
Here the term thirst includes not only desire for, and
attachment to, sense-pleasures, wealth and power, but also desire for, and
attachment to, ideas and ideals, views, opinions, theories, conceptions and
beliefs (dhamma-tanha). According to the Buddha’s analysis, all the troubles
and strife in the world, from little personal quarrels in families to great
wars between nations and countries, arise out of this selfish thirst. From this
point of view, all economic, political and social problems are rooted in this
selfish thirst. Great statesmen who try to settle international disputes and
talk of war and peace only in economic and political terms touch the
superficialities, and never go deep into the real root of the problem. As the
Buddha told Ratthapala: The world lacks and hankers, and is enslaved to thirst
(tanhadaso).
—===—
411
His attachments, his
homes, can’t be found. Through knowing he is unperplexed, has come ashore in
the Deathless: he’s what I call a brahman.
-411-
(26:29)
In whom is no dependence found,
with Final Knowledge freed from doubt,
who’s plunged into the Deathless depths,
that one I call a Brahmin True.
In Whom There is No Clinging
26 (28) The Story of
Venerable Maha Moggallana (Verse 411)
This religious instruction was given by the Buddha while he was
in residence at Jetavana Monastery, with reference to Venerable Maha
Moggallana.
This story is similar to the preceding, except that on this
occasion the Buddha, perceiving that Venerable Maha Moggallana was free from
craving, gave this verse.
Explanatory Translation
(Verse 411)
yassa alaya na vijjanti annaya akathamkathi amatogadham
anuppattam tam aham brahmanam brumi
yassa: if in someone; alaya: attachments; na vijjanti: are not
seen; annaya: due to right awareness; akathamkathi: if he has no doubts;
amatogadham: the flood of the Deathless - Nibbana; anuppattam: who has reached;
tam: him; aham: I; brahmanam brumi: describe a brahmana
He has no attachments - no attachments can be discovered in him.
He has no spiritual doubts due to his right awareness. He has entered the
deathless - Nibbana. I describe him as a true brahmana.
Commentary
The story of Venerable Maha Moggallana: If Sariputta could be
regarded as the Chief Disciple on the right of Buddha, Moggallana was the Chief
Disciple on His left. They were born on the same day and were associated with
each other during many previous lives; so were they during the last life.
Venerable Maha Moggallana was foremost in the noble Sangha for
the performance of psychic feats.
Once, a king of cobras called Nandopananda, also noted for
psychic feats, was threatening all beings of the Himalayas that should happen
to pass that way.
The Buddha was besieged with offers from various members of the
noble Sangha to subdue the snake king. At last, Venerable Maha Moggallana’s
turn came and the Buddha readily assented. He knew the monk was equal to the
task. The result was a Himalayan encounter when the naga king, having been
worsted in the combat, sued for peace. The Buddha was present throughout and
cautioned Moggallana. The epic feat was succinctly commemorated in the seventh verse
of the Jayamangala Gatha which is recited at almost every Buddhist occasion.
Whether in shaking the marble palace of Sakka the heavenly
ruler, by his great toe or visiting hell, he was equally at ease. These visits
enabled him to collect all sorts of information. He could graphically narrate
to dwellers of this Earth the fate of their erstwhile friends or relatives;
how, by evil kamma, some get an ignominious re-birth in hell and others, by
good kamma, an auspicious re-birth in one of the six heavens. These
ministrations brought great kudos to the Dispensation, much to the chagrin of
other sects. His life is an example and a grim warning. Even a chief disciple,
capable of such heroic feats, was not immune from the residue of evil kamma,
though sown in the very remote past.
In the last life of Moggallana, he could not escape the
relentless force of kamma. For, with an arahat’s parinirvana, good or bad
effects of kamma come to an end. He was trapped twice by robbers but he made
good his escape. But on the third occasion, he saw, with his divine eye, the
futility of escape. He was mercilessly beaten so much so that his body could be
put even in a sack. But death must await his destiny. It is written that a
chief disciple must not only predecease the Buddha but must also repair to the
Buddha before his death (parinibbana) and perform miraculous feats and utter
verses in farewell, and the Buddha had to enumerate his virtues in return. He
was no exception.
—===—
412
He has gone beyond
attachment here for both merit & evil — sorrowless, dustless, & pure:
he’s what I call a brahman.
-412-
(26:30)
Here who’s gone beyond both bonds
to goodness and to evil too,
is sorrowless, unsullied, pure,
that one I call a Brahmin True.
Above Both Good And Evil
26 (29) Renounce both Good
and Evil (Verse 412)
This religious instruction was given by the Buddha while He was
in residence at Pubbarama, with reference to Venerable Revata.
Again one day the monks began a discussion, saying, ‘Oh, how
great was the novice’s gain! Oh, how great was the novice’s merit! To think
that one man should build many habitations for many monks!” Just then the
Buddha came near. “Monks,” said He, “what is the subject that
engages your attention now as you sit here all gathered together?”
“Such and such,” was the reply. Then said the Buddha, “Monks, my
son has neither merit nor demerit: he has renounced both.”
Explanatory Translation
(Verse 412)
idha yo punnam papan ca ubho sangam upaccaga asokam
virajam suddham tam aham brahmanam brumi
idha: in this world; yo: if someone; punnam: merit; papam ca:
and the evil; ubho: the two; sangam: the clingings; upaccaga: has gone beyond;
asokam: he who is without sorrow; virajam: bereft of blemishes; suddham: pure;
tam: him; aham: I; brahmano brumi: describe as a brahmana
If any person in this world has travelled beyond both the good
and the bad, and the attachments, and if he is without sorrow, and is bereft of
blemishes, and is pure, him I describe as a true brahmana.
Commentary
Story of Venerable Revata: He was so called because he took
nothing for granted. He saw everything under a question mark. Everywhere he
would see reason for doubt. He was also fond of going into trance (jhana) and
enjoying the bliss of emancipation (nirodhasamapatti) again and again. This was
a gift of transcending the mundane world for seven days at a stretch, possessed
by certain arahants. He had a yearning for this special privilege. He became an
adept.
Before he became an arahant, his mind was greatly perturbed as
to what was permissible to use or not to use. He was ranked among the most
eminent disciples. In a discussion with some of them, he had extolled
habitation in the abodes of solitude and the delights of meditation.
He was born to a wealthy family in this dispensation at
Sravasti. Not long afterwards the Buddha, addressing the monks and the laity,
declared that Kankha Revata was the foremost for his quick transition to trance
(jhana) in the noble Sangha.
To him are the why and wherefore, His food. Subjects all to
question. He seeks solitude before Seeking the bliss by meditation.
—===—
413
Spotless, pure, like the
moon — limpid & calm — his delights, his becomings, totally gone: he’s what
I call a brahman.
-413-
(26:31)
Who, like the moon, unblemished, pure,
is clear and limpid, and in whom
delight in being is consumed,
that one I call a Brahmin True.
Learning The Charm
26 (30) The story of
Venerable Moonlight (Verse 413)
This verse was spoken by the Buddha in reference to Venerable
Chandabha. A son was born in the household of a wealthy householder in
Rajagaha.
From the circle of his navel proceeded forth a light like that
of the moon’s disk, and therefore they gave him the name Moonlight, Candabha.
The brahmans thought to themselves, “If we take him with
us, we can make the whole world our prey” Accordingly they seated him in a
carriage and took him about with them. And to everyone they met they said,
“Whosoever shall stroke the body of this Brahman with his hand,
such-and-such power and glory shall he receive.” People would give a
hundred pieces of money, or a thousand pieces of money, and thus receive the
privilege of stroking the body of the Brahman with their hand. Travelling thus
from place to place, they finally came to Savatthi and took lodgings between
the city and the monastery.
Now at Savatthi five billion of noble disciples gave alms before
breakfast; and after breakfast, bearing in their hands perfumes, garlands,
garments, and medicaments, went to hear the Dhamma. When the Brahmans saw them,
they asked them, “Where are you going?” “To the Buddha to hear
the Dhamma.” “Come! What will you gain by going there? There is no
supernatural power like the supernatural power possessed by our Brahman
Moonlight: they that but stroke his body, receive such and such power and
glory; come have a look at him.”
“What does the supernatural power of your Brahman amount
to? It is our Teacher alone who possesses great supernatural power.” And
straightaway they fell to arguing, but each of the two parties was unsuccessful
in its efforts to convince the other. Finally, the Brahmans said, “Let us
go to the monastery and find out whether it is our Moonlight or your Teacher
that possesses the greater supernatural power.” And taking him with them,
they set out for the monastery.
The Buddha, even as Moonlight approached Him, caused the special
radiance to disappear. The result was that when Moonlight stood in the presence
of the Buddha, he resembled nothing so much as a crow in a basket of charcoal.
The brahmans took him to one side, and immediately the brightness reappeared,
bright as ever. Again they brought him into the presence of the Buddha, and
straightaway the brightness disappeared, just as it had the first time. When
Moonlight went for the third time into the presence of the Buddha and observed
that the brightness disappeared, he thought to himself, “Without a doubt
this man knows a charm by which he can make this brightness disappear.” So
he asked the Buddha, “Is it not a fact that you know a charm by which you
can make this brightness of mine disappear?” “Yes, I know such a
charm.” ‘Well then, impart it to me.” “It cannot be imparted to
one who has not retired from the world.”
Thereupon Moonlight said to his fellow brahmans, “As soon
as I learn this charm, I shall be the foremost man in all the Land of the
Rose-apple. You remain right here and I will retire from the world and in but a
few days learn this charm.” So he asked the Buddha to admit him to the
Sangha, retired from the world, and subsequently was admitted to full
membership in the Sangha. The Buddha taught him a formula of meditation which
consists of the thirty-two constituent parts of the body “What is
this?” asked Candabha. “This is something which you must repeat as a
preliminary to acquiring this charm,” replied the Buddha.
From time to time the brahmans came to him and asked, ‘Have you
learned the charm yet?” “Not yet, but I am learning it.” In but
a few days he attained arahatship. When the brahmans came and asked him again,
he made answer, “Depart ye! Now have I reached the state of one who will
never return.” The monks reported the matter to the Buddha, saying,
“Venerable, this brahman says what is not true, utters falsehood.”
Said the Buddha, “Monks, worldly joy has been extinguished for my son; he
speaks the truth.”
Explanatory Translation
(Verse 413)
candam iva vimalam suddham vippasannam anavilam
nandibhavaparikkhinam tam aham brahmanam brumi
candam iva: like the moon; vimalam: free of blemishes; suddham:
pure; vippassannam: exceptionally tranquil; anavilam: unagitated;
nandibhavaparikkhinam: who has given up the craving that takes delight in the
cycle of existence; tam: him; aham: I; brahmanam brumi: describe as the
brahmana
He is like moon at the full - spotless and free of blemishes. He
is pure, calm, severe and exceptionally tranquil. He is unagitated. He has got
rid of the craving that takes delight in the cycle of existence. That person I
declare a true brahmana.
—===—
414
He has made his way past
this hard-going path — samsara, delusion — has crossed over, has gone beyond,
is free from want, from perplexity, absorbed in jhana, through no-clinging
Unbound: he’s what I call a brahman.
-414-
(26:32)
Who’s overpassed this difficult path,
delusion’s bond, the wandering-on,
who’s crossed beyond, contemplative,
uncraving with no questioning doubt,
no clinging’s fuel so cool become,
that one I call a Brahmin True.
The Tranquil Person
26 (31) Seven Years in the
Womb (Verse 414)
For once upon a time Suppavasa, a daughter of the Koliya clan,
carried a child in her womb for seven years. And for seven days, since the
child lay awry, she was stricken with distressing, acute, and bitter pains, and
said to herself, ‘Supremely enlightened, truly, is the Buddha who preaches a
religion for the putting away of suffering such as this. Walking in
righteousness, truly, is the order of disciples of that Buddha, which walks in
righteousness for the putting away of suffering such as this. Blessed, truly,
is Nibbana, where suffering such as this exists no more.” With these three
reflections did she endure that pain. And she sent her husband to the Buddha to
greet him in her name. When her husband greeted the Buddha and conveyed her
message, the Buddha said, “May Suppavasa, the young woman of the Koliya
clan, be healthy; in health and happiness may she bring forth a healthy
son.”
The moment the Buddha spoke these words, Suppavasa brought forth
a healthy son in health and happiness. Forthwith she invited the monks of the
Sangha presided over by the Buddha to be her guests, and for seven days gave
bountiful offerings. From the day of his birth her son took a water-pot
provided with a strainer and strained water for the congregation of monks.
After a time he retired from the world, became a monk, and attained arahatship.
One day the monks began a discussion in the hall of truth: “Only think,
brethren! So illustrious a monk as this, possessing the faculties requisite for
the attainment of arahatship, endured suffering all that time in the womb of
his mother! How great indeed was the suffering this monk passed through!”
The Buddha drew near and asked, “Monks, what is the subject that engages
your conversation now, as you sit here all gathered together?” When they
told him, he said, “Monks, it is even so. My son has obtained release from
all this suffering, and now, having realized Nibbana, abides in the bliss
thereof.”
Explanatory Translation
(Verse 414)
yo imam palipatham duggam samsaram moham accaga
tinno paragato jhayi anejo akathamkathi anupadaya
nibbuto tam aham brahmanam brumi
yo: if someone; imam: this; palipatham: the path of quagmire;
duggam: the difficult crossing; samsaram: the cycle of existence; moham:
ignorance; accaga: has crossed over; tinno: has reached the other shore;
paragato: gone fully over to the other side; jhayi: meditates; anejo: is bereft
of craving; akathamkathi: has resolved doubts; anupadaya: not given to
grasping; nibbuto: is cooled; calmed; tam: him; aham: I; brahmanam brumi:
declare a brahmana
He has crossed over the quagmire of passion. He has gone beyond
the difficult terrain of blemishes that is hard to traverse, and has crossed
the cycle of existence. He has fully and totally reached the other shore. He is
a meditator and is bereft of craving. His spiritual doubts are all resolved. He
is no longer given to grasping. He is cooled. Such a person I describe as a
true brahmana.
Commentary
The story of arahat Sivali: This maha arahat gave most in the
past. He practiced the art of giving or dana parami to the utmost limit. He
became in due course the prince of receivers. Something notable in his career
happened when he was born long ago in the dispensation of Vipassi Buddha. It
was at this time the king and his people were vying with each other in the art
of giving. There was a festival of giving alms to the Buddha and the Sangha. It
was a matter of healthy and pleasant rivalry. When the turn of the people came,
they ran short of milk and honey. This food would pave the way for success in
the alms giving. They kept a man to watch at the city gates with sufficient
money. He came across a young man carrying what they needed. Buyer was anxious
to buy. But the seller was not so enthusiastic. The result was bargaining with
a vengeance. In the East bargaining is compared to barge-poling on the river.
Bidding rose from a gold coin. The seller, on learning of the almsgiving,
wanted to partake of the merit. On hearing that there was no impediment he
further inquired whether there was any one among them who could offer one
thousand gold coins. On hearing there wasn’t any, he said that the pot of curd
and honey were even worth two thousand coins and that if permitted he was
willing to give it free. The offer was accepted.
We are told that by the power of the Buddha, the curd and honey
were found sufficient. On this occasion it was his aspiration that one day he
would be the head of the recipients. Thereafter, he took his conception in the
womb of Suppavasa, a daughter of the king of Koliya. Many were the windfalls
that came to the lot of the family. The land became productive and the fields
returned a record harvest. Whatever was given the receiver was amply satisfied.
But both mother and son were not immune from demeritorious actions (akusala
kamma) of the past. Had it been a lesser child the result would have been
tragic. Faith (saddha) worked marvels. In the Buddha, people had a sure guide
and Kalyana Mitta. Suppavasa naturally thought that she was at death’s door.
For, at the end of the seventh year, she suffered terrible agony. She then
implored her husband to invite The Buddha and the noble Sangha for an
alms-giving. Upon being invited, the Blessed One saw that both mother and son
would be saved. He accordingly gave His blessing and at that moment the child
was born. Great was the rejoicing. The husband who left his gloomy home
returned amidst scenes of mirth and joy. Hence the name of Sivali was given to
the son. Seven days almsgiving to the Buddha and the noble Sangha followed.
Sivali was thus a precocious lad. After seven days - he was nearly seven years
old - at the parting of the first lock of hair, he entered the first stream of
saintship and at the parting of the last lock, he had become a full-fledged
arahat. It was well known in the noble Sangha that Venerable Sivali was
foremost among recipients.
—===—
415-416
Whoever, abandoning
sensual passions here, would go forth from home — his sensual passions,
becomings, totally gone: he’s what I call a brahman. Whoever,
abandoning craving here, would go forth from home — his cravings,
becomings, totally gone: he’s what I call a brahman.
-415-
(26:33)
Who has abandoned lusting here
as homeless one renouncing all,
with lust and being quite consumed,
that one I call a Brahmin True.
Freed From Temptation
26 (32) A Courtesan tempts a
Monk (Sundara Samudda) (Verse 415)
This verse was recited by the Buddha while He was in residence
at Jetavana Monastery, with reference to Venerable Ocean-of-Beauty,
Sundarasamudda. At Savatthi, we are told, in a great household possessing forty
billion of treasure, was reborn a certain youth of station named
Ocean-of-Beauty, Sundarasamudda Kumara. One day after breakfast, seeing a great
company of people with perfumes and garlands in their hands, going to Jetavana
to hear the Dhamma, he asked, “Where are you going?” “To listen
to the Buddha preach the Dhamma,” they replied. “I will go too,”
said he, and accompanying them, sat down in the outer circle of the
congregation. The Buddha’s discourse made him eager to retire from the world.
Therefore, as the congregation departed he asked the Buddha to admit him to the
Sangha. The Buddha said, “The Buddhas admit no one to the Sangha who has
not first obtained permission of his mother and father.” Having obtained
their permission, he retired from the world and was admitted to the Sangha by
the Buddha. Subsequently, he made his full profession as a member of the
Sangha. Then he thought to himself. “What is the use of my living
here?” So departing from Jetavana, he went to Rajagaha and spent his time
going his alms-rounds.
Now one day there was a festival at Savatthi, and on that day
Ocean-of-Beauty’s mother and father saw their son’s friends diverting
themselves amid great splendor and magnificence. Thereupon they began to weep
and lament, saying, This is past our son’s getting now,” At that moment a certain
courtesan came to the house, and seeing his mother as she sat weeping, asked
her, “Mother, why do you weep?” I keep thinking of my son; that is
why I weep.” “But, mother, where is he?” “Among the monks,
retired from the world.” “Would it not be proper to make him return
to the world?” “Yes, indeed; but he doesn’t wish to do that. He has
left Savatthi and gone to Rajagaha.” “Suppose I were to succeed in
making him return to the world; what would you do for me?” “We would
make you the mistress of all the wealth of this household.” “Very
well, give me my expenses.”
Taking the amount of her expenses, she surrounded herself with a
large retinue and went to Rajagaha. Taking note of the street in which the
Venerable was accustomed to make his alms-round, she obtained a house in this
street and took up her abode therein. And early in the morning she prepared
choice food, and when the Venerable entered the street for alms, she gave him
alms. After a few days had passed, she said to him, “Venerable, sit down
here and eat your meal.” So saying, she offered to take his bowl, and the
Venerable yielded his bowl willingly. Then she served him with choice food, and
having so done, said to him, “Venerable, right here is the most delightful
spot to which you could come on your round for alms.” For a few days she
enticed him to sit on the veranda, and there provided him with choice food.
That woman employed the devices of a woman, all the graces of a woman.
The monk thought, “Alas, I have committed a grievous sin! I
did not consider what I was doing.” And he was deeply moved. At that
moment the Buddha, although seated within the Jetavana, forty-five leagues
distant, saw the whole affair and smiled. Venerable Ananda asked him.
“Venerable, what is the cause, what is the occasion of your smiling?”
“Ananda, in the city of Rajagaha, on the topmost floor of a seven-storied
palace, there is a battle going on between the monk Ocean-of-Beauty and a
harlot.” “Who is going to win, Venerable, and who is going to lose?”
The Buddha replied, “Ananda, Ocean-of-Beauty is going to win, and the
harlot is going to lose.” Having thus proclaimed that the monk would win
the victory the Buddha, remaining seated where he was, sent forth a luminous
image of himself and said, “Monk, renounce both lusts and free yourself
from desire.” At the end of the lesson the monk attained arahatship, rose
into the air by magical power, passing through the circular peak of the house;
and returning once more to Savatthi, praised the body of the Buddha and saluted
the Buddha. The monks discussed the incident in the Hall of Truth, saying,
“Brethren, all because of tastes perceptible by the tongue the Venerable
Ocean-of-Beauty was well nigh lost, but the Buddha became his salvation.”
The Buddha, bearing their words, said, “Monks, this is not the first time
I have become the salvation of this monk, bound by the bonds of the craving of
taste; the same thing happened in a previous state of existence also.”
Explanatory Translation
(Verse 415)
idha yo kame pahatvana anagaro paribbaje kama-bhava
parikkhlnam tam aham brahmanam brumi
idha: in this world: yo: if some person; kame: sensual
indulgences; pahatvana: has given up; anagaro: (takes to) homeless; paribbaje:
the ascetic life; (the life of the wandering ascetic); kamabhava parikkhlnam:
has got rid of the desire to continue the cycle of existence; tam: him; aham:
I; brumi brahmano: declare a brahmana
—===—
-416-
(26:34)
Who has abandoned lusting here
as homeless one renouncing all,
with lust and being quite consumed,
that one I call a Brahmin True.
The Miracle Rings
26 (34) Ajatasattu attacks
Jotika’s Palace (Verse 416)
This verse was recited by the Buddha while He was in residence
at Veluvana, with reference to the Venerable Jotika.
For after Ajatasattu Kumara had conspired with Deva-datta and
killed his father, Bimbisara, and become established in the kingdom, he said to
himself, “I will now take Jotika, the great palace of the treasurer.”
and arming himself for battle, he sallied forth. But seeing his own reflection
and that of his retinue in the jeweled walls, he concluded, ‘The householder
has armed himself for battle and has come forth with his host.” Therefore
he did not dare approach the palace.
Now it happened that on that day the treasurer had taken upon
himself the obligations of Fast-day, and early in the morning, immediately
after breakfast, had gone to the monastery and sat listening as the Buddha
preached the Dhamma. When, therefore, the Yakkha Yamakoli, who stood guard over
the first gate, saw Ajatasattu Kumara, he called out, “Where are you
going?” And straightaway, putting Ajatasattu Kumara and his retinue to
rout, he pursued them in all directions. The king sought refuge in the very
same monastery as that to which the treasurer had gone. When the treasurer saw
the king, he rose from his seat and said, “Your majesty, what is the
matter?” Said the king, “Householder, how comes it that after giving
orders to your men to fight with me, you are sitting here pretending to be
listening to the Dhamma?”
The treasurer said, “But, your majesty, did you set out
with the idea of taking my house?” “Yes, for that very purpose did I
set out.” “Your majesty, a thousand kings could not take my house
from me against my will.” Upon this Ajata-sattu became angry and said,
“But, do you intend to become king?” “No,” replied the
treasurer, “I do not intend to become king. But neither kings nor robbers
could take from me against my will the tiniest thread.” “Then may I
take the house with your consent?” “Well, your majesty, I have here
on my ten fingers twenty rings. I will not give them to you. Take them if you
can.”
The king crouched on the ground and leaped into the air, rising
to a height of eighteen cubits; then, standing, he leaped into the air again,
rising to a height of eighty cubits. But in spite of the great strength he
possessed, twist this way and that as he might, he was unable to pull a single
ring from the treasurer’s fingers. Then said the treasurer to the king, ‘Spread
out your mantle, your majesty.” As soon as the king had spread out his
mantle, the treasurer straightened his fingers, and immediately all twenty
rings slipped off.
Then the treasurer said to him, “Thus, your majesty, it is
impossible for you to take my belongings against my will.” But agitated by
the king’s action, he said to him, “Your majesty, permit me to retire from
the world and become a monk.” The king thought to himself, “If this
treasurer retires from the world and becomes a monk, it will be an easy matter
for me to get possession of his palace.” So he said in a word,
“Become a monk.” Thereupon the treasurer Jotika retired from the
world, became a monk under the Buddha, and in no long time attained arahatship.
Thereafter he was known as Venerable Jotika. The moment he attained arahatship,
all of his wealth and earthly glory vanished, and the divinities took back once
more to Uttarakuru his wife Satulakayi.
One day the monks said to Jotika, “Brother Jotika, have you
any longing for your palace or your wife?” “No, brethren,”
replied Jotika. Thereupon the monks said to the Buddha, ‘Venerable, this monk
utters what is not true, and is guilty of falsehood.” Said the Buddha,
“Monks, it is quite true that my son has no longing for any of these
things.” And expounding the Dhamma, He pronounced this Stanza.
Explanatory Translation
(Verse 416)
idha yo tanham pahatvana anagaro paribbaje tanha-bhava
parikkhinam tam aham brahmanam brumi
idha: in this world; yo: if someone; tanham: craving; pahatvana:
has given up; anagaro: (taken to) homeless; paribbaje: life of a wondering
ascetic; tanhabhava parikkhinam: has got rid of the craving to continue the
cycle of existence; tam: him; aham: I; brumi brahmanam: declare a brahmana
In this world, he has taken to the life of a wandering ascetic.
He has got rid of the craving to continue the cycle of existence. I describe
that person as a true brahmana.
—===—
417
Having left behind the
human bond, having made his way past the divine, from all bonds unshackled:
he’s what I call a brahman.
-417-
(26:35)
Abandoned all the human bonds
and gone beyond the bonds of gods,
unbound one is from every bond,
that one I call a Brahmin True.
Beyond All Bonds
26 (35) The Story of the Monk
who was once a Mime (Verse 417)
It is said that a certain mime, giving performances from place
to place, heard the Buddha preach the Dhamma, whereupon he retired from the
world, became a monk, and attained ara-hatship. One day, as he was entering the
village for alms, in company with the congregation of monks presided over by
the Buddha, the monks saw a certain mime going through his performance.
Thereupon they asked the monk who was once a mime, “Brother, yonder mime
is going through the same kind of performance you used to go through; have you
no longing for this sort of life?” “No, brethren,” replied the monk.
The monks said to the Buddha, “Venerable, this monk utters what is not
true, is guilty of falsehood.” When the Buddha heard them say this, He
replied, “Monks, my son has passed beyond all bonds.”
Explanatory Translation
(Verse 417)
manusakam yogam hitva dibbam yogam upaccaga sabbha
yoga visam yuttam tam aham brahmanam brumi
manusakam yogam: human bonds; hitva: having given up; dibbam
yogam: divine; heavenly-bonds; upaccaga: has crossed over; sabba yoga visam
yuttam: disengaged from all bonds; tam: him; aham: I; brahmanam brumi: declare
a brahmana
He has given up the bonds that bind him to humanity. He has gone
beyond the bonds of attachment to life in heaven as well. This way, he is
disengaged from all bonds. I declare such a person to be a brahmana.
Commentary
The present verse arises out of the story of a mime. This person
achieved the highest fruits of spiritual pursuit, through unfailing effort.
This spiritual effort is referred to on padhana: effort. The four right efforts
(samma-ppadhana), forming the sixth stage of the eight-fold path (samma-vayama)
are: (1) the effort to Avoid (samvara-padhana), (2) to overcome (pahana), (3)
to develop (bhavana), (4) to maintain (anurakkhana): (i) the effort to avoid
unwholesome (akusala) states, such as evil thoughts etc., (ii) to overcome
unwholesome states, (iii) to develop wholesome (kusala) states, such as the
seven elements of enlightenment (bojjhanga), (iv) to maintain the wholesome
states.
The monk rouses his will to avoid the arising of evil,
unwholesome things not yet arisen… to overcome them… to develop wholesome
things not yet arisen… to maintain them, and not to let them disappear, but
to bring them to growth, to maturity and to the full perfection of development.
And he makes effort, stirs up his energy, exerts his mind and strives.
(1) What now, O’ monks, is the effort is avoid? Perceiving a
form, or a sound, or an odour, or a taste, or a bodily or mental impression,
the monk neither adheres to the whole, nor to its parts. And he strives to ward
off that through which evil and unwholesome things might arise, such as greed
and sorrow, if he remained with unguarded senses; and he watches over his
senses, restrains his senses. This is called the effort to avoid.
(2) What now is the effort to overcome? The monk does not retain
any thought of sensual lust, or any other evil, unwholesome stages that may
have arisen; he abandons them, dispels them, destroys them, causes them to
disappear. This is called the effort to overcome.
(3) What now is the effort to develop? The monk develops the
factors to enlightenment, bent on solitude, on detachment, on extinction, and
ending in deliverance, namely, mindfulness (sati) investigation of the Dhamma
(Dhammavicaya), concentration (samadhi) effort (viriya), joy (piti), repose
(passaddhi), equanimity (upekkha). This is called the effort to develop.
(4) What now is the effort to maintain? The monk keeps firmly in
his mind a favourable object of concentration, such as the mental image of a
skeleton, a corpse infested by worms, a corpse blue-black in colour, a
festering corpse, a riddled corpse, a corpse swollen up. This is called the
effort to maintain.”
418
Having left behind
delight & displeasure, cooled, with no acquisitions — a hero who has
conquered all the world, every world: he’s what I call a brahman.
-418-
(26:36)
Abandoned boredom and delight,
become quite cool and assetless,
a hero, All-worlds-Conqueror,
that one I call a Brahmin True.
Person Whose Mind is Cool
26 (36) The Story of the Monk
who was once a Mime (Verse 418)
This religious instruction was given by the Buddha while He was
in residence at Veluvana with reference to a certain monk who was once a mime.
The story is the same as the foregoing, except that on this
occasion the Buddha said, “Monks, my son has put aside both pleasure and
pain.”
Explanatory Translation
(Verse 418)
ratim ca aratim ca hitva sitibhutam nirupadhim
sabbalokabhibhum viram tam aham brahmanam brumi
ratim ca: both lust; aratim ca: and lustlessness; hitva: given
up; sitibhutam: he has become tranquil, calm and cool; nirupadhim: totally free
of defilements; sabbalokabhibhum: who has conquered the whole world; viram:
full of effort; tam: him; aham: I; brahmanam brumi: declare a brahmana
He has given up lust. He has also given up his disgust for the
practice of meditation. This way, he is both lustful and lust-less. He has
achieved total tranquility.
He is devoid of the blemishes that soil the hand. He has
conquered the whole world and is full of effort. I call that person a brahmana.
Commentary
nirupadhi: free of upadhi. Upadhi means: substratum of
existence. In the commentaries there are enumerated four kinds: The five groups
(khandha), sensuous desire (kama), mental defilements (Mesa), kamma. In the
Sutta, it occurs frequently and with reference to Nibbana, in the phrase
“the abandoning of all substrata” (sabb’upadhi-patinissaggo). The
detachment from upadhi subtraction of existence brings about vivekava which
means detachment, seclusion, is according to Niddesa, of three kinds:
(1) bodily detachment (kaya-viveka), i.e. abiding in solitude
free from alluring sensuous objects;
(2) mental detachment (citta-viveka), such as the inner detachment from
sensuous things;
(3) detachment from the substrata of existence (upadhi-viveka).
viram: hero. Here, this word is used in the spiritual sense to
denote a person who possesses spiritual virility. This virility is referred to
as viriya: energy, literally virility, manliness or heroism (from vira man,
hero; is one of the five spiritual faculties and powers (bald), one of the
seven factors of enlightenment (bojjhango) and identical with right effort of
the eight-fold path (magga). Viriya is also one of the bala. Bala is power.
Among various groups of powers the following five are most frequently met with,
in the texts:
(1) faith (saddha),
(2) energy (viriya),
(3) mindfulness (sati),
(4) concentration (samadhi),
(5) wisdom (panna).
Their particular aspect, distinguishing them from the
corresponding five spiritual faculties (indriya) is that they are unshakable by
their opposites:
(1) the power of faith is unshakable by faithlessness
(unbelief),
(2) energy, by laziness,
(3) mindfulness, by forgetfulness,
(4) concentration, by distractedness,
(5) wisdom, by ignorance.
They represent, therefore, the aspect of firmness of the
spiritual faculties.
The Power (1) becomes manifest in the four qualities of the
streamwinner (sotapannassa angani), (2) in the four right efforts (padhana),
(3) in the four foundations of mindfulness (satipattana), (4) in the four absorptions
(jhana), and (5) in the full comprehension of the four noble truths (sacca).
—===—
-419-
(26:37)
Who knows how clutching creatures die
to reappear in many a mode,
unclutching then, sublime, Awake,
that one I call a Brahmin True.
Diviner of Rebirth & Destroy Unknown
26 (37) The Story of the
Skull-Tapper (Verses 419 & 420)
It seems that there lived at Rajagaha a brahman named Vangisa,
who could tell in which of the states of existence men were reborn at death. He
would rap on their skulls and say, ‘This is the skull of a man who has been
reborn in hell; this man has been reborn as an animal; this man has been reborn
as a ghost; this is the skull of a man who has been reborn in the world of
men.”
The brahmans thought to themselves, “We can use this man to
prey upon the world.” So clothing him in two red robes, they took him
about the country with them, saying to everyone they met, “This brahman
Vangisa can tell by rapping on the skulls of dead men in which of the states of
existence they have been reborn; ask him to tell you in which of the states of
existence your own kinsmen have been reborn.” People would give him ten
pieces of money or twenty or a hundred according to their several means, and
would ask him in which of the states of existence their kinsmen had been
reborn.
After travelling from place to place, they finally reached
Savatthi and took up their abode near the Jetavana. After breakfast they saw
throngs of people going with perfumes, garlands, and the like in their hands to
hear the Dhamma. “Where are you going?” they asked. “To the
monastery to hear the Dhamma,” was the reply. ‘What will you gain by going
there?” asked the brahmans; “there is nobody like our fellow brahman
Vangisa. He can tell by rapping on the skulls of dead men in which of the
states of existence they have been reborn. Just ask him in which of the states
of existence your own kinsmen have been reborn.” “What does Vangisa
know!” replied the disciples, “there is no one like our Teacher, who
is the Buddha.” But the brahmans retorted, “There is no one like
Vangisa,” and the dispute waxed hot. Finally the disciples said,
“Come now, let us go find out which of the two knows the more, your
Vangisa or our Teacher.” So taking the brahmans with them, they went to
the Monastery.
The Buddha, knowing that they were on their way, procured and
placed in a row five skulls, one each of men who had been reborn in the four
states of existence: hell, the animal world, the world of men, and the world of
the deities; and one skull belonging to a man who had attained arahatship. When
they arrived, He asked Vangisa, “Are you the man of whom it is said that
by rapping on the skulls of dead men you can tell in which of the states of
existence they have been reborn?” “Yes,” said Vangisa.
“Then whose is this skull?” Vangisa rapped on the skull and said,
“This is the skull of a man who has been reborn in Hell.” “Good!
good!” exclaimed the Buddha, applauding him. Then the Buddha asked him
about the next three skulls, and Vangisa answered without making a mistake. The
Buddha applauded him for each answer he gave and finally showed him the fifth
skull. “Whose skull is this?” he asked. Vangisa rapped on the fifth
skull as he had on the others, but confessed that he did not know in which of
the states of existence the man had been reborn.
Then said the Buddha, “Vangisa, don’t you know?”
“No,” replied Vangisa, “I don’t know.” “I know,”
the Buddha said. Thereupon, Vangisa asked him, “Teach me this charm.”
“I cannot teach it to one who is not a monk.” Thought the brahman to
himself, “If I only knew this charm, I should be the foremost man in all
Jambudipa.” Accordingly, he dismissed his fellow brahmans, saying,
“Remain right here for a few days; I intend to become a monk.” And he
became a monk in the name of the Buddha, was admitted a full member of the
Sangha, and was thereafter known as Venerable Vangisa.
They gave him as his meditation topic the thirty-two constituent
parts of the body and said to him, “Repeat the preliminary words of the
formula.” He followed their instructions and repeated the preliminary
words of the formula. From time to time, the brahmans would ask him, “Have
you learned the formula?” and the Venerable would answer, “Just wait
a little! I am learning it.” In but a few days he attained arahatship.
When the brahmans asked him again, he replied, ‘Brethren, I am now unable to
learn it.” When the monks heard his reply, they said to the Buddha,
“Venerable, this monk utters what is not true and is guilty of
falsehood.” The Buddha replied, “Monks, say not so. Monks, my son now
knows all about the passing away and rebirth of beings.”
Explanatory Translation
(Verse 419)
yo sattanam cutim ca upapattim ca sabbaso vedi asattam
sugatam buddham tam aham brahmanam brumi
yo: if someone; sattanam: of beings; cutim: the decay; upapattim
ca: the birth too; sabbaso: in every way; vedi: knows; asattam: non-attached to
any form of birth or death; sugatam: of disciplined ways; buddham: possessing
knowledge; tam: him; aham: I; brahmanam brumi: declare a true brahmana
He knows the death and birth of beings in every way. He is not
attached either to birth or death. He has arrived at the proper destination. He
possesses the knowledge of the essences. This person I describe as a brahmana.
—===—
419
He knows in every way
beings’ passing away, and their re- arising; unattached, awakened, well-gone:
he’s what I call a brahman.
420
He whose course they
don’t know — devas, gandhabbas, & human beings — his effluents ended, an
arahant: he’s what I call a brahman.
-420-
(26:38)
Whose destination is unknown
to humans, spirits or to gods,
pollutions stayed, an Arahant,
that one I call a Brahmin True.
Explanatory Translation
(Verse 420)
yassa gatim deva gandhabba manusa na jananti
khinasavam arahantam tam aham brahmanam brumi
yassa: of some; gatim: the state of rebirth; the path; deva:
neither gods; gandhabba manusa: nor spirits nor humans; na jananti: do not
know; khinasavam: totally blemishless; arahantam: have attained the higher
spiritual state; tam: him; aham: I; brahmanam brumi: declare a brahmana
Their path, neither gods, nor spirits, nor humans can fathom.
Their taints are totally eradicated. They have attained the higher spiritual
state. This person I declare a brahmana.
Commentary
This story is concerned with Cutupapata-nana which is the
knowledge of the vanishing and reappearing of beings. This knowledge is
identical with the divine eye - abhinna. The expression abhinna is applied to
the six higher powers, or supernormal knowledge, which consist of five mundane
(lokiya) powers attainable through the utmost perfection in mental
concentration (samadhi), and one supermundane (lokuttara) power attainable
through penetrating insight (vipassana), like the extinction of all cankers
(asavakkhaya), in other words, realization of arahatship. They are: (1) magical
powers (iddhi-vidha), (2) divine ear (dibba-sota), (3) penetration of the mind
of others (ceto-pariya-nana), (4) divine eye (dibba-cakkhu), (5) remembrance of
former existences (pubbe-nivasanussati), and (6) extinction of cankers
(asavakkhaya).
Now, O’ monks, the monk enjoys the various magical powers
(iddhi-vidha), such as being one he becomes manifold, and having become
manifold he again becomes one. Without being obstructed he passes through walls
and mountains, just as if through the air. In the earth he dives and rises up
again, just as if in the water. He walks on water without sinking, just as if
on the earth. Cross-legged he floats through the air, just as a winged bird.
With his hand he touches the sun and moon, these so mighty ones, so powerful
ones. Even up to the brahma world has he mastery over his body.
With the divine ear (dibba-sota) he hears sounds both heavenly
and human, far and near.
He knows the minds of other beings (parassa ceto-pariya-nana),
of other persons, by penetrating them with his own mind. He knows the greedy
mind as greedy and the not-greedy one as not greedy; knows the hating mind as
hating and the not-hating one as not hating; knows the deluded mind as deluded
and the not-deluded one as not deluded; knows the shrunken mind and the
distracted one, the developed mind and the undeveloped one… the surpassable
mind and the unsurpassable one… the concentrated mind and the uncon-centrated
one… the freed mind and the unfreed one.”
With the divine eye (dibba-cakku-yatha-kammupaga-nana or
cutupapata-nand), the pure one, sees beings vanishing and reappearing, low and
noble ones, beautiful and ugly ones, sees how beings are reappearing according
to their deeds (Sanskrit kama): There beings followed evil ways in bodily
actions, words and thoughts, insulted the sages, held evil views, and according
to their evil views they acted. At the dissolution of their body, after death,
they have appeared in lower worlds, in painful states of existence, in the
world of suffering, in hell. Those other beings, however, are endowed with good
actions… have appeared in a happy state of existence, in a heavenly world
…”
He remembers manifold former existences (pubbe-nivasanussati),
such as one birth, or a hundred thousand births; remembers many formations and
dissolutions of worlds. There I was, such name I had… and vanishing from
there I entered somewhere else into existence … and vanishing from there I
again reappeared here.’ Thus he remembers, always together with the marks and
peculiarities, many a former existence.”
Through the extinction of all cankers (asavakkhaya) even in this
very life he enters into the possession of deliverance of mind, deliverance
through wisdom, after having himself understood and realized it.”
—===—
421
He who has nothing — in
front, behind, in between — the one with nothing who clings to no thing: he’s
what I call a brahman.
-421-
(26:39)
That one who’s free of everything
that’s past, that’s present, yet to be,
who nothing owns, who’s unattached,
that one I call a Brahmin True.
He Yearns For Nothing
26 (38) The Story of a
Husband and Wife (Verse 421)
For one day, while she was living in the world, her husband
Visakha, a lay disciple, heard the Buddha preach the Dhamma and attained the
fruit of the third path. Thereupon he thought to himself, “I must now turn
over all of my property to Dhammadinna.” Now it had previously been his
custom on returning home, in case he saw Dhammadinna looking out of the window,
to smile pleasantly at her. But on this particular day, although she was
standing at the window, he passed by without so much as looking at her.
“What can this mean?” thought she. “Never mind, when it is
mealtime, I shall find out.” So when meal-time came, she offered him the
usual portion of boiled rice. Now on previous days it had been his custom to
say, “Come, let us eat together.” But on this particular day he ate
in silence, uttering not a word. “He must be angry about something,”
thought Dhammadinna. After the meal Visakha settled himself in a comfortable
place, and summoning Dhammadinna to his side, said to her, “Dhammadinna,
all the wealth that is in this house is yours. Take it!” Thought
Dhammadinna, “Persons who are angry do not offer their property and say,
Take it! What can this mean?” After a time, however, she said to her
husband, “But, husband, what about you?” “From this day forth, I
shall engage no more in worldly affairs.” “Who will accept the saliva
you have rejected? In that case permit me also to become a nun.”
“Very well, dear wife,” replied Visakha, giving her the desired
permission. And with rich offerings he escorted her to the nuns’ convent and
had her admitted to the Sangha.
After she had made her full profession she was known as the nun
Dhammadinna. Dhammadinna yearned for the life of solitude and so accompanied
the nuns to the country Residing there, in no long time she attained arahatship
together with the supernatural faculties. Thereupon she thought to herself,
“Now, by reason of me, my kinsfolk will perform works of merit.”
Accordingly she returned once more to Rajagaha. When the lay disciple Visakha
heard that she had returned, he thought to himself, ‘What can be her reason for
returning?” And going to the nuns’ convent and seeing the nun, his former
wife, he saluted her and seated himself respectfully on one side. Thought he,
“It would be highly improper for me to say to her, ‘noble sister, pray are
you discontented?’ I will therefore ask her this question.” So he asked
her a question about the path of conversion, and she immediately answered it
correctly. Continuing this line of questioning, the lay disciple asked about
the remaining paths also. He did not stop, however, at this point, but
continuing his questions, asked her about arahatship. ‘Wonderful, brother
Visakha!” exclaimed Dhammadinna. “But if you desire to know about
arahatship, you should approach the Buddha and ask him this question.”
Visakha saluted the nun his former wife, and rising from his seat and going to
the Buddha, told the Buddha about their talk and conversation. Said the Buddha,
“What my daughter Dhammadinna said was well said. In answering this
question I also should answer it as follows.” Then he gave the stanza.
Explanatory Translation
(Verse 421)
Yassa pure ca paccha ca majjhe ca kincanam natthi
akincanam anadanam tam aham brahmanam brumi
yassa: for whom; pure ca: of the past; pacchaca: of the future;
majjheca: of the present; kincanam natthi: there are no blemishes; akincanam:
free of all defilements; anadanam: with no tendency to grasp; tam: him; ahatn:
I; brahmanam brumi: declare a brahmana
For him, nothing, no blemish remains from the past, present or
the future. He has no defilements. He has no clinging or grasping. That person,
I describe as a brahmana.
Commentary
The story of Nun Dhammadinna: During this dispensation, she
figured as the wife of Visaka the treasurer at Rajagaha. Visaka was a friend of
Bim-bisara, the king devoted to the Buddha. One day Visaka visited the Buddha
in the company of King Bimbisara. He listened to a sermon and became a budding
saint (sotapanna). On his return, he was a different individual. Strange did he
appear to his wife. She inquired for the reasons. Then he confessed that his
mind had undergone a transformation to something “rich and strange”
Dhammadinna promptly asked for permission to go to Buddha. Visaka could not but
consent. She was sent in a golden palanquin. She was ordained as a nun. She
felt that if she were to be unsuccessful in the life of BhikkhunI then her
purpose of joining the noble Sangha was in vain. She repaired to a solitary
place and strove with might and main to obtain the fruit of arahatship. Her
past resolution with good kamma had the desired effect. She became an arahat.
As such she visited the home town of Rajagaha so that she could be of service
to her fellow creatures who knew her. The erstwhile husband did not understand.
He thought that her mission was a failure and that she was returning empty
handed. The husband plied her with questions and she deftly answered them.
Finally he asked her about Nibbana. Here he was out of his depth. He was not so
advanced. He was at sea with her answers. So she referred him to the Buddha who
not only concurred but also extolled Dhammadinna for her learning the lesser
Vedalla Sutta in the Majjhima Nikaya. Not long afterwards the Buddha,
addressing the monks and laity, declared that Venerable Dhammadinna was
undoubtedly the foremost in expounding the Dhamma among the female disciples of
the noble Sangha.
—===—
422
A splendid bull,
conqueror, hero, great seer — free from want, awakened, washed: he’s what I
call a brahman.
-422-
(26:40)
One noble, most excellent, heroic too,
great sage and one who conquers all,
who’s faultless, washed, one Awake,
that one I call a Brahmin True.
He Who is Rid of Defilements
26 (39) The Story of
Angulimala the Fearless (Verse 422)
This religious instruction was given by the Buddha while He was
in residence at Jetavana, with reference to Venerable Angulimala. This story is
related in the commentary on the stanza beginning ‘The niggardly go not to the
world of the deities.” For it is there said: The monks asked Angulimala,
“Brother Angulimala, were you not afraid when you saw the rogue elephant
standing before you holding a parasol?” “No, brethren, I was not
afraid.” The monks said to the Buddha, “Venerable, Angulimala utters
falsehood.” The Buddha replied, “Monks, my son Angulimala has no
fear. For monks like my son are of all the noble ones who have rid themselves
of the depravities the noblest, and have no fear.”
Explanatory Translation
(Verse 422)
usabham pavaram viram mahesim vijitavinam anejam
nahatakam buddham tam aham brahmanam brumi
usabham: a bull - a leader; pavaram: noble; viram: full of
effort; mahesim: a great sage; vijitavinam: who has fully conquered; anejam: devoid
of craving; nahatakam: who has washed away evil; buddham: knowing the
essentials; tam: him; aham: I; brahmanam brumi: declare a brahmana
He is a bull in his power to forge ahead. He is a great sage as
he has realized the essentials. He has conquered death. He is devoid of all
blemishes. He has washed away all evil. He has awakened to the essentials. That
person, I describe as a brahmana.
Commentary
The story of Angulimala: This was a man of extremes. He is of a
unique record. A bandit who has made good. His career offers a contrast. He was
born to a counsellor, called Bhaggawa, to the king of Kosala. According to
custom the child was sent to the university of Taxila where he had a
distinguished career. His name was converted to Ahimsaka (harming none) partly
because he hailed from a family whose shield was untarnished by crime, and
partly because of the child’s character. He excelled in study and in sports.
Soon, he incurred the jealousy and hostility of his colleagues who plotted
against him. But he was very strong due to his ministrations in a former birth
to a Pacceka Buddha.
His enemies could not prevail against him. He was a favourite of
the vice chancellor of the university. Soon, he incurred hostility due to the
whispering campaigns of his enemies. They spoke of his illicit love to his
wife. But he, too, being a clever and learned man, bided his time to compass
his death. When the leave-taking took place, he asked for the usual tribute due
from a student to a teacher in the shape of an extraordinary request. He asked
for one thousand right thumbs of human-beings. Ahimsaka was taken aback and
promptly refused so sanguinary a request. But the end was adamant. In the event
of refusal a curse would be on him.
Again and again he pleaded in vain for another tribute. There
was no escape from the rigid ancient custom as the tribute was in lieu of past
tuition fees. So Ahimsaka demurred - consented in order to preserve the
learning, for a refusal would act as a blight. Having armed himself, he
repaired to the forest called Jalita in the Kosala kingdom. He killed all and
sundry who ventured into his domain. But the thumbs could not be preserved.
Either the wild animals ate them, or they became rotten. He therefore got a
garland made and was wearing it. Hence he was called Anguli Mala’ He had 999
thumbs and was anxious to secure one more to close this bloody chapter. His
teacher thought Anguli Mala would never survive the campaign. He would
assuredly be slain in the process, or taken captive by the king. It was a
fateful morning.
The king, on receiving complaints from the people was setting
out to capture the bandit, dead or alive. His mother Mantani was anxious about
the fate of her son. She implored her husband to warn the son of the impending
danger. But he would have none of it. So the mother’s love urged her to plunge
into the forest, alone crying out that the son must pay heed to the family
tradition by giving up killing and that the king’s army was on the march to
capture him. It was very likely that the bandit might not spare his own mother,
for he was desperate.
The all-compassionate Buddha saw his impending doom. He knew
that he was destined to be an arahat in this very life. He saw the
possibilities of redemption. So He planted Himself, despite warnings from the
passers by, between the robber and his mother. Here the robber saw that the
perfect thumb of the Buddha would be a fitting finale to the series of bloody
thumbs. So Anguli Mala hurried towards the Buddha as was his custom with his
sword up lifted. The Buddha was going at a measured pace, but with all his
speed Anguli Mala was not able to catch up the Buddha. This was willed by the
Buddha. It was a psychic feat of the Buddha.
Anguli Mala had come to the end of his tether by running so fast
and so long. In utter desperation, with beads of perspiration coursing from his
body he shouted out to the Buddha to stop - Tittha Samana. But the Buddha said
that he had stopped. He, too, must also stop. The word ’stop’ galvanised him.
To a potential arahat it has a wealth of meaning. It was closely related to
satnsara - this ceaseless round of births and deaths. He asked the meaning of
the word which he had temporarily lost sight of. When he was running the Buddha
must have moved, so thought Anguli Mala. Could it be that the Buddha was guilty
of a falsehood.
So Anguli Mala requested the Buddha to unfold the meaning of
stopping. This was the opening the Buddha sought and the Buddha preached with
precision and unerring skill. Anguli Mala flung the garland and weapons aside.
He begged for ordination. At the end of the sermon he became an arahat by the
application of ‘ehi bhikkhu’ formula of the Buddha. With Anguli Mala the arahat
the Buddha went back to the temple.
It was the custom of the king to visit the Buddha on the eve of
a hazardous campaign. The Buddha inquired the cause of the armed expedition.
The king explained. The Buddha told the king that Anguli Mala was in the
temple.
Hearing the very name mentioned the king was trembling. So
fearsome was the report of Angulimala. The Buddha hastened to explain that
Anguli Mala in the temple was a far different being from the bloody bandit he
was; Anguli Mala would not now even harm an ant.
Though an arahat, the name stuck. One day on his rounds,
Venerable Anguli Mala heard the birth pangs of an expectant mother in labour.
Other Maha arahats must have heard the cries. But none of them was moved to the
extent of Venerable Anguli Mala. He approached the Buddha and confessed his
concern at such suffering and begged the Buddha to allay the anguish.
The Buddha asked him to meditate upon the power of truth -
inasmuch as Anguli Mala was entirely devoid since birth of cruelty, so by
virtue of that truth, the suffering may be assuaged. Such was the blessing he
was asked to give.
—===—
-423-
423
He knows his former
lives. He sees heavens & states of woe, has attained the ending of birth,
is a sage who has mastered full-knowing, his mastery totally mastered: he’s
what I call a brahman.
-423-
(26:41)
Whoso does know of former lives
and sees the states of bliss and woe
and then who’s reached the end of births,
a sage supreme with wisdom keen,
complete in all accomplishments,
that one I call a Brahmin True.
The Giver and Receiver of Alms
26 (40) It is the
Giver that makes the Gift (Verse 423)
This verse was spoken by the Buddha while He
was in residence at Jetavana, with reference to a question asked by Brahman
Devahita.
For once upon a time the Buddha suffered from
disorder of the humors and sent Venerable Upavana to Brahman Devangika for hot
water. The venerable went to the brahman, told him the Buddha was suffering
from disorder of the humors, and asked him for hot water. When the brahman
heard the Buddha’s request, his heart was filled with joy. ‘How fortunate for
me.” he exclaimed, “that the Buddha should send to me for hot
water!” The brahman gave the venerable hot water and a jar of molasses,
ordering one of his men to carry the hot water on a pingo. The venerable caused
the Buddha to bathe himself in hot water and then, mixing the molasses with hot
water, gave it to the Buddha to drink. The Buddha’s ailment immediately abated.
The brahman thought to himself, “To whom
should one give alms to obtain a great reward? I will ask the Buddha.” So
he went to the Buddha and asked him about the matter, giving this stanza:
To whom shall one give alms?
To whom must alms be given to get a great reward?
How, for the giver, does the reward become a great one?
Said the Buddha to the brahman, “The alms
of such a brahman as this, yield abundant fruit.” And proclaiming his
conception of the true brahman, He gave the stanza.
Explanatory
Translation (Verse 423)
yo pubbenivasam vedT saggapayam ca passati,
atho jatikkhayam patto abhiftna vosito muni
sabbavositavosanam tam aham brahmanam brumi
yo mum: if some sage; pubbenivasam: former
births; vedi: knows; saggapayam ca: heaven and hell; passati: perceives; atho:
besides; jatikkhayam: to the ends of existence; patto: has reached; abinna:
seeing with supreme wisdom; vosito: accomplished all; muni: a sage;
sabbavositavosanam: who has completed the life of the truth seeker, by
attaining the highest; tam: that perfect person; aham: I; brahmanam brumi:
declare a brahmana
He knows his former existences. He has the
capacity to see heaven and hell - states of ecstasy and states of woe. He has
ended the cycle of existences. He has his higher awareness. He has reached the
state of a sage. He has achieved the final perfection. Him, I describe as a
brahmana.
Commentary
The story of Venerable Upavana: According to
the story that gives rise to this stanza, the Buddha sent Venerable Upavana to
Brahmin Devangika. This is the story of Venerable Upavana:
The story of his past life occurred after the
passing away of Padumuttara Buddha. The occasion was the enshrining of the
relics. A mighty dagoba was being built by beings - human and divine. He was a
poor man who had a shawl as a part of his dress. He got this shawl thoroughly
cleaned. He honoured the relics by planting the same as a banner on a long
bamboo, by the side of the dagoba.
An evil spirit chief called Abhisammathaka had
the shawl secretly planted on the top of the dagoba. When he saw what had
happened, his joy knew no bounds. By reason of this merit, he never failed to
have a following, wherever he was born. He was always a leader. He was born
many times as Sakka, king of deities, or as a powerful king (chakravarthiraja).
Thereafter, he was born in this dispensation, in a brahmin’s family. He was
named Upavana.
He, too, became well-versed in Vedic lore. He
was an attendant of the Buddha before Venerable Ananda took up the task. Upon
the Buddha falling ill, Upavana went to a lay supporter, or dayaka, and
extolled the virtue of the Buddha. He procured from him warm water and suitable
medicine and rendered medical aid to cure the Buddha. Thereafter, he applied
himself to the monk’s life so incessantly that in no time he became an arahat.
There was a notable incident in connection
with the passing away of the Blessed One. While he was standing by the couch,
fanning, the Buddha requested him to leave. All present were struck by the
remark. The elder Ananda, who was as usual the spokesman, inquired as to the
reason. The Buddha told Ananda how hundreds and thousands of the invisible
world, powerful devas and evil spirits, were hunting for every inch, and often
pin-points, of available space to have a last look at the Buddha. It is no
secret that, unlike in the case of worldings who were transparent to the gaze
of devas and all, arahats were not. Therefore, Venerable Upavana had to allow
them a way to see.
He was one of the eighty arahats of the noble
Sangha.
Venerable Weragoda Sarada Maha Thero, the
author of Treasury of Truth (Illustrated Dhammapada) was born in Sri Lanka in
1941. He was ordained a Buddhist monk in 1953, when he was just 12 years old.
He graduated from the Vidyodaya University of
Ceylon (now Sri Jayawardenepura University, Sri Lanka) in 1964. Proficient in
Pali, Sanskrit, Sinhala and Buddhism, he was the Principal of Indurupathvila
University College from 1965 to 1967 and also of Suddharmarama University
College from 1967 to 1969.
Starting his mission of service to
International Buddhism and to the spread of the Buddha-word worldwide, Ven.
Sarada Maha Thero left Sri Lanka for Penang, Malaysia in 1969. There, he was
Principal of the Mahindarama Sunday Pali School until 1979.
In 1979, he came over to Singapore and founded
The Singapore Buddhist Meditation Centre. Currently too he is the Chief
Resident Monk of the Centre. One of the Founders of American Sri Lanka Buddhist
Association, Ven. Sarada Thero is still the Director of that Association.
Ven. Sarada Maha Thero is the
Founder-President of Japan-Sri Lanka Buddhist Centre. He is currently the
General-Secretary of that Association. He is the Chief Incumbent Monk of the
Jayan-thi Viharaya, Weragoda, Sri Lanka.
The most outstanding service Ven. Sarada Maha
Thero renders to the Teaching of the Buddha is the publication of books on
Buddhism. About a million copies of Buddhist works published by him, have been
distributed free, worldwide. To date, he has published 68 books, of which six
have been authored by him. These titles are: Why Fear Death?, The Buddha Word,
Meditation on Loving Kindness, Buddhist Way of Meditation, Buddhism for
Beginners and Life of the Buddha in Pictures. The last title has proved the
most popular of his books so far. His magnum opus is the monumental Treasury of
Truth, a translation of Dhammapada adorned with 423 especially commissioned
paintings illustrating each of the 423 verses in Dhammapada.
All parts of this book may be reproduced
without written permission. This book is not to be sold; and is only for free
distribution.
First edition November 1993, 10,000 copies.
This sacred gift comes with the compliments of
The Corporate Body of The Buddha Educational Foundation.
Illustrated Dhammapada
By
Ven. Weragoda Sarada Maha Thero
-Illustrations by Mr. P. Wickramanayaka-
http://salmun.cwahi.net/wrel/rbud/scrip/totid/totid.htm#26
344 LESSONS 13 08 2011 Maha Assapura Sutta The Greater Discourse at Assapura FREE ONLINE eNālandā Research and Practice UNIVERSITY and
BUDDHIST GOOD NEWS letter to VOTE for BSP ELEPHANT to attain Ultimate
Bliss-Through http://sarvajan.ambedkar.org- Free Buddhist Studies for Young Students- Lesson 9: The Noble
Eightfold Path
MN 39
PTS: M i 271
Maha-Assapura Sutta: The
Greater Discourse at Assapura
translated from the Pali
by
Thanissaro Bhikkhu
I have heard that on one occasion the Blessed One was staying
among the Angas. Now, the Angas have a town named Assapura. There the Blessed One addressed the monks,
“Monks!”
“Yes, lord,” the monks responded.
The Blessed One said, “‘Contemplative, contemplatives’:
That is how people perceive you. And when asked, ‘What are you?’ you claim that
‘We are contemplatives.’ So, with this being your designation and this your
claim, this is how you should train yourselves: ‘We will undertake &
practice those qualities that make one a contemplative, that make one a
brahman, so that our designation will be true and our claim accurate; so that
the services of those whose robes, alms-food, lodging, and medicinal requisites
we use will bring them great fruit & great reward; and so that our going
forth will not be barren, but fruitful & fertile.’[1]
Conscience
& concern
“And what, monks, are the qualities that make one a
contemplative, that make one a brahman? ‘We will be endowed with conscience
& concern (for the consequences of wrong-doing)’: That’s how you should
train yourselves. Now the thought may occur to you, ‘We are endowed with
conscience & concern. That much is enough, that much means we’re done, so that
the goal of our contemplative state has been reached. There’s nothing further
to be done,’ and you may rest content with just that. So I tell you, monks. I
exhort you, monks. Don’t let those of you who seek the contemplative state fall
away from the goal of the contemplative state when there is more to be done.
Purity
of conduct
“And what more is to be done? ‘Our bodily conduct will be
pure, clear & open, unbroken & restrained. We will not exalt ourselves
nor disparage others on account of that pure bodily conduct’: That’s how you
should train yourselves. Now the thought may occur to you, ‘We are endowed with
conscience & concern. Our bodily conduct is pure. That much is enough, that
much means we’re done, so that the goal of our contemplative state has been
reached. There’s nothing further to be done,’ and you may rest content with
just that. So I tell you, monks. I exhort you, monks. Don’t let those of you
who seek the contemplative state fall away from the goal of the contemplative
state when there is more to be done.
“And what more is to be done? ‘Our verbal conduct… our
mental conduct will be pure, clear & open, unbroken & restrained. We
will not exalt ourselves nor disparage others on account of that pure verbal…
mental conduct’: That’s how you should train yourselves. Now the thought may
occur to you, ‘We are endowed with conscience & concern. Our bodily conduct
is pure. Our verbal conduct… our mental conduct is pure. That much is enough,
that much means we’re done, so that the goal of our contemplative state has
been reached. There’s nothing further to be done,’ and you may rest content
with just that. So I tell you, monks. I exhort you, monks. Don’t let those of
you who seek the contemplative state fall away from the goal of the contemplative
state when there is more to be done.
“And what more is to be done? ‘Our livelihood will be pure,
clear & open, unbroken & restrained. We will not exalt ourselves nor
disparage others on account of that pure livelihood’: That’s how you should
train yourselves. Now the thought may occur to you, ‘We are endowed with
conscience & concern. Our bodily conduct is pure. Our verbal conduct… our
mental conduct is pure. Our livelihood is pure. That much is enough, that much
means we’re done, so that the goal of our contemplative state has been reached.
There’s nothing further to be done,’ and you may rest content with just that.
So I tell you, monks. I exhort you, monks. Don’t let those of you who seek the
contemplative state fall away from the goal of the contemplative state when
there is more to be done.
Restraint
of the senses
“And what more is to be done? ‘We will guard the doors to
our sense faculties. On seeing a form with the eye, we will not grasp at any
theme or variations by which — if we were to dwell without restraint over the
faculty of the eye — evil, unskillful qualities such as greed or distress might
assail us. We will practice for its restraint. We will protect the faculty of
the eye. We will achieve restraint with regard to the faculty of the eye. On
hearing a sound with the ear… On smelling an aroma with the nose… On
tasting a flavor with the tongue… On feeling a tactile sensation with the
body… On cognizing an idea with the intellect, we will not grasp at any theme
or variations by which — if we were to dwell without restraint over the faculty
of the intellect — evil, unskillful qualities such as greed or distress might
assail us. We will practice for its restraint. We will protect the faculty of
the intellect. We will achieve restraint with regard to the faculty of the
intellect’: That’s how you should train yourselves. Now the thought may occur
to you, ‘We are endowed with conscience & concern. Our bodily conduct is
pure. Our verbal conduct… our mental conduct is pure. Our livelihood is pure.
We guard the doors to our sense faculties. That much is enough, that much means
we’re done, so that the goal of our contemplative state has been reached.
There’s nothing further to be done,’ and you may rest content with just that.
So I tell you, monks. I exhort you, monks. Don’t let those of you who seek the
contemplative state fall away from the goal of the contemplative state when
there is more to be done.
Moderation in eating
“And what more is to be done? ‘We will have a sense of
moderation in eating. Considering it appropriately, we will take food not
playfully, nor for intoxication, nor for putting on bulk, nor for
beautification, but simply for the survival & continuance of this body, for
ending its afflictions, for the support of the holy life, thinking, “I
will destroy old feelings [of hunger] & not create new feelings [from
overeating]. Thus I will maintain myself, be blameless, & live in
comfort”‘: That’s how you should train yourselves. Now the thought may
occur to you, ‘We are endowed with conscience & concern. Our bodily conduct
is pure. Our verbal conduct… our mental conduct is pure. Our livelihood is
pure. We guard the doors to our sense faculties. We have a sense of moderation
in eating. That much is enough, that much means we’re done, so that the goal of
our contemplative state has been reached. There’s nothing further to be done,’
and you may rest content with just that. So I tell you, monks. I exhort you,
monks. Don’t let those of you who seek the contemplative state fall away from the
goal of the contemplative state when there is more to be done.
Wakefulness
“And what more is to be done? ‘We will be devoted to
wakefulness. During the day, sitting & pacing back & forth, we will
cleanse the mind of any qualities that would hold it in check. During the first
watch of the night,[2]
sitting & pacing back & forth, we will cleanse the mind of any
qualities that would hold it in check. During the second watch of the night[3]
reclining on his right side, we will take up the lion’s posture, one foot
placed on top of the other, mindful, alert, with the mind set on getting up
[either as soon as we awaken or at a particular time]. During the last watch of
the night,[4]
sitting & pacing back & forth, we will cleanse the mind of any
qualities that would hold it in check’: That’s how you should train yourselves.
Now the thought may occur to you, ‘We are endowed with conscience &
concern. Our bodily conduct is pure. Our verbal conduct… our mental conduct
is pure. Our livelihood is pure. We guard the doors to our sense faculties. We
have a sense of moderation in eating. We are devoted to wakefulness. That much
is enough, that much means we’re done, so that the goal of our contemplative
state has been reached. There’s nothing further to be done,’ and you may rest
content with just that. So I tell you, monks. I exhort you, monks. Don’t let
those of you who seek the contemplative state fall away from the goal of the
contemplative state when there is more to be done.
Mindfulness & alertness
“And what more is to be done? We will be possessed of
mindfulness & alertness. When going forward and returning, we will act with
alertness. When looking toward and looking away… when bending and extending
our limbs… when carrying our outer cloak, upper robe, & bowl… when
eating, drinking, chewing, & tasting… when urinating & defecating…
when walking, standing, sitting, falling asleep, waking up, talking, &
remaining silent, we will act with alertness’: That’s how you should train
yourselves. Now the thought may occur to you, ‘We are endowed with conscience
& concern. Our bodily conduct is pure. Our verbal conduct… our mental
conduct is pure. Our livelihood is pure. We guard the doors to our sense
faculties. We have a sense of moderation in eating. We are devoted to
wakefulness. We are possessed of mindfulness & alertness. That much is
enough, that much means we’re done, so that the goal of our contemplative state
has been reached. There’s nothing further to be done,’ and you may rest content
with just that. So I tell you, monks. I exhort you, monks. Don’t let those of
you who seek the contemplative state fall away from the goal of the
contemplative state when there is more to be done.
Abandoning the hindrances
“And what more is to be done? There is the case where a
monk seeks out a secluded dwelling: a forest, the shade of a tree, a mountain,
a glen, a hillside cave, a charnel ground, a jungle grove, the open air, a heap
of straw. After his meal, returning from his alms round, he sits down, crosses
his legs, holds his body erect, and brings mindfulness to the fore.
“Abandoning covetousness with regard to the world, he
dwells with an awareness devoid of covetousness. He cleanses his mind of
covetousness. Abandoning ill will and anger, he dwells with an awareness devoid
of ill will, sympathetic with the welfare of all living beings. He cleanses his
mind of ill will and anger. Abandoning sloth and drowsiness, he dwells with an
awareness devoid of sloth and drowsiness, mindful, alert, percipient of light.
He cleanses his mind of sloth and drowsiness. Abandoning restlessness and
anxiety, he dwells undisturbed, his mind inwardly stilled. He cleanses his mind
of restlessness and anxiety. Abandoning uncertainty, he dwells having crossed
over uncertainty, with no perplexity with regard to skillful mental qualities.
He cleanses his mind of uncertainty.
“Suppose that a man,
taking a loan, invests it in his business affairs. His business affairs
succeed. He repays his old debts and has extra left over for maintaining his
wife. The thought would occur to him, ‘Before, taking a loan, I invested it in
my business affairs. Now my business affairs have succeeded. I have repaid my
old debts and have extra left over for maintaining my wife.’ Because of that he
would gain joy & experience happiness.
“Now suppose that a man
falls sick — in pain & seriously ill. He does not enjoy his meals and has
no measure of strength in his body. At a later time he is released from that
sickness. He enjoys his meals and has a measure of strength in his body. The
thought would occur to him, ‘Before, I was sick….Now I am released from that
sickness. I enjoy my meals and have a measure of strength in my body.’ Because
of that he would gain joy & experience happiness.
“Now suppose that a man
is bound in prison. At a later time he is released from that bondage, safe
& sound, with no loss of property. The thought would occur to him, ‘Before,
I was bound in prison. Now I am released from that bondage, safe & sound,
with no loss of my property.’ Because of that he would gain joy &
experience happiness.
“Now suppose that a man, subject to
others, not subject to himself, unable to go where he likes. At a later time he
is released from that slavery, subject to himself, not subject to others,
freed, able to go where he likes. The thought would occur to him, ‘Before, I
was a slave….Now I am released from that slavery, subject to myself, not
subject to others, freed, able to go where I like.’ Because of that he would
gain joy & experience happiness.
“Now suppose that a man,
carrying money & goods, is traveling by a road through
desolate country. At a later time he emerges from that desolate country,
safe & sound, with no loss of property. The thought would occur to him,
‘Before, carrying money & goods, I was traveling by a road through desolate
country. Now I have emerged from that desolate country, safe & sound, with
no loss of my property.’ Because of that he would gain joy & experience
happiness.
In the same way, when these five hindrances are not abandoned in
himself, the monk regards it as a debt, a sickness, a prison, slavery, a road
through desolate country. But when these five hindrances are abandoned in
himself, he regards it as unindebtedness, good health, release from prison,
freedom, a place of security. Seeing that they have been abandoned within him,
he becomes glad. Glad, he becomes enraptured. Enraptured, his body grows
tranquil. His body tranquil, he is sensitive to pleasure. Feeling pleasure, his
mind becomes concentrated.
The four
jhanas
“Quite withdrawn from sensuality, withdrawn from unskillful
mental qualities, he enters and remains in the first jhana: rapture and
pleasure born from withdrawal, accompanied by directed thought and evaluation.
He permeates and pervades, suffuses and fills this very body with the rapture
and pleasure born from withdrawal. Just as if a skilled bathman
or bathman’s apprentice would pour bath powder into a brass basin and knead it
together, sprinkling it again and again with water, so that his ball of bath
powder — saturated, moisture-laden, permeated within and without — would
nevertheless not drip; even so, the monk permeates… this very body with the
rapture and pleasure born of withdrawal. There’s nothing of his entire body
unpervaded by rapture and pleasure born from withdrawal.
“Furthermore, with the stilling of directed thoughts &
evaluations, he enters and remains in the second jhana: rapture and pleasure
born of composure, unification of awareness free from directed thought and
evaluation — internal assurance. He permeates and pervades, suffuses and fills
this very body with the rapture and pleasure born of composure. Just
like a lake with spring-water welling up from within, having no inflow from
the east, west, north, or south, and with the skies supplying abundant showers
time and again, so that the cool fount of water welling up from within the lake
would permeate and pervade, suffuse and fill it with cool waters, there being
no part of the lake unpervaded by the cool waters; even so, the monk
permeates… this very body with the rapture and pleasure born of composure.
There’s nothing of his entire body unpervaded by rapture and pleasure born of
composure.
“And furthermore, with the fading of rapture, he remains
equanimous, mindful, & alert, and senses pleasure with the body. He enters
& remains in the third jhana, of which the Noble Ones declare, ‘Equanimous
& mindful, he has a pleasant abiding.’ He permeates and pervades, suffuses
and fills this very body with the pleasure divested of rapture. Just
as in a lotus pond, some of the lotuses, born and growing in the water,
stay immersed in the water and flourish without standing up out of the water,
so that they are permeated and pervaded, suffused and filled with cool water
from their roots to their tips, and nothing of those lotuses would be
unpervaded with cool water; even so, the monk permeates… this very body with
the pleasure divested of rapture. There’s nothing of his entire body unpervaded
with pleasure divested of rapture.
“And furthermore, with the abandoning of pleasure and
stress — as with the earlier disappearance of elation and distress — he enters
and remains in the fourth jhana: purity of equanimity and mindfulness,
neither-pleasure nor stress. He sits, permeating the body with a pure, bright
awareness. Just as if a man were sitting covered from head to
foot with a white cloth so that there would be no part of his body to which the
white cloth did not extend; even so, the monk sits, permeating the body with a
pure, bright awareness. There’s nothing of his entire body unpervaded by pure,
bright awareness.
The three
knowledges
“With his mind thus concentrated, purified, and bright,
unblemished, free from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to knowledge of the recollection
of past lives.[5]
He recollects his manifold past lives, i.e., one birth, two births, three
births, four, five, ten, twenty, thirty, forty, fifty, one hundred, one
thousand, one hundred thousand, many aeons of cosmic contraction, many aeons of
cosmic expansion, many aeons of cosmic contraction and expansion,
[recollecting], ‘There I had such a name, belonged to such a clan, had such an
appearance. Such was my food, such my experience of pleasure and pain, such the
end of my life. Passing away from that state, I re-arose there. There too I had
such a name, belonged to such a clan, had such an appearance. Such was my food,
such my experience of pleasure and pain, such the end of my life. Passing away
from that state, I re-arose here.’ Thus he recollects his manifold past lives
in their modes and details. Just as if a man were to go
from his home village to another village, and then from that village to yet
another village, and then from that village back to his home village. The
thought would occur to him, ‘I went from my home village to that village over
there. There I stood in such a way, sat in such a way, talked in such a way,
and remained silent in such a way. From that village I went to that village
over there, and there I stood in such a way, sat in such a way, talked in such
a way, and remained silent in such a way. From that village I came back home.’
In the same way — with his mind thus concentrated, purified, and bright,
unblemished, free from defects, pliant, malleable, steady, and attained to
imperturbability — the monk directs and inclines it to knowledge of the
recollection of past lives. He recollects his manifold past lives… in their
modes and details.
“With his mind thus concentrated, purified, and bright,
unblemished, free from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to knowledge of the passing away
and re-appearance of beings. He sees — by means of the divine eye, purified and
surpassing the human — beings passing away and re-appearing, and he discerns
how they are inferior and superior, beautiful and ugly, fortunate and
unfortunate in accordance with their kamma: ‘These beings — who were endowed
with bad conduct of body, speech, and mind, who reviled the noble ones, held
wrong views and undertook actions under the influence of wrong views — with the
break-up of the body, after death, have re-appeared in the plane of
deprivation, the bad destination, the lower realms, in hell. But these beings —
who were endowed with good conduct of body, speech, and mind, who did not
revile the noble ones, who held right views and undertook actions under the
influence of right views — with the break-up of the body, after death, have
re-appeared in the good destinations, in the heavenly world.’ Thus — by means
of the divine eye, purified and surpassing the human — he sees beings passing
away and re-appearing, and he discerns how they are inferior and superior,
beautiful and ugly, fortunate and unfortunate in accordance with their kamma. Just as if there were a tall building in the central square
[of a town], and a man with good eyesight standing on top of it were to see
people entering a house, leaving it, walking along the street, and sitting in
the central square. The thought would occur to him, ‘These people are entering
a house, leaving it, walking along the streets, and sitting in the central
square.’ In the same way — with his mind thus concentrated, purified, and
bright, unblemished, free from defects, pliant, malleable, steady, and attained
to imperturbability — the monk directs and inclines it to knowledge of the
passing away and re-appearance of beings. He sees — by means of the divine eye,
purified and surpassing the human — beings passing away and re-appearing, and
he discerns how they are inferior and superior, beautiful and ugly, fortunate
and unfortunate in accordance with their kamma…
“With his mind thus concentrated, purified, and bright,
unblemished, free from defects, pliant, malleable, steady, and attained to
imperturbability, the monk directs and inclines it to the knowledge of the
ending of the mental fermentations. He discerns, as it has come to be, that
‘This is stress… This is the origination of stress… This is the cessation
of stress… This is the way leading to the cessation of stress… These are
mental fermentations… This is the origination of fermentations… This is the
cessation of fermentations… This is the way leading to the cessation of
fermentations.’ His heart, thus knowing, thus seeing, is released from the
fermentation of sensuality, the fermentation of becoming, the fermentation of
ignorance. With release, there is the knowledge, ‘Released.’ He discerns that
‘Birth is ended, the holy life fulfilled, the task done. There’s nothing
further for this world.’ Just as if there were a pool of water
in a mountain glen — clear, limpid, and unsullied — where a man with good
eyesight standing on the bank could see shells, gravel, and pebbles, and also
shoals of fish swimming about and resting, and it would occur to him, ‘This
pool of water is clear, limpid, and unsullied. Here are these shells, gravel,
and pebbles, and also these shoals of fish swimming about and resting.’ In the
same way — with his mind thus concentrated, purified, and bright, unblemished,
free from defects, pliant, malleable, steady, and attained to imperturbability
— the monk directs and inclines it to the knowledge of the ending of the mental
fermentations. He discerns, as it has come to be, that ‘This is stress… This
is the origination of stress… This is the cessation of stress… This is the
way leading to the cessation of stress… These are mental fermentations…
This is the origination of fermentations… This is the cessation of
fermentations… This is the way leading to the cessation of fermentations.’
His heart, thus knowing, thus seeing, is released from the fermentation of
sensuality, the fermentation of becoming, the fermentation of ignorance. With
release, there is the knowledge, ‘Released.’ He discerns that ‘Birth is ended,
the holy life fulfilled, the task done. There’s nothing further for this
world.’
“This, monks, is called a monk who is a contemplative, a
brahman, washed, a master, learned, noble, an arahant.[6]
“And how is a monk a contemplative?[7]
His evil, unskillful qualities that are defiled, that lead to further becoming,
create trouble, ripen in stress, and lead to future birth, aging, & death
have been calmed.[8]
This is how a monk is a contemplative.
“And how is a monk a brahman? His evil, unskillful
qualities that are defiled, that lead to further becoming, create trouble,
ripen in stress, and lead to future birth, aging, & death have been
expelled.[9]
This is how a monk is a brahman.
“And how is a monk washed? His evil, unskillful qualities
that are defiled, that lead to further becoming, create trouble, ripen in
stress, and lead to future birth, aging, & death have been washed away.
This is how a monk is washed.
“And how is a monk a master? His evil, unskillful qualities
that are defiled, that lead to further becoming, create trouble, ripen in
stress, and lead to future birth, aging, & death have been mastered. This
is how a monk is a master.
“And how is a monk learned?[10]
His evil, unskillful qualities that are defiled, that lead to further becoming,
create trouble, ripen in stress, and lead to future birth, aging, & death
have streamed away.[11]
This is how a monk is learned.
“And how is a monk noble?[12]
His evil, unskillful qualities that are defiled, that lead to further becoming,
create trouble, ripen in stress, and lead to future birth, aging, & death
have gone far away.[13]
This is how a monk is noble.
“And how is a monk an arahant? His evil, unskillful
qualities that are defiled, that lead to further becoming, create trouble,
ripen in stress, and lead to future birth, aging, & death have gone far
away.[14]
This is how a monk is an arahant.”
That is what the Blessed One said. Gratified, the monks
delighted in the Blessed One’s words.
Notes
1.
Given the
widespread misperception that arahantship is a selfish goal, it’s important to
take note of this statement — that part of the motivation to become an arahant
is how it will benefit other people.
2.
First
watch: Dusk to 10 p.m.
3.
Second
watch: 10 p.m. to 2 a.m.
4.
Third
watch: 2 a.m. to dawn.
5.
Lit.:
“previous homes”.
6.
The
following passages are all based on word play in the Pali.
7.
Samana.
8.
Samita.
9.
Bahita.
10.
Sotthiya.
11.
Nissuta.
12.
Ariya.
Lesson 9: The Noble Eightfold Path
1. Review the life story of
the Buddha.
a) Describe how Siddhattha
lived, and how he treated others before he
became the Buddha. Was he
following a spiritual path – did he live by
the precepts, and cultivate
understanding and love?
b) Describe how the Buddha
lived and treated others. Was he
practicing what he taught,
was he teaching by his personal example as
well as by words?
c) What was the Buddha’s
daily routine and what meditations did he
practice?
2. Describe lives of some of
the Buddha’s students. How did they treat
others?
3. Review the Buddha’s First
Discourse and Analysis of the 4 Noble
Truths, and read the 10
precepts in the Appendix. Then use them to
discuss the spiritual path,
in this lesson.
The Noble Eightfold Path
Right understanding (right
view, samma ditthi)
Samma ditthi has
been commonly translated as ‘right understanding’
or ‘right view’. In this book
we shall use the first term, meaning both
right view and clear
comprehension. In the context of the spiritual
training and realisation of
the Nibbana,
right understanding means
understanding of the 4 Noble
Truths. This does not mean that we
should not learn about life
around us, as we do at school or work. But
our understanding is never
complete, or full (samma), without
understanding these 4 Noble
Truths. Like ecology students, whose
understanding of an ecosystem
is never complete without including
themselves and other people
in the picture.
Right thought (right
intention, samma sankappa)
Samma sankappa has
been commonly translated as right thought or
right intention. In this book
we shall use the term ‘right thought’,
meaning truthful and kind
thought (true, of renunciation, good-will
and not harming). We know
from the history and our own lives that
while right intentions or
good-will are the basis, or essential, for right
thinking, they do not save us
from wrong beliefs and suffering. Only
when our thoughts are also
true (match, or are in alignment with, what
really is) our thinking is
really right.
Right speech (samma vacca)
Right speech means no false
speech (no lying, harsh speech, or taking
too much), but rather
truthful and kind speech, or silence.
Right action (samma kammantha)
Right action means not to
intentionally harm others or ourselves
(hence not to break the 5
precepts), but rather do what is good for us
and others as well. The
Buddha gave monks and nuns 5 additional
precepts, to live in the way
beneficial to them and others as well. In a
less strict form, they are
helpful for everyone.
Right livelihood (samma ajiva)
Right livelihood does not
harm others, and is beneficial to both
ourselves and others as well.
This means it doesn’t go against the 5
precepts. It also means no
trading in weapons, endangered animals,
illegal drugs and unhealthy
food. For students like you, going to
school and doing your
schoolwork is the right livelihood. It is a
preparation for your adult
life of independence and self-reliance. Your
learning at school and your
activities outside of school all contribute
to your future.
Right effort (samma vayama)
In the context of the N8FP
training, right effort means an effort to
keep away (detached) from all
bad things and develop good things,
and especially to keep
detached from all bad thoughts and develop
good thoughts.
Right mindfulness (samma sati)
Right mindfulness, in the
context of the N8FP training, means
mindfulness or observation of
our body and mind and those of others.
However, this does not mean
we should not be mindful of other
things, rather it means that
we must be especially mindful of ourselves
and other living beings.
Mindfulness is never complete without that.
Right concentration (samma samadhi)
Right concentration means a
more focused mindfulness or observation
of a meditation subject. Its
practice leads to experience of
progressively more refined or
peaceful states of mind and to deeper
insight into the meditation
subject. We progressively train ourselves to
let go of thinking, emotions
and physical sensations at will, and
experience equanimity (inner
calm, peace). This is necessary not only
to relax and restore balance,
but also to see clearly reality as it is.
When the mind is cluttered
and restless, there are too many things
happening to see the inner or
outer phenomena clearly as they are.
Like water or air that is
full of sediments, and agitated or restless, so is
the impure and untrained
mind.
1. Use the discourse Analysis
of the 4 Noble Truths, and other
Buddha’s teachings to briefly
discuss each factor of the N8FP, what it
means to you, and how it
relates to your life.
2. Describe what you do and
what factors of the path you are
developing naturally when:
a) playing a sport, playing
music, drawing, reading.
b) studying science,
exploring nature.
3. Discuss concentration and
peaceful meditation states:
a) Describe what mental
states you experience when studying,
drawing, observing nature, or
resting in bed.
b) Why is it very important
to develop equanimity? Give examples of
some critical situations,
when equanimity is very important. How do
we develop equanimity?
4. Reflect on your life:
a) Are your actions, speech
and thinking always good for you and
others? Discuss how you may
improve them.
b) Describe your daily
routine during the weekdays and weekends.
How do you spend your free
time, what are you hobbies and why do
you like them?
c) Do you like science, and
observing and thinking about life around
you? If so, what do you like
best and why?
1 Discuss how you and others
can benefit at home, at school or at
work from practicing the
N8FP.
2. Describe what this world
would be like if all people practiced the
Noble Eight-fold Path:
a) What things, activities
and production systems would disappear?
b) What could the money and
resources, now spent on weapons,
fighting crime and violence,
combating pollution and diseases due to
wrong lifestyle, be used for
instead?
c) What occupations could
people have instead, that would be more
beneficial for everyone?
d) What would the cities and
countryside look like?
e) How would people spend
their weekends and holidays?
The Buddhist Middle Way of
life is part of our global cultural
heritage. If practiced
world-wide, can it bring about a healthier and
more peaceful world for
everyone? Write an essay on that.
Meditation
Buddhist meditation most
commonly means just practice of
mindfulness and
concentration, or observation (for example,
mindfulness of breathing).
Less commonly it also means
contemplation, or both
observation and thinking (for example, lovingkindness
meditation and contemplation
on the Buddha). It is practiced
to experience inner calm or
peace, and to gain insight into and
understanding of life.
Meditation done primarily to
experience inner calm is called a calm
meditation (samatha). Meditation done primarily to gain insight into
life is called an insight
meditation (vipassana).
However, no lasting
inner peace is possible
without developing insight into reality, and
giving up the causes of
suffering. And deep insight into reality
requires a calm mind.
The most well known calm
meditation is mindfulness of breathing
(anapana sati). It helps us to maintain inner peace in our
daily life,
and hence it also helps us in
our studies and any difficult situation.
The insight meditation
subjects vary from our body and mind, to
various life phenomena (dhammas), such as the 4 Noble Truths and
love.
To progress in meditation, it
is important that we begin with the
observation and contemplation
of the most obvious – our body, and
that we practice regularly.
Just as the precepts and loving-kindness are
an absolute foundation for
any spiritual practice, so meditation on the
body is an essential
foundation for any deeper meditation practice.
1. Try the meditations
described in the Appendix. You may ask your
parents or a Buddhist teacher
to help you. After you have finished,
review your experience and
share it with others. What did you
experience, and where did it
lead to?
2. Try meditating in daily
life:
a) Mindfulness of eating - At
breakfast, or other mealtime, sit down,
and do not talk or do any
other activities, like listening to music or
watching TV. Now reflect on
and silently give thanks to all who
created (or contributed to)
your food. Then let go of all thinking, and
just eat slowly, chewing
properly every mouthful. When you have
finished, slowly get up and
put away your dishes.
b) Mindfulness of walking -
when you are walking to school, in a park
or along a beach, let go of
all thinking and just walk and observe.
3. Establish your meditation
practice, and try to do it every day, or at
least on the weekends:
a) in the morning, do a short
loving-kindness meditation or a
meditation on breathing, and
then a few yoga asanas or other gentle
exercises.
b) in the evening, sit down
and reflect on your day, what you have
done and learnt, and what to
improve in the future. Write some of
these things down in your
diary.