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Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya 
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51112 Monday LESSON 742 -Dhammapada Verse 6Dhammapada Verse 6 கலகம் விளைவிப்போர் தாம் அக்கலகத்திலேயே இற்ப்போம் என்பதை உணரமாட்டார்கள்.உணருவரேல் தானாகவே தணியும்.Kosambaka Vatthu: - People, other than the wise, do not realize, “We in this world must all die,” (and, not realizing it, continue their quarrels). The wise realize it and thereby their quarrels cease.407எவர், ஊசிமுனைலிள்ள கடுகு நழுவிவிழுவது போன்று, இச்சை, துவேஷம், ஆணவம், வெறுப்புணர்வு ஆகியவற்றை விட்டுவிடுகிறாரோ அவரையே நான் பிராமணர் என அழைபேன்.-Mahapanthakatthera Vatthu-Him I call a brahmana, from whom passion, ill will, pride and detraction have fallen off like a mustard seed from the tip of an awl..திரிபிடகம் மூன்று தொகுப்புகள் up a levelTIPITAKA- from FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org
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51112 Monday LESSON 742 -Dhammapada Verse 6Dhammapada Verse 6 கலகம் விளைவிப்போர் தாம் அக்கலகத்திலேயே இற்ப்போம் என்பதை உணரமாட்டார்கள்.உணருவரேல் தானாகவே தணியும்.Kosambaka Vatthu: - People, other than the wise, do not realize, “We in this world
must all die,” (and, not realizing it, continue their quarrels). The wise
realize it and thereby their quarrels cease.
407எவர், ஊசிமுனைலிள்ள கடுகு நழுவிவிழுவது போன்று, இச்சை, துவேஷம், ஆணவம்,  வெறுப்புணர்வு ஆகியவற்றை விட்டுவிடுகிறாரோ அவரையே நான் பிராமணர் என அழைபேன்.-Mahapanthakatthera
Vatthu-Verse 407: Him I call a brahmana, from whom passion, ill will, pride and detraction have fallen off like a mustard seed from the tip of an awl..திரிபிம்  மூன்று தொகுப்புள் up a levelTIPITAKA- from FREE ONLINE  eNālāndā Research and
Practice UNIVERSITY through http://sarvajan.ambedkar.org


Dhammapada
Verse 6 உறுதியற்ற மனத்தினரும் நிரைஞானத்தை உணராதோரும், நிலை தடுமாறும்
கொள்கையுடையோரும் ஞானத்தில் குரையுடையவரே.

பரே ச ந விஜானந்தி -
மயமெத்த யமாமஸே
யே ச தத்த விஜானந்தி
ததோ ஸம்மந்தி மேதகா

Kosambaka Vatthu: - People, other than the wise, do not realize, “We in this world
must all die,” (and, not realizing it, continue their quarrels). The wise
realize it and thereby their quarrels cease.


Verse 6. Recollection of Death Brings Peace

Still others do not understand
that we must perish in this world,
those who understand this,
there quarrels are allayed.

Explanation: Most of us are not prepared to face the reality
of impermanence and death. It is because we forget this fact that
our lives are transitory, that we quarrel with each other, as if we
are going to live for ever. But, if we face the fact of death, our
quarrels will come to an end. We will then realize the folly of fighting
when we ourselves are doomed to die. Excited by emotions our thoughts
being clouded, we cannot see the truth about life. When we see the
truth, however, our thoughts become free



Dhammapada Verse 6
Kosambaka Vatthu

Pare ca na vijananti1
mayamettha yamamase2
ye ca tattha vijananti3
tato sammanti medhaga.

Verse 6: People, other than the wise, do not realize, “We in this world
must all die,” (and, not realizing it, continue their quarrels). The wise
realize it and thereby their quarrels cease.


1. Pare ca na vijananti: ‘Pare’ means ‘others’; in this
context, people other than the wise. These people do not realize that they must
die, and behave as if they were never going to die and keep on quarrelling.
Therefore, they are sometimes referred to as the ignorant or the foolish, or
those who are not worthy of love and respect.

2. mayamettha yamamase: lit., “We here must
die,” meaning we, of this world, must die; or all men are mortal.

3. ye ca tattha vijananti: in the case of those who
understand, meaning the wise. The wise understand (or realize) that all men are
mortal.


The Story of Kosambi Bhikkhus

While residing at the Jetavana monastery in Savatthi, the Buddha uttered
Verse (6) of this book, with reference to the bhikkhus of Kosambi.

The bhikkhus of Kosambi had formed into two groups. One group followed the
master of Vinaya and the other followed the teacher of the Dhamma and they were
often quarrelling among themselves. Even the Buddha could not stop them from
quarrelling; so he left them and spent the vassa, residence period of the rains,
all alone in Rakkhita Grove near Palileyyaka forest. There, the elephant
Palileyya waited upon the Buddha.

The lay disciples of Kosambi, on learning the reason for the departure of the
Buddha, refused to make offerings to the remaining bhikkhus. This made them
realize their mistake and reconciliation took place among themselves. Still, the
lay disciples would not treat them as respectfully as before, until they owned
up their fault to the Buddha. But the Buddha was away and it was in the middle
of the vassa; so the bhikkhus of Kosambi spent the vassa in misery and hardship.

At the end of the vassa, the Venerable Ananda and five hundred bhikkhus
approached the Buddha and gave the message from Annathapindika and other lay
disciples imploring him to return. In due course the Buddha returned to the
Jetavana monastery in Savatthi. The bhikkhus followed him there, fell down at
his feet, and owned up their fault. The Buddha rebuked them for disobeying him.
He told them to remember that they must all die some day and therefore, they
must stop their quarrels and must not act as if they would never die.

Then the Buddha spoke in verse as follows:

Verse 6: People, other than the wise, do not realize, “We in
this world must all die,” (and, not realizing it, continue their
quarrels). The wise realize it and thereby their quarrels cease.

At the end of the discourse, all the assembled bhikkhus were established in
Sotapatti Fruition.




Dhammapada Verse 407
Mahapanthakatthera

Vatthu

எவர்,
ஊசிமுனைலிள்ள கடுகு நழுவிவிழுவது போன்று, இச்சை, துவேஷம், ஆணவம், 
வெறுப்புணர்வு ஆகியவற்றை விட்டுவிடுகிறாரோ அவரையே நான் பிராமணர்

என
அழைபேன்.
யஸ்ஸ ராகொ ச தொஸொ ச -
மனொ மக்கொ ச பாதிதொ
ஸாஸ பொரிவ ஆரக்கா -
தமஹங் ப்ரூமி பிராஹ்மணங்

Yassa rago ca doso ca
mano makkho ca patito
sasaporiva aragga
tamaham brumi brahmanam.

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


The Story of Thera Mahapanthaka

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

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

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

Then the Buddha spoke in verse as
follows:

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

* See also Verse 25: The
Story of Culapanthaka
, Chapter II.


Dhammapada Verse 25
Culapanthaka Vatthu

The Dhammapada Commentary
Courtesy of Nibbana.com
Translated by the Department of Pali
University of Rangoon, Burma
1966

Utthanena’ ppamadena
samyamena damena ca
dipam kayiratha medhavi

yam ogho nabhikirati.

The Teacher while in residence at the Bamboo grove gave this religious
discourse beginning with “Utthanenappamadena” with reference to the
Elder Culapanthaka.


It is said that in Rajagaha, the daughter (of the family) of a rich banker,
on coming of age was closely guarded by her parents on the upper story of a
seven-storied palace. Because of her caprice due to her young age she developed
an ardent longing for the opposite sex and she cohabited even with her own slave
and fearing that other people might come to know of it, said “It is
impossible for us to live here. If my parents come to know of this misdeed, they
will cut me into pieces. Let us go and live somewhere else”. Taking with
them their personal effects they left by the main gate thinking “We shall
go and live in some place unknown to others” and took residence at a
certain place. As a result of their living together she became conceived.

When she was in the advanced stage of pregnancy, she discussed with her
husband thus, “My pregnancy has reached the advanced stage; confinement in
a place devoid of friends and relations would just be courting trouble, let us
go to the home of our parents”. Fearing that he would lose his life if he
were to go there he procrastinated saying, “We will go to-day, we will go
tomorrow.”

She thought, “Due to the gravity of his own misdeed, this fool does not
dare to go; in fact parents only wish for the good (of their children). Whether
he goes or not, I shall go.” As she was leaving that house, she arranged
the house in order and informing her next door neighbours of her departure to
the home of her parents she set out on her journey.

He returned home and not finding her, enquired of the neighbours and,
learning that she had left for her parent’s house, followed her hastily and
overtook her on the way. She gave birth to a child at that very place. He
enquired of her “What is it my dear?” “Sir, it is a son”,
replied she. “What should we do now?” “The purpose for which we
are going to the house of our parents is accomplished on the way. What is the
use of our going there? Let us turn back.” Both of them being of one
accord, turned back. That child being born on the way, was named Panthaka.

Before long she became conceived once again. The detailed account of what
happened on the previous occasion should be repeated all over here. Because of
the fact that that child was also born on the road the first born child was
named Mahapanthaka and this other Culapanthaka. Taking both the boys they
returned to their own home. While they were living there, the boy Mahapanthaka
heard other children addressing their uncles and grand-parents, and asked his
mother, “Mother, other boys speak of their uncles and grand-parents. Have
we no relations, mother?” “Yes, son, you have no relatives here. In
the city of Rajagaha, however, you have a grandfather who is a rich banker and
we have many relations there.” “Why do not we go there, mother?”
asked the son. She did not tell her son the reason why she did not go, but when
her sons spoke about it repeatedly she said to her husband, “These boys are
worrying me very much. My parents are not going to eat us (our flesh) when they
see us. Come let us take the children to their grand-parents.”

“It is impossible for me to face them, however, I shall take you
(there)” said the husband. “Very well, somehow or other it is only
right that the boys should see the family of their grand-parents.” Both of
them, taking the sons, went to Rajagaha by stages and stopped at a certain
rest-house at the gate of the city. The mother sent information to her parents
about her arrival with the two boys. On hearing that news, they said thus,
“In this round of rebirths there is no one who has not been a son or a
daughter, (but since) they have offended us so greatly, it is impossible for us
to have them in our presence. Let the two take this much wealth and go and live
where they please. But let them send the boys here.”

They took the wealth sent by the parents and sent the boys after entrusting
them to the messengers who had come. The boys grew up in the home of
grand-parents. Of them Culapanthaka being very young, only Mahapanthaka used to
go with his grand-father to listen to religious discourse. While visiting the
Teacher regularly, he developed an inclination to become a monk and he said to
his grand-father, “If you would give me permission, I should like to become
a monk.” “What do you say, dear, for me your renunciation is
preferable to that of the people of the whole world. If you can undertake to do
so, do it.” Saying so, he took him to the Master and being asked,
“What O householder, have you got a child?,” he replied, “Yes,
your reverence, this is my grandson who wants to become a monk under you.”
The master gave orders to a monk, who practises the vow of living on alms-food
obtained by begging, saying, “Admit him into the Order”. The Elder
taught him a five-item meditation ending with the skin*, and initiated him. He
mastered many teachings of the Buddha and when he attained the right age, he was
ordained and, carrying out the subject of meditation with careful attention, he
attained arahatship.

While living in the bliss of meditation and the fruition, he thought thus,
“Would it not be possible to give this bliss to Culapanthaka”. Then
approaching the banker, the grandfather, he said thus “If you would permit,
may I admit him into the Order.” “You may do so, O Venerable one’. The
banker was well-known to be very devoted to the teachings of the Master, and
when he was asked, the sons of which daughters were these, he felt ashamed to
say that they were the sons of the daughter who had run away. And so he gladly
admitted them to become monks. The Elder admitted him into the Order and
established him in the moral precepts. Soon after his admission into the Order,
he was found to be slow in his (spiritual) progress.

He was unable to master even this one verse in four months.

“Behold the Buddha in resplendent glory, like the fragrant red Lotus
blossoming in the morning, and the shining sun in the sky.”

So it is said that at the time of Kassapa, the Perfectly Enlightened One, he
was a monk. Being of sharp intelligence he made fun of a dullard monk as the
latter was repeating his lesson. And that monk felt embarrassed by his mockery,
would neither learn nor repeat his lessons. As a result of that action, he was
born dullard. While learning further, he used to forget what he had already
learned. Thus four months elapsed as he was striving to learn that very single
verse. Then Mahapanthaka said to him, “Panthaka, you are not worthy of
(remaining longer) in this Order, you have not been able to master even a verse
in four months. How would you bring to maturity your life of a monk? Leave this
monastery,” and drove him out. Culapanthaka, out of attachment to the
teachings of the Buddha had never aspired for a life of a householder. At that
time Mahapanthaka was in charge of assigning monks to (invitations) to meal.

At that time Jivaka, the Komarabhacca (the foster child of a prince), taking
with him plenty of flowers and scents went to his mango-grove, offered them to
the Master. Having listened to the preachings, he left the seat, paid obeisance
to the Master and approaching Mahapanthaka enquired, “Sir, how many monks
are living with the Teacher?” “Monks numbering about five
hundred”. “Sir, tomorrow may you please take your food at my house
with five hundred monks headed by the Buddha.” Said the Elder,
“Lay-devotee, a certain Culapanthaka is dull and unprogressive in the
Dhamma, except him I accept your invitation for the rest.” Culapanthaka
heard this and thought “The Elder in accepting the invitation for so many
monks has left me out. Surely he must have been disappointed with me. Then, what
good is there for me (to stay on) in this Order? I should (better) revert to a
household life and live giving charity and doing other meritorious deeds.”
On the next day early in the morning he set out to give up his monkhood. The
Master surveying the world early in the morning, saw that incident and going
ahead, was strolling about in front of the door by which Culapanthaka was
passing by. Culapanthaka on his way saw the Master and, approaching him, paid
him obeisance.

Then the Teacher asked him, “Culapanthaka, where are you going at this
time (of the day) ?” “Lord, my brother drives me away, therefore I am
going to leave the Order” “Culapanthaka, your admission is my concern,
when you were driven out by your brother why did not you come to me? What good
can there be for you to turn back to household-life, come, stay with me. So
saying, (the Teacher) stroking him on the head with his palm marked with
auspicious marks and took him along and made him sit down in front of the
Gandhakuti (the perfumed hall). The Master gave him a clean piece of cloth
produced by the Supernormal power, said to him “Culapanthaka, remain here
facing the East and go on rubbing this piece of cloth, while reciting repeatedly
these words “Taking on the impurity, Taking on the impurity”
(rajoharanam). Then when He was informed of the time, went to the residence of
Jivaka accompanied by the order of monks and sat down on the seat prepared.

Culapanthaka sat on looking at the sun, and while rubbing that piece of cloth
muttered the words (rajoharanam rajoharanam). As he went on rubbing that piece
of cloth it became soiled. And as sequel he thought: “This piece of cloth
was very clean, but because of me it has changed its original form and has
become soiled.” Thus he reflected on the thought that constituted things
indeed are impermanent, he fixed his mind on the decay and destruction and
intensified his spiritual insight. Master knowing that the mind of Culapanthaka
was set upon spiritual insight, said thus, ‘Culapanthaka, be not impressed by
the thought that the piece of cloth alone is soiled and made dirty by the dust;
within you there exists the dust of passion and so on, remove them.” Saying
so he sent forth his radiance so that he appeared to be sitting in front of
(Culapanthaka) uttering these verses:

“Raga is termed as raja. It does not mean dust; it means
passion. Having abandoned this raja (passion) the monks abide in the
teachings of the One who is free from raja (passion).

Dosa is termed as raja. It does not mean dust; it means hatred.
Having abandoned this raja (hatred), the monks abide in the teachings of
the One who is free from raja (hatred).

Moha is termed as raja. It does not mean dust; it means
delusion. Having abandoned this raja (delusion), the monks abide in the
teachings of the One who is free from raja (delusion).

At the end of the utterance of the verses Culapanthaka attained arahatship
together with analytical knowledge and simultaneously with this mastery of
analytical knowledge he came to understand the implication of the three Pitakas.

So the story goes. That in this former existence he was a king and as he was
moving round the city, perspiration rolled down his forehead which he mopped
with a clean piece of cloth. The cloth became soiled. “The piece of cloth,
though clean, has changed its nature and because of this body of mine it has
become soiled.” Thus he developed the idea of impermanence thinking
“Unstable indeed are constituted things.” Because of that antecedent,
the removal of the moral dirt became the supporting factor of spiritual
development.

Jivaka Komarabhacca was bringing libation water to pour as a mark of donation
to the Dasabala (Buddha). And the Master covered the bowl with his hand saying,
“Jivaka, are there no monks staying back at the monastery ?” “Has
not, Lord, Mahapanthaka stated that there were no monks left at the
monastery?” Master replied “There is, O Jivaka.” Jivaka sent a
man, saying. “Friend, in that case, go and see whether there are any monks
or not in the monastery.”

At this moment Culapanthaka thinking, “My brother said that there were
no monks at the monastery, I will show him that there are.” He created a
thousand monks and filled the entire mango-grove with them, some tending to the
robes, some dyeing and others being engaged in their studies, thus differing in
pursuits. That man, seeing many monks in the monastery, turned back and reported
to Jivaka. saying “Master, the entire mango-grove is full of monks.”

“The Thera Culapanthaka having created a thousand monks like himself,
sat in the beautiful mango-grove awaiting intimation of the time (for
meal).”

Thereupon the Master said to the person “Go to the monastery and say
that the Teacher summons the monk by name Culapanthaka.” “When he went
and said that, voices saying “I am Culapanthaka, I am Culapanthaka”
came out of thousand mouths. The man went back and reported “Lord, all of
them said that they were Culapanthakas.” “Then please go and catch
hold of the monk who first says that he is Culapanthaka and the rest will
disappear.” He did as he was told. And at that very moment the rest of the
monks disappeared.

The Elder also accompanied that man. Then after the meal the Master said to
Jivaka, “Jivaka, take hold of Culapanthaka’s bowl. He will do the preaching
that is usually done after a meal. Jivaka did so. He delivered a religious
discourse embracing the three Pitakas roaring like a young lion. The teacher
rising from his seat returned to the monastery accompanied by the assembly of
monks. And after the monks had performed their usual service to him, he stood at
the entrance of the perfumed chamber, gave admonition to them and instructed
them in the subjects of meditation and sent them away. He then entered the
gandhakuti made fragrant with sweet scent and lay down lion-fashion on his right
side. At that time at about even-tide monks from various places gathered
together and sitting down like an encircling woolen screen, started to talk
about the virtues of the Teacher thus, “Brethren, Mahapanthaka for not
understanding Culapanthaka’s intrinsic worth, expelled him from the monastery
with the thought that he was dullard as he could not master even a single verse
in four months. The Perfectly Enlightened One through his unexcelled supremacy
in respect of the Dhamma, helped him attain arahatship together with analytical
knowledge even within a short time of the duration of a meal time and he
(Culapanthaka) became versed in three Pitakas and the analysis of them. Mighty
and powerful indeed are the Buddhas.”

At the same time the Bhagava, becoming aware of the theme of that discussion
in that religious gathering, decided to go there immediately. Rising from his
bed and putting on his well-dyed double-layered robe, fastening the girdle like
the streak of lighting, donning himself with his upper robe which was like the
red woolen blanket, he came out of the perfumed chamber and went straight to the
religious gathering with all the immeasurable grace of the Buddha, and with the
stride of a noble elephant in rut and in the heroic mien of a lion. Then
stepping into the seat well prepared for him in the centre of the decorated
hall, he sat down on the seat well prepared for him in the centre of the
decorated hall, shedding forth six-rayed lustre of the Buddha, like the morning
sun on the top of the Yugandhara mountain, plumbing the depths of the ocean. The
moment the Perfectly Enlightened One did arrive, the assembly of monks stopped
talking and remained silent. The Master looked at the assembly with a heart full
of tenderness and loving-kindness, and thought, “So pleasant is the conduct
of this assembly that there was neither movement of hand or foot, nor sound or
coughing, or sneezing, so full of respect for the Buddha and awed by His glory.
Were I to sit without speaking even for the whole of my life they would not
break the silence by speaking first. I should find the way to inmate the talk
and I myself will speak first. And in a sweet and dignified tone, he addressed
the monks by asking “What are you talking about, seated here? What may be
the topic which had been interrupted?” When they replied such and such was
the topic, the Master declared, “O monks, not only now is Culapanthaka a
dullard. In the former existence also he was the same. Not only now I am his
refuge but in the past existence also I had been so. Not only had I made him the
possessor of material wealth in the former existence, now too I have made him
the possessor of transcendental virtues.” Being requested by the monks who
were intent on hearing in detail, the Teacher brought forth the past.

“O monks, in the past a youth who was a citizen of Banaras went to
Takkasila to acquire arts and became the resident pupil taking instructions from
a universally renowned teacher. Among the five hundred pupils he was the one who
gave the greatest service to the teacher. He used to do everything, beginning
from massaging the feet. But because of his dullness he could not learn
anything. Though his teacher consented to teach him he was unable to teach him
anything. He lived there for a long time but not being able to learn even a
single verse he became disheartened and asked the teacher permission to leave.

The teacher thought, “He is of service to me. I want him to be learned
but I am not able to do so. Surely I ought to do a return service to him and I
shall compose a mystic charm and give it to him.” He took him to the forest
and composing this stanza. “You are transgressing, you are
transgressing, why for do you transgress? I am aware of that.”
He made
him learn it by repeating many hundred times. He then asked, “Have you
grasped it ?” When said “Yes, I have,” the teacher thought,
“When a dullard has exerted himself and had mastered an art, he is not
likely to lose it.” Providing him with provision for the journey he said,
“Go now and eke out your living with this charm, however, you should recite
this always so that it does not fade away'’ and sent him away. At the time of
his arrival at Banaras his mother gave him a great reception in honour of him
with the thought that her son had returned after acquiring the arts.

At that time the King of Banaras thought to himself “Have I any fault in
me with reference to physical and other actions and not finding any deed of his
which is undesirable, thought “One does not see one’s own fault, but others
do. I shall investigate among the citizens.” Then at dusk he went out
incognito with the idea, “Usually all kinds of topics are discussed amongst
the people when they sit together after their evening meal. If I am ruling the
kingdom unrighteously they will say we are being oppressed by penalties and
taxes imposed by a bad and unrighteous king; if I rule righteously, they will
speak in praise of me saying “May our king live long etc” and he went
about skirting along the wall of individual houses. At that moment tunnel-boring
thieves bored a tunnel between two houses so that they could enter the two
houses through a single tunnel. The king saw them and stopped in the shadow of
the house. While they, after boring the tunnel, entered the house and were
searching for the goods, the youth woke up and recited that charm “You
are transgressing, you are transgressing, what for do you transgress? I too know
what you are doing.”
Hearing him they thought “We are found out by
this one and now he will do us harm.” Through fear they discarded the
clothes they were wearing and fled in any direction they could take. The king,
after seeing them run away after hearing his recitation of the charm, went round
the city and returned to his palace. Early in the morning, the king summoned a
man and said to him, “Go on man, there is a youth who has returned after
getting his education at Takkasila living on such and such a road, in the house
where a tunnel has been dug into, and bring him.” He went to the youth and
saying “The king summons you” brought him. The king then asked him
“Are you the young man who had returned from Takkasila after acquiring the
arts there ?” “Yes, Your Majesty.” “Give it to me.”
“Very well, Your Majesty. May you sit on seat of the same level with me and
take it.” The king, after doing so, learnt the charm and gave him a
thousand coins as the teacher’s fee.

About this time the general enquired of the barber as to when the king would
have his beard shaved. When told that would be either the next day or the day
following, on the day he gave him a thousand coins saying, “I have a job
for you to do” and being enquired to what it was, he told him, “Whet
your razor very sharp and while pretending to shave the king, you cut his
throat. You will be the general while I the king.” He consented saying
“Very well” and on the day the king was to have his shave he soaped
the beard with scented water and after sharpening the razor, he held the
forehead of the king and finding that the razor was a little blunt and realizing
that he should cut the throat with one stroke, he stood side and sharpened the
razor.

At that moment the king recollecting the charm, started to recite thus, “You
are transgressing, you are transgressing, why are you doing so? I too know what
you are doing”
The barber started perspiring with the thought that the
king was aware of his action and being frightened he dropped the razor on the
ground and fell prostrate at his feet. Sharp-witted are the kings, so he said to
him “Hey, you vile barber, you thought the king was not aware of it.”

“Pardon me, Your Majesty.” “Let it be, have no fear and tell
me what it is.” He said, “Your Majesty, the general gave me a thousand
coins and said, “While pretending to shave the king you cut his throat. I
shall be king and I shall appoint you the general.” The king thought that
he owed his life to the teacher and summoning the general he banished him from
the country saying, “General, is there anything that you do not get from
me? But now it is not possible for me to look at you. Leave my kingdom.” He
then sent for the teacher and conferring upon him great honour saying,
“Teacher, because of you my life has been saved,” and bestowed upon
him the office of the general. Thus having brought forth the past the Teacher
said, “On that occasion I was the well renowned teacher. Oh monks,
Culapanthaka was a dullard also in the former existence. I too was then his
refuge and set him up with material wealth.

Again one day when the conversation turned upon the Master being the refuge
of Culasetthi.

“A wise and discerning man even with a little capital can elevate
himself as one can fan a small fire (into a big blaze.)”

Having uttered this verse he continued, “O monks, it is not only now
that I have been a refuge to him, in the past too I had been so. Previously I
made him the master of material possessions, (but) now I have made him the
possessor of spiritual wealth. At that time too. Culapanthaka was the pupil of
Culasetthi and I myself was Culasetthi. Thus did the Buddha link the present
with the past.

Again one day they discussed this matter in the religious assemblage,
“Brethren, though Culapanthaka was not able to master a verse of four lines
in four months, only because he did exert to put forth effort was he established
in arahatship and has now become the possessor of spiritual wealth. The Teacher
having come asked, “O monks, what are you talking about, seated
together?” When told such was the topic, He said “Monks, a monk who is
strenuous in his efforts in this religious Order of mine, becomes the master of
transcendental Dhamma” and added this verse.

Through vigilance and by earnestness and control, the wise man may
make an island for himself which no flood (of mental defilement) can overwhelm.

Therein Dipam kayiratha means that (1) by vigilance (utthanena) which
equates with (viriya) (2) by earnestness (appamada) which equates
with ever-present mindfulness (satiya avippavasa), (3) by restraint (samyama)
which equates with the four groups of moral precepts (Catuparisuddhisila)
and (4) by control (damena,) which equates with the control of the sense
faculties (Indriyani). By reason of these four factors the wise man who
is endowed with knowledge of the essence of truth factors is able to make an
island of arahatship, which becomes a refuge for himself in this excessively
deep ocean of round of existences where in safe landing is very hard to come by.
An island of what sort? Yam ogho nabhikirati means that island the
fourfold currents of mental impurities cannot overflew and destroy, because
Arahatship cannot be shattered by the floods of moral defilements.

At the end of the recitation of the verse many became Sotapannas and
so on, and thus the discourse was of benefit to the assembled gathering.


* Tacapancaka Kammatthana = hair; hair of the body; nails; teeth; and skin.



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