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2741 Tue 11 Sep 2018 LESSON (84) Tue 11Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA) TIPITAKA
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2741 Tue 11 Sep 2018 LESSON (84) Tue 11Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA) TIPITAKA

http://vipassana24.com/verse-116-never-hesitate-to-do-good/ Verse 116. Never Hesitate To Do Good Make haste towards the good and check the mind for evil. The one who’s is slow to make merit delights in the evil mind. Explanation: In the matter of performing virtuous, meritorious actions, be alert and act quickly. Guard the mind against evil. If one were to perform meritorious actions hesitantly, his mind will begin to take delight in evil things.

The Story of Culla Ekasataka (Verse 116)

While residing at the Jetavana. Monastery, the Buddha spoke this verse, with reference to a brahmin couple by the name of Culla Ekasataka.

There was once a brahmin couple in Savatthi, who had only one outer garment between the two of them. Because of this they were also known as Ekasataka. As they had only one outer garment, both of them could not go out at the same time. So, the wife would go to listen to the discourse given by the Buddha during the day and the husband would go at night. One night, as the brahmin listened to the Buddha, his whole body came to be suffused with delightful satisfaction and he felt a strong desire to offer the outer garment he was wearing to the Buddha. But he realized that if he were to give away the only outer garment he had, there would be none left for him and his wife. So he wavered and hesitated. Thus, the first and the second watches of the night passed. Came the third watch and he said to himself, “If I am so miserly and hesitant, I will miss the opportunity of ending worldly suffering. I shall now offer my outer garment to the Buddha” So saying, he placed the piece of cloth at the feet of the Buddha and cried out “I have won” three times. King Pasenadi of Kosala, who was among the audience, heard those words and ordered a courtier to investigate. Learning about the brahmin’s offering to the Buddha, the king commented that the brahmin had done something which was not easy to do and so should be rewarded. The king ordered his men to give the brahmin a piece of cloth as a reward for his faith and generosity. The brahmin offered that piece of cloth also to the Buddha and he was rewarded by the king with two pieces of cloth. Again, the brahmin offered the two pieces of cloth to the Buddha and he was rewarded with four. Thus, he offered to the Buddha whatever was given him by the king, and each time the king doubled his reward. When finally the reward came up to thirty-two pieces of cloth, the brahmin kept one piece for himself and another for his wife, and offered the remaining thirty pieces to the Buddha.

Then, the king again commented that the brahmin had truly performed a very difficult task and so must be rewarded fittingly. The king sent a messenger to the palace to bring two pieces of velvet cloth, each of which was worth one hundred thousand, and gave them to the brahmin. The brahmin made these two pieces of valuable cloth into two canopies and kept one in the perfumed chamber where the Buddha slept and the other in his own house above the place where a monk was regularly offered alms-food. When the king next went to the Jetavana Monastery to pay homage to the Buddha, he saw the velvet canopy and recognized it as the offering made by the brahmin and he was very pleased. This time, he made a reward of seven kinds in fours (sabbacatukka), viz., four elephants, four horses, four female slaves, four male slaves, four errand boys, four villages and four thousands in cash. When the monks heard about this, they asked the Buddha, “How is it that, in the case of this brahmin, a good deed done at present bears fruit immediately?” To them the Buddha replied, “If the brahmin had offered his outer garment in the first watch of the night, he would have been rewarded with sixteen of each kind; if he had made his offering during the middle watch, he would have been rewarded with eight of each kind; since he had made his offering only during the last watch of the night, he was rewarded with only four of each kind. So, when one wants to give in charity, one should do so quickly; if one procrastinates, the reward comes slowly and only sparingly. Also, if one is too slow in doing good deeds, one may not be able to do it at all, for the mind tends to take delight in evil”

http://vipassana24.com/verse-117-do-no-evil-again-and-again/

Verse 117. Do No Evil Again And Again If one some evil does then do it not again and again. Do not wish for it anew for evil grows to dukkha. Explanation: A person may do some evil things. But he should not keep on doing it over and over, repeatedly. He should not take delight in it. Accumulation of evil is painful.

The Story of Venerable Seyyasaka (Verse 117)

While residing at the Jetavana Monastery, the Buddha spoke this verse, with reference to the Venerable Seyyasaka. For Venerable Seyyasaka was Venerable Kaludayi’s fellow-monk. Becoming discontented with the continence required by the Religious Life, he started sexually stimulating himself. Thereafter, as often as he fell into this self-abuse, he broke the same rule. The Buddha heard about his doings, sent for him, and asked him, “Is the report true that you did such and such?” “Yes, Venerable.” “Foolish man,” said the Buddha, “why have you acted in a manner so unbecoming to your state?” In such fashion did the Buddha reprove him. Having so done, he enjoined upon him the observance of the rules. Then he said to him, “Such a course of action inevitably leads to suffering, both in this world and in the world to come.” So saying, the Buddha pronounced this Stanza.

http://vipassana24.com/verse-118-accumulated-merit-leads-to-happiness/

Verse 118. Accumulated Merit Leads To Happiness If one should some merit make do it again and again. One should wish for it anew for merit grows to joy. Explanation: A person may do some meritorious activity. He must keep on repeating it, over and over. He must take delight in that meritorious action. Accumulation of merit leads to happiness.

The Story of Goddess Laja (Verse 118)

While residing at the Jetavana Monastery, the Buddha spoke this Verse, with reference to the goddess Laja.

For a while Venerable Kassapa the Great was in residence at Pipphali Cave, he entered into a state of trance, remaining therein for seven days. Arising from trance on the seventh day, he surveyed with supernatural vision the places where he wanted to go for alms. As he looked abroad, he beheld a certain woman, the keeper of a field of rice-paddy, parching heads of rice which she had gathered. Thereupon he considered within himself, “Is she endowed with faith or is she not endowed with faith?” Straightaway becoming aware that she was endowed with faith, he reflected, “Will she be able to render me assistance?” Straightaway he became aware of the following, “This noble young woman is wise and resourceful; she will render me assistance, and as the result of so doing will receive a rich reward.” So he put on his robes, took bowl in hand, and went and stood near the rice-field. When this noble young woman saw the Venerable, her heart believed, and her body was suffused with the five sorts of joy. “Wait a moment, Venerable,” said she. Taking some of the parched rice, she went quickly to him, poured the rice into the Venerable’s bowl, and then, saluting him with the five rests, she made an earnest wish, saying, “Venerable, may I be a partaker of the Truth you have seen?” “So be it,” replied the Venerable, pronouncing the words of thanksgiving. Then that noble young woman saluted the Venerable and set out to return, reflecting upon the alms she had given to the Venerable.

Now in a certain hole by the road skirting the field of growing rice lurked a poisonous snake. He was not able to bite the Venerable’s leg, for it was covered with his yellow robe. But as that noble young woman reached that spot on her return, reflecting upon the alms she had given to the Venerable, the snake wriggled out of his hole, bit her, and then and there caused her to fall prostrate on the ground. Dying with believing heart, she was reborn in heaven. As a goddess she came down from time to time and attended to the upkeep of the Venerable’s place – cleaning the premises etc. When the Venerable saw what had been done, he concluded, “Some probationer or novice must have rendered me this service.” On the second day the goddess did the same thing again, and the Venerable again came to the same conclusion. But on the third day the Venerable heard the sound of her sweeping, and looking in through the keyhole, saw the radiant image of her body. And straightaway he asked, “Who is it that is sweeping?” “It is I, Venerable, your female disciple the goddess Laja.” “I have no female disciple by that name.” “Venerable, when I was a young woman tending a rice-field, I gave you parched rice; as I returned on my way, a snake bit me, and I died with believing heart and was reborn in the Heavenly World. Since it was through you that I received this glory, I said to myself, ‘I will perform the major and minor duties for you and so make my salvation sure’ Therefore came I hither, Venerable.” “Was it you that swept this place for me yesterday and on the preceding days, setting out water for drinking?” “Yes, Venerable.” “Pray depart hence, goddess.

Never mind about the duties you have rendered, but henceforth come no more hither.” “Venerable, do not destroy me. Permit me to perform the major and minor services for you and so make my salvation sure.” “Goddess, depart hence, lest in the future, when expounders of the law take the variegated fan and sit down, they have reason to say, ‘Report has it that a goddess comes and performs the major and minor duties for Venerable Kassapa, setting out water for him to drink.” Thereupon the goddess wept and wailed and lamented, standing poised in the air. About this incident the Buddha said, “Indeed, both in this world and the world to come, it is the doing of good works alone that brings happiness

http://vipassana24.com/verse-119-evil-seems-sweet-until-it-ripens/

Verse 119. Evil Seems Sweet Until It Ripens As long as evil ripens not even the evil one goodness knows, but when the evil ripens then the person evil knows. Explanation: The evil doer even see evil as good. When evil begins to mature, the evil doer will understand evil to be evil.

The Story of Anathapindika (Verses 119 & 120)

While residing at the Jetavana Monastery, the Buddha spoke these verses, with reference to Anathapindika, the famous rich man of Savatthi.

Anathapindika, who spent fifty-four billion of treasure in the religion of the Buddha on Jetavana Monastery alone, proceeded in state three times a day to wait upon the Buddha during the Buddha’s residence at Jetavana. Whenever he set out to go thither, he thought, “The probationers and novices will look at my hands and ask the question, ‘What has he brought with him as offerings? ‘” and therefore never went empty-handed.

When he went there early in the morning he carried rice-porridge with him; after breakfast he carried ghee, fresh butter, and other medicaments; in the evening he carried with him perfumes, garlands, unguents, and garments. Now those who lived by trade had borrowed from him eighteen billion of treasure. Moreover eighteen billion of treasure belonging to his family, secretly buried at the bank of the river, had been swept into the great ocean at the time when the river burst its banks. The result was that he was gradually being reduced to a state of poverty. But in spite of this, he just gave alms to the Congregation of Monks as before, although he was unable to give choice food as before.

One day the Buddha asked him, “Are alms provided for us in the house of our householder?” Anathapindika replied, “Yes, Venerable, but the food is nothing but bird-feed and sour gruel” Then said the Buddha to him, “Householder, do not allow yourself to think, It is nothing but coarse food that I give to the Buddha and be not disturbed thereat. If the intention be pure, it is impossible to give the Buddhas and others food that is really coarse”

When the Buddha and the Buddha’s disciples entered the house of Anathapindika, the goddess who dwelt over the gate, unable to remain, by reason of the intensity of their goodness, thought to herself, “I will detach the householder from his allegiance, that they may no more enter this house.” Now although the goddess had longed to address the householder, she could not say a word to him in the heyday of his wealth and power. At this time, however, she thought to herself, “The householder is now a poor man, and will therefore be disposed to give heed to my words.” Accordingly she went by night, entered the treasurer’s chamber of state, and stood poised in the air. When the treasurer saw her, he said, “Who is that?” “It is I, great treasurer, the goddess that resides over your fourth gate. I am come to give you admonition.” “Well then, say what you have to say.”

“Great treasurer, without considering the future, you have dissipated your great wealth in the religion of the monk Gotama. Now, although you have reduced yourself to poverty, you still continue to give of your wealth. If you continue this course, in a few days you will not have enough left to provide you with clothing and food. Of what use to you is the monk Gotama? Abandon your lavish giving, devote your attention to business, and make a fortune” “Is this the advice you came to give me?” “Yes, treasurer” “Then go away. Though a hundred thousand like you should try, you would not be able to move me from my course. You have said to me what you had no right to say; what business have you to dwell in my house? Leave my house instantly” The goddess, unable to withstand the words of a noble disciple who had attained the fruit of conversion, left his house, taking her children with her.

But after the goddess had left his house, she was unable to find lodging elsewhere. Then she thought to herself, “I will ask the treasurer to pardon me and to allow me to resume my residence in this house.” Accordingly she approached the tutelary deity of the city, told him of her offense, and said to him, “Come now, conduct me to the treasurer, persuade him to pardon me, and persuade him to allow me to resume my residence in his house.” But the tutelary deity of the city replied, “You said something you had no business to say; it will be impossible for me to go with you to the treasurer’s residence.” Thus did the tutelary deity of the city refuse her request. Then she went to the Four Great Kings, but they likewise refused her request. Then she approached Sakka king of gods, told him her story, and entreated him yet more earnestly. Said she, “Sire, I am unable to find a place wherein to lodge myself, but wander about without protection, children in hand. Obtain for me the privilege of returning to my former residence.” Sakka replied, “But neither will it be possible for me to speak to the treasurer in your behalf. However, I will tell you a way.” “Very good, sire; tell me what it is.”

“Go, assume the dress of the treasurer’s steward; note on a leaf from the hand of the treasurer a list of the wealth he once possessed; put forth your supernatural power and recover the eighteen billion of wealth borrowed by those who live by trade, and fill therewith the treasurer’s empty storeroom. Besides this wealth, there are eighteen billion of wealth which were swept into the great ocean. Yet again there are eighteen billion of wealth without an owner, to be found in such and such a place. Gather all this together and therewith fill his empty storeroom. Having thus atoned for your offence, ask him to grant you pardon.” “Very well,” said the goddess. And straightaway she did all, just as Sakka king of gods told her to. Having so done, she went and stood poised in the air, illuminating with supernatural radiance the treasurer’s chamber of state.

“Who is that?” asked the treasurer. “It is I,” replied the goddess, “the blind, stupid goddess that once dwelt over your fourth gate. Pardon me the words I once spoke to you in my blind stupidity. In obedience to the command of Sakka king of gods, I have recovered the fifty-four billion of wealth and filled your empty storeroom therewith; thus have I atoned for my offence; I have no place wherein to lodge myself, and therefore am I greatly wearied.” Anathapindika thought to himself, “This goddess says to me, I have made atonement for my offence and confesses her fault; I will conduct her to the Supremely Enlightened.” Accordingly he conducted her to the Buddha, saying to her, “Tell the Buddha all you have done.” The goddess fell upon her face before the feet of the Buddha and said, “Venerable, because of my folly I did not recognize your eminent merit and spoke evil words; pardon me for having spoken them” Thus did the goddess ask pardon of both the Buddha and of the great treasurer.

Then the Buddha admonished both the treasurer and the fairy with reference to the ripening of deeds both good and evil, saying, “Here in this present life, great treasurer, even an evildoer sees happiness, so long as his evil deed has not yet ripened. But so soon as his evil deed has ripened, then he sees only evil. Likewise a good man sees evil things, so long as his good deeds have not yet ripened; but so soon as his good deeds have ripened, then he sees only happiness”

http://vipassana24.com/verse-120-good-may-seem-bad-until-good-mature/

Verse 120. Good May Seem Bad Until Good Mature As long as goodness ripens not even the good one evil knows, but when the goodness ripens then that person knows the good. Explanation: A person may do good things. But those good things may at first seem evil. But when the good matures, then the good will be seen to be actually good. The Story of Anathapindika (Verses 119 & 120)

http://vipassana24.com/verse-121-take-not-evil-lightly/

Verse 121. Take Not Evil Lightly Think lightly not of evil, ‘It will not come to me’, for by the falling of water drops a water jar is filled. The fool with evil fills himself, he soaks up little by little. Explanation: Some tend to believe that evil can be taken lightly. There attitude to wrong-doing is that they can get away with anything whatsoever. They say in effect: “I will behave in the way I want. Evil results will never come my way.” But evil accumulates little by little – very much like a water-pot being filled drop by drop. Little by little the evil accumulates, until he is filled with it.

The Story of a Careless Monk (Verse 121)

While residing at the Jetavana Monastery, the Buddha spoke this verse, with reference to a monk who was careless in the use of furniture belonging to the monastery.

This monk, after using any piece of furniture (such as a couch, bench or stool) belonging to the monastery, would leave it outside in the compound, thus exposing it to rain, sun and white ants. When other monks chided him for his irresponsible behaviour, he would retort, “I do not have the intention to destroy those things; after all, very little damage has been done” and so on and so forth and he continued to behave in the same way. When the Buddha came to know about this, he sent for the monk and said to him, “Monk, you should not behave in this way; you should not think lightly of an evil act, however small it may be; because, it will grow big if you do it habitually”.T

The Story of Bilalapadaka (Verse 122)

While residing at the Jetavana Monastery, the Buddha spoke this verse, with reference to Bilalapadaka, a rich man.

Once, a man from Savatthi, having heard a discourse given by the Buddha, was very much impressed, and decided to practice what was taught by the Buddha. The exhortation was to give in charity not only by oneself but also to get others to do so and that by so doing one would gain much merit and have a large number of followers in the next existence. So, that man invited the Buddha and all the resident monks in the Jetavana Monastery for alms-food the next day. Then he went round to each one of the houses and informed the residents that alms-food would be offered the next day to the Buddha and other ‘monks and so to contribute according to their wishes. The rich man Bilalapadaka seeing the man going round from house to house disapproved of his behaviour and felt a strong dislike for him and murmured to himself “O this wretched man! Why did he not invite as many monks as he could himself offer alms, instead of going round coaxing people” So he asked the man to bring his bowl and into this bowl, he put only a little rice, only a little butter, only a little molass. These were taken away separately and not mixed with what others had given. The rich man could not understand why his things were kept separately, and he thought perhaps that man wanted others to know that a rich man like him had contributed very little and so put him to shame. Therefore, he sent a servant to find out.

The promoter of charity put a little of everything that was given by the rich man into various pots of rice and curry and sweetmeats so that the rich man may gain much merit. His servant reported what he had seen; but Bilalapadaka did not get the meaning and was not sure of the intention of the promoter of charity. However, the next day he went to the place where alms-food was being offered. At the same time, he took a knife with him, intending to kill the chief promoter of charity, if he were to reveal in public just how little a rich man like him had contributed.

But this promoter of charity said to the Buddha, “Venerable, this charity is a joint offering of all; whether one has given much or little is of no account; each one of us has given in faith and generosity; so may all of us gain equal merit”. When he heard those words, Bilalapadaka realized that he had wronged the man and pondered that if he were not to own up his mistake and ask the promoter of charity to pardon him, he would be reborn in one of the four lower worlds (apayas). So he said, “My friend, I have done you a great wrong by thinking ill of you; please forgive me.” The Buddha heard the rich man asking for pardon, and on enquiry found out the reason. So, the Buddha said, “My disciple, you should not think lightly of a good deed, however small it may be, for small deeds will become big if you do them habitually.

http://vipassana24.com/verse-122-merit-grows-little-by-little/
Verse 122. Merit Grows Little By Little
Think lightly not of goodness,
‘It will not come to me’,
for by the falling of water drops
a water jar is filled.
The sage with goodness fills himself,
he soaks up little by little.

Explanation: Some tend to think that virtue can be taken lightly, and that virtue practiced is not likely to bring about any spectacular good results. This view is not quite correct. The good done by an individual accumulates little by little. The process is very much like the filling of a water-pot, drop by drop. As time goes on, the little acts of virtue accumulate, until the doer of good is totally filled with it.

http://vipassana24.com/verse-123-shun-evil-as-poison/

Verse 123. Shun Evil As Poison
As merchant on a perilous path,
great wealth having little guard,
as life-loving man with poison
so with evil heedful be.

Explanation: A rich and wise trader carrying goods will scrupulously avoid a risky road, especially if he does not have an adequate escort to ensure safety. Again an individual fond of his life will very carefully avoid poison. In the same way, one must totally avoid evil.

The Story of Mahadhana (Verse 123)

While residing at the Jetavana Monastery, the Buddha spoke this verse, with reference to Mahadhana the merchant.

Mahadhana was a rich merchant from Savatthi. On one occasion, five hundred robbers were planning to rob him, but they did not get the chance to rob him. In the meantime, they heard that the merchant would soon be going out with five hundred carts loaded with valuable merchandise. The merchant Mahadhana also invited the monks who would like to go on the same journey to accompany him, and he promised to look to their needs on the way. So, five hundred monks accompanied him. The robbers got news of the trip and went ahead to lie in wait for the caravan of the merchant. But the merchant stopped at the outskirts of the forest where the robbers were waiting. The caravan was to move on after camping there for a few days. The robbers got the news of the impending departure and made ready to loot the caravan; the merchant, in his turn, also got news of the movements of the bandits and he decided to return home. The bandits now heard that the merchant would go home; so they waited on the homeward way. Some villagers sent word to the merchant about the movements of the bandits, and the merchant finally decided to remain in the village for some time. When he told the monks about his decision, the monks returned to Savatthi by themselves.

On arrival at the Jitavana Monastery, they went to the Buddha and informed him about the cancellation of their trip.

To them, the Buddha said, “Monks, Mahadhana keeps away from the journey beset with bandits, one who does not want to die keeps away from poison; so also, a wise monk, realizing that the three levels of existence are like a journey beset with danger, should strive to keep away from doing evil”.

http://vipassana24.com/verse-124-evil-results-from-bad-intentions/

Verse 124. Evil Results From Bad Intentions
If in the hand’s no wound
poison one may bear.
A woundless one is poisoned not,
non-doers have no evil.

Explanation: If a person has no wound in his palm, that person can carry poison in his hand. In the same way, to a person who has not committed an evil action, there is no fear of evil consequences.

The Story of Kukkutamitta (Verse 124)

While residing at the Veluvana Monastery, the Buddha spoke this verse, with reference to the hunter Kukkutamitta and his family.

At Rajagaha there was once a rich man’s daughter who had attained sotapatti fruition as a young girl. One day, Kukkutamitta, a hunter, came into town in a cart to sell venison. Seeing Kukkutamitta the hunter, the rich young lady fell in love with him immediately; she followed him, married him and lived with him in a small village. As a result of that marriage, seven sons were born to them and in course of time, all the sons got married. One day, the Buddha surveyed the world early in the morning with his supernormal power and found that the hunter, his seven sons and their wives were due for attainment of sotapatti fruition. So, the Buddha went to the place where the hunter had set his trap in the forest. He put his footprint close to the trap and seated himself under the shade of a bush, not far from the trap.

When the hunter came, he saw no animal in the trap; he saw the footprint and surmised that someone must have come before him and let out the animal. So, when he saw the Buddha under the shade of the bush, he took him for the man who had freed the animal from his trap and flew into a rage. He took out his bow and arrow to shoot at the Buddha, but as he drew his bow, he became immobilized and remained fixed in that position like a statue. His sons followed and found their father; they also saw the Buddha at some distance and thought he must be the enemy of their father. All of them took out their bows and arrows to shoot at the Buddha, but they also became immobilized and remained fixed in their respective postures. When the hunter and his sons failed to return, the hunter’s wife followed them into the forest, with her seven daughters-in-law. Seeing her husband and all her sons with their arrows aimed at the Buddha, she raised both her hands and shouted, “Do not kill my father”. When her husband heard her words, he thought, “This must be my father-in-law”, and her sons thought, “This must be our grandfather” and thoughts of loving-kindness came into them. Then the lady said to them, “Put away your bows and arrows and pay obeisance to my father.” The Buddha realized that, by this time, the minds of the hunter and his sons had softened and so he willed that they should be able to move and to put away their bows and arrows. After putting away their bows and arrows, they paid obeisance to the Buddha and the Buddha expounded the Dhamma to them. In the end, the hunter, his seven sons and seven daughters-in-law, all fifteen of them, attained sotapatti fruition. Then the Buddha returned to the monastery and told Venerable Ananda and other monks about the hunter Kukkutamitta and his family attaining sotapatti fruition in the early part of the morning. The monks then asked the Buddha, “Venerable, is the wife of the hunter, who is a sotapanna, also not guilty of taking life, if she has been getting things like nets, bows and arrows for her husband when he goes out hunting?” To this question the Buddha answered, “Monks, the sotapannas do not kill, they do not wish others to get killed. The wife of the hunter was only obeying her husband in getting things for him. Just as the hand that has no wound is not affected by poison, so also, because she has no intention to do evil she is not doing any evil”.

http://vipassana24.com/verse-125-wrong-done-to-others-returns-to-doer/

Verse 125. Wrong Done To Others Returns To Doer
Who offends the inoffensive,
the innocent and blameless one,
upon that fool does evil fall
as fine dust flung against the wind.

Explanation: If an ignorant person were to become harsh and crude towards a person who is without blemishes, pure, and is untouched by corruption, that sinful act will return to the evil-doer. It is very much like the fine dust thrown against the wind. The dust will return to the thrower.

The Story of Koka the Huntsman (Verse 125)

While residing at the Jetavana Monastery, the Buddha spoke this verse, with reference to Koka the huntsman.

One morning, as Koka was going out to hunt with his pack of hounds, he met a monk entering the city for alms-food. He took that as a bad omen and grumbled to himself, “Since I have seen this wretched one, I don’t think I would get anything today,” and he went on his way. As expected by him, he did not get anything. On his way home also, he saw the same monk returning to the monastery, and the hunter became very angry. So he set his hounds on the monk. Swiftly, the monk climbed up a tree to a level just out of reach of the hounds. Then the hunter went to the foot of the tree and pricked the heels of the monk with the tip of his arrow. The monk was in great pain and was not able to hold his robes on; so the robes slipped off his body on to the hunter who was at the foot of the tree.

The dogs seeing the yellow robe thought that the monk had fallen off the tree and pounced on the body, biting and pulling at it furiously. The monk, from his shelter in the tree, broke a dry branch and threw it at the dogs. Then the dogs discovered that they had been attacking their own master instead of the monk, and ran away into the forest. The monk came down from the tree and found that the hunter had died and felt sorry for him. He also wondered whether he could be held responsible for the death, since the hunter had died for having been covered up by his yellow robes.

So, he went to the Buddha to clear up his doubts. The Buddha said, “My son, rest assured and have no doubt; you are not responsible for the death of the hunter; your morality {slid) is also not soiled on account of that death. Indeed, that huntsman did a great wrong to one to whom he should do no wrong, and so had come to this grievous end”.

http://vipassana24.com/verse-126-those-who-pass-away/

Verse 126. Those Who Pass Away
Some find birth within a womb,
evil-doer quicken in hell,
good-farers to the heavens go,
the Unpolluted wholly cool.

Explanation: Some, after death, receive conception in wombs, Those who have committed sins in their lifetime are reborn in hell. Those whose ways have been virtuous when they were alive go to heaven when they die. These blemishless ones who are totally free of taints and corruptions, achieve total Nibbana, on giving up their mortal lives.

The Story of Venerable Tissa (Verse 126)

While residing at the Jetavana Monastery, the Buddha spoke this verse, with reference to Venerable Tissa. Once, there was a gem polisher and his wife in Savatthi; there was also a Venerable (senior monk), who was an arahat. Every day, the couple offered alms-food to the Venerable. One day, while the gem polisher was handling meat, a messenger of King Pasenadi of Kosala arrived with a ruby, which was to be cut and polished and sent back to the king. The gem polisher took the ruby with his hand which was covered with blood, put it on a table and went into the house to wash his hands. The pet crane of the family, seeing the blood stained ruby and mistaking it for a piece of meat, picked it up and swallowed it in the presence of the Venerable. When the gem polisher returned, he found that the ruby was missing. He asked his wife and his son and they answered that they had not taken it. Then, he asked the Venerable who said that he did not take it. The gem polisher was not satisfied. As there was no one else in the house, the gem polisher concluded that it must be the Venerable who had taken the precious ruby: so he told his wife that he must torture the Venerable to get admission of theft.

But his wife replied, ‘This Venerable had been our guide and teacher for the last twelve years, and we have never seen him doing anything evil; please do not accuse the Venerable. It would be better to take the king’s punishment than to accuse a noble one.” But her husband paid no heed to her words; he took a rope and tied up the Venerable and beat him many times with a stick. As a result of this, the Venerable bled profusely from the head, ears and nose, and dropped on the floor. The crane, seeing blood and wishing to take it, came close to the Venerable. The gem polisher, who was by then in a great rage, kicked the crane with all his might and the bird died instantaneously. Then, the Venerable said, “Please see whether the crane is dead or not,” and the gem polisher replied, “You too shall die like this crane.” When the Venerable was sure the crane had died, he said, softly, “My disciple, the crane swallowed the ruby.”

Hearing this, the gem polisher cut up the crane and found the ruby in the stomach. Then, the gem polisher realized his mistake and trembled with fear. He pleaded with the Venerable to pardon him and also to continue to come to his door for alms. The Venerable replied, “My disciple, it is not your fault, nor is it mine. This has happened on account of what has been done in our previous existences; it is just our debt in samsara; I feel no ill will towards you. As a matter of fact, this has happened because I have entered a house. From today, I would not enter any house; I would only stand at the door.” Soon after saying this, the Venerable expired as a result of his injuries.

Later, the monks asked the Buddha where the various characters in the above episode were reborn, and the Buddha answered, “The crane was reborn as the son of the gem polisher; the gem polisher was reborn in Niraya (Hell); the wife of the gem polisher was reborn in one of the deva worlds; and the Venerable, who was already an arahat when he was living, attained Parinibbana.”

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Verse 127. Shelter Against Death
Neither in sky nor surrounding by sea,
nor by dwelling in a mountain cave,
nowhere is found that place in earth
where one’s from evil kamma free.

Explanation: There is not a single spot on Earth an evil-doer can take shelter in to escape the results of evil actions. No such place is seen out there in space, or in the middle of the ocean. Neither in an opening, a cleft or a crevice in a rocky mountain can he shelter to escape the results of his evil action.

The Story of Three Groups of Persons (Verse 127)

A group of monks were on their way to pay homage to the Buddha and they stopped at a village on the way. Some people were cooking alms-food for those monks, when one of the houses caught fire and a ring of fire flew up into the air. At that moment, a crow came flying, got caught in the ring of fire and dropped dead in the central part of the village. The monks, seeing the dead crow, observed that only the Buddha would be able to explain for what evil deed this crow had to die in this manner. After taking alms-food, they went to the Buddha, to ask about the crow. Another group of monks were on their way to pay homage to the Buddha. When they were in the middle of the ocean, the boat could not be moved. So, lots were drawn to find out who the unlucky one was. Three times the lot fell on the wife of the skipper. Then the skipper said sorrowfully, “Many people should not die on account of this unlucky woman; tie a pot of sand to her neck and throw her into the water.” The woman was thrown into the sea and the ship started to move. On arrival at their destination, the monks disembarked and continued on their way to the Buddha. They also intended to ask the Buddha due to what evil kamma the unfortunate woman was thrown overboard. A group of seven monks also went to pay homage to the Buddha. On the way, they enquired at a monastery and they were directed to a cave, and there they spent the night; but in the middle of the night, a large boulder slipped off from above and closed the entrance. In the morning, the monks from the nearby monastery coming to the cave, saw that and they went to bring people from seven villages. With the help of these people they tried to move the boulder, but the seven monks were trapped in the cave without food or water for seven days. On the seventh day, the boulder moved miraculously by itself, and the monks came out and continued their way to the Buddha. They also intended to ask the Buddha due to what previous evil deed they were thus shut up for seven days in a cave.

The three groups of travelling monks went to the Buddha. Each group related to the Buddha what they had seen on their way and the Buddha answered their questions. The Buddha’s answer to the first group: “Monks, once there was a farmer who had a very lazy and stubborn ox. The farmer, in anger, tied a straw rope round the neck of the ox and set fire to it, and the ox died. On account of this evil deed, the farmer had suffered for a long time in Hell (Niraya) He had been burnt to death in the last seven existences.” The past actions brought on the present suffering. The Buddha’s answer to the second group: “Monks, once there was a woman who had a dog. Whatever she did and wherever she went the dog always followed her. As a result, some young boys would poke fun at her. She was very angry and felt so ashamed that she planned to kill the dog. She filled a pot with sand, tied it round the neck of the dog and threw it into the water; and the dog was drowned. On account of this evil deed, that woman had suffered for a long time and, in serving the remaining part of the effect, she had been thrown into the water to be drowned.” The Buddha’s answer to the third group: “Monks, once, seven cowherds saw an iguana going into a mound and, for fun, they closed all the outlets of the mound. After completely forgetting the iguana that was trapped in the mound. Only after seven days did they remember what they had done and hurried to the scene of their mischief to let the iguana out. On account of this evil deed, you seven have been imprisoned together for seven days without any food.” The Buddha replied, “Even in the sky or anywhere else, there is no place which is beyond the reach of the consequences of evil”.

http://vipassana24.com/verse-128-no-escape-from-death/

Verse 128. No Escape From Death
Neither in sky nor surrounding by sea,
nor by dwelling in a mountain cave,
nowhere is found that place in earth
where one’s by death not overcome.

Explanation: Not in the sky, nor in the ocean midst, not even in a cave of a mountain rock, is there a hiding place where one could escape death.

The Story of King Suppabuddha (Verse 128)

While residing at the Nigrodharama Monastery, the Buddha spoke this verse, with reference to King Suppabuddha.

King Suppabuddha was the father of Devadatta and father-in-law of Prince Siddhattha who later became Gotama Buddha. King Suppabuddha was very antagonistic to the Buddha for two reasons. First, because as Prince Siddhattha he had left his wife Yasodhara, the daughter of King Suppabuddha, to renounce the world; and secondly, because his son Devadatta, who was admitted into the Order by Gotama Buddha, had come to regard the Buddha as his arch enemy. One day, knowing that the Buddha would be coming for alms-food, he got himself drunk and blocked the way. When the Buddha and the monks came, Suppabuddha refused to make way, and sent a message saying, I cannot give way to Samana Gotama, who is so much younger than me.” Finding the road blocked, the Buddha and the monks turned back. Suppabuddha then sent someone to follow the Buddha secretly and find out what the Buddha said, and to report to him.

As the Buddha turned back, he said to Ananda, “Ananda, because King Suppabuddha refused to give way to me, on the seventh day from now he will be swallowed up by the earth, at the foot of the steps leading to the pinnacled hall of his palace” The king’s spy heard these words and reported to the king. And the king said that he would not go near those steps and would prove the words of the Buddha to be wrong. Further, he instructed his men to remove those steps, so that he would not be able to use them; he also kept some men on duty, with instructions to hold him back should he go in the direction of the stairs.

When the Buddha was told about the king’s instructions to his men, he said, “Monks! Whether King Suppabuddha lives in a pinnacled tower, or up in the sky, or in an ocean or in a cave, my word cannot go wrong; King Suppabuddha will be swallowed up by the earth at the very place I have told you”.

On the seventh day, about the time of the alms meal the royal horse got frightened for some unknown reason and started neighing loudly and kicking about furiously. Hearing frightening noises from his horse, the king felt that he must handle his pet horse and forgetting all precautions, he started towards the door. The door opened of its own accord, the steps which had been pulled down earlier were also there, his men forgot to stop him from going down. So the king went down the stairs and as soon as he stepped on the earth, it opened and swallowed him up and dragged him right down to Avici Hell. Thus, no matter how hard he tried, the foolish king was unable to escape the effects of his evil kamma.

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NOVEMBER 14, 2017 BY BEHAPPY
Treasury of Truth: Illustrated Dhammapada
Treasury of Truth

Illustrated Dhammapada

Ven . Weragoda Sarada Maha Thero

Verse 1. Suffering Follows The Evil-Doer

Verse 2. Happiness Follows The Doer of Good

Verse 3. Uncontrolled Hatred Leads to Harm

Verse 4. Overcoming Anger

Verse 5. Hatred is Overcome Only by Non-hatred

Verse 6. Recollection of Death Brings Peace

Verse 7. Laziness Defeats Spirituality

Verse 8. Spiritual Strength is Undefeatable

Verse 9. Those Who Do Not Deserve the Stained Robe

Verse 10. The Virtuous Deserve the Stained Robe

Verse 11. False Values Bar Spiritual Progress

Verse 12. Truth Enlightens

Verse 13. Lust Penetrates Untrained Mind

Verse 14. The Disciplined Mind Keeps Lust Away

Verse 15. Sorrow Springs From Evil Deeds

Verse 16. Good Deeds Bring Happiness

Verse 17. Evil Action Leads to Torment

Verse 18. Virtuous Deeds Make One Rejoice

Verse 19. Fruits of Religious Life Through Practice

Verse 20. Practice Ensures Fulfilment

Verse 21. Freedom Is Difficult

Verse 22. Freedom Is Difficult

Verse 23. Freedom Is Difficult

Verse 24. Glory Of The Mindful Increase

Verse 25. Island Against Floods

Verse 26. Treasured Mindfulness

Verse 27. Meditation Leads To Bliss

Verse 28. The Sorrowless View The World

Verse 29. The Mindful One Is Way Ahead Of Others

Verse 30. Mindfulness Made Him Chief Of Gods

Verse 31. The Heedful Advance

Verse 32. The Heedful Advances To Nibbana

Verse 33. The Wise Person Straightens The Mind

Verse 34. The Fluttering Mind

Verse 35. Restrained Mind Leads To Happiness

Verse 36. Protected Mind Leads To Happiness

Verse 37. Death’s Snare Can Be Broken By Tamed Mind

Verse 38. Wisdom Does Not Grow If the Mind Wavers

Verse 39. The Wide-Awake Is Unfrightened

Verse 40. Weapons To Defeat Death

Verse 41. Without The Mind, Body Is Worthless

Verse 42. All Wrong Issue Out Of Evil Mind

Verse 43. Well-Trained Mind Excels People

Verse 44. The Garland-Maker

Verse 45. The Seeker Understands

Verse 46. Who Conquers Death

Verse 47. Pleasure Seeker Is Swept Away

Verse 48. Attachment To Senses If Folly

Verse 49. The Monk In The Village

Verse 50. Look Inwards And Not At Others

Verse 51. Good Words Attract Only Those Who Practice

Verse 52. Good Words Profit Only Those Who Practise

Verse 53. Those Born Into This World Must Acquire Much Merit

Verse 54. Fragrance of Virtue Spreads Everywhere

Verse 55. Fragrance Of Virtue Is The Sweetest Smell

Verse 56. Fragrance Of Virtue Wafts To Heaven

Verse 57. Death Cannot Trace The Path Of Arahats

Verse 58. Lotus Is Attractive Though In A Garbage Heap

Verse 59. Arahats Shine Wherever They Are

Verse 60. Samsara Is Long To The Ignorant

Verse 61. Do Not Associate With The Ignorant

Verse 62. Ignorance Brings Suffering

Verse 63. Know Reality Be Wise

Verse 64. The Ignorant Cannot Benefit From The Wise

Verse 65. Profit From The Wise

Verse 66. A Sinner Is One’s Own Foe

Verse 67. Do What Brings Happiness

Verse 68. Happiness Results From Good Deeds

Verse 69. Sin Yields Bitter Results

Verse 70. The Unconditioned Is The Highest Achievement

Verse 71. Sin Is Like Sparks Of Fire Hidden In Ashes

Verse 72. The Knowledge Of The Wicked Splits His Head

Verse 73. Desire For Pre-Eminence

Verse 74. The Ignorant are Ego-Centred

Verse 75. Path To Liberation

Verse 76. Treasure The Advice Of The Wise

Verse 77. The Virtuous Cherish Good Advice

Verse 78. In The Company Of The Virtuous

Verse 79. Living Happily In The Dhamma

Verse 80. The Wise Control Themselves

Verse 81. The Wise Are Steadfast

Verse 82. The Wise Are Happy

Verse 83. The Wise Are Tranquil

Verse 84. The Wise Live Correctly

Verse 85. A Few Reach The Other Shore

Verse 86. Those Who Follow The Dhamma Are Liberated

Verse 87. Liberation Through Discipline

Verse 88. Purify Your mind

Verse 89. Arahats Are Beyond Worldliness

Verse 90. Passion’s Fever Gone

Verse 91. Saints Are Non-Attached

Verse 92. Blameless Is The Nature Of Saints

Verse 93. Arahat’s State Cannot Be Traced

Verse 94. The Gods Adore Arahats

Verse 95. Arahats Are Noble

Verse 96. The Tranquillity Of The Saints

Verse 97. Exalted Are The Unblemished

Verse 98. Dwelling Of The Unblemished Is Alluring

Verse 99. The Passionless Delight In Forests

Verse 100. One Pacifying Word Is Noble

Verse 101. One Useful Verse Is Better Than A Thousand Useless Verses

Verse 102. A Dhamma-Word Is Noble

Verse 103. Self-Conquest Is The Highest Victory

Verse 104. Victory Over Oneself Is Unequalled

Verse 105. Victory Over Self Cannot Be Undone

Verse 106. The Greatest Offering

Verse 107. Even Brief Adoration Of An Arahat Is Fruitful

Verse 108. Worshipping An Unblemished Individual Is Noble

Verse 109. Saluting Venerables Yields Four Benefits

Verse 110. Virtuous Life Is Noble

Verse 111. A Wise One’s Life Is Great

Verse 112. The Person Of Effort Is Worthy

Verse 113. Who Knows Reality Is Great

Verse 114. The Seer Of The Deathless Is A Worthy One

Verse 115. Life Of One Who Knows The Teaching is Noble

Verse 116. Never Hesitate To Do Good

Verse 117. Do No Evil Again And Again

Verse 118. Accumulated Merit Leads To Happiness

Verse 119. Evil Seems Sweet Until It Ripens

Verse 120. Good May Seem Bad Until Good Mature

Verse 121. Take Not Evil Lightly

Verse 122. Merit Grows Little By Little

Verse 123. Shun Evil As Poison

Verse 124. Evil Results From Bad Intentions

Verse 125. Wrong Done To Others Returns To Doer

Verse 126. Those Who Pass Away

Verse 127. Shelter Against Death

Verse 128. No Escape From Death

Verse 129. Of Others Think Of As Your Own Self

Verse 130. To All Life Is Dear

Verse 131. Those Who Do Not Receive Happiness

Verse 132. Those Who Do Not Receive Happiness

Verse 133. Retaliation Brings Unhappiness

Verse 134. Tranquillity Should Be Preserved

Verse 135. Decay And Death Terminate Life

Verse 136. Results Of Evil Torment The Ignorant

Verse 137. The Evil Results of Hurting The Pious

Verse 138. Evil Results Of Hurting Harmless Saints

Verse 139. Harming The Holy Is Disastrous

Verse 140. Woeful States In The Wake Of Evil Doing

Verse 141. Practices That Will Not Lead To Purity

Verse 142. Costumes Do Not Mar Virtue

Verse 143. Avoid Evil Through Shame

Verse 144. Effort Is Necessary To Avoid Suffering

Verse 145. Those Who Restrain Their Own Mind

Verse 146. One Pacifying Word Is Noble

Verse 147. Behold The True Nature Of The Body

Verse 148. Life Ends In Death

Verse 149. A Sight That Stops Desire

Verse 150. The Body Is A City Of Bones

Verse 151. Buddha’s Teaching Never Decays

Verse 152. Body Fattens – Mind Does Not

Verse 153. Seeing The Builder of The House

Verse 154. Thy Building Material Is Broken

Verse 155. Regrets In Old Age

Verse 156. Nostalgia For Past Glory

Verse 157. Safeguard Your Own Self

Verse 158. Giver Advice While Being Virtuous Yourself

Verse 159. Discipline Yourself Before You Do Others

Verse 160. One Is One’s Best Saviour

Verse 161. The Unwise Person Comes To Grief On His Own

Verse 162. Evil Action Crushes The Doer

Verse 163. Doing Good Unto One’s Own Self Is Difficult

Verse 164. The Wicked Are Self-Destructive

Verse 165. Purity, Impurity Self-Created

Verse 166. Help Others – But Promote One’s Own Good

Verse 167. Do Not Cultivate The Worldly

Verse 168. The Righteous Are Happy – Here And Hereafter

Verse 169. Behave According To The Teaching

Verse 170. Observe The Impermanence Of Life

Verse 171. The Disciplined Are Not Attached To The Body

Verse 172. The Diligent Illumine The World

Verse 173. Evil Is Overcome By Good

Verse 174. Without Eye of Wisdom, This World Is Blind

Verse 175. The Wise Travel Beyond The Worldly

Verse 176. A Liar Can Commit Any Crime

Verse 177. Happiness Through Partaking In Good Deeds

Verse 178. Being Stream-Winner Is Supreme

Verse 179. The Buddha Cannot Be Tempted

Verse 180. The Buddha Cannot Be Brought Under Sway

Verse 181. Gods And Men Adore The Buddha

Verse 182. Four Rare Opportunities

Verse 183. The Instructions Of The Buddha

Verse 184. Patience Is A Great Ascetic Virtue

Verse 185. Noble Guidelines

Verse 186. Sensual Pleasures Never Satiated

Verse 187. Shun Worldly Pleasures

Verse 188. Fear Stricken Masses

Verse 189. Those Refuges Do Not Help

Verse 190. Seeing Four Noble Truths

Verse 191. The Noble Path

Verse 192. The Refuge That Ends All Suffering

Verse 193. Rare Indeed Is Buddha’s Arising

Verse 194. Four Factors of Happiness

Verse 195. Worship Those Who Deserve Adoration

Verse 196. Worship Brings Limitless Merit

Verse 197. Happiness

Verse 198. Without Sickness Among The Sick

Verse 199. Not Anxious Among The Anxious

Verse 200. Happily They Live – Undefiled

Verse 201. Happy About Both Victory And Defeat

Verse 202. Happiness Tranquilizes

Verse 203. Worst Disease And Greatest Happiness

Verse 204. Four Supreme Acquisitions

Verse 205. The Free Are The Purest

Verse 206. Pleasant Meetings

Verse 207. Happy Company

Verse 208. The Good And The Wise

Verse 209. Admiration of Self-Seekers

Verse 210. Not Seeing The Liked And Seeing The Unliked Are Both Painful

Verse 211. Not Bound By Ties Of Defilements

Verse 212. The Outcome Of Endearment

Verse 213. Sorrow And Fear Arise Due To Loved Ones

Verse 214. The Outcome Of Passion

Verse 215. The Outcome Of Lust

Verse 216. Sorrow And Fear Arise Due To Miserliness

Verse 217. Beloved Of The Masses

Verse 218. The Person With Higher Urges

Verse 219. The Fruits Of Good Action

Verse 220. Good Actions Lead To Good Results

Verse 221. He Who Is Not Assaulted By Sorrow

Verse 222. The Efficient Charioteer

Verse 223. Four Forms Of Victories

Verse 224. Three Factors Leading To Heaven

Verse 225. Those Harmless One Reach The Deathless

Verse 226. Yearning For Nibbana

Verse 227. There Is No One Who Is Not Blamed

Verse 228. No One Is Exclusively Blamed Or Praised

Verse 229. Person Who Is Always Praise-Worthy

Verse 230. Person Who Is Like Solid Gold

Verse 231. The Person Of Bodily Discipline

Verse 232. Virtuous Verbal Behaviour

Verse 233. Discipline Your Mind

Verse 234. Safeguard The Three Doors

Verse 235. Man At The Door Of Death

Verse 236. Get Immediate Help

Verse 237. In The Presence Of King Of Death

Verse 238. Avoid The Cycle Of Existence

Verse 239. Purify Yourself Gradually

Verse 240. One’s Evil Ruins One’s Own Self

Verse 241. Causes Of Stain

Verse 242. Ignorance Is The Greatest Taint

Verse 243. Ignorance The Worst Taint

Verse 244. The Shameless Life Is Easy

Verse 245. For A Modest Person Life Is Hard

Verse 246. Wrong Deeds To Avoid

Verse 247. Precepts The Lay Person Should Follow

Verse 248. These Precepts Prevent Suffering

Verse 249. The Envious Are Not At Peace

Verse 250. The Unenvious Are At Peace

Verse 251. Craving Is The Worst Flood

Verse 252. Easy To See Are The Faults Of Others

Verse 253. Seeing Others Faults

Verse 254. Nothing Is Eternal Other Than Nibbana

Verse 255. The Buddha Has No Anxiety

Verse 256. The Just And The Impartial Judge Best

Verse 257. Firmly Rooted In The Law

Verse 258. Who Speaks A Lot Is Not Necessarily Wise

Verse 259. Those Who Know Speak Little

Verse 260. Grey Hair Alone Does Not Make An Elder

Verse 261. The Person Full Of Effort Is The True Elder

Verse 262. Who Gives Up Jealousy Is Good-Natured

Verse 263. Who Uproots Evil Is The Virtuous One

Verse 264. Shaven Head Alone Does Not Make A Monk

Verse 265. Who Give Up Evil Is True Monk

Verse 266. One Is Not A Monk Merely By Begging Alms Food

Verse 267. The Holy Life Makes a Monk

Verse 268. Silence Alone Does Not Make A Sage

Verse 269. Only True Wisdom Makes a Sage

Verse 270. True Ariyas Are Harmless

Verse 271. A Monk Should Destroy All Passions

Verse 272. Blemishes Should Be Given Up To Reach Release

Verse 273. The Eight-fold Path Is Best

Verse 274. The Only Path To Purity

Verse 275. The Path To End Suffering

Verse 276. Buddhas Only Shows The Way

Verse 277. Conditioned Things Are Transient

Verse 278. All Component Things Are Sorrow

Verse 279. Everything Is Soul-less

Verse 280. The Lazy Miss The Path

Verse 281. Purify Your Thoughts, Words And Deeds

Verse 282. Way To Increase Wisdom

Verse 283. Shun Passion

Verse 284. Attachment To Women

Verse 285. Path To Peace

Verse 286. The Fear Of Death

Verse 287. Death Takes Away The Attached

Verse 288. No Protection When Needed

Verse 289. The Path To The Deathless

Verse 290. Give Up A Little, Achieve Much

Verse 291. When Anger Does Not Abate

Verse 292. How Blemishes Increase

Verse 293. Mindfulness Of Physical Reality

Verse 294. The Destroyer Who Reaches Nibbana

Verse 295. The ‘Killer’ Who Goes Free

Verse 296. Reflect On The Virtues Of The Buddha

Verse 297. Reflect On The Virtues Of The Dhamma

Verse 298. Reflect On The Virtues Of The Sangha

Verse 299. Reflect On The Real Nature of the Body

Verse 300. Reflect On Harmlessness

Verse 301. The Mind That Takes Delight in Meditation

Verse 302. Samsara – Journey

Verse 303. He Is Honoured Everywhere

Verse 304. The Virtuous Are Seen

Verse 305. Discipline Yourself In Solitude

Verse 306. Liars Suffer Tortures Of Hell

Verse 307. Evil Men Get Born In Bad States

Verse 308. Food Fit For Sinners

Verse 309. The Man Who Covets Another’s Wife

Verse 310. Shun Adultery

Verse 311. Wrong Monastic Life Leads To Bad States

Verse 312. Three Things That Will Not Yield Good Results

Verse 313. Do Merit With Commitment

Verse 314. Good Deeds Never Make You Repent

Verse 315. Guard The Mind

Verse 316. False Beliefs Lead To Hell

Verse 317. Fear And Fearlessness In Wrong Places

Verse 318. Right And Wrong

Verse 319. Right Understanding

Verse 320. The Buddha’s Endurance

Verse 321. The Disciplined Animal

Verse 322. The Most Disciplined Animal

Verse 323. The Right Vehicle To Nibbana

Verse 324. The Bound Elephant

Verse 325. The Slothful, Greedy Sleeper Returns to Samsara, Over and Over

Verse 326. Restrain Mind As A Mahout An Elephant In Rut

Verse 327. The Elephant Mired

Verse 328. Cherish The Company Of The Good

Verse 329. The Lonely Recluse

Verse 330. For The Solitary The Needs Are Few

Verse 331. The Blessed

Verse 332. Blessing To Be An Arahat

Verse 333. Four Forms Of Blessing

Verse 334. The Increase Of Craving

Verse 335. How Craving Increases

Verse 336. Escaping Craving

Verse 337. Uprooting Craving

Verse 338. Craving Uneradicated Brings Suffering Over and Over

Verse 339. Caught In The Currents Of Craving

Verse 340. The Creeper of Craving

Verse 341. Bliss Does Not Come Through Craving

Verse 342. The Bonds That Entrap Men

Verse 343. Nibbana By Shunning Craving

Verse 344. Freed From Craving Runs Back To Craving

Verse 345. Bonds Of Attachment

Verse 346. Bonds Are Strong, But The Wise Get Rid Of Them

Verse 347. Spider Web Of Passion

Verse 348. Reaching The Further Shore

Verse 349. Craving Tightens Bonds

Verse 350. He Cuts Off Bonds Of Mara

Verse 351. The Person Who Has Reached The Goal

Verse 352. The Man Of Great Wisdom

Verse 353. Buddha Is Teacherless

Verse 354. The Conquest Of All Suffering

Verse 355. Wealth Destroys The Ignorant

Verse 356. Those Without The Bane Of Passion

Verse 357. Those Without The Bane Of Ill-Will

Verse 358. Those Without The Bane Of Illusion

Verse 359. Those Without The Bane Of Greed

Verse 360. Sense Discipline

Verse 361. Suffering End With All-Round Discipline

Verse 362. The True Monk

Verse 363. The Ideal Monk

Verse 364. The Monk Abides in Dhamma

Verse 365. Accept What One Receives

Verse 366. The Gods Adore Virtuous Monks

Verse 367. He Is A Monk Who Has No Attachment

Verse 368. The Monk Who Radiates Loving-Kindness Radiates Peace

Verse 369. Give Up Lust And Hatred

Verse 370. Flood-Crosser Is One Who Has Giver Up The Fetters

Verse 371. Meditate Earnestly

Verse 372. There Is No Wisdom In Those Who Do Not Think

Verse 373. He Who Is Calm Experiences Transcendental Joy

Verse 374. He Is Happy Who Reflects On Rise And Fall

Verse 375. A Wise Monk Possess His Cardinal Virtues

Verse 376. A Monk Should Be Cordial In All His Ways

Verse 377. Cast Off Lust And Hatred

Verse 378. He Is Peaceful Who Is Free From All Worldly Things

Verse 379. He Who Guards Himself Lives Happily

Verse 380. Your Are Your Own Saviour

Verse 381. With Joy And Faith Try To Win Your Goal

Verse 382. Even A Young Monk, If Devoted, Can Illuminate The Whole World

Verse 383. Be A Knower Of The Deathless

Verse 384. Cultivate Concentration

Verse 385. The Unfettered Person Is A Brahmana

Verse 386. Who Is Contemplative And Pure Is A Brahmin

Verse 387. The Buddha Shines Day And Night

Verse 388. He Who Had Discarded All Evil Is Holy

Verse 389. Harm Not An Arahat

Verse 390. An Arahat Does Not Retaliate

Verse 391. The Well-Restrained Is Truly A Brahmin

Verse 392. Honour To Whom Honour Is Due

Verse 393. One Does Not Become A Brahmin Merely By Birth

Verse 394. Be Pure Within

Verse 395. Who Meditates Alone in the Forest Is A Brahmana

Verse 396. Non-Possessive And The Non-Attached Person Is A Brahmana

Verse 397. A Brahmana Is He Who Has Destroyed All Fetters

Verse 398. A Brahmana Is He Who Has No Hatred

Verse 399. A Brahmana Is He Who Is Patient

Verse 400. A Brahmana Is He Who Is Not Wrathful

Verse 401. He Is A Brahmana Who Clings Not To Sensual Pleasures

Verse 402. A Brahmana Is He Who Has Laid The Burden Aside

Verse 403. A Brahmana Is He Who Has Reached His Ultimate Goal

Verse 404. A Brahmana Is He Who Has No Intimacy With Any

Verse 405. A Brahmana Is He Who Is Absolutely Harmless

Verse 406. A Brahmana Is He Who Is Friendly Amongst The Hostile

Verse 407. A Brahmana Is He Who Has Discarded All Passions

Verse 408. A Brahmana Is He Who Gives Offence To None

Verse 409. A Brahmana Is He Who Steals Not

Verse 410. A Brahmana Is He Who Is Desireless

Verse 411. In Whom There Is No Clinging

Verse 412. Above Both Good And Evil

Verse 413. Learning The Charm

Verse 414. The Tranquil Person

Verse 415. Freed From Temptation

Verse 416. The Miracle Rings

Verse 417. Beyond All Bonds

Verse 418. The Person Whose Mind Is Cool

Verse 419. Diviner Of Rebirth

Verse 420. Destroy Unknown

Verse 421. He Yearns For Nothing

Verse 422. He Who Is Rid Of Defilements

Verse 423. The Giver And Receiver Of Alms

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Verse 1. Suffering Follows The Evil-Doer

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Verse 423. The Giver And Receiver Of Alms
Verse 422. He Who Is Rid Of Defilements
Verse 421. He Yearns For Nothing
Verse 420. Destroy Unknown
Verse 419. Diviner Of Rebirth
Verse 418. The Person Whose Mind Is Cool
Verse 417. Beyond All Bonds
Verse 416. The Miracle Rings
Verse 415. Freed From Temptation
Verse 414. The Tranquil Person
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May all beings be happy

http://vipassana24.com/verse-33-the-wise-person-straightens-the-mind/

Verse 33. The Wise Person Straightens The Mind
Mind agitated, wavering,
hard to guard and hard to check,
one of wisdom renders straight
as arrow-maker a shaft.

Explanation: In the Dhammapada there are several references to the craftsmanship of the fletcher. The Buddha seems to have observed the process through which a fletcher transforms an ordinary stick into an efficient arrow-shaft. The disciplining of the mind is seen as being a parallel process. In this stanza the Buddha says that the wise one straightens and steadies the vacillating mind that is difficult to guard, like a fletcher straightening an arrow-shaft.

The Story of Venerable Meghiya (Verses 33 & 34)

While residing on the Calika Mountain, the Buddha spoke these verses, with reference to Venerable Meghiya.

Once, by reason of attachment to the three evil thoughts, lust, hatred, delusion, Venerable Meghiya was unable to practice Exertion in this mango-grove and returned to the Buddha. The Buddha said to him, “Meghiya, you committed a grievous fault. I asked you to remain, saying to you, ‘I am now alone, Meghiya. Just wait until some other monk appears’ But despite my request, you went your way. A monk should never leave me alone and go his way when I ask him to remain. A monk should never be controlled thus by his thoughts. As for thoughts, they are flighty, and a man ought always to keep them under his own control.”

At the conclusion of the stanzas Meghiya was established in the fruit of conversion and many other monks in the fruits of the second and third paths.

http://vipassana24.com/verse-34-the-fluttering-mind/

Verse 34. The Fluttering Mind As fish from watery home is drawn and cast upon the land, even so flounders this mind while Mara’s Realm abandoning. Explanation: When making an effort to abandon the realm of Mara (evil), the mind begins to quiver like a fish taken out of the water and thrown on land.http://vipassana24.com/verse-33-the-wise-person-straightens-the-mind/

Verse 35. Restrained Mind Leads To Happiness The mind is very hard to check and swift, it falls on what it wants. The training of the mind is good, a mind so tamed brings happiness. Explanation: The mind is exceedingly subtle and is difficult to be seen. It attaches on whatever target it wishes. The wise guard the mind. The guarded mind brings bliss.

http://vipassana24.com/verse-35-restrained-mind-leads-to-happiness/

The Story of a Certain Monk (Verse 35)

While residing at the Jetavana Monastery, the Buddha spoke this verse, with reference to a certain monk.

On one occasion, sixty monks, after obtaining a meditation topic from the Buddha, went to Matika village, at the foot of a mountain. There, Matikamata, mother of the village headman, offered them alms-food; she also built a monastery for them, so that they could stay in the village during the rainy season. One day she asked the group of monks to teach her the practice of meditation. They taught her how to meditate on the thirty-two constituents of the body leading to the awareness of the decay and dissolution of the body. Matikamata practiced with diligence and attained the three maggas (paths) and phalas (fruits) together with analytical insight and mundane supernormal powers, even before the monks did.

Rising from the bliss of the magga and phala she looked with the divine power of sight (dibbacakkhu) and saw that the monks had not attained any of the Maggas yet. She also learnt that those monks had enough potentiality for the attainment of arahatship, but they needed proper food. So, she prepared good, choice food for them. With proper food and right effort, the monks developed right concentration and eventually attained arahatship.

At the end of the rainy season, the monks returned to the Jetavana Monastery, where the Buddha was in residence.

They reported to the Buddha that all of them were in good health and in comfortable circumstances and that they did not have to worry about food. They also mentioned Matikamata, who was aware of their thought and prepared and offered them the very food they wished for.

A certain monk, hearing them talking about Matikamata, decided that he, too, would go to that village. So, taking one meditation topic from the Buddha he arrived at the village monastery. There, he found that everything he wished for was sent to him by Matikamata, the lay-devotee. When he wished her to come she personally came to the monastery, bringing along choice food with her. After taking the food, he asked her if she knew the thoughts of others, but she evaded his question and replied, “People who can read the thoughts of others behave in such and such a way” Then, the monk thought, “Should I, like an ordinary worldling, entertain any impure thoughts, she is sure to find out.” He therefore got scared of the lay-devotee and decided to return to the Jetavana Monastery. He told the Buddha that he could not stay in Matika village because he was afraid that the lay-devotee might detect impure thoughts in him. The Buddha then asked him to observe just one thing; that is, to control his mind. The Buddha also told the monk to return to Matika village monastery, and not to think of anything else, but the object of his meditation only. The monk went back. The lay-devotee offered him good food as she had done to others before, so that he might be able to practice meditation without worry. Within a short time, he, too, attained arahatship.

Commentary

dunniggahassa, yatthakamanipatino: hard to control; focusing upon wherever it likes and on whatever it wishes. These two are given as characteristics of the mind. The mind is so quick and swift it is so difficult to get hold of it. Because it is nimble no one can restrain it unless the person is exceptionally disciplined. The other quality of the mind referred to in this stanza is its capacity to alight on anything it wishes. This is also a characteristic of the mind making it extremely difficult to keep in check. Our emotions are impersonal processes. They are not what we do. That is why they are difficult to control. It is only by not identifying with them that they can be stopped. By identifying with them, we give them strength. By calm observation as they come and go, they cease. They cannot be stopped by fighting with them.

Thank you so much 🙏

http://vipassana24.com/verse-36-protected-mind-leads-to-happiness/

All the above information is very useful

Verse 36. Protected Mind Leads To Happiness The mind is very hard to see and find, it falls on what it wants. One who’s wise should guard the mind, a guarded mind brings happiness. Explanation: The mind moves about so fast it is difficult to get hold of it fully. It is swift. It has a way of focusing upon whatever it likes. It is good and of immense advantage to tame the mind. The tame mind brings bliss.

The Story of a Certain Disgruntled Monk (Verse 36)

While residing at the Jetavana Monastery, the Buddha spoke this verse, with reference to a young disgruntled monk who was the son of a banker.

While the Buddha was in residence at Savatthi, a certain banker’s son approached an elder who resorted to his house for alms and said to him, “Venerable, I desire to obtain release from suffering. Tell me some way by which I can obtain release from suffering” The elder replied, “Peace be unto you, brother. If you desire release from suffering, give alms-food, give fortnightly food, give lodging during the season of the rains, give bowls and robes and the other requisites. Divide your possessions into three parts: with one portion carry on your business; with another portion support son and wife; dispense the third portion in alms in the religion of the Buddha.”

“Very well, Venerable,” said the banker’s son, and did all in the prescribed order. Having done it, he returned to the elder and asked him, “Venerable, is there anything else I ought to do?” “Brother, take upon yourself the three refuges and the five precepts.” The banker’s son did so, and then asked whether there was anything else he ought to do. “Yes,” replied the elder, “Take upon yourself the ten precepts.” “Very well, Venerable,” said the banker’s son, and took upon himself the ten precepts. Because the banker’s son had in this manner performed works of merit, one after another, he came to be called Anupubba. Again he asked the elder, “Venerable, is there anything else I ought to do?” The elder replied, “Yes, become a monk.” The banker’s son immediately retired from the world and became a monk.

Now he had a teacher who was versed in the Abhid-hamma and a preceptor who was versed in the Vinaya. After he had made a full profession, whenever he approached his teacher, the latter repeated questions found in the Abhid-hamma, “In the religion of the Buddha it is lawful to do this, it is unlawful to do that.” And whenever he approached his preceptor, the latter repeated questions found in the Vinaya, “In the Religion of the Buddha it is lawful to do this, it is unlawful to do that; this is proper, this is improper.” After a time he thought to himself, “Oh what a wearisome task this is! I became a monk in order to obtain release from suffering, but here there is not even room for me to stretch out my hands. It is possible, however, to obtain release from suffering, even if one lives the householder’s. I should become a householder once more.”

The Buddha said, “Monk, are you discontented?” “Yes, Venerable, I became a monk in order to obtain release from suffering. But here there is not even room for me to stretch my hands. It is possible for me to obtain release from suffering as a householder.” The Buddha said, “Monk, if you can guard one thing, it will not be necessary for you to guard the rest.” “What is that, Venerable?” “Can you guard your thoughts?” “I can, Venerable.” “Then guard your thoughts alone.”

http://vipassana24.com/verse-37-deaths-snare-can-be-broken-by-tamed-mind/

Verse 37. Death’s Snare Can Be Broken By Tamed Mind Drifting far, straying all alone, formless, recumbent in a cave. They will be free from Mara’s bonds who restrain this mind. Explanation: The mind is capable of travelling vast distances – up or down, north or south, east or west – in any direction. It can travel to the past or the future. It roams about all alone. It is without any perceptible forms. If an individual were to restrain the mind fully, he will achieve freedom from the bonds of death

The Story of Monk Sangharakkhita (Verse 37)

While residing at the Jetavana Monastery, the Buddha spoke this verse, with reference to the nephew of the monk Sangharakkhita.

Once there lived in Savatthi a senior monk by the name of Sangharakkhita. When his sister gave birth to a son, she named the child after the monk and he came to be known as Sangharakkhita Bhagineyya. The nephew Sangharakkhita, in due course, was admitted into the Sangha. While the young monk was staying in a village monastery he was offered two sets of robes, and he intended to offer one to his uncle, monk Sangharakkhita. At the end of the rainy season he went to his uncle to pay respect to him and offered the robe to the monk. But, the uncle declined to accept the robe, saying that he had enough. Although he repeated his request, the monk would not accept it. The young monk felt disheartened and thought that since his uncle was so unwilling to share the requisites with him, it would be better for him to leave the Sangha and live the life of a layman.

From that point, his mind wandered and a train of thoughts followed. He thought that after leaving the Sangha he would sell the robe and buy a she-goat; that the she-goat would breed quickly and soon he would make enough money to enable him to marry; his wife would give birth to a son. He would take his wife and child in a small cart to visit his

uncle at the monastery. On the way, he would say that he would carry the child; she would tell him to drive the cart and not to bother about the child. He would insist and grab the child from her; between them the child would fall on the cart-track and the wheel would pass over the child. He would get so furious with his wife that he would strike her with the goading-stick.

At that time he was fanning the monk with a palmyrah fan and he absent-mindedly struck the head of the monk with the fan. The monk, knowing the thoughts of the young monk, said, ” You were unable to beat your wife; why have you beaten an old monk?” Young Sangharakkhita was very much surprised and embarrassed at the words of the old monk; he also became extremely frightened. So he fled. Young monks and novices of the monastery chased after him, caught him, and finally brought him to the presence of the Buddha.

When told about the experience, the Buddha said that the mind has the ability to think of an object even though it might be far away, and that one should strive hard for liberation from the bondage of passion, ill will and ignorance. After the Buddha recited the stanza near the end of the discourse, the young monk attained sotapatti fruition.

http://vipassana24.com/verse-38-wisdom-does-not-grow-if-the-mind-wavers/

Verse 38. Wisdom Does Not Grow If the Mind Wavers One of unsteady mind, who doesn’t know True Dhamma, who is of wavering confidence wisdom fails to win. Explanation: If the mind of a person keeps on wavering, and if a person does not know the doctrine, if one’s enthusiasm keeps on fluctuating or flagging,, the wisdom of such a person does not grow.

The Story of Monk Cittahattha (Verses 38 & 39)

While residing at the Jetavana Monastery, the Buddha spoke these verses, with reference to the monk Cittahattha.

A certain youth of a respectable family, a herdsman, living at Savatthi, went into the forest to look for an ox that was lost. During midday, he saw the ox and released the herds, and being oppressed by hunger and thirst, he thought to himself, “1 can surely get something to eat from the noble monks” So he entered the monastery, went to the monks, bowed to them, and stood respectfully on one side. Now at that time the food which remained over and above to the monks who had eaten lay in the vessel used for refuse. When the monks saw that youth, exhausted by hunger as he was, they said to him, “Here is food; take and eat it.” (When a Buddha is living in the world, there is always a plentiful supply of rice-porridge, together with various sauces). So the youth took and ate as much food as he needed drank water, washed his hands, and then bowed to the monks and asked them, “Venerable, did you go to some house by invitation today?” “No, lay disciple; monks always receive food in this way.”

The youth thought to himself, “No matter how busy and active we may be, though we work continually both by night and by day, we never get rice-porridge so deliciously seasoned. But these monks, according to their own statement, eat it continually. Why should I remain a layman any longer? I will become a monk.” Accordingly he approached the monks and asked to be received into the Sangha. The monks said to him, “Very well, lay disciple” and received him into the Sangha. After making his full profession, he performed all the various major and minor duties; and in but a few days, sharing in the rich offerings which accrue in the Buddha’s Dispensation, he became fat and comfortable.

Then he thought to himself, “Why should I live on food obtained by making the alms-round? I will become a layman once more” So back he went and entered his house. After working in his house for only a few days, his body became thin and weak. Thereupon he said to himself, “Why should I endure this suffering any longer? I will become a monk.” So back he went and re-ordained. But after spending a few days as a monk, becoming discontented again, went back to lay-life.

“Why should I live the life of a layman any longer? I will become a monk.” So saying, he went to the monks, bowed, and asked to be received into the Sangha. Because he had been with them, the monks received him into the Sangha once more. In this manner he entered the Sangha and left it again six times in succession. The monks said to themselves, “This man lives under the sway of his thoughts.” So they gave him the name Thought-Controlled, elder Cittahattha.

As he was thus going back and forth, his wife became pregnant. The seventh time he returned from the forest with his farming implements he went to the house, put his implements away, and entered his own room, saying to himself, “I will put on my yellow robe again.” Now his wife happened to be in bed and asleep at the time. Her undergarment had fallen off, saliva was flowing from her mouth, she was snoring, her mouth was wide open; she appeared to him like a swollen corpse. Grasping the thought, “All that is in this world is transitory, is involved in suffering,” he said to himself, “To think that because of her, all the time I have been a monk, I have been unable to continue steadfast in the monastic life!” Straightaway, taking his yellow robe, he ran out of the house, binding the robe about his belly as he ran.

Now his mother-in-law lived in the same house with him. When she saw him departing in this way, she said to herself, “This renegade, who but this moment returned from the forest, is running from the house, binding his yellow robe about him as he runs, and is making for the monastery. What is the meaning of this?” Entering the house and seeing her daughter asleep, she knew at once, “It was because he saw her sleeping that he became disgusted, and went away.” So she shook her daughter and said to her, “Rise, your husband saw you asleep, became disgusted, and went away. He will not be your husband henceforth.” “Begone, mother. What does it matter whether he has gone or not? He will be back again in but a few days.”

As Cittahattha proceeded on his way, repeating the words, “All that is in this world is transitory, is involved in suffering,” he obtained the fruit of conversion (sotapatti phala). Continuing his journey, he went to the monks, bowed to them, and asked to be received into the Sangha. “No,” said the monks, “we cannot receive you into the Sangha. Why should you become a monk? Your head is like a grindstone.” “Venerable, receive me into the Sangha just this once.” Because he had helped them, they received him into the Sangha. After a few days he attained ara-hatship, together with the supernatural faculties.

Thereupon they said to him, “Brother Cittahattha, doubtless you alone will decide when it is time for you to go away again; you have remained here a long while this time.” “Venerables, when I was attached to the world, I went away; but now I have put away attachment to the world; I have no longer any desire to go away” The monks went to the Buddha and said, “Venerable, we said such and such to this monk, and he said such and such to us in reply. He utters falsehood, says what is not true” The Buddha replied, “Yes, monks, when my son’s mind was unsteady, when he knew not the good law, then he went and came. But now he has renounced both good and evil.”

http://vipassana24.com/verse-39-the-wide-awake-is-unfrightened/
Verse 39. The Wide-Awake Is Unfrightened One of unflooded mind, a mind that is not battered, abandoning evil, merit too, no fear for One Awake. Explanation: For the person who’s mind is not dampened by passion, unaffected by ill-will and who has risen above both good and evil, there is no fear because he is wide-awake. The Story of Monk Cittahattha (Verses 38 & 39)

http://vipassana24.com/verse-40-weapons-to-defeat-death/

Verse 40. Weapons To Defeat Death Having known this urn-like body, made firm this mind as fortress town, with wisdom-weapon one fights Mara while guarding booty, unattached. Explanation: It is realistic to think of the body as vulnerable, fragile, frail and easily disintegrated. In fact, one must consider it as a clay vessel. The mind should be thought of as a city. One has to be perpetually mindful to protect the city. Forces of evil have to be fought with the weapons of wisdom. After the battle, once you have achieve victory, live without being attached to the mortal self.

The Story of Five Hundred Monks (Verse 40)

While residing at the Jetavana Monastery, the Buddha spoke this verse, with reference to five hundred monks.

Five hundred monks from Savatthi, after obtaining a meditation topic from the Buddha, travelled for a distance of one hundred leagues away from Savatthi and came to a large forest grove, a suitable place for meditation practice. The guardian spirits of the trees dwelling in that forest thought that if those monks were staying in the forest, it would not be proper for them to live with their families.

They descended from the trees, thinking that the monks would stop there only for one night. But the monks were still there at the end of a fortnight; then it occurred to them that the monks might be staying there till the end of the vassa. In that case, they and their families would have to be living on the ground for a long time. So, they decided to frighten away the monks, by making ghostly sounds and frightful apparitions. They showed up with bodies without heads, and with heads without bodies. The monks were very upset and left the place and returned to the Buddha, to whom they related everything.

On hearing their account, the Buddha told them that this had happened because previously they went without any protection and that they should go back there armed with suitable protection. So saying, the Buddha taught them the protective discourse Metta Sutta at length (Loving-Kindness) beginning with the following stanza:

Karaniyamattha kusalena –

yam tarn santam padam abhisamecca

sakko uju ca suju ca –

suvaco c’assa mudu anatimani.

“He who is skilled in (acquiring)

what is good and beneficial,

(mundane as well as supramundane),

aspiring to attain perfect peace (Nibbana)

should act (thus):

He should be efficient, upright, perfectly upright,

compliant, gentle and free from conceit”

The monks were instructed to recite the sutta from the time they came to the outskirts of the forest grove and to enter the monastery reciting it. The monks returned to the forest grove and did as they were told.

The guardian spirits of the trees receiving loving-kindness from the monks reciprocated by welcoming them and not harming them. There were no more ghostly sounds and frightening sights. Thus left in peace, the monks meditated on the body and came to realize its fragile and impermanent nature.

From the Jetavana monastery, the Buddha, by his supernormal power, learned about the progress of the monks and sent forth his radiance making them feel his presence. To them he said, “Monks just as you have realized, the body is, indeed, impermanent and fragile like an earthen jar.”

http://vipassana24.com/verse-41-without-the-mind-body-is-worthless/

Verse 41. Without The Mind, Body Is Worthless Not long alas, and it will lie this body, here upon the earth. Discarded, void of consciousness, useless as a rotten log. Explanation: Soon, this body, without consciousness, discarded like a decayed worthless log, will lie on the earth.

The Story of Tissa, the Monk with a Stinking Body (Verse 41)

While residing at the Jetavana Monastery, the Buddha spoke this verse, with reference to the monk Tissa.

After taking a meditation topic from the Buddha, monk Tissa was diligently practicing meditation when he was afflicted with a disease. Small boils appeared all over his body and these developed into big sores. When these sores burst, his upper and lower robes became sticky and stained with body fluids, and his body was stinking. For this reason, he was known as Putigattatissa, Tissa the thera with a stinking body.

Now the Buddha never failed to survey the world twice a day. At dawn he surveyed the world, looking from the rim of the world towards the perfumed chamber. Now at this time the Venerable Putigatta Tissa appeared within the net of the Buddha’s sight.

The Buddha, knowing that the monk Tissa was ripe for arahatship, thought to himself, ‘This monk has been abandoned by his associates; at the present time he has no other refuge than me.” Accordingly the Buddha departed from the perfumed chamber, and pretending to be making the rounds of the monastery, went to the hall where the fire was kept. He washed the boiler, placed it on the brazier, waited in the fire-room for the water to boil, and when he knew it was hot, went and took hold of the end of the bed where that monk was lying.

At that time the monks said to the Buddha, ‘Tray depart, Venerable; we will carry him out for you’ So saying, they took up the bed and carried Tissa into the fire-room. The Buddha caused the monks to take Tissa’s upper garment, wash it thoroughly in hot water, and lay it in the sunshine to dry. Then he went, and taking his stand near Tissa, moistened his body with warm water and bathed him.

At the end of his bath his upper garment was dry. The Buddha caused him to be clothed in his upper garment and washed thoroughly his under garment in hot water and laid in the sun to dry. As soon as the water had evaporated from his body, his under garment was dry. Thereupon Tissa put on his under garment and, with body refreshed and mind tranquil, lay down on the bed. The Buddha took his stand at Tissa’s pillow and said to him, “Monk, consciousness will depart from you, your body will become useless and, like a log, will lie on the ground.” At the end of the discourse monk Tissa attained arahatship together with analytical insight, and soon passed away.

The Story of Tissa, the Monk with a Stinking Body (Verse 41)

While residing at the Jetavana Monastery, the Buddha spoke this verse, with reference to the monk Tissa.

After taking a meditation topic from the Buddha, monk Tissa was diligently practicing meditation when he was afflicted with a disease. Small boils appeared all over his body and these developed into big sores. When these sores burst, his upper and lower robes became sticky and stained with body fluids, and his body was stinking. For this reason, he was known as Putigattatissa, Tissa the thera with a stinking body.

Now the Buddha never failed to survey the world twice a day. At dawn he surveyed the world, looking from the rim of the world towards the perfumed chamber. Now at this time the Venerable Putigatta Tissa appeared within the net of the Buddha’s sight.

The Buddha, knowing that the monk Tissa was ripe for arahatship, thought to himself, ‘This monk has been abandoned by his associates; at the present time he has no other refuge than me.” Accordingly the Buddha departed from the perfumed chamber, and pretending to be making the rounds of the monastery, went to the hall where the fire was kept. He washed the boiler, placed it on the brazier, waited in the fire-room for the water to boil, and when he knew it was hot, went and took hold of the end of the bed where that monk was lying.

At that time the monks said to the Buddha, ‘Tray depart, Venerable; we will carry him out for you’ So saying, they took up the bed and carried Tissa into the fire-room. The Buddha caused the monks to take Tissa’s upper garment, wash it thoroughly in hot water, and lay it in the sunshine to dry. Then he went, and taking his stand near Tissa, moistened his body with warm water and bathed him.

At the end of his bath his upper garment was dry. The Buddha caused him to be clothed in his upper garment and washed thoroughly his under garment in hot water and laid in the sun to dry. As soon as the water had evaporated from his body, his under garment was dry. Thereupon Tissa put on his under garment and, with body refreshed and mind tranquil, lay down on the bed. The Buddha took his stand at Tissa’s pillow and said to him, “Monk, consciousness will depart from you, your body will become useless and, like a log, will lie on the ground.” At the end of the discourse monk Tissa attained arahatship together with analytical insight, and soon passed away.

http://vipassana24.com/verse-42-all-wrong-issue-out-of-evil-mind/

Verse 42. All Wrong Issue Out Of Evil Mind Whatever foe may do to foe, or haters those they hate the ill-directed mind indeed can do one greater harm. Explanation: When one bandit see another, he attacks the second bandit. In the same way, one person sees someone he hates, he also does harm to the hated person. But what the badly deployed mind does to the possessor of that mind is far worse than what a bandit would do to another bandit or what one hater will do to another hater.

The Story of Nanda, the Herdsman (Verse 42)

While on a visit to a village in the kingdom of Kosala, the Buddha spoke this verse, with reference to Nanda, the herdsman.

Nanda was a herdsman who looked after the cows of Anathapindika. Although only a herdsman, he had some means of his own. Occasionally, he would go to the house of Anathapindika and there he sometimes met the Buddha and listened to his discourses. Nanda requested the Buddha to pay a visit to his house. But the Buddha did not go to Nanda’s house immediately, saying that it was not yet time.

After some time, while travelling with his followers, the Buddha went off his route to visit Nanda, knowing that the time had come for Nanda to receive his teaching properly. Nanda respectfully received the Buddha and his followers; he served them milk and milk products and other choice foods for seven days. On the last day, after hearing the discourse given by the Buddha, Nanda attained sotapatti fruition. As the Buddha was leaving that day, Nanda carrying the bowl of the Buddha, followed him for some distance, paid obeisance and turned back to go home.

At that instant, a stray arrow shot by a hunter, killed him. Later the monks, who were following the Buddha, saw Nanda lying dead. They reported the matter to the Buddha, saying, “Venerable, because you came here, Nanda who made great offerings to you and accompanied you on your return was killed as he was turning back to go home.” To them, the Buddha replied, “Monks, whether I came here or not, there was no escape from death for him because of his previous kamma.”

http://vipassana24.com/verse-43-well-trained-mind-excels-people/

Verse 43. Well-Trained Mind Excels People What one’s mother, what one’s father, whatever other kin may do, the well directed mind indeed can do greater good. Explanation: Well directed thoughts can help a person better than one’s father or one’s mother.

The Story of Soreyya (Verse 43)

While residing at the Jetavana Monastery, the Buddha spoke this verse, with reference to Soreyya, the son of a rich man of the city of Soreyya. On one occasion, Soreyya accompanied by a friend and some attendants was going out in a carriage for a bath. At that moment, monk Mahakaccayana was adjusting his robes outside the city, as he was going into the city of Soreyya for alms-food. The youth Soreyya, seeing the youthful complexion of the monk, thought, “How I wish the monk were my wife, so that the complexion of my wife would be like his” As the wish arose in him, his sex changed and he became a woman. Very much ashamed, he got down from the carriage and ran away, taking the road to Taxila. His companions looked for him, but they could not find him.

Soreyya, now a woman, offered her signet ring to some people going to Taxila, to allow her to go with them in their carriage. Upon arrival at Taxila, her companions told a young rich man of Taxila about the lady who came along with them. The young rich man, finding her to be very beautiful and of a suitable age for him, married her. As a result of this marriage two sons were born; there were also two sons from the previous marriage of Soreyya as a man.

One day, a rich man’s son from the city of Soreyya came to Taxila with a caravan of five hundred carts. Lady Soreyya, recognizing him to be an old friend, sent for him. The man from Soreyya was surprised that he was invited, because he did not know the lady who invited him. He told the Lady Soreyya that he did not know her, and asked her whether she knew him.

She answered that she knew him and also enquired after the health of her family and other people in the city of Soreyya. The man from Soreyya next told her about the rich man’s son who disappeared mysteriously while going for a bath.

Then the Lady Soreyya revealed her identity and related all that had happened, about the wrongful thoughts with regard to monk Mahakaccayana, about the change of sex, and her marriage to the young rich man of Taxila. The man from the city of Soreyya then advised the Lady Soreyya to ask pardon from the monk. Monk Mahakaccayana was accordingly invited to the home of Soreyya and alms-food was offered to him. After the meal, the Lady Soreyya was brought to the presence of the monk, and the man from Soreyya told the monk that the lady was at one time the son of a rich man from Soreyya. He then explained to the monk how Soreyya was turned into a female on account of his wrongful thoughts towards the respected monk.

Lady Soreyya then respectfully asked pardon of Monk Mahakaccayana. The monk then said, “Get up, I forgive you” As soon as these words were spoken, the woman was changed back to a man. Soreyya then pondered how within a single existence and with a single body he had undergone change of sex and how sons were born to him. And feeling very weary and repulsive of all these things, he decided to leave the householder’s life and joined the sangha under the monk.

After that, he was often asked, “Whom do you love more, the two sons you had as a man or the other two you had as a woman?” To those, he would answer that his love for those borne as a woman was greater. This question was put to him so often, he felt very much annoyed and ashamed. So he stayed by himself and, with diligence, contemplated the decay and dissolution of the body. He soon attained arahatship together with the analytical insight. When the old question was next put to him he replied that he had no affection for any one in particular. Other monks hearing him thought he must be telling a lie. When it was reported about Soreyya giving a different answer, the Buddha said, “My son is not telling lies, he is speaking the truth.”

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