(Aññatarakuµumbika Vatthu)
While residing at the Jetavana monastery, the Buddha uttered Verse (212) of this book, with reference to a rich householder who had lost his son.
Once, a householder was feeling very distressed over the death of his son. He often went to the cemetery and wept there. Early one morning the Buddha saw the rich householder in his vision. So, taking a bhikkhu along with him, the Buddha went to the house of that man. There, he asked the man why he was feeling so unhappy. Then, the man related to the Buddha about the death of his son and about the pain and sorrow he was suffering. To him the Buddha said, "My disciple, death does not occur only in one place. All beings that are born must die one day; indeed, life ends in death. You must ever be mindful of the fact that life ends in death. Do not imagine that only your beloved son is subject to death. Do not be so distressed or be so shaken. Sorrow and fear arise out of affection."
Then the Buddha spoke in verse as follows:
From pleasure arises sorrow; from pleasure arises fear.
To him who is free from pleasure there is no sorrow.
Whence, then, comes fear?
At the end of the discourse, the rich householder attained Sot±pati Fruition.
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XVI (5) THE STORY OF ANITTHIGANDHA KUM¾RA
(Anitthigandhakumara Vatthu)
While residing at the Jetavana monastery, the Buddha uttered Verse (215) of this book, with reference to a youth, named Anitthigandha.
Anitthigandha lived in S±vatth². He was to marry a beautiful young girl from the city of S±gala, in the country of the Maddas. As the bride was coming from her home to S±vatth², she became ill and died on the way. When the bridegroom learned about the tragic death of his bride he was broken-hearted.
At this juncture, the Buddha knowing that time was ripe for the young man to attain Sot±patti Fruition went to his house. The parents of the young man offered alms-food to the Buddha. After the meal, the Buddha asked his parents to bring the young man to his presence. When he came, the Buddha asked him why he was in such pain and distress and the young man related the whole story of the tragic death of his young bride. Then the Buddha said to him, "O Anitthigandha! Lust begets sorrow; it is due to lust for things and lust for sensual pleasures that sorrow and fear arise."
Then the Buddha spoke in verse as follows:
From desire arises sorrow, from desire arises fear.
To him who is free from desire there is no sorrow.
Whence fear?
At the end of the discourse Anitthigandha attained Sot±patti Fruition.
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XVI (9) THE STORY OF NANDIYA
(Nandiya Vatthu)
While residing at the Isipatana wood, the Buddha uttered Verses (219) and (220) of this book, with reference to Nandiya.
Nandiya was a rich man from B±r±ºas². After listening to the Buddha's discourse on the benefits of building monasteries for bhikkhus, Nandiya built the Mah±vih±ra Monastery at Isipatana. The building was pinnacled and fully furnished. As soon as the monastery was offered to the Buddha, a mansion came up for Nandiya at the T±vati½sa deva world.
One day, when Thera Mah± Moggall±na visited the T±vati½sa deva world he saw the mansion which was meant for the donor of the Mah±vih±ra Monastery at Isipatana. On his return from the T±vati½sa deva world, Thera Mah± Moggall±na asked the Buddha, "Venerable Sir! For those who perform meritorious deeds, do they have mansions and other riches prepared in the deva world even while they are still living in this world?" To him the Buddha said, "My son, why do you ask? Have you not yourself seen the mansion and riches waiting for Nandiya in the T±vati½sa deva world? The devas await the coming of the good and generous ones, as relatives await the return of one who is long absent. When the good ones die, they are welcomed joyously to the abode of the devas."
Then the Buddha spoke in verse as follows:
When a man who has been away for a long time returns home safely, his kinsmen, friends and well wishers welcome him gladly.
When a man has departed from this world to the next, the effects of his good deeds receive him gladly, even as kinsmen welcome a friend on his return home.
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XVII (1) THE STORY OF PRINCESS ROHIN¿
(Rohin²khattiyakaññ± Vatthu)
While residing at the Nigrodh±r±ma monastery, the Buddha uttered Verse (221) of this book, with reference to Princess Rohin², sister of Thera Anuruddha.
On one occasion, Thera Anuruddha visited Kapilavatthu. While he was staying at the monastery there, all his relatives, with the exception of his sister Rohin², came to see him. On learning from them that Rohin² did not come because she was suffering from leprosy, he sent for her. Covering her head in shame, Rohin² came when she was sent for. Thera Anuruddha told her to do some meritorious deed and he suggested that she should sell some of her clothing and jewellery; and with the money raised, to build a refectory for the bhikkhus. Rohin² agreed to do as she was told. Thera Anuruddha also asked his other relatives to help in the construction of the hall. Further, he told Rohin² to sweep the floor and fill the water-pots every day even while the construction was still going on. She did as she was instructed and she began to get better.
When the hall was completed, the Buddha and his bhikkhus were invited for alms-food. After the meal, the Buddha asked for the donor of the building and alms-food, but Rohin² was not there. So the Buddha sent for her and she came. The Buddha asked her whether she knew why she was inflicted with this dreaded disease and she answered that she did not know. So the Buddha told her that she had the dreadful disease because of an evil deed she had done out of spite and anger in one of her past existences. As explained by the Buddha, Rohin² was, at one time the chief queen of the king of B±r±ºas². It so happened that the king had a favourite dancer and the chief queen was very jealous of her. So the queen wanted to punish the dancer. Thus, one day she had her attendants put some itching powder made from cow-hage pods in the dancers bed, her blankets etc. Next, they called the dancer, and as though in jest, they threw some itching powder on her. The girl itched all over and was in great pain and discomfort. Thus itching unbearably, she ran to her room and her bed, which made her suffer even more.
As a result of that evil deed Rohin² had become a leper in this existence. The Buddha then exhorted the congregation not to act foolishly in anger and not to bear any ill will towards others.
Then the Buddha spoke in verse as follows:
Let a man abandon anger, let him renounce pride and let him go beyond all worldly fetters.
No suffering befalls him who is passionless and clings neither to mind nor to form (nama-rupa).
At the end of the discourse, many in the congregation attained Sot±patti Fruition. Princess Rohin² also attained Sot±patti Fruition, and at the same time her skin disease disappeared, and her complexion became fair, smooth and very attractive.
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XVII (2) THE STORY OF A BHIKKHU
(Aññatarabhikkhu Vatthu)
While residing at the Agg±¼ava Stupa in the city of ¾¼av², the Buddha uttered Verse (222) of this book, with reference to a bhikkhu.
Once, a bhikkhu from ¾¼av² wanted to build a monastery for himself and so he began to cut down a tree. The deva dwelling in that tree (rukkha devat±) tried to stop him, saying that she and her infant son had nowhere to go. Failing to stop the bhikkhu she put her son on a branch, hoping that it would stop him from felling the tree. By then the bhikkhu was already swinging his axe and he could not stop it in time and unintentionally cut off an arm of the child. Seeing her child being harmed in this way, the mother flew in a rage and was about to kill the bhikkhu. As she raised her hands to strike the bhikkhu, she suddenly checked herself and thought: "If I were to kill a bhikkhu, I would be killing one who observes the moral precepts (s²la); in that case, I would surely suffer in niraya. Other guardian devas of the trees would be follow my example and other bhikkhus would also be killed. But this bhikkhu has a master; I must go and see his master." So she went weeping to the Buddha and related all that had happened.
To her the Buddha said, "O rukkha devat±! You have done well to control yourself."
Then the Buddha spoke in verse as follows:.
He who controls his rising anger as a skilled driver curbs a rolling chariot, him I call a true charioteer.
Others merely hold the reins.
At the end of the discourse the deva attained Sot±patti Fruition, and for her dwelling place she was offered a tree near the Perfumed Chamber of the Buddha. After this incident, the Buddha forbade bhikkhus to cut vegetation, such as grass, plants, shrubs and trees.
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XVII (3) THE STORY OF UTTAR¾ THE LAY-DISCIPLE
(Uttar± Up±sik± Vatthu)
While residing at the Veluvana monastery, the Buddha uttered Verse (223) of this book, with reference to Uttar±, a female lay-disciple.
Uttar± was the daughter of a farm labourer named Puººa and his wife. Puººa worked for a rich man named Sumana in R±jagaha. One day, Puººa and his wife offered alms-food to Thera S±riputta soon after his arising from sustained deep mental absorption (nirodha sam±patti), and as a result of that good deed they suddenly became very rich. Puººa came upon gold in the field he was ploughing, and the king officially declared him a royal banker. On one occasion, the family of Puººa offered alms-food to the Buddha and the bhikkhus for seven days, and on the seventh day, after hearing the Buddha's discourse, all the three members of the family attained Sot±patti Fruition.
Later, Uttar± the daughter of Puººa married the son of the rich man Sumana. That family being non-Buddhist, Uttar± did not feel happy in her husband's home. So, she told her father, "My father, why have you put me in this cage? Here, I do not see any bhikkhus and I have no chance to offer anything to any bhikkhus." Her father felt sorry for her and sent her fifteen thousand in cash. With this money, after getting permission from her husband, Uttar± engaged a courtesan to look to the needs of her husband. So it was arranged that Sirim±, a well-known and very beautiful courtesan, was to take her place as a wife for fifteen days.
During that time, Uttar± offered alms-food to the Buddha and the bhikkhus. On the fifteenth day, as she was busy preparing food in the kitchen, her husband saw her from the bedroom window and smiled, and then muttered to himself, "How foolish she is! She does not know how to enjoy herself. She is tiring herself out with this alms-giving ceremony!" Sirim± saw him smile, and forgetting that she was only a paid substitute wife felt very jealous of Uttar±. Being unable to control herself, Sirim± went into the kitchen and got a ladleful of boiling butter with the intention of pouring it over the head of Uttar±. Uttar± saw her coming, but she bore no ill will towards Sirim±. She reflected that because Sirim± had stood in for her, she had been able to listen to the Dhamma, make offerings of alms-food for fifteen days, and perform other acts of charity. Thus she was quite thankful to Sirim±. Suddenly, she realized that Sirim± had come very close to her and was going to pour boiling-hot butter over her; so she made this asseveration: "If I bear any ill will towards Sirim± may this boiling-hot butter burn me; if I have no ill will towards her, may it not burn me."
As Uttara had no ill will towards Sirima, the boiling butter poured over her head by Sirima was just like cold water. Then Sirima thought the butter must have gone cold; and as she went for another ladleful of boiling butter, the attendants of Uttara fell upon her and beat her hard. Uttara stopped her attendants and instructed them to rub Sirima with medicinal ointment.
Then, Sirima remembered her true position and she regretted that she had done wrong to Uttara and asked Uttara to forgive her. To her Uttara replied, "I have my father; I shall ask him whether I should accept your apology." Sirima then said that she would readily go and apologize to the rich man, the father of Uttara. Uttara then explained to Sirima, "Sirima, when I said 'My father', I did not mean my real father, who had brought me into this round of rebirths. I was referring to my father the Buddha, who had helped me break the chain of rebirths, who had taught me the Dhamma, the Noble Truths." Sirima then expressed her wish to see the Buddha. So it was arranged that Sirima should offer alms-food to the Buddha and the bhikkhus on the following day at the house of Uttara.
After the meal, the Buddha was told everything that had happened between Sirima and Uttara. Sirima then owned up that she had done wrong to Uttara and entreated the Buddha that she should be forgiven, for otherwise Uttara would not forgive her. The Buddha then asked Uttar± how she felt in her mind when Sirima poured boiling butter on her head, and Uttara answered, "Venerable Sir, because I owed so much to Sirima I had resolved not to lose my temper, not to bear any ill will towards her. I sent forth my love towards her." The Buddha then said, "Well done, well done, Uttara! By not bearing any ill will you have been able to conquer one who has done you wrong through hate. By not abusing, you should conquer one who abuses you; by being generous you should conquer one who is stingy; by speaking the truth you should conquer one who tells lies."
Then the Buddha spoke in verse as follows:
Let a man conquer anger by love, let him subdue evil by good; let him overcome the greedy by liberality and the liar by truth.
At the end of the discourse Sirima and five hundred ladies attained Sotapatti Fruition.
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XVII (4) THE STORY OF THE QUESTION RAISED BY THERA MAHA MOGGALLANA
(Mahamoggallanapañha Vatthu)
While residing at the Jetavana monastery, the Buddha uttered Verse (224) of this book, with reference to the question raised by Thera Maha Moggallana.
Once, Thera Maha Moggallana visited the deva world and found many devas living in luxurious mansions. He asked them for what good deeds they were reborn in the deva world and they gave him different answers. One of them was reborn in the deva world not because he gave away much wealth in charity or because he had listened to the Dhamma, but just because he always spoke the truth. The second one was a female deva who was reborn in the deva world because she did not get angry with her master and had no ill will towards him even though he often beat her and abused her. For keeping her temper and abandoning hatred she was reborn in the deva world. Then, there were others who were reborn in the deva world because they had offered little things like a stick of sugar cane, a fruit, or some vegetables to a bhikkhu or to someone else.
On his return from the deva world, Thera Maha Moggallana asked the Buddha whether it was possible to gain such great benefits by just speaking the truth, or by restraining one's actions, or by giving small amounts of such trifling things like fruits and vegetables. To him the Buddha answered, "My son, why do you ask? Have you not seen for yourself and heard what the devas said? You should not have any doubt. Little deeds of merit surely lead one to the world of the devas."
Then the Buddha spoke in verse as follows:
One should always speak the truth, not yield to anger, and give, even though it be little, to the person who begs.
By these three virtues, a man is able to come into the presence of the devas.
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XVII (5) THE STORY OF THE QUESTION OF THE BRAHMIN WHO HAD BEEN THE FATHER OF THE BUDDHA
(Buddhapitubr±hmaºa Vatthu)
While residing at the Añjana wood, near Saketa, the Buddha uttered Verse (225) of this book, with reference to a Brahmin, who claimed that the Buddha was his son.
Once, the Buddha accompanied by some bhikkhus entered the town of Saketa for alms-food. The old Brahmin, seeing the Buddha, went to him and said, "O son, why have you not allowed us to see you all this long time? Come with me and let your mother also see you." So saying, he invited the Buddha to his house. On reaching the house, the wife of the Brahmin said the same things to the Buddha and introduced the Buddha as "Your big brother" to her children, and made them pay obeisance to him. From that day, the couple offered alms-food to the Buddha every day, and having heard the religious discourses, both the Brahmin and his wife attained Anagami Fruition in due course.
The bhikkhus were puzzled why the Brahmin couple said the Buddha was their son; so they asked the Buddha. The Buddha then replied, "Bhikkhus, they called me son because I was a son or a nephew to each of them for one thousand five hundred existences in the past." The Buddha continued to stay there, near the Brahmin couple, for three more months and during that time, both the Brahmin and his wife attained arahatship, and then realized parinibb±na.
The bhikkhus, not knowing that the Brahmin couple had already become arahats, asked the Buddha where they were reborn. To them the Buddha answered: "Those who have become arahats are not reborn anywhere; they have realized Nibbana."
Then the Buddha spoke in verse as follows:
Those sages who observe non-violence, who are ever controlled in body, attain the changeless state (nibbana) where, having gone, they suffer no more.
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XVII (6) THE STORY OF PUNNA THE SLAVE GIRL
(Puºº±d±s² Vatthu)
While residing at the Gijjhak³µa mountain, the Buddha uttered Verse (226) of this book, with reference to a slave girl in Rajagaha.
One night, Punna the slave girl was up pounding rice for her master. As she got tired she rested for a while. While resting, she saw Thera Dabba leading some bhikkhus to their respective monasteries on their return from listening to the Dhamma. The girl seeing them up so late, pondered, "I have to be up at this late hour because I am so poor and have to work hard. But, why are these good people up at this late hour? May be a bhikkhu is sick, or are they being troubled by a snake?"
Early in the morning the next day, Punna took some broken rice, soaked it in water and made a pan-cake out of it. Then, intending to eat it at the riverside she took her cheap, coarse pan-cake along with her. On the way, she saw the Buddha coming on an alms-round. She wanted to offer her pan-cake to the Buddha, but she was not sure whether the Buddha would condescend to eat such cheap, coarse pan-cake. The Buddha knew her thoughts. He accepted her pan-cake and asked Thera ananda to spread the small mat on the ground. The Buddha sat on the mat and ate the pan-cake offered by the slave girl. After eating, the Buddha called Punna to him and answered the question which was troubling her. Said the Buddha to the slave girl, "Punna, you cannot go to sleep because you are poor and so have to work hard. As for my sons the bhikkhus, they do not go to sleep because they have to be always vigilant and ever mindful."
Then the Buddha spoke in verse as follows:
The influxes of passion disappear in those who are ever vigilant, who are absorbed day and night in spiritual studies, and who are bent on realisation of nibbina.
At the end of the discourse Punna attained Sotapatti Fruition.
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XVII (8) THE STORY OF A GROUP OF SIX BHIKKHUS
(Chabbaggiya Vatthu)
While residing at the Veluvana monastery, the Buddha uttered Verses (231), (232), (233) and (234) of this book, with reference to a group of six bhikkhus.
Six bhikkhus wearing wooden sandals, and each holding a staff with both hands, were walking to and fro on a big stone slab, making much noise. The Buddha hearing the noises asked Thera ananda what was going on and Thera ananda told him about the six bhikkhus. The Buddha then prohibited the bhikkhus from wearing wooden sandals. He further exhorted the bhikkhus to restrain themselves both in words and deeds.
Then the Buddha spoke in verse as follows:
One should guard against the agitations of the body; he should be restrained in body.
Having abandoned the bodily sins, (killing; stealing; sexual misconduct; taking drugs and intoxicants) one should cultivate good conduct in body.
One should guard against the agitations of speech; he should be restrained in speech.
Having abandoned the verbal sins, (lying; slanderous speech; harsh speech; idle gossip) one should cultivate good conduct in speech.
One should guard against the agitations of mind; he should be restrained of mind.
Having abandoned the mental sins, (craving; aversion; ignorance) one should cultivate good conduct in mind.
The wise who are controlled in body, who likewise are controlled in speech, those wise men who are controlled in mind, are indeed well controlled.
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XVIII (2) THE STORY OF A BRAHMIN
(Aññatarabr±hmaºa Vatthu)
While residing at the Jetavana monastery, the Buddha uttered Verse (239) of this book, with reference to a Brahmin.
Once, a Brahmin saw a group of bhikkhus rearranging their robes as they were preparing to enter the city for alms-food. While he was looking, he found that the robes of some of the bhikkhus touched the ground and got wet because of dew on the grass. So he cleared that patch of ground. The next day, he found that as the robes of the bhikkhus touched bare ground, the robes got dirty. So he covered that patch of ground with sand. Then again, he observed that the bhikkhus would sweat when the sun was shining and that they got wet when it was raining. So finally, he built a rest house for the bhikkhus at the place where they gathered before entering the city for alms-food.
When the building was finished, he invited the Buddha and the bhikkhus for alms-food. The Brahmin explained to the Buddha how he had performed this meritorious deed step by step. To him the Buddha replied, "O Brahmin! The wise perform their acts of merit little by little and gradually and constantly they remove the impurities of moral defilements."
Then the Buddha spoke in verse as follows:
Little by little, ever and anon, the wise man should remove his moral impurities as a smith blows away the dross of silver.
XVIII (3) THE STORY OF THERA TISSA
(Tissatthera Vatthu)
While residing at the Jetavana monastery, the Buddha uttered Verse (240) of this book, with reference to Thera Tissa.
Once there was a thera named Tissa in S±vatth². One day, he received a set of fine robes and was very pleased. He intended to wear those robes the next day. But that very night he died and because he was attached to the fine set of robes, he was reborn as a louse and lived within the folds of the robes. As there was no one to inherit his belongings, it was decided that this particular set of robes should be shared by other bhikkhus. When the bhikkhus were preparing to share out among themselves, the louse was very much agitated and cried out, "They are destroying my robes!" This cry was heard by the Buddha by means of his divine power of hearing. So he sent someone to stop the bhikkhus and instructed them to dispose of the robes only at the end of seven days. On the eighth day, the set of the robes which belonged to Thera Tissa was shared out by the bhikkhus.
Later, the Buddha was asked by the bhikkhus why he had told them to wait for seven days before sharing out the robes of Thera Tissa. To them the Buddha replied, "My sons, Tissa had his mind attached to this particular set of robes at the time of his death, and so he was reborn as a louse and stayed in the folds of the robes. When you all were preparing to share out the robes, Tissa the louse was very much in agony and was running about to and fro in the folds of the robes. If you had taken the robes at that time Tissa the louse would have felt very bitter against you and he would have to go to niraya. But now, Tissa has been reborn in the Tusita deva world, and that is why I have allowed you to take the robes. Indeed, bhikkhus, attachment is very dangerous; as rust corrodes iron from which it is formed, so also, attachment destroys one and sends one to niraya. A bhikkhu should not indulge too much in the use of the four requisites or be very much attached to them."
Then the Buddha spoke in verse as follows:
As rust arising from iron straightway corrodes the very iron from which it arose, even so the evil deeds of the transgressor lead him to the state of woe.
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(Lalluyadi Vatthu)
While residing at the Jetavana monastery, the Buddha uttered Verse (241) of this book, with. reference to Thera Lalluyadi.
In Savatthi; people coming back after hearing the discourses given by Thera Sariputta and Thera Maha Moggallana were always full of praise for the two Chief Disciples. On one occasion, Lalluyadi, hearing their praises said to those people that they would be saying the same about him after listening to his discourses. So Lalluyadi was asked to deliver a discourse; he climbed on to the platform but he could not say anything. So he asked the audience to let another bhikkhu take the turn first and that he would take the next turn. In this way, he put off speaking three times.
The audience lost patience with him, and shouted, "You big fool! When we praised the two Chief Disciple's you were vainly boasting that you could preach like them. Why don't you preach now?" So Lalluyadi ran away and the crowd chased him. As he was frightened and was not looking where he was going, he fell into a latrine pit.
When the Buddha was told about this incident, he said, "Lalluyadi had learned very little of the Dhamma; he does not recite the religious texts regularly; he has not memorized anything. Whatever little he has learned gets rusty by not reciting."
Then the Buddha spoke in verse as follows:
Non-recitation is the rust of the scriptures; non-exertion is the rust of households; sloth is the rust of beauty; negligence is the rust of a watchman.
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XVIII (5) THE STORY OF MAN WHOSE WIFE COMMITTED ADULTERY
(Aññatarakulaputta Vatthu)
While residing at the Ve¼uvana monastery, the Buddha uttered Verses (242) and (243) of this book, with reference to a man whose wife committed adultery.
Once, the wife of a man committed adultery. He was so ashamed on account of his wife's misbehaviour that he dared not face anyone; he also kept away from the Buddha. After some time, he went to the Buddha and the Buddha asked him why he had been absent all that time and he explained everything. On learning the reason for his absence, the Buddha said, "My disciple, women are just like a river, or a road, or a liquor shop or a rest house, or a water-pot stand at the roadside; they associate with all sorts of people. Indeed, sexual misconduct is the cause of ruin for a woman."
Then the Buddha spoke in verse as follows:
An unchaste life is the blemish of woman; niggardliness is the taint of a benefactor; impurities are indeed evils in this world and in the next.
But there is an impurity greater than all impurities -- this is ignorance.
Rid yourselves of this greatest impurity, O monks, be you free from all impurities.
At the end of the discourse many people attained Sotapatti Fruition.
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XVIII (6) THE STORY OF CuASaRI
(Cuasaribhikkhu Vatthu)
While residing at the Jetavana monastery, the Buddha uttered Verses (244) and (245) of this book, with reference to a bhikkhu named Cuasari who practised medicine.
One day, Cuasari came back after ministering to a patient. On his way he met Thera S±riputta and related to him how he went to treat a patient and had been given some delicious food for his services. He also begged Thera Sariputta to accept some of the food from him. Thera Sariputta did not say anything to him but continued on his way. Thera Sariputta refused to accept food from that bhikkhu because that bhikkhu had transgressed the law prohibiting bhikkhus from practising medicine. Other bhikkhus reported about this to the Buddha and he said to them, "Bhikkhus! A bhikkhu who is shameless is coarse in thought, word and deed. He is arrogant like a crow, he would find a living by unlawful means and live in comfort. On the other hand, life for a bhikkhu who has a sense of shame is not easy."
Then the Buddha spoke in verse as follows:
Life is easy for him who is shameless, impudent as a crow-hero (rascal) and a slanderer, a braggart, arrogant and impure in living.
But life is difficult for him who is unassuming, constantly seeking that which is pure, disinterested in worldly things, not boastful, who lives in purity and is endowed with insight.
At the end of the discourse many people attained Sotapatti Faruition.
(Cuasaribhikkhu Vatthu)
While residing at the Jetavana monastery, the Buddha uttered Verses (244) and (245) of this book, with reference to a bhikkhu named Cuasari who practised medicine.
One day, Cuasari came back after ministering to a patient. On his way he met Thera S±riputta and related to him how he went to treat a patient and had been given some delicious food for his services. He also begged Thera Sariputta to accept some of the food from him. Thera Sariputta did not say anything to him but continued on his way. Thera Sariputta refused to accept food from that bhikkhu because that bhikkhu had transgressed the law prohibiting bhikkhus from practising medicine. Other bhikkhus reported about this to the Buddha and he said to them, "Bhikkhus! A bhikkhu who is shameless is coarse in thought, word and deed. He is arrogant like a crow, he would find a living by unlawful means and live in comfort. On the other hand, life for a bhikkhu who has a sense of shame is not easy."
Then the Buddha spoke in verse as follows:
Life is easy for him who is shameless, impudent as a crow-hero (rascal) and a slanderer, a braggart, arrogant and impure in living.
But life is difficult for him who is unassuming, constantly seeking that which is pure, disinterested in worldly things, not boastful, who lives in purity and is endowed with insight.
At the end of the discourse many people attained Sotapatti Faruition.
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XVIII (7) THE STORY OF FIVE LAY-DISCIPLES
(Pañca Upasaka Vatthu)
While residing at the Jetavana monastery, the Buddha uttered Verses (246), (247) and (248) of this book, with reference to five lay-disciples.
On one occasion five lay-disciples were keeping Sabbath at the Jetavana monastery. Most of them were observing only one or two of the five moral precepts (sila). Each one of them observing a particular precept claimed that the precept observed by him was the most difficult and there were a lot of arguments. In the end, they came to the Buddha with this problem. To them the Buddha said, "You should not consider any individual precept as being easy or unimportant. Each and every one of the precepts must be strictly observed. Do not think lightly of any of the precepts; none of them is easy to observe."
Then the Buddha spoke in verse as follows:
He who destroys life here, who utters untruth, who takes what is not given to him, who goes to the wife of another, who indulges in intoxicating liquors, such a man, while in this world, destroys the root of his being.
Know this, O man, evil-natured ones are unrestrained; let not greed and wrongdoing lead you to untold misery for a long time.
At the end of the discourse the five lay-disciples attained Sotapatti Fruition.
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XVIII (9) THE STORY OF FIVE LAY-DISCIPLES
(Pañca Upasaka Vatthu)
While residing at the Jetavana monastery, the Buddha uttered Verse (251) of this book, with reference to five lay-disciples.
On one occasion, five lay-disciples were present while the Buddha was expounding the Dhamma at the Jetavana monastery. One of them was asleep while sitting, the second one was drawing lines with his fingers on the ground, the third was trying to shake a tree, the fourth was looking up at the sky. The fifth was the only one who was respectfully and attentively listening to the Buddha. Thera ananda, who was near the Buddha fanning him saw the different behaviour of the five disciples and said to the Buddha, "Venerable Sir! While you were expounding the Dhamma like big drops of rain falling from the sky, only one out of those five people were listening attentively." Then Thera ananda described the different behaviour of the other four to the Buddha and asked why they were behaving thus.
The Buddha then explained to Thera ananda, "ananda, these people could not get rid of their old habits. In their past existences, the first one was a snake; as a snake usually coils itself up and goes to sleep, so also, this man goes to sleep while listening to the Dhamma. The one who was scratching the earth with his hand was an earthworm, the one who was shaking the tree was a monkey, the one who was gazing up at the sky was an astronomer and the one who was listening attentively to the Dhamma was a learned astrologer. In this connection, ¾nanda, you must remember that one must be attentive to be able to understand the Dhamma and that there are many people who cannot follow what is being said."
Thera ananda then asked the Buddha, "Venerable Sir! What are the things that prevent people from being able to take in the Dhamma?" And the Buddha replied, "ananda, passion (raga), ill will (dosa) and ignorance (moha) are the three things that prevent people from taking in the Dhamma. Passion burns one; there is no fire like passion. The world may burn up when seven suns rise in the sky, but that happens very rarely. Passion burns always and without any break."
Then the Buddha spoke in verse as follows:
There is no fire like passion; there is no stranglehold like hatred; there is no snare like delusion; there is no torrent like craving.
At the end of the discourse the one who was listening attentively attained Sotapatti Fruition.
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XXI (2) THE STORY OF THE WOMAN WHO ATE UP THE EGGS OF A HEN
While residing at the Jetavana monastery, the Buddha uttered Verse (291) of this book, with reference to a feud between a woman and a hen.
Once, there lived a woman in a village near Savatthi. She had a hen in her house; every time the hen laid an egg she would eat it up. The hen was very much hurt and angry and made a vow to have vengeance on the woman and made a wish that it should be reborn as some being that would be in a position to kill the offspring of that woman. The hen's wish was fulfilled as it was reborn as a cat and the woman was reborn as a hen in the same house. The cat ate up the eggs of the hen. In their next existence the hen became a leopard and the cat became a deer. The leopard ate up the deer as well as its offspring. Thus, the feud continued for five hundred existences of the two beings. At the time of the Buddha one of them was born as a woman and the other an ogress.
On one occasion, the woman was returning from the house of her parents to her own house near Savatthi. Her husband and her young son were also with her. While they were resting near a pond at the roadside, her husband went to have a bath in the pond. At that moment the woman saw the ogress and recognized her as her old enemy. Taking her child she fled from the ogress straight to the Jetavana monastery where the Buddha was expounding the Dhamma and put her child at the feet of the Buddha. The ogress who was in hot pursuit of the woman also came to the door of the monastery, but the guardian spirit of the gate did not permit her to enter. The Buddha, seeing her, sent the Venerable ananda to bring the ogress to his presence. When the ogress arrived, the Buddha reprimanded both the woman and the ogress for the long chain of feud between them. He also added, "If you two had not come to me today, your feud would have continued endlessly. Enmity cannot be appeased by enmity; it can only be appeased by loving-kindness."
Then the Buddha spoke in verse as follows:
He who desires happiness for himself by inflicting injury on others, is not freed from hatred, being entangled himself in the bonds of hatred.
At the end of the discourse the ogress took refuge in the three Gems, viz., the Buddha, the Dhamma and the Sangha, and the woman attained Sotapatti Fruition.
While residing at the Jetavana monastery, the Buddha uttered Verse (291) of this book, with reference to a feud between a woman and a hen.
Once, there lived a woman in a village near Savatthi. She had a hen in her house; every time the hen laid an egg she would eat it up. The hen was very much hurt and angry and made a vow to have vengeance on the woman and made a wish that it should be reborn as some being that would be in a position to kill the offspring of that woman. The hen's wish was fulfilled as it was reborn as a cat and the woman was reborn as a hen in the same house. The cat ate up the eggs of the hen. In their next existence the hen became a leopard and the cat became a deer. The leopard ate up the deer as well as its offspring. Thus, the feud continued for five hundred existences of the two beings. At the time of the Buddha one of them was born as a woman and the other an ogress.
On one occasion, the woman was returning from the house of her parents to her own house near Savatthi. Her husband and her young son were also with her. While they were resting near a pond at the roadside, her husband went to have a bath in the pond. At that moment the woman saw the ogress and recognized her as her old enemy. Taking her child she fled from the ogress straight to the Jetavana monastery where the Buddha was expounding the Dhamma and put her child at the feet of the Buddha. The ogress who was in hot pursuit of the woman also came to the door of the monastery, but the guardian spirit of the gate did not permit her to enter. The Buddha, seeing her, sent the Venerable ananda to bring the ogress to his presence. When the ogress arrived, the Buddha reprimanded both the woman and the ogress for the long chain of feud between them. He also added, "If you two had not come to me today, your feud would have continued endlessly. Enmity cannot be appeased by enmity; it can only be appeased by loving-kindness."
Then the Buddha spoke in verse as follows:
He who desires happiness for himself by inflicting injury on others, is not freed from hatred, being entangled himself in the bonds of hatred.
At the end of the discourse the ogress took refuge in the three Gems, viz., the Buddha, the Dhamma and the Sangha, and the woman attained Sotapatti Fruition.
XXI (5) THE STORY OF A WOODCUTTER'S SON
While residing at the Jetavana monastery, the Buddha uttered Verses (296) to (301) of this book, with reference to the son of a woodcutter.
Once in Rajagaha, a woodcutter went into the woods with his son to cut some firewood. On their return home in the evening, they stopped near a cemetery to have their meal. They also took off the yoke from the two oxen to enable them to graze nearby; but the two oxen went away without being noticed by them. As soon as they discovered that the Oxen were missing, the woodcutter went to look for them, leaving his son with the cart of firewood. The father entered the town, looking for his oxen. When he returned to his son it was getting late and the city-gate was closed. Therefore, the young boy had to spend the night alone underneath his cart.
The woodcutter's son, though young, was always mindful and was in the habit of contemplating the unique qualities of the Buddha. That night two ogres came to frighten him and to harm him. When one of the ogres pulled at the leg of the boy, he cried out, "I pay homage to the Buddha" (Namo Buddhassa). Hearing those words from the boy, the ogres got frightened and also felt that they must look after the boy. So, one of them remained near the boy, guarding him from all danger; the other went to the king's palace and brought the food-tray of King Bimbisara. The two ogres then fed the boy as if he were their own son. At the palace, the ogre left a written message concerning the royal food-tray; and this message was visible only to the king.
In the morning, the king's men discovered that the royal food tray was missing and they were very upset and very much frightened. The king found the message left by the ogre and directed his men where to look for it. The kings men found the royal food-tray among the firewood in the cart. They also found the boy who was still sleeping underneath the cart. When questioned, the boy answered that his parents came to feed him in the night and that he went to sleep contentedly and without fear after taking his food. The boy knew only that much and nothing more. The king sent for the parents of the boy, and took the boy and his parents to the Buddha. The king, by that time, had heard that the boy was always mindful of the unique qualities of the Buddha and also that he had cried out "Namo Buddhassa," when the ogre pulled at his leg in the night.
The king asked the Buddha, "Is mindfulness of the unique qualities of the Buddha the only Dhamma that gives one protection against evil and anger, or is mindfulness of the unique qualities of the Dhamma equally potent and powerful?" To him the Buddha replied, "O king, my disciple! There are six things, mindfulness of which is a good protection against evil and danger."
Then the Buddha spoke in verse as follows:
The disciples of Gotama always awake well-enlightened.
Their consciousness is constantly centred, day and night, on the Buddha.
The disciples of Gotama always awake well-enlightened.
Their consciousness is constantly centred, day and night, on the Dhamma.
The disciples of Gotama always awake well-enlightened.
Their consciousness is constantly centred, day and night, on the Sangha.
The disciples of Gotama always awake well-enlightened.
Their consciousness is constantly centred, day and night, upon anicca.
The disciples of Gotama always awake well-enlightened.
Their consciousness, by day and night, delights in the virtue of non-violence.
The disciples of Gotama always awake well-enlightened.
Their consciousness, by day and night, delights in contemplation.
At the end of the discourse the boy and his parents attained Sot±patti Fruition. Later they joined the Order and eventually they became arahats.
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XXII (1) THE STORY OF SUNDARI THE WANDERING FEMALE ASCETIC
While residing at the Jetavana monastery, the Buddha uttered Verse (306) of this book, with reference to Sundari, a wandering female ascetic.
As the number of people revering the Buddha increased, the non-Buddhist ascetics found that the number of their following was dwindling. Therefore, they became very jealous of the Buddha; they were also afraid that things would get worse if they did not do something to damage the reputation of the Buddha. So, they sent for Sundari and said to her, "Sundari, you are a very beautiful and clever young lady. We want you to put Samana Gotama to shame, by making it appear to others that you are having sexual dealings with him. By so doing, his image will be impaired, his following will decrease and many would come to us. Make the best use of your looks and be crafty."
Sundari understood what was expected of her. Thus, late in the evening, she went in the direction of the Jetavana monastery. When she was asked where she was going, she answered, "I am going to visit Samana Gotama; I live with him in the Perfumed Chamber of the Jetavana monastery." After saying this, she proceeded to the place of the non-Buddhist ascetics. Early in the morning the next day, she returned home. If anyone asked her from where she had come she would reply, "I have come from the Perfumed Chamber after staying the night with Samana Gotama." She carried on like this for two more days. At the end of three days, those ascetics hired some drunkards to kill Sundari and put her body in a rubbish heap near the Jetavana monastery.
The next day, the ascetics spread the news about the disappearance of Paribbajika Sundari. They went to the king to report the matter and their suspicion. The king gave them permission to search where they wished. Finding the body near the Jetavana monastery, they carried it to the palace. Then they said to the king, "O king, the followers of Gotama have killed this Paribbajika, and have thrown away her body, in the rubbish heap near the Jetavana monastery to cover up the misdeed of their teacher." To them the king replied, "In that case, you may go round the town and proclaim the fact." So they went round the town carrying the dead body of Sundari, shouting, "Look! What the followers of Gotama have done; see how they have tried to cover up the misdeed of Gotama!" The procession then returned to the palace. The bhikkhus living in the Jetavana monastery told the Buddha what those ascetics were doing to damage his reputation and impair his image. But the Buddha only said, "My sons, you just tell them this," and then spoke in verse as follows:
The man who utters a falsehood goes to the woeful state (hell), as does he who having committed an act says, "I did not commit it." After death both these men of contemptible deeds become equal in the next world.
The king next ordered his men to further investigate the murder of Sundari. On investigation, they found out that Sundari had died at the hands of some drunkards. So they were brought to the king. When questioned, the drunkards disclosed that they were hired by the ascetics to kill Sundari and put her body near the Jetavana monastery. The king then sent for the non-Buddhist ascetics, and they finally confessed their role in the murder of Sundari. The king then ordered them to go round the town and confess their guilt to the people. So they went round the town saying, "We are the ones who killed Sundari. We have falsely accused the disciples of Gotama just to bring disgrace on Gotama. The disciples of Gotama are innocent, only we are guilty of the crime." As a result of this episode, the power, the glory and the fortune of the Buddha were very much enhanced.
-------------------------------------------------------------------------------------------------The king next ordered his men to further investigate the murder of Sundari. On investigation, they found out that Sundari had died at the hands of some drunkards. So they were brought to the king. When questioned, the drunkards disclosed that they were hired by the ascetics to kill Sundari and put her body near the Jetavana monastery. The king then sent for the non-Buddhist ascetics, and they finally confessed their role in the murder of Sundari. The king then ordered them to go round the town and confess their guilt to the people. So they went round the town saying, "We are the ones who killed Sundari. We have falsely accused the disciples of Gotama just to bring disgrace on Gotama. The disciples of Gotama are innocent, only we are guilty of the crime." As a result of this episode, the power, the glory and the fortune of the Buddha were very much enhanced.
(Khemakaseµµhiputta Vatthu)
While residing at the Jetavana monastery, the Buddha uttered Verses (309) and (310) of this book, with reference to Khemaka, the son of a rich man. Khemaka was also the nephew of the renowned Anathapindika.
Khemaka, in addition to being rich, was also very good-looking and women were very much attracted to him. They could hardly resist him and naturally fell a prey to him. Khemaka committed adultery without compunction. The king's men caught him three times for sexual misconduct and brought him to the presence of the king. But King Pasenadi of Kosala did not take action because Khemaka was the nephew of Anathapindika. So Anathapindika himself took his nephew to the Buddha. The Buddha talked to Khemaka about the depravity of sexual misconduct and spoke of the seriousness of the consequences.
Then the Buddha spoke in verse as follows:
Four wretched conditions befall the heedless man who commits adultery: demerit, broken sleep, scorn as third, and birth in hell as fourth.
There is the acquirement of demerit as well as of rebirth in an evil state; even the fleeting pleasure of the man in the arms of the woman is accompanied by fear; and, moreover, the penalty inflicted by the Raja is heavy.
Therefore, a man should not commit adultery.
At the end of the discourse Khemaka attained Sotapatti Fruition.
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XXII (6) THE STORY OF A WOMAN OF JEALOUS DISPOSITION
Issapakata Itthi Vatthu)
While residing at the Jetavana monastery, the Buddha uttered Verse (314) of this book, with reference to a woman who was by nature very jealous.
Once, a woman with a very strong sense of jealousy lived with her husband in Savatthi. She found that her husband was having an affair with her maid. So one day, she tied up the girl with strong ropes, cut off her ears and nose, and shut her up in a room. After doing that, she asked her husband to accompany her to the Jetavana monastery. Soon after they left, some relatives of the maid arrived at their house and found the maid tied up and locked in a room. They broke into the room, untied her and took her to the monastery. They arrived at the monastery while the Buddha was expounding the Dhamma. The girl related to the Buddha what her mistress had done to her, how she had been beaten, and how her nose and ears had been cut off. She stood in the midst of the crowd for all to see how she had been mistreated. So the Buddha said, "Do no evil, thinking that people will not know about it. An evil deed done in secret, when discovered will bring much pain and sorrow; but a good deed may be done secretly, for it can only bring happiness and not sorrow."
Then the Buddha spoke in verse as follows:
An evil act is better left undone, for that evil deed causes torment afterwards.
It is better to perform a good deed; by performing it one does not repent later.
At the end of the discourse the couple attained Sotapatti Fruition.
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XXIII (3) THE STORY OF AN OLD BRAHMIN
While residing at the Veluvana monastery, the Buddha uttered Verse (324) of this book, with reference to an old Brahmin.
Once, there lived in Savatthi an old Brahmin who had eight lakhs in cash. He had four sons; when each one of the sons got married he gave one lakh to him. Thus, he gave away four lakhs. Later, his wife died. His sons came to him and looked after him very well; in fact, they were very loving and affectionate to him. In course of time, somehow they coaxed him to give them the remaining four lakhs. Thus, he was left practically penniless.
First, he went to stay with his eldest son. After a few days, the daughter-in-law said to him, "Did you give any extra hundred or thousand to your eldest son? Don't you know the way to the houses of your other sons?" Hearing this, the old Brahmin got very angry and he left the eldest son's house for the house of his second son. The same remarks were made by the wife of his second son and the old man went to the house of his third son and finally to the house of his fourth and youngest son. The same thing happened in the houses of all his sons. Thus, the old man became helpless; then, taking a staff and a bowl he went to the Buddha for protection and advice.
At the monastery, the Brahmin told the Buddha how his sons had treated him and asked for his help. Then the Buddha gave him some verses to memorize and instructed him to recite them whenever there was a large gathering of people. The gist of the verses is this: "My four foolish sons are like ogres. They call me 'father, father', but the words come only out of their mouths and not from their hearts. They are deceitful and scheming. Taking the advice of their wives they have driven me out of their houses. So, now I have go around begging. Those sons of mine are of less service to me than this staff of mine." When the old Brahmin recited these verses, many people in the crowd, hearing him, went wild with rage at his sons and some even threatened to kill them.
At this, the sons became frightened and knelt down, at the feet of their father and asked for pardon. They also promised that starting from that day they would look after their father properly and would respect, love and honour him. Then, they took their father to their houses; they also warned their wives to look after their father well or else they would be beaten to death. Each of the sons gave a length of cloth and sent every day a food-tray. The Brahmin became healthier than before and soon put on some weight. He realized that he had been showered with these benefits on account of the Buddha. So, he went to the Buddha and humbly requested him to accept two food-trays out of the four he was receiving every day from his sons. Then he instructed his sons to send two food-trays to the Buddha.
One day, the eldest son invited the Buddha to his house for alms-food. After the meal, the Buddha gave a discourse on the benefits to be gained by looking after one's parents. Then he related to them the story of the elephant called Dhanapala, who looked after his parents. Dhanapala when captured pined for the parents who were left in the forest.
Then the Buddha spoke in verse as follows:
The royal tusker named Dhanapalaka, with sap-flowing temples in its rut period, is difficult to control.
It does not eat a morsel when bound.
It eagerly longs for the elephant forest.
At the end of the discourse, the old Brahmin as well as his four sons and their wives attained Sotapatti Fruition.
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XXIII (6) THE STORY OF THE ELEPHANT CALLED PAVEYYAKA(Paveyyakahatthi Vatthu)
While residing at the Jetavana monastery, the Buddha uttered Verse (327) of this book, with reference to the elephant, called Paveyyaka.
Paveyyaka when young was very strong; in due course, he became old and decrepit. One day, as old Paveyyaka went into a pond he was stuck in the mire and could not get to the shore. When King Pasenadi of Kosala was told about it, he sent an elephant trainer to help the elephant get out of the mire. The elephant trainer went to the site where the elephant was. There, he made the musicians strike up a martial tune. Hearing the military airs, the elephant felt as if he were in a battlefield; his spirits rose, he pulled himself with all his might, and was soon out of the mire.
When the bhikkhus told the Buddha about this he said, "Bhikkhus! Just as that elephant pulled itself out of the mire, so also, must you all pull yourselves out of the mire of moral defilements."
Then the Buddha spoke in verse as follows:
Be ever vigilant; keep close watch over your thoughts; extricate yourself from the mire of evil, as does an elephant sunk in the mud.
At the end of the discourse the bhikkhus attained arahatship.
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The Story of Kapila the Fish
While residing at the Jetavana monastery, the Buddha uttered Verses (334), (335), (336) and (337) of this book, with reference to a fish with a lovely, golden colour and a stinking mouth.
During the time of Kassapa Buddha, there was a bhikkhu named Kapila, who was very learned in the Pitakas. Because of his great learning he gained much fame and fortune; he also became very conceited and was full of contempt for other bhikkhus. When other bhikkhus pointed out to him, what was proper or not proper he invariably retorted, "How much do you know?" implying that he knew much more than those bhikkhus. In course of time, all good bhikkhus shunned him and only the bad ones gathered round him. On one sabbath day, while the bhikkhus were reciting the Fundamental Precepts for the bhikkhus (i.e., the Patimokkha) Kapila said, "There is no such thing as Sutta, Abhidhamma, or Vinaya. It makes no difference whether you have a chance to listen to the Patimokkha or not, " etc., and left the congregation of the bhikkhus. Thus, Kapila was a hindrance to the development and growth of the Teaching (Sasana).
For this evil deed, Kapila had to suffer in niraya between the time of Kassapa Buddha and Gotama Buddha. Later, he was reborn as a fish in the Aciravati River. That fish, as mentioned above, had a very beautiful golden body, but his mouth had a very horrid, offensive smell. One day, that fish was caught by some fishermen, and because it was so beautiful, they took it in a boat to the king. The king, in his turn took the fish to the Buddha. When the fish opened its mouth, the horrid and offensive smell spread all around. The king then asked the Buddha why such a beautiful fish should have such a horrid and offensive smell. To the king and the audience, the Buddha explained, "O king! During the time of Kassapa Buddha there was a very learned bhikkhu who taught the Dhamma to others. Because of that good deed, when he was reborn in another existence, even as a fish, he was endowed with a golden body. But that bhikkhu was very greedy, proud and very contemptuous of others; he also disregarded the Disciplines and abused other bhikkhus. For these evil deeds, he was reborn in niraya, and now, he has become a beautiful fish with a mouth that stinks." The Buddha then turned to the fish and asked whether it knew where it would be going in its next existence. The fish answered that it would have to go again to niraya and it was filled with great despair. As predicted, on its death the fish was reborn in niraya, to undergo another term of continuous torment.
All those present hearing about the fish got alarmed. To then, the Buddha gave a discourse on the benefits of combining learning with practice.
Then the Buddha spoke in verse as follows:
Verse 334: In a man who is unmindful craving grows like a creeper. He runs from birth to birth, like a monkey seeking fruits in the forest. |
Verse 335: In this world, sorrow grows in one who is overwhelmed by this vile craving that clings to the senses, just as well-watered birana grass grows luxuriantly. |
Verse 336: In this world, sorrow falls away from one who overcomes this vile craving that is difficult to get rid of, just as water drops fall away from a lotus leaf. |
Verse 337: Therefore, I will deliver this worthy discourse to all of you who have assembled here. Dig up the root of craving just as one who wishes to have the fragrant root digs up the birana grass. Do not let Mara destroy you again and again, as the flood destroys the reed. |
(Uggasena Vatthu).
While residing at the Jetavana monastery, the Buddha uttered Verse (348) of this book, with reference to Uggasena, a rich man's son who fell in love with a dancer.
Once, a wandering theatrical troupe consisting of five hundred dancers and some acrobats came to Rajagaha and performed on the grounds of the palace of King Bimbisara for seven days. There, a young dancer who was the daughter of an acrobat sang and danced on top of a long bamboo pole. Uggasena, the young son of a rich man, fell desperately in love with this dancer and his parents could not stop him from marrying her. He married the young dancer and followed the troupe. As he was not a dancer, nor an acrobat, he was not of much use to the party. So, as the party moved from place to place, he had to help carry boxes, to drive the carts, etc.
In course of time, a son was born to Uggasena and his wife, the dancer. To this child, the dancer would often sing a song which ran thus: "O you, son of the man who keeps watch over the carts; the man who carries boxes and bundles! O you, son of the ignorant one who can do nothing!" When Uggasena heard the song, he knew that his wife was referring to him and he was very much hurt and depressed. So he went to his father-in-law, the acrobat, and requested him to teach him acrobatics. After a year's training, Uggasena became a skilful acrobat.
Then, Uggasena went back to Rajagaha, and it was proclaimed that Uggasena would publicly demonstrate his skill in seven days' time. On the seventh day, a long pole was put up and Uggasena stood on top of it. At a signal given from below he somersaulted seven times on the pole. At about this time, the Buddha saw Uggasena in his vision and knew that time was ripe for Uggasena to attain arahatship. So, he entered Rajagaha and willed that the audience should turn their attention to him instead of applauding Uggasena for his acrobatic feats. When Uggasena saw that he was being neglected and ignored, he just sat on top of the pole, feeling very discontented and depressed. The Buddha then addressed Uggasena, "Uggasena, a wise man should abandon all attachment to the khandhas i.e. aggregates; and strive to gain liberation from the round of rebirths."
Then the Buddha spoke in verse as follows:
Renounce the craving for the past, renounce the craving for the future, renounce the craving for what is between, and cross to the opposite shore.
With the mind fully emancipated you will not return to birth and old age.
At the end of the discourse Uggasena, who was still on top of the pole, attained arahatship. He came down and was soon admitted to the Order by the Buddha.
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While residing at the Jetavana monastery, the Buddha uttered Verses (349) and (350) of this book, with reference to a young bhikkhu, who was a skilful archer in one of his previous existences.
Once a young bhikkhu took his alms-food in one of the shelters specially built for bhikkhus in town. After his meal he felt like drinking water. So he went to a house and asked for some drinking water, and a young woman came out to give him some water. As soon as this young woman saw the young bhikkhu she fell in love with him. Wishing to entice him, she invited the young bhikkhu to come to her house whenever he felt thirsty. After some time, she invited him to her house for alms-food. On that day, she told him that they had everything they could wish for in the house, but that there was no male to look after their affairs, etc. Hearing those words, the young bhikkhu took the hint and he soon found himself to be more and more attached to the young, attractive woman. He became very much dissatisfied with his life as a bhikkhu and was getting thin. Other bhikkhus reported about him to the Buddha.
The Buddha called the young bhikkhu to his presence and said to him, "My son, listen to me. This young woman will be your undoing just as she had been to you in a previous existence. In one of your previous existences you were a very skilful archer and she was your wife. On one occasion, while the two of you were travelling, you came upon a gang of highwaymen. She fell in love with the gang leader. So, while you and the gang leader were engaged in fighting and you called out to her to give you the sword, she gave the sword to the robber who promptly killed you. Thus, she was the cause of your death. Now, too, she will be the cause of your ruin if you go after her and leave my Order for her sake."
Then the Buddha spoke in verse as follows:
Craving (tanha) steadily grows in the mortal whose mind is agitated by (unwholesome) thoughts, who is full of strong passions and ever yearning for what is pleasant, Such a one makes his fetters strong.
He who delights in controlling his thoughts, who ever absorbs himself in contemplation on what is not pleasant (the impurity of the body), such a one will put an end (to craving) and cut the bonds of Mara.
At the end of the discourse, the young bhikkhu attained Sotapatti Fruition.
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(Sakkapañha Vatthu)
While residing at the Jetavana monastery, the Buddha uttered Verse (354) of this book, with reference to four questions raised by Sakka, king of the devas.
On one occasion, at a meeting of the devas in Tavatimsa realm, four questions were raised, but the devas failed to get the correct answers. Eventually, Sakka took these devas to the Buddha at the Jetavana monastery. After explaining their difficulty, Sakka, presented the following four questions:
(a) Among gifts, which is the best?
(b) Among tastes, which is the best?
(c) Among delights, which is the best?
(d) Why is the eradication of craving said to be the most excellent?
To these questions, the Buddha replied, "Oh Sakka, the Dharnma is the noblest of all gifts, the best of all tastes and the best of all delights. Eradication of Craving leads to the attainment of arahatship and is, therefore, the greatest of all conquests."
Then the Buddha spoke in verse as follows:
The dana of Dhamma excels all other dana; the flavour of Dhamma excels all other flavours; the delight in Dhamma surpasses all delights.
The destruction of craving overcomes all suffering.
At the end of the discourse Sakka said to the Buddha, "Venerable Sir, If the gift of the Dhamma excels all gifts why are we not invited to share the merit whenever gifts of the Dhamma are made? Venerable Sir! I pray that, from now on we may be given a share in the merit of good deeds." Then the Buddha asked all the bhikkhus to assemble and exhorted them to share the merit of all their good deeds with all beings.
Since then, it has become a custom to invite all beings from the thirty-one realms (bhumis) to come and share merit whenever a good deed is done.
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XXV (10) THE STORY OF THERA NANGALAKULA
(Nangalakulatthera Vatthu)
While residing at the Jetavana monastery, the Buddha uttered Verses (379) and (380) of this book, with reference to Thera Nangala.
Nangala was a poor field labourer in the service of a farmer. One day, a bhikkhu, seeing him ploughing a field in his old clothes, asked him if he would like to become a bhikkhu. When he replied in the affirmative, the bhikkhu took him along to the monastery and made him a bhikkhu. After admission to the Order, as instructed by his teacher, he left his plough and his old clothes in a tree not far away from the monastery. Because the poor man had left his plough to join the Order, he was known as Thera Nangala (nangala = plough). Due to better living conditions at the monastery Thera Nangala became healthier and soon put on weight. However, after some time, he grew tired of the life of a bhikkhu and often felt like returning to home-life.
Whenever this feeling arose in him, he would go to the tree near the monastery, the tree where he had left his plough and his old clothes. There he would reproach himself saying, "O you shameless man! Do you still want to put on these old rags and return to the hard, lowly life of a hired labourer?" After this, his dissatisfaction with the life of a bhikkhu would disappear and he would go back to the monastery. Thus, he went to the tree at an interval of every three or four days, to remind himself of the wretchedness of his old life.
When other bhikkhus asked him about his frequent visits to the tree, he replied, "I have to go to my teacher." In course of time, he attained arahatship and he stopped going to the tree. Other bhikkhus, noticing this, asked him teasingly, "Why don't you go to your teacher now?" To those bhikkhus, he replied, "I used to go to my teacher because I had need of him; but now, I have no need to go to him." The bhikkhus understood what he meant by his answer and they went to the Buddha and reported, "Venerable Sir! Thera Nangala claims to have attained arahaship. It cannot be true; he must be boasting, he must be telling lies." To them the Buddha said, "Bhikkhus! Do not say so; for Nangala is not telling lies. My son Nangala, by reproaching himself and correcting himself, has indeed attained arahatshlp."
Then the Buddha spoke in verse as follows:Rouse the self by the Self, restrain the self by the Self, self-guarded and mindful, O monk, you shall live happily.
You are your own master, you make your own future.
Therefore discipline yourself, as a horse-dealer trains a noble steed.
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XXVI (9) THE STORY OF THERA SARIPUTTA
(Sariputtatthera Vatthu)
While residing at the Jetavana monastery, the Buddha uttered Verse (392) of this book, with reference to the Venerable Sariputta.
The Venerable Sariputta was born of Brahmin parents of Upatissa village; that was why he was named Upatissa. His mother was Sari. His very close friend was Kolita, another Brahmin youth, son of Moggali. Both the youths were searching for the right doctrine, which would lead them to liberation from the round of rebirths, and both of them had a great desire to enter a religious Order. First, they went to Sañjaya, but they were not satisfied with his teaching. Then they wandered all over Jambudipa looking for a teacher who would show them the way to the Deathless, but their search was fruitless. After some time, they parted company but with the understanding that the one who found the true Dhamma first should inform the other.
About that time, the Buddha arrived at Rajagaha with a company of bhikkhus, including Thera Assaji, one of the group of the first Five Bhikkhus (Pañcavaggiya). While Thera Assaji was on an alms-round, Upatissa saw the thera and was very much impressed by his noble countenance. So Upatissa respectfully approached the thera and asked who his teacher was, what doctrine his teacher taught, and also briefly to explain the doctrine to him. Thera Assaji then told Upatissa about the arising of the Buddha and about his sojourn at the Veluvana monastery in Rajagaha. The thera also quoted a short stanza connected with the Four Noble Truths.
The verse runs thus:
It means:
The Tathagata has declared the cause and also the cessation of all phenomena which arise from a cause. This is the doctrine held by the Great Samana.
When the verse was only halfway through, Upatissa attained Sotapatti Fruition.
As promised, Upatissa went to his friend Kolita to inform him that he had found the true Dhamma. Then the two friends, accompanied by two hundred and fifty followers, went to the Buddha who was then at Rajagaha. When they arrived at the Veluvana monastery, they asked permission to enter the Buddhist Order, and both Upatissa and Kolita, together with their two hundred and fifty followers, were admitted as bhikkhus. Upatissa, son of Sari, and Kolita, son of Moggali, then came to be known as Sariputta and Moggallana. Soon after their admission to the Order, the Buddha expounded to them the Dhamma and the two hundred and fifty bhikkhus attained arahatship; but Moggallana and Sariputta attained arahatship only at the end of seven days and fifteen days respectively. The reason for the delay in their attainment of arahatship was that they had made a wish for Chief Discipleship, which required much more striving to achieve perfection.
The Venerable Sariputta always remembered that he had been able to meet the Buddha and attain the Deathless through the Venerable Assaji. So, he always paid obeisance in the direction where his teacher was and he always went to bed with his head lying in the same direction. Other bhikkhus who were staying with him at the Jetavana monastery misinterpreted his actions and said to the Buddha, "Venerable Sir! The Venerable Sariputta still worships the various directions, viz., the East, the South, the West, the North, the Nadir and the Zenith, as he has done before as a Brahmin youth; it seems as if he has not yet given up his old beliefs." The Buddha sent for the Venerable Sariputta and Sariputta explained to the Buddha that he was only paying obeisance to his teacher, the Venerable Assaji, and that he was not worshipping the various directions. The Buddha was satisfied with the explanation given by the Venerable Sariputta and said to the other bhikkhus, "Bhikkhus! The Venerable Sariputta was not worshipping the various directions; he was only paying obeisance to his teacher and benefactor, through whom he had attained the Deathless. It is quite right and proper for him to pay homage to such a teacher."
Then the Buddha spoke in verse as follows:
Even as the (orthodox) Brahman bows down to the sacrificial fire, so one should make obeisance to him who understands the Dhamma as proclaimed by the Fully Enlightened One.
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While residing at the Veluvana monastery, the Buddha uttered Verse (399) of this book, with reference to the abusive Bharadvaja brothers.
Once there was a Brahmin, whose wife was in the habit of blurting out a string of words whenever she sneezed or when something or someone touched her unawares. One day, the Brahmin invited some of his friends to a meal and suddenly she blurted out some words. Since she was a Sotapanna, the words "Namo tassa bhagavato arahato sammasambhuddassa" automatically came out of her mouth. These words of veneration to the Buddha were very much disliked by her husband, the Brahmin. So, in anger, he went to the Buddha hoping to put some challenging questions to the Buddha. His first question was, "What do we have to kill to be able to live happily and peacefully?" and his second question was, "Killing of what Dhamma do you approve of?" To these questions, the Buddha replied, "O Brahmin, to be able to live happily and peacefully, one will have to kill ill will (dosa). Killing one's ill will is liked and praised by the Buddhas and the arahats." After hearing the Buddha, the Brahmin was so impressed and satisfied with the answer that he asked to be permitted to enter the Order. Accordingly, he entered the Order and later became an arahat.
This Brahmin had a brother who was very notorious for his abusive words and was known as Akkosaka Bharadvaja, the "abusive" Bharadvaja. When Akkosaka Bharadvaja heard that his brother had joined the Order of the bhikkhus, he was furious. He went straightaway to the monastery and abused the Buddha. The Buddha in his turn asked, "O Brahmin, let us suppose you offered some food to some guests and they left the house without taking the food. Since the guests did not accept your food, to whom would that food belong?" To this question the Brahmin answered that the food would be his. On receiving that answer, the Buddha said, "In the same way, O Brahmin, since I do not accept your abuse, the abuse would only go back to you." Akkosaka Bharadvaja instantly realized the sagacity of those words and he felt a great respect for the Buddha. He also entered the Order and in due course became an arahat.
After Akkosaka Bharadvaja had entered the Order, his two younger brothers also came to see the Buddha with the same intention of abusing the Buddha. They too were made to see the light by the Buddha and they also, in their turn, entered the Order. Eventually, both of them became arahats.
One evening, at the congregation of the bhikkhus, the bhikkhus said to the Buddha, "O how wonderful and how great are the virtues of the Buddha! The four Brahmin brothers came here to abuse the Buddha; instead of arguing with them, he made them see the light, and as a result, the Buddha has become a refuge to them." To them, the Buddha replied, "Bhikkhus! Because I am patient and forbearing, and do no wrong to those who do me wrong, I have become a refuge to many."
Then the Buddha spoke in verse as follows:
He who with forgiveness bears up under reproach, abuse and punishment, and who looks upon patience as his army and strength as his force -- him I call a Brahman.
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(Sundarasamuddatthera Vatthu)
While residing at the Jetavana monastery, the Buddha uttered Verse (415) of this book, with reference to Thera Sundarasamudda.
Sundarasamudda was the son of a rich man from Savatthi. After he had entered the Order, he left for Rajagaha, which was forty-five yojanas away from Savatthi, to practise meditation. One day, while some festivities were going on in Savatthi, the parents of Sundarasamudda missed him very much; they also felt sorry for their son who was missing all the enjoyment and they wept. As they were weeping, a courtesan came to them and asked what the matter was. On hearing about their son, the courtesan said, "If I could make your son leave the Order and return to the life of a lay man how would you reward me?" The parents answered that they would make her rich. The courtesan then asked for a large sum of money and left for Rajagaha with a number of followers.
At Rajagaha, she rented a house with seven-tiered pinnacles on the route where Thera Sundarasamudda would come on his alms-round. She prepared good food and waited for him. On the first few days, she offered alms-food to the thera at the door of her house. Later, she invited him to come inside. Meanwhile, she paid money to some children to come and play just outside the house about the time the thera usually came on his alms-round. This gave her the excuse that it was very dusty and noisy on the ground floor; with this excuse she invited the thera to the top floor to have his alms-food. The thera consented and went up and as soon as he had entered the room, the courtesan closed the door. Then she started seducing the thera. She said to the thera, "Venerable Sir! Please be my youthful and energetic husband, and I will be your dearly beloved wife. After our long and happy wedded life we can both leave it to enter the Order and strive our very best to attain Nibbana." When he heard these words the thera suddenly realized his mistake and got alarmed. Then he said to himself, "Indeed, by being negligent and unmindful I have made a great mistake."
At that instant, the Buddha saw from his Perfumed Chamber what was happening to Thera Sundarasamudda at Rajagaha. He called the Venerable ananda and said to him, "Ananda! On an upper storey of a pinnacled building in Rajagaha, there now goes on a struggle between Sundarsamudda and a courtesan; but in the end the thera will be the winner." After saying this to ananda, the Buddha sent forth his radiance to the thera, made him feel his presence, and said, "My son! Be resolute and get rid of love of wealth and sensual pleasures."
Then the Buddha spoke in verse as follows:
He who in this world has relinquished all sensuous pleasures, wanders homeless
(for the welfare of the many), and has destroyed all desire (kama) for existence -- him I call a Brahman.
At the end of the discourse the thera attained arahatship, and by supernormal power passed through the roof into the sky and went to the Buddha.
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(Vangisatthera Vatthu)
While residing at the Jetavana monastery, the Buddha uttered Verses (419) and (420) of this book, with reference to Thera Vangisa.
Once, in Rajagaha, there was a Brahmin by the name of Vangisa who by simply tapping on the skull of a dead person could tell whether that person was reborn in the world of the devas, or of the human beings, or in one of the four lower worlds (apayas). The Brahmins took Vangisa to many villages and people flocked to him and paid him ten, twenty or a hundred to find out from him where their various dead relatives were reborn.
On one occasion, Vangisa and his party came to a place not far from the Jetavana monastery. Seeing those people who were going to the Buddha, the Brahmins invited them to come to Vangisa who could tell where their relatives had been reborn. But the Buddha's disciples said to them, "Our teacher is one without a rival, he only is the Enlightened One." The Brahmins took that statement as a challenge and took Vangisa along with them to the Jetavana monastery to compete with the Buddha. The Buddha, knowing their intention, instructed the bhikkhus to bring the skulls of a person reborn in niraya, of a person reborn in the animal world, of a person reborn in the human world, of a person reborn in the deva world and also of an arahat. The five were then placed in a row. When Vangisa was shown those skulls he could tell where the owners of the first four skulls were reborn; but when he came to the skull of the arahat he was at a loss. Then the Buddha said, "Vangisa, don't you know? I do know where the owner of that skull is." Vangisa then asked the Buddha to let him have the magical incantation (mantra) by which he could thus know; but the Buddha told him that the mantra could be given only to a bhikkhu. Vangisa then told the Brahmins to wait outside the monastery while he was being taught the mantra. Thus, Vangisa became a bhikkhu and, as a bhikkhu, he was instructed by the Buddha to contemplate the thirty-two constituents of the body. Vangisa diligently practised meditation as instructed by the Buddha and attained arahatship within a short time.
When the Brahmins who were waiting outside the monastery came to ask Vangisa whether he had acquired the mantra, Vangisa said, "You all had better go now; as for me, I should no longer go along with you." Other bhikkhus hearing him thought he was telling lies, so they went to the Buddha and said, "Venerable Sir! Vangisa is falsely claiming to have attained arahatship." To them the Buddha said, "Bhikkhus! Vangisa really knows the death and rebirth of beings."
Then the Buddha spoke in verse as follows:
He who has all knowledge concerning the death and rebirth of all beings, is unattached, who is content in himself (sugata), and enlightened (Buddha) -- him I call a Brahman.
He whose path is unknown to devas, gandharvas and men, who has nullified all sensuous influxes and is a Holy One (arahant) -- him I call a Brahman.
He who has all knowledge concerning the death and rebirth of all beings, is unattached, who is content in himself (sugata), and enlightened (Buddha) -- him I call a Brahman.
He whose path is unknown to devas, gandharvas and men, who has nullified all sensuous influxes and is a Holy One (arahant) -- him I call a Brahman.
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(Cakkhupalatthera Vatthu)
While residing at the Jetavana monastery in Savatthi, the Buddha uttered Verse (1) of this book, with reference to Cakkhupala, a blind thera.
On one occasion, Thera Cakkhupala came to pay homage to the Buddha at the Jetavana monastery. One night, while pacing up and down in meditation, the thera accidentally stepped on some insects. In the morning, some bhikkhus visiting the thera found the dead insects. They thought ill of the thera and reported the matter to the Buddha. The Buddha asked them whether they had seen the thera killing the insects. When they answered in the negative, the Buddha said, "Just as you had not seen him killing, so also he had not seen those living insects. Besides, as the thera had already attained arahatship he could have no intention of killing and so was quite innocent." On being asked why Cakkhupala was blind although he was an arahat, the Buddha told the following story:
Cakkhupala was a physician in one of his past existences. Once, he had deliberately made a woman patient blind. That woman had promised him she would become his slave, together with her children, if her eyes were completely cured. Fearing that she and her children would have to become slaves, she lied to the physician. She told him that her eyes were getting worse, when in fact they were perfectly cured. The physician knew she was deceiving him, so in revenge, he gave her another ointment, which made her totally blind. As a result of this evil deed the physician lost his eyesight many times in his later existences.
Then the Buddha spoke in verse as follows:
All the phenomena of existence have mind as their precursor, mind as their supreme leader, he same way as the wheel follows the foot of the drawer (of the chariot).
At the end of the discourse, thirty thousand bhikkhus attaited arahatship together with Analytical Insight (Paµisambhida).
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(Matthakundali Vatthu)
While residing at the Jetavana monastery in Savatthi, the Buddha uttered Verse (2) of this book, with reference to Matthakundali, a young Brahmin.
Matthakundali was a young Brahmin, whose father, Adinnapubbaka, was very stingy and never gave anything in charity. Even the gold ornaments for his only son were made by himself to save payment for workmanship. When his son fell ill, no physician was consulted until it was too late. When he realized that his son was dying, he had the youth carried outside on to the veranda, so that people coming to his house would not see his possessions.
On that morning, the Buddha arising early from his deep meditation of compassion saw, in his Net of Knowledge, Matthakundali lying on the veranda. So when entering S±vatth² for alms-food with his disciples, the Buddha stood near the door of the Brahmin Adinnapubbaka. The Buddha sent forth a ray of light to attract the attention of the youth, who was facing the interior of the house. The youth saw the Buddha; and as he was very weak he could only profess his faith mentally. But that was enough. When he passed away with his heart in devotion to the Buddha he was reborn in the Tavatimsa celestial world.
From his celestial abode the young Matthakundali, seeing his father mourning over him at the cemetery, appeared to the old man in the likeness of his old self. He told his father about his rebirth in the Tavatimsa world and also urged him to approach and invite the Buddha to a meal. At the house of Adinnapubbaka the question of whether one could or could not be reborn in a celestial world simply by mentally professing profound faith in the Buddha, without giving in charity or observing the moral precepts, was brought up. So the Buddha willed that Matthakundali should appear in person and Matthakundali soon appeared fully decked with celestial ornaments and told them about his rebirth in the Tavatimsa world. Then only, the audience became convinced that the son of the Brahmin Adinnapubbaka by simply devoting his mind to the Buddha had attained much glory.
Then the Buddha spoke in verse as follows:
All the phenomena of existence have mind as their precursor, mind as their supreme leader, and of mind are they made.
If with a pure mind one speaks or acts, happiness follows him like his shadow that never leaves him.
At the end of the discourse Matthakundali and his father Adinnapubbaka attained Sota patti Magga and Phala. Adinnapubbaka also donated almost all his wealth to the cause of the Buddha's Teaching.
(Mahakalatthera Vatthu)
While residing in the neighbourhood of the town of Setabya, the Buddha uttered Verses (7) and (8) of this book, with reference to Mahakala and his brother Culakala. Mahakala and Culakala were two merchant brothers from the town of Setabya.
While travelling about with their merchandise on one occasion, Culakalathey had a chance to listen to a religious discourse given by the Buddha. After hearing the discourse Mahakala asked the Buddha for admission to the Order of the bhikkhus. Culakala also joined the Order but with the intention of coming out of the Order and to bring out his brother along with him.
Mahakala was serious in his ascetic practice at the cemetery (Sosanika dhutanga) and diligently meditated on decay and impermanence. He finally gained Insight and attained arahatship.
Later, the Buddha and his disciples, including the brothers, happened to be staying in the forest of Simsapa, near Setabya. While staying there, the former wives of Culakala invited the Buddha and his disciples to their house. Culakala himself went ahead to prepare seating arrangements for the Buddha and his disciples. Once there, the former wives of Culakala made him change into lay clothes.
The next day, the wives of Mahakala invited the Buddha and his disciples to their house hoping to do the same with Mahakala as the wives of Culakala had done to Culakala. After the meal they requested the Buddha to let Mahakala remain to "express appreciation" (anumodana). So the Buddha and the other disciples left.
Arriving at the village gate the bhikkhus expressed their dissatisfaction and apprehension. They were dissatisfied because Mahakala was permitted to stay behind and they were afraid that, like Culakala, his brother, Mahakala, too, would be made to leave the Order by his former wives. To this, the Buddha replied that the two brothers were not alike. Culakala indulged in sensual pleasures and was lazy and weak; he was just like a weak tree. Mahakala, on the other hand, was diligent, steadfast and strong in his faith of the Buddha, the Dhamma and the Sangha; he was like a mountain of rock.
Then the Buddha spoke in verse as follows:
The pleasure-seeker who finds delight in physical objects, whose senses are unsubdued, who is immoderate in eating, indolent and listless, him, Mara (the Evil One) prevails against as does the monsoon wind against a weak-rooted tree.
One who dwells meditating on the impurities of the body, whose senses are well controlled, is moderate in eating, and is full of faith and effort; such a one, temptation does not overcome, just as the wind does not overcome a rocky mountain.
Meanwhile, the former wives of Mahakala surrounded him and tried to remove his yellow robes. The thera, sensing their attitude, stood up and rising up into the air by his supernormal powers passed through the roof of the house into the sky. He landed at the feet of the Buddha at the very moment the master was coming to the end of his utterance of the above two stanzas. At the same time, all the bhikkhus assembled there were established in Sotapatti Fruition.
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IV. (8) THE STORY OF VISHAKA
(Vishaka Vatthu)
While residing at the Pubbarama monastery in Savatthi, the Buddha uttered Verse (53) of this book, with reference to Vishaka, the famous donor of the Pubbarama monastery.
Vishaka was the daughter of a rich man of Bhaddiya, named Danañcaya, and his wife Summanadevi, and the granddaughter of Menahaka, one of the five extremely wealthy men of King Bimbisara's dominions. When Vishaka was seven years old, the Buddha came on a tour to Bhaddiya. On that occasion, the rich man Menadaka took Vishaka and her five hundred companions with him to pay homage to the Buddha. After hearing the discourse given by the Buddha, Vishaka, her grandfather and all her five hundred companions attained Sotapatti Fruition.
When Vishaka came of age, she married Punnavaddhana, son of Migara, a fairly rich man from Savatthi. One day, while Migara was having his meal, a bhikkhu stopped for alms at his house; but Migara completely ignored the bhikkhu. Vishaka, seeing this, said to the bhikkhu, "I am sorry, your reverence, my father-in-law only eats leftovers." On hearing this, Migara flew into a rage and told her to leave his house. But Vishaka said she was not going away, and that she would send for the eight elderly rich men who were sent by her father to accompany her and to advise her. It was for them to decide whether she was guilty or not. When the elders came, Migara said to them, "While I was having my rice-with-milk in a golden bowl, Vishaka said that I was taking only dirt and filth. For this offence, I'm sending her away." Thereupon, Vishaka explained as follows: "When I saw my father-in-law completely ignoring the bhikkhu standing for alms-food, I thought to myself that my father-in-law was not doing any meritorious deed in this existence, he was only eating the fruits of his past good deeds; so, I said, "My father-in-law only eats leftovers. Now Sirs, what do you think, am I guilty?" The elders decided that Vishaka was not guilty. Vishaka then said that she was one who had absolute and unshakeable faith in the Teaching of the Buddha and so could not stay where the bhikkhus were not welcome; and also, that if she was not given permission to invite the bhikkhus to the house to offer alms-food and make other offerings, she would leave the house. So permission was granted her to invite the Buddha and his bhikkhus to the house.
The next day, the Buddha and his disciples were invited to the house of Vishaka. When alms-food was about to be offered, she sent word to her father-in-law to join her in offering food; but he did not come. When the meal was over, again she sent a message, this time requesting her father-in-law to join her in hearing the discourse that would soon be given by the Buddha. Her father-in-law felt that he should not refuse for a second time. But his ascetic teachers, the Nigathas, would not let him go; however, they conceded that he could listen from behind a curtain. After hearing the Buddha’s discourse Migara attained Sotapatti Fruition. He felt very thankful to the Buddha and also to his daughter-in-law. Being so thankful, he declared that henceforth Vishaka would be like a mother to him, and Vishaka came to be known as Migaramata.
Vishaka gave birth to ten sons and ten daughters, and ten sons and ten daughters each were born to everyone of her children and grandchildren. Vishaka possessed an immensely valuable gem-encrusted cloak given by her father as a wedding present. One day, Vishaka went to the Jetavana monastery with her entourage. On arrival at the monastery, she found that her bejewelled cloak was too heavy. So, she took it off, wrapped it up in her shawl, and gave it to the maid to hold it and take care of it. The maid absentmindedly left it at the monastery. It was the custom for the Venerable ananda to look after the things left by any one of the lay disciples. Vishaka sent the maid back to the monastery saying, "Go and look for the bejewelled cloak, but if the Venerable ananda had already found it and kept it in a place, do not bring it back; I donate the bejewelled cloak to the Venerable ananda." But the Venerable ananda did not accept her donation. So Vishaka decided to sell the bejewelled cloak and donate the sale proceeds. But there was not one who could afford to buy that bejewelled cloak. So Vishaka bought it back for nine crores and one lakh. With this money, she built a monastery on the eastern side of the city; this monastery came to be known as Pubbarama.
After the libation ceremony she called all her family to her and on that night she told them that all her wishes had been fulfilled and that she had nothing more to desire. Then reciting five verses of exultation she went round and round the monastery. Some bhikkhus hearing her, thought she was singing and reported to the Buddha that Vishaka was not like before, and that she was going round and round the monastery, singing. "Could it be that she had gone off her head?" they asked the Buddha. To this question, the Buddha replied, "Today, Vishaka had all her wishes of the past and present existences fulfilled and on account of that sense of achievement, she was feeling elated and contented; Vishaka was just reciting some verses of exultation; she certainly had not gone off her head. Vishaka, throughout her previous existences, had always been a generous donor and an ardent promoter of the Doctrine of successive Buddhas. She was most strongly inclined to do good deeds and had done much good in her previous existences, just as an expert florist makes many garlands from a collection of flowers.
Then the Buddha spoke in verse as follows:
As many a garland can be strung from a mass of flowers, so should mortal man born in this world perform many wholesome deeds.
(Vishaka Vatthu)
While residing at the Pubbarama monastery in Savatthi, the Buddha uttered Verse (53) of this book, with reference to Vishaka, the famous donor of the Pubbarama monastery.
Vishaka was the daughter of a rich man of Bhaddiya, named Danañcaya, and his wife Summanadevi, and the granddaughter of Menahaka, one of the five extremely wealthy men of King Bimbisara's dominions. When Vishaka was seven years old, the Buddha came on a tour to Bhaddiya. On that occasion, the rich man Menadaka took Vishaka and her five hundred companions with him to pay homage to the Buddha. After hearing the discourse given by the Buddha, Vishaka, her grandfather and all her five hundred companions attained Sotapatti Fruition.
When Vishaka came of age, she married Punnavaddhana, son of Migara, a fairly rich man from Savatthi. One day, while Migara was having his meal, a bhikkhu stopped for alms at his house; but Migara completely ignored the bhikkhu. Vishaka, seeing this, said to the bhikkhu, "I am sorry, your reverence, my father-in-law only eats leftovers." On hearing this, Migara flew into a rage and told her to leave his house. But Vishaka said she was not going away, and that she would send for the eight elderly rich men who were sent by her father to accompany her and to advise her. It was for them to decide whether she was guilty or not. When the elders came, Migara said to them, "While I was having my rice-with-milk in a golden bowl, Vishaka said that I was taking only dirt and filth. For this offence, I'm sending her away." Thereupon, Vishaka explained as follows: "When I saw my father-in-law completely ignoring the bhikkhu standing for alms-food, I thought to myself that my father-in-law was not doing any meritorious deed in this existence, he was only eating the fruits of his past good deeds; so, I said, "My father-in-law only eats leftovers. Now Sirs, what do you think, am I guilty?" The elders decided that Vishaka was not guilty. Vishaka then said that she was one who had absolute and unshakeable faith in the Teaching of the Buddha and so could not stay where the bhikkhus were not welcome; and also, that if she was not given permission to invite the bhikkhus to the house to offer alms-food and make other offerings, she would leave the house. So permission was granted her to invite the Buddha and his bhikkhus to the house.
The next day, the Buddha and his disciples were invited to the house of Vishaka. When alms-food was about to be offered, she sent word to her father-in-law to join her in offering food; but he did not come. When the meal was over, again she sent a message, this time requesting her father-in-law to join her in hearing the discourse that would soon be given by the Buddha. Her father-in-law felt that he should not refuse for a second time. But his ascetic teachers, the Nigathas, would not let him go; however, they conceded that he could listen from behind a curtain. After hearing the Buddha’s discourse Migara attained Sotapatti Fruition. He felt very thankful to the Buddha and also to his daughter-in-law. Being so thankful, he declared that henceforth Vishaka would be like a mother to him, and Vishaka came to be known as Migaramata.
Vishaka gave birth to ten sons and ten daughters, and ten sons and ten daughters each were born to everyone of her children and grandchildren. Vishaka possessed an immensely valuable gem-encrusted cloak given by her father as a wedding present. One day, Vishaka went to the Jetavana monastery with her entourage. On arrival at the monastery, she found that her bejewelled cloak was too heavy. So, she took it off, wrapped it up in her shawl, and gave it to the maid to hold it and take care of it. The maid absentmindedly left it at the monastery. It was the custom for the Venerable ananda to look after the things left by any one of the lay disciples. Vishaka sent the maid back to the monastery saying, "Go and look for the bejewelled cloak, but if the Venerable ananda had already found it and kept it in a place, do not bring it back; I donate the bejewelled cloak to the Venerable ananda." But the Venerable ananda did not accept her donation. So Vishaka decided to sell the bejewelled cloak and donate the sale proceeds. But there was not one who could afford to buy that bejewelled cloak. So Vishaka bought it back for nine crores and one lakh. With this money, she built a monastery on the eastern side of the city; this monastery came to be known as Pubbarama.
After the libation ceremony she called all her family to her and on that night she told them that all her wishes had been fulfilled and that she had nothing more to desire. Then reciting five verses of exultation she went round and round the monastery. Some bhikkhus hearing her, thought she was singing and reported to the Buddha that Vishaka was not like before, and that she was going round and round the monastery, singing. "Could it be that she had gone off her head?" they asked the Buddha. To this question, the Buddha replied, "Today, Vishaka had all her wishes of the past and present existences fulfilled and on account of that sense of achievement, she was feeling elated and contented; Vishaka was just reciting some verses of exultation; she certainly had not gone off her head. Vishaka, throughout her previous existences, had always been a generous donor and an ardent promoter of the Doctrine of successive Buddhas. She was most strongly inclined to do good deeds and had done much good in her previous existences, just as an expert florist makes many garlands from a collection of flowers.
Then the Buddha spoke in verse as follows:
As many a garland can be strung from a mass of flowers, so should mortal man born in this world perform many wholesome deeds.
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Link: http://www.sibv.org/bv17.htm
DHAMMA QUOTES
Some Sayings of the Buddha
Better than a thousand useless words
is one useful word,
hearing which one attains peace.
Dhammapada 100
You are your own master,
you make your future.
Therefore discipline yourself
as a horse-dealer trains a thoroughbred.
Dhammapada 380
Make an island of yourself,
make yourself your refuge;
there is no other refuge.
Make truth your island,
make truth your refuge;
there is no other refuge.
Digha Nikaya, 16
Just as a mountain of rock,
is unwavering, well-settled,
so the monk whose delusion is ended,
like a mountain, is undisturbed.
Udana III, 4
Think not lightly of good, saying, "It will not come to me."
Drop by drop is the water pot filled.
Likewise, the wise man, gathering it little by little,
fills himself with good.
Dhammapada 122
Irrigators direct the water,
Fletchers fashion the shaft,
Carpenters bend the wood,
The wise control themselves.
Dhammapada 80
Be capable, upright, & straightforward,
easy to instruct, gentle, & not conceited,
content & easy to support,
with few duties, living lightly,
with peaceful faculties, masterful,
modest, & no greed for supporters.
Do not do the slightest thing
that the wise would later censure.
Sutta Nipata I, 8
Live without covetous greed,
fill your mind with benevolence.
Be mindful and one-pointed,
inwardly stable and concentrated.
Anguttara Nikaya II, 29
One who has crossed over the mire,
crushed the thorn of sensuality,
reached the ending of delusion,
is a monk undisturbed by bliss & pain.
Udana III, 2
Difficult to detect and very subtle,
the mind seizes whatever it wants;
so let a wise man guard his mind,
for a guarded mind brings happiness.
Dhammapada 36
Mind precedes all things;
mind is their chief, mind is their maker.
If one speaks or does a deed
with a mind that is pure within,
happiness then follows along
like a never departing shadow.
Dhammapada 1
Consort only with the good,
come together with the good.
To learn the teaching of the good
gives wisdom like nothing else can.
Samyutta Nikaya I, 17
In every virtue all-accomplished,
with wisdom full and mind composed,
looking within and ever mindful-
thus one crosses the raging flood.
Sutta Nipata 174
By love they will quench the fire of hate,
by wisdom the fire of delusion.
Those supreme ones extinguish delusion
with wisdom that breaks through to truth.
Itivuttaka 93
How short this life!
You die this side of a century,
but even if you live past,
you die of old age.
Sutta Nipata IV, 6
Wisdom springs from meditation;
without meditation wisdom wanes.
Having known these two paths of progress and decline,
let a man so conduct himself that his wisdom may increase.
Dhammapada 282
If by renouncing a lesser happiness
one may realize a greater happiness,
let the wise one renounce the lesser,
having regard for the greater.
Dhammapada 290
Entangled by the bonds of hate,
he who seeks his own happiness
by inflicting pain on others,
is never delivered from hatred.
Dhammapada 291
The Dhammapada consists of 423 verses in Pali uttered by the Buddha on some 305 occasions for the benefit of a wide range of human beings. These sayings were selected and compiled into one book as being worthy of special note on account of their beauty and relevance for molding the lives of future generations of Buddhists. They are divided into 26 chapters and the stanzas are arranged according to subject matter.
Some Sayings of the Buddha
Better than a thousand useless words
is one useful word,
hearing which one attains peace.
Dhammapada 100
You are your own master,
you make your future.
Therefore discipline yourself
as a horse-dealer trains a thoroughbred.
Dhammapada 380
Make an island of yourself,
make yourself your refuge;
there is no other refuge.
Make truth your island,
make truth your refuge;
there is no other refuge.
Digha Nikaya, 16
Just as a mountain of rock,
is unwavering, well-settled,
so the monk whose delusion is ended,
like a mountain, is undisturbed.
Udana III, 4
Think not lightly of good, saying, "It will not come to me."
Drop by drop is the water pot filled.
Likewise, the wise man, gathering it little by little,
fills himself with good.
Dhammapada 122
Irrigators direct the water,
Fletchers fashion the shaft,
Carpenters bend the wood,
The wise control themselves.
Dhammapada 80
Be capable, upright, & straightforward,
easy to instruct, gentle, & not conceited,
content & easy to support,
with few duties, living lightly,
with peaceful faculties, masterful,
modest, & no greed for supporters.
Do not do the slightest thing
that the wise would later censure.
Sutta Nipata I, 8
Live without covetous greed,
fill your mind with benevolence.
Be mindful and one-pointed,
inwardly stable and concentrated.
Anguttara Nikaya II, 29
One who has crossed over the mire,
crushed the thorn of sensuality,
reached the ending of delusion,
is a monk undisturbed by bliss & pain.
Udana III, 2
Difficult to detect and very subtle,
the mind seizes whatever it wants;
so let a wise man guard his mind,
for a guarded mind brings happiness.
Dhammapada 36
Mind precedes all things;
mind is their chief, mind is their maker.
If one speaks or does a deed
with a mind that is pure within,
happiness then follows along
like a never departing shadow.
Dhammapada 1
Consort only with the good,
come together with the good.
To learn the teaching of the good
gives wisdom like nothing else can.
Samyutta Nikaya I, 17
In every virtue all-accomplished,
with wisdom full and mind composed,
looking within and ever mindful-
thus one crosses the raging flood.
Sutta Nipata 174
By love they will quench the fire of hate,
by wisdom the fire of delusion.
Those supreme ones extinguish delusion
with wisdom that breaks through to truth.
Itivuttaka 93
How short this life!
You die this side of a century,
but even if you live past,
you die of old age.
Sutta Nipata IV, 6
Wisdom springs from meditation;
without meditation wisdom wanes.
Having known these two paths of progress and decline,
let a man so conduct himself that his wisdom may increase.
Dhammapada 282
If by renouncing a lesser happiness
one may realize a greater happiness,
let the wise one renounce the lesser,
having regard for the greater.
Dhammapada 290
Entangled by the bonds of hate,
he who seeks his own happiness
by inflicting pain on others,
is never delivered from hatred.
Dhammapada 291
The Dhammapada consists of 423 verses in Pali uttered by the Buddha on some 305 occasions for the benefit of a wide range of human beings. These sayings were selected and compiled into one book as being worthy of special note on account of their beauty and relevance for molding the lives of future generations of Buddhists. They are divided into 26 chapters and the stanzas are arranged according to subject matter.
I love the wisdom of the Dhammapada, I never seem to tire of it. I like the ones on the Fool :
How long the night to the watchman,
How long the road to the weary traveler,
How long the wandering of many lives
To the fool who misses the way.
"If the traveler cannot find
Master or friend to go with him,
Let him travel on alone,
Rather than with a foll for company.
"My childen, my wealth!"
So the fool troubles himself
But how has he children or wealth?
He is not even his own master.
The fool who knows he is a fool
Is that much wiser,
The fool who trhinkshe is wise
Is a fool indeed.
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How long the night to the watchman,
How long the road to the weary traveler,
How long the wandering of many lives
To the fool who misses the way.
"If the traveler cannot find
Master or friend to go with him,
Let him travel on alone,
Rather than with a foll for company.
"My childen, my wealth!"
So the fool troubles himself
But how has he children or wealth?
He is not even his own master.
The fool who knows he is a fool
Is that much wiser,
The fool who trhinkshe is wise
Is a fool indeed.
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