The Story of Monk Sāriputta

 

The Story of Monk Sāriputta
(Verses 11 & 12)
( False Values Bar Spiritual Progress & Truth Enlightens )

While residing at Vēluvana, the Bamboo Grove Monastery in Rājagaha, the Buddha spoke these verses, with reference to Sanjaya, a former teacher of the Chief Disciples, the Venerable Sāriputta and the Venerable Moggallāna (formerly Upatissa and Kōlita).
Before the Buddha appeared in the world, there were two Brāhamaṇa villages not far from Rājagaha named Upatissa village and Kōlita village. One day a Brāhamaṇa’s wife named Rūpasari, who lived in Upatissa village, conceived a child; and on the same day a brahamin’s wife named Moggali, who lived in Kōlita village, likewise conceived a child in her womb. We are told that for seven generations these two families had been firmly knit and bound together in the bonds of friendship; they performed the Protection of the Embryo for the two expectant mothers on the same day. On the expiration of ten lunar months, both women gave birth to sons.

On the day appointed for the name of the children, they gave the name Upatissa to the son of the brahamin woman whose name was Sāri, because he was the son of the principal family in Upatissa village; to the other boy, because he was the son of the principal family in Kōlita village, they gave the name Kōlita. As they grew up, both boys attained the highest proficiency in all the arts and sciences. Whenever the youth Upatissa went to the river or the garden to enjoy himself, five hundred golden litters accompanied him; five hundred chariots drawn by thoroughbreds accompanied the youth Kōlita. The two youths had retinues of five hundred boys apiece.

Now there is a festival celebrated every year in Rājagaha which goes by the name of Mountain-top festival. A couch for the two youths was set up in one place, and the two youths sat together and witnessed the passing show. When there was occasion to laugh, they laughed; when there was occasion to weep, they wept; when it was time to give alms, they gave alms. In this way they witnessed the festivities for several days. But one day, when they had grown wiser, there was no laugh when they might have laughed, as on preceding days, there were no tears when they might have wept, and when their alms were sought they gave no alms.

The following thought, we are told, occurred to the two youths, “Why should we look at this? Before a hundred years have passed, all these people will have gone hence and will no more be seen. It behoves us rather to seek the Way of Release.” And taking this thought to heart, they sat down. Then Kōlita said to Upatissa, “Friend Upatissa, you do not appear to be pleased and delighted as on previous days. Nay rather, you are afflicted with melancholy. What is in your mind?” “Friend Kōlita, I sit thinking, ‘There is no lasting satisfaction in looking upon these folk; this is all unprofitable; it behoves me rather to seek the Way of Release for myself’. But why are you melancholy?” Kōlita said the same thing. When Upatissa discovered that Kōlita’s thoughts were one with his own, he said, “Both of us have had a happy thought. It behoves us both to seek the Way of Release and to retire from the world together. Under what teacher shall we retire from the world?”

Now at this time a wandering ascetic named Sanjaya entered the city of Rājagaha, accompanied by a large retinue of wandering ascetics. “We will retire from the world and become monks under Sanjaya,” said Upatissa and Kōlita. So they dismissed five hundred retainers, saying to them, “Take the litters and the chariots and go,” and, together with the remaining five hundred, retired from the world and became monks under Sanjaya. From the day when these two youths retired from the world and became monks under Sanjaya, Sanjaya reached the pinnacle of gain and renown. In but a few days they had passed the bounds of Sanjaya’s teaching. Therefore they asked him, “Teacher, is this all the religious truth you know, or is there something more besides?” “This is all there is; you know all.”

The questions Upatissa and Kōlita asked, the others, too, were not able to answer; but every question the others asked, Upatissa and Kōlita answered. In this manner they travelled over the Land of the Rose-apple; then they retraced their steps and returned to their own homes again. Before they separated, Upatissa said to Kōlita, “Friend Kōlita, whichever of us first attains the Deathless is to inform the other.” Having made this agreement, they separated.

One day, the wandering ascetic Upatissa saw the Monk Assaji. Upatissa said to him, “Calm and serene, brother, are your organs of sense; clean and clear is the hue of your skin. For whose sake, brother, did you retire from the world? And who is your teacher? And whose doctrine do you profess?” “Brother, I am as yet a mere novice; its not long since I have been a monk; but recently did I approach Buddha’s doctrine and discipline.” Said the ascetic, I am Upatissa; say much or little according to your ability; I will understand the meaning in a hundred ways or a thousand ways.” At what Monk Assaji said Upatissa received higher excellence. Upatissa next saw his friend Kōlita and informed him that he had attained deathless. He pronounced the same stanza Assaji had pronounced. Kōlita was established in the fruit of conversion. They decided to visit the Buddha. They thought they should ask their former instructor Sanjaya to join them. “You may go; I cannot come,” Sanjaya said, “In the past I have gone about as a teacher of the multitude. For me to become a pupil again would be absurd.”

“Do not act thus, teacher,” Upatissa said. “Teacher, from the moment of the Buddha’s appearance in the world the populace has adored Him. Let’s also go there. What do you intend to do now?” Sanjaya replied, “Friends, which are more numerous in this world, the stupid or the wise?” “Teacher, the stupid are many, the wise are few.” Sanjaya said: “Well then, friends, let the wise men go to the wise Monk Gōtama and let the stupid come to stupid me.” Upatissa and Kōlita departed. About two hundred and fifty wandering ascetics of Sanjaya’s group also joined the two friends.
Then Kōlita and Upatissa saw the Buddha and became his chief disciples. Upatissa became Sāriputta, and Kōlita became Moggallāna. They informed the Buddha how Sanjaya would not come to see the Buddha.


Explanatory Translation ( Verses 11 )

asārē sāramatinō sārē ca asāradassinō micchā-
saṅkappagōcarā tē sāraṃ na adhigacchanti
asārē: what are not values; sāramatinō: if seen as values; sārē ca: and what are values; asāradassinō: if seen as not values; micchāsaṅkappagōcarā: given to wrong aspirations; tē: those (ignorant people); sāraṃ: to the values; na adhigacchanti: do not attain.
A person interested in spiritual progress must be aware of spiritual values. It is true that material things are also necessary. But they are not the values to be sought after for spiritual progress. If people were to give prominence to material values they cannot attain any spiritual heights.


Explanatory Translation ( Verses 12 )

sāraṃ sāratō ca asāraṃ asāratō ca ñatvā sammā
saṅkappa gōcarā tē sāraṃ adhigacchanti.
sāraṃ: the true values; sāratō ca: as true values; asāraṃ: what are not values; asāratō ca: as not values; ñatvā: having understood; sammā saṅkappa gōcarā: blessed with right aspirations; tē: those (wise individuals); sāraṃ: true values; adhigacchanti: attain to.
The wise person who is able to recognize the true values leading to spiritual attainments, is capable of attaining to spiritual heights. Such a person is possessed of right views.


Commentary

This pair of verses stresses the importance of a proper ‘sense of values’ which is essential to the practice of the spiritual path. Our sense of values is what gives direction to our lives. The purity and richness of our lives depend on our sense of values. In fact, our judgement of superiority and inferiority, and our happiness and sense of achievement, are also dependent on this sense of values.
Those who have a wrong understanding of values have wrong aspirations, and they never attain the true riches of life.

The Story of Dēvadatta

 

The Story of Dēvadatta
 (Verses 9 & 10)
( Those Who Do not Deserve The Stained Robe & The Virtuous Deserve The Stained Robe )
While residing at the Jētavana Monastery in Sāvatthi, the Buddha spoke these verses, with reference to Dēvadatta. For on a certain occasion the two Chief Disciples, each with a retinue of five hundred monks, took leave of the Buddha and went from Jētavana to Rājagaha. The residents of Rājagaha united in twos and threes and in larger groups gave alms in accordance with the custom of giving alms to visitors. Now one day Venerable Sāriputta said, in making the Address of Thanksgiving, “Lay brethren, one man himself gives alms, but does not urge another to give; that man receives in future births the blessing of wealth, but not the blessing of a retinue. Another man urges his neighbour to give, but does not himself give; that man receives in future births the blessing of a retinue, but not the blessing of wealth. Another man neither himself gives alms nor urges others to give; in future births that man receives not so much as a bellyful of sour rice-gruel, but is forlorn and destitute. Yet another both himself gives alms and urges his neighbour to give; that man, in future births in a hundred states of existence, in a thousand states of existence, in a hundred thousand states of existence, receives both the blessing of wealth and the blessing of a retinue.” Thus did Venerable Sāriputta preach the law.

One person invited the Venerable to take a meal with him, saying, “Venerable, accept my hospitality for tomorrow.” For the alms-giving someone handed over a piece of cloth, worth one hundred thousand, to the organizers of the alms giving ceremony. He instructed them to dispose of it and use the proceeds for the ceremony should there be any shortage of funds, or if there were no such shortage, to offer it to anyone of the monks they thought fit. It so happened that there was no shortage of anything and the cloth was to be offered to one of the monks. Since the two Chief Disciples visited Rājagaha only occasionally, the cloth was offered to Dēvadatta, who was a permanent resident of Rājagaha.

It came about this way. Some said, “Let us give it to the Venerable Sāriputta.” Others said, “The Venerable Sāriputta has a way of coming and going. But Dēvadatta is our constant companion, both on festival days and on ordinary days, and is ever ready like a water-pot. Let us give it to him.” After a long discussion it was decided by a majority of four to give the robe to Dēvadatta. So they gave the robe to Dēvadatta.
Dēvadatta cut it in two, fashioned it, dyed it, put one part on as an undergarment and the other as an upper garment, and wore it as he walked about. When they saw him wearing his new robe, they said, “This robe does not befit Dēvadatta, but does befit the Venerable Sāriputta. Dēvadatta is going about wearing under and upper garments which do not befit him.” Said the Buddha, “Monks, this is not the first time Dēvadatta has worn robes unbecoming to him; in a previous state of existence also he wore robes which did not befit him.” So saying, he related the following.

Once upon a time, when Brahmadatta ruled at Benāres, there dwelt at Benāres a certain elephant-hunter who made a living by killing elephants. Now in a certain forest several thousand elephants found pasture. One day, when they went to the forest, they saw some Private Buddhas. From that day, both going and coming, they fell down on their knees before the Private Buddha before proceeding on their way.
One day the elephant-hunter saw their actions. Thought he, “I too ought to get a yellow robe immediately.” So he went to a pool used by a certain Private Buddha, and while the latter was bathing and his robes lay on the bank, stole his robes. Then he went and sat down on the path by which the elephants came and went, with a spear in his hand and the robe drawn over his head. The elephants saw him, and taking him for a Private Buddha, paid obeisance to him, and then went their way. The elephant which came last of all he killed with a thrust of his spear. And taking the tusks and other parts which were of value and burying the rest of the dead animal in the ground, he departed.

Later on the Future Buddha, who had been reborn as an elephant, became the leader of the elephants and the lord of the herd. At that time also the elephant-hunter was pursuing the same tactics as before. The Buddha observed the decline of his retinue and asked, “Where do these elephants go that this herd has become so small?” “That we do not know, master.” The Buddha thought to himself, “Wherever they go, they must not go without my permission.” Then the suspicion entered his mind, “The fellow who sits in a certain place with a yellow robe drawn over his head must be causing the trouble; he will bear watching.”
So the leader of the herd sent the other elephants on ahead and walking very slowly, brought up the rear himself. When the rest of the elephants had paid obeisance and passed on, the elephant-hunter saw the Buddha approach, whereupon he gathered his robe together and threw his spear. The Buddha fixed his attention as he approached, and stepped backwards to avoid the spear. “This is the man who killed my elephants,” thought the Buddha, and forthwith sprang forwards to seize him. But the elephant-hunter jumped behind a tree and crouched down.

Thought the Buddha, “I will encircle both the hunter and the tree with my trunk, seize the hunter, and dash him to the ground.” Just at that moment the hunter removed the yellow robe and allowed the elephant to see it. When the Great Being saw it, he thought to himself, “If I offend against this man, the reverence which thousands of Buddhas, Private Buddhas, and Arahats feel towards me will of necessity be lost.” Therefore he kept his patience. Then he asked the hunter, “Was it you that killed all these kinsmen of mine?” “Yes, master,” replied the hunter. “Why did you do so wicked a deed? You have put on robes which become those who are free from the passions, but which are unbecoming to you. In doing such a deed as this, you have committed a grievous sin.” So saying, he rebuked him again for the last time. “Unbecoming is the deed you have done,” said he.

When the Buddha had ended this lesson, he identified the characters in the Jātaka as follows, “At that time the elephant-hunter was Dēvadatta, and the noble elephant who rebuked him was I myself. Monks, this is not the first time Dēvadatta has worn a robe which was unbecoming to him.”


Explanatory Translation  (Verses 9 )

anikkasāvō damasaccēna apētō yō kāsāvaṃ
vatthaṃ paridahessati sō kāsāvaṃ na arahati
anikkasāvō: uncleaned of the stain of defilements; damasaccēna: emotional control and awareness of reality; apētō: devoid of; Yō: some individual; kāsāvaṃ vatthaṃ: the stained cloth; paridahessati: wears; sō: that person; kāsāvaṃ: the stained robe; na arahati: is not worthy of.
A monk may be stained with defilements, bereft of self-control and awareness of reality. Such a monk, though he may wear the ‘stained cloth’ (the monk’s robe which has been specially coloured with dye obtained from wild plants), he is not worthy of such a saintly garb.


Explanatory Translation  (Verses 10 )

Yō ca vantakasāvassa sīlēsu susamāhitō
damasaccēna sō upētō sa vē kāsāvaṃ arahati
Yō ca: if some person; vantakasāvassa: free of the stain of defilements; sīlēsu: well conducted; susamāhitō: who is tranquil within; damasaccēna: with emotional control and awareness of reality; upētō: endowed; sō: that person; vē: certainly; kāsāvaṃ: the stained cloth; arahati: is worthy of.
Whoever dons the ‘stained cloth’, being free of defilements, who is well conducted and tranquil within, having emotions under control and aware of reality, such a person is worthy of the sacred ‘stained cloth.’


Commentary

The ‘stained cloth’ is a symbol of purity for the Buddhist. He holds as sacred and holy this specially prepared monk’s robe. The Buddhist bows down in homage to the wearer of this robe. The robe signifies the Sangha which is a part of the Holy Trinity of the Buddhist: Buddha, Dhamma and Sangha.
When a person is ordained as a Buddhist monk, the person feels that he has risen above the mundane realm and become a holy person. This feeling is reinforced when laymen bow down before him. This new ‘self-image’ helps the newly ordained person to start a new life of holiness. The layman too gets inspiration by seeing and worshiping the wearer of the robe. This veneration of the robe, therefore, is an important part of the Buddhist practice.
This is why a person contaminated by profanity is not worthy of the yellow cloth. It is a sacrilege to wear it, if he is impure. It is a desecration of the sacred robe.

The Story of Monk Mahākāla

 

The Story of Monk Mahākāla
 (Verses 7 & 8)
( Sloth Defeats Spirituality & Spiritual Strength is Undefeatable )

While residing in the neighbourhood of the town of Sētavya, the Buddha uttered these verses, with reference to Mahākāla and his brother Cūlakāla. For Cūlakāla, Majjhima Kāla, and Mahākāla were three householders who lived in Sētavya, and they were brothers. Cūlakāla and Mahākāla, the oldest and youngest respectively, used to travel abroad with their caravan of five hundred carts and bring home goods to sell, and Majjhima Kāla sold the goods they brought. Now on a certain occasion the two brothers, taking wares of various kinds in their five hundred carts, set out for Sāvatthi, and halting between Sāvatthi and Jētavana, unharnessed their carts. In the evening Mahākāla saw Noble Disciples, residents of Sāvatthi, with garlands and perfumes in their hands, going to hear the Law. “Where are they going?” he asked. Receiving the answer that they were going to hear the Law, he thought to himself, “I will go too.” So he addressed his youngest brother, “Dear brother, keep watch over the carts; I am going to hear the Law.” So saying, he went and paid obeisance to the Buddha and sat down in the outer circle of the congregation.
On that day the Teacher preached the Law in orderly sequence with reference to Mahākāla’s disposition of mind, and quoting the Sutta on the Aggregate of Suffering, and other Suttas, discoursed on the sinfulness and folly and contamination of sensual pleasures. Mahākāla, after listening to the discourse, became a monk under the Teacher. Cūlakāla likewise became a monk. But the thought in Cūlakāla’s mind was, “After a time I will return to the world and take my brother with me.”

Somewhat later Mahākāla made his full profession, and approaching the Teacher, asked him, “How many duties are there in this Religion?” The Teacher informed him that there were two. Said Mahākāla, “Venerable, since I became a monk in old age, I shall not be able to fulfill the Duty of Study, but I can fulfill the Duty of Contemplation.” So he had the Teacher instruct him in the Practice of meditation in a cemetery, which leads to Arahatship. At the end of the first watch, when everyone else was asleep, he went to the cemetery; and at dawn, before anyone else had risen, he returned to the Monastery.

Now a certain young woman of station was attacked by a disease, and the very moment the disease attacked her, she died, in the evening, without a sign of old age or weakness. In the evening her kinsfolk and friends brought her body to the burning-ground, with firewood, oil, and other requisites, and said to the keeper of the burning-ground, “Burn this body.” And paying the keeper the usual fee, they turned the body over to her and departed. When the keeper of the burning-ground removed the woman’s dress and beheld her beautiful golden-hued body, she straightway thought to herself, “This corpse is a suitable Subject of Meditation to show to His reverence.” So she went to the Venerable, paid obeisance to him, and said, “I have a remarkably good Subject of Meditation; pray look at it, Venerable.” “Very well,” said the Venerable. So he went and caused the dress which covered the corpse to be removed, and surveyed the body from the soles of the feet to the tips of the hair. Then he said, “Throw this beautiful golden-hued body into the fire, and as soon as the tongues of fire have laid hold of it, please tell me.” So saying, he went to his own place and sat down. The keeper of the burning-ground did as she was told and went and informed the Venerable. The Venerable came and surveyed the body. Where the flames had touched the flesh, the colour of her body was like that of a mottled cow; the feet stuck out and hung down; the hands were curled back; the forehead was without skin. The Venerable thought to himself, “This body, which but now caused those who looked thereon to forget the Sacred Word, has but now attained decay, has but now attained death.” And going to his night-quarters, he sat down, discerning clearly Decay and Death. Mahākāla developed Spiritual Insight and attained Arahatship, together with the Supernatural Faculties.

When Mahākāla attained Arahatship, the Buddha, surrounded by the Congregation of Monks, travelling from place to place, arrived at Sētavya and entered the Simsapā forest. Cūlakāla’s wives, hearing that the Buddha had arrived, thought to themselves, “Now we shall recover our husband.” So they went and invited the Buddha. Now when a visit is expected from the Buddha, it is customary for a single monk to go in advance and give warning. When Cūlakāla went home to prepare for almsgiving his wives tore off his robes. Mahākāla’s eight wives also thought that they would get their husband to give up the robes. One day, they arranged an alms-giving for the Buddha and the Disciples and asked the Buddha to leave Mahākāla behind to pronounce the formula of thanksgiving after alms-giving. The Buddha left him at his former home and went away with the other disciples.

When the Buddha reached the village gate, the congregation of monks was offended and said, “What a thing for the Buddha to do! Did he do it wittingly or unwittingly? Yesterday Cūlakāla came and that was the end of his monastic life. But today, a different monk came and nothing of the sort happened.” The Buddha sent Mahākāla back and continued on his way. Said the monks, “The monk Mahākāla is virtuous and upright. Will they put an end to his monastic life?” Mahākāla’s wives tried to make him a layman but he rose into the air through his psychic power as an Arahat and appeared before the Buddha as he was reciting these two verses. Monk Mahākāla paid obeisance to the Buddha and the Buddha told the other monks that they were wrong about Arahat Mahākāla to compare him with Monk Cūlakāla.


Explanatory Translation ( Verses 7 )

subhānupassiṃ viharantaṃ indriyēsu asaṃvutaṃ
bhōjanamhi ca amattaññuṃ kusītaṃ hīnavīriyaṃ
taṃ vē pasahati Mārō vātō dubbalaṃ rukkhaṃ iva
subhānupassiṃ: dwelling on the attractiveness of sensual pleasures; viharantaṃ: he who lives; indriyēsu: in senses; asaṃvutaṃ: unguarded; bhōjanamhi ca: in food also; amattaññuṃ: immoderate; kusītaṃ: lazy; hīnavīriyaṃ: weak in making an effort; taṃ: that person; Mārō: emotion personified as ‘Māra’ (the equivalent of ‘Devil’); vē: indeed; pasahati: overpowers; vātō: the wind; dubbalaṃ: weak; rukkhaṃ: tree; iva: like.
Those who dwell on the attractiveness of sensual enjoyments, and live with the senses unguarded, and are immoderate in eating, they are slothful and weak in perseverance and will-power. Emotions overpower such persons as easily as the wind overpowers a weak tree.


Explanatory Translation  ( Verses  8 )

asubhānupassiṃ viharantaṃ indriyēsu susaṃvutaṃ
bhōjanamhi ca mattaññuṃ saddhaṃ āraddha vīriyaṃ
Mārō taṃ vē nappasahati vātō sēlaṃ pabbataṃ iva.
asubhānupassiṃ: dwelling on the unattractiveness of sensual pleasure; viharantaṃ: he who lives; indriyēsu: in senses; susaṃvutaṃ: well guarded; bhōjanamhi ca: in food also; mattaññuṃ: moderate; saddhaṃ: devoted; āraddha vīriyaṃ: strong in effort; taṃ: that person; Mārō: emotions personified as ‘Māra’ (the equivalent of ‘Devil’); nappasahati: does not overpower; vātō: the wind; sēlaṃ pabbataṃ: rocky mountain; iva: like.
Those who dwell on the unattractiveness of sensual enjoyments, and live with the senses well guarded, and moderate in eating, they are devoted to the Teaching and to persistent methodical practice. Such persons are not overpowered by emotions just as a rocky mountain is not shaken by the wind.


Commentary

Those who have a false idea of optimism and think that life is a bed of roses without thorns, they keep focusing on the pleasant side of life and ignore the unpleasant. As a result, they become attached to things and call them “this is mine” or “this is myself”. When these things to which they are attached change and are parted from them, they lament that what is “theirs” and what is “themselves” is breaking up and dying. Those who look at the unpleasant side of life, the thorns in the roses, have their attachments weaken. When this happens, the change and separation from attached objects do not bring about much sorrow or grief.
Asubhānupassanā: does not mean the reflection on the painfulness of pain which produces hatred or aversion. That is called the cultivation of ‘the perception of repulsiveness’ (paṭhigha saññā), which is also to be avoided. Its true meaning is the reflection on the bad side of sensual pleasure, which people often like to ignore, and in so doing, run into suffering, the very thing that they are trying to avoid. True optimism is not a one-sided view of life but an ability to see a solution to the problems in life. This is the optimism of Buddhism.
This pair of verses reveals the method of finding happiness in life, by giving up attachment to things of the world. The first step is to think realistically. Guarding the senses is learning to stop reacting to pleasant and unpleasant circumstances with desire and aversion. Exercising control in our eating habits and overcoming laziness are necessary to maintain the practice of focusing attention on right things and thereby clearing the thoughts of emotional attachments.

The Story of Kōsambi Monks

The Story of Kōsambi Monks (Verse 6)
( Recollection of Death Brings Peace )
 
While residing at the Jētavana Monastery in Sāvatthi, the Buddha uttered this verse, with reference to the monks of Kōsambi.
The monks of Kōsambi had formed into two groups. One group followed the master of Vinaya and the other followed the teacher of the Dhamma. Once they were quarrelling among themselves over a minor Vinaya rule. Even the Buddha could not stop them from quarrelling; so he left them and spent the vassa, religious retreat in the monsoon season, all alone in Rakkhita Grove near Pārileyyaka forest. There, the elephant Pārileyya waited upon the Buddha.

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

At the end of the vassa, the Venerable ānanda and many monks approached the Buddha and gave the message from Anāthapiṇḍika and other lay disciples imploring him to return. In due course the Buddha returned to the Jētavana Monastery in Sāvatthi. The monks followed him there, fell down at his feet, and admitted their fault. The Buddha rebuked them for disobeying Him. He told them to remember that they must all die some day and therefore, they must stop their quarrels and must not act as if they would never die.


Explanatory Translation

ettha parē mayaṃ yamāmasē na ca vijānanti tattha
yē ca vijānanti tatō mēdhagā sammanti.
ettha: in this place; parē: those others; mayaṃ: we; yamā-
masē: die; na vijānanti: do not know; tattha: here; yē ca:
some; vijānanti: know (it); tatō: due to that (awareness);
mēdhagā: conflicts and disputes; sammanti: subside.
Most of us are not willing to face the reality of impermanence and death. It is because we forget this fact that our lives are transitory, that we quarrel with each other, as if we are going to live for ever. But, if we face the fact of death, our quarrels will come to an end. We will then realize the folly of fighting when we ourselves are doomed to die. Excited by emotions our thought being clouded, we cannot see the truth about life. When we see the truth, however, our thoughts become free of emotions.


Commentary

The essence of Buddhism is facing the reality of death and impermanence. Why we suffer is because we run away from reality, carried away by emotions. Emotions are in conflict with reality; therefore, they are bound to be thwarted by reality. Not only anger but all self-centred emotions come to an end when we face the reality of death. It is a realistic thought that ends all unhappiness. Those who do not face reality in this Buddhist way, continue to be frustrated and angry, and suffer in consequence.
Generally, people are not aware that death will overtake them one day. They act unmindful of this universal truth. Both monks and laymen, unmindful of death and considering themselves as immortals, are often heedless in cultivating virtues. They engage themselves in strife and arguments and are often dejected, with their hopes and aspirations shattered. At times, they postpone their work with the hope of doing it on a grand scale in the future, and end up without being able to do anything. Therefore, it is only proper that one should daily reflect on death.

Being mindful of death is central to the Buddhist way of understanding the real nature of life. There are people in this world, people in various walks of life, who resent the very word ‘death’, let alone reflect on it. Infatuated by long life, good health, youth and prosperity, they completely forget the fact that they are subject to death. Immersed in the evanescent pleasures of the five-fold senses, they seek only material satisfaction in this world, completely disregarding a future life, and indulging in vice through the mind, body and speech. They regard this impermanent and evanescent life as permanent and everlasting. It is to arouse a sense of dissatisfaction in such blind and ignorant people, to allay the pangs of sorrow caused by the separation of parents and children, and from wealth and property, to inculcate the doctrine of impermanence in all beings, and thereby convince them of the unsatisfaction of life, and direct them towards the attainment of everlasting peace, that the Buddha preached these words.

A person who has not comprehended the doctrine of the Buddha is infatuated by long life and considers himself as immortal, even though he may see many deaths around him; he is infatuated by good health and considers himself free from disease even though he may see countless diseased persons around him; he is infatuated by youth even though he may see many aged persons and considers himself as one who is not subjected to old age; he is infatuated by wealth and prosperity even though he may see countless persons rendered destitute through loss of wealth; and he never thinks for a moment, that he too, might be subjected to such a state.

The Story of Kāliyakkhinī

 

The Story of Kāliyakkhinī (Verse 5)
( Hatred is Overcome Only By Non - Hatred )

While residing at the Jētavana Monastery in Sāvatthi, the Buddha spoke this verse, with reference to a certain woman who was barren and another capable of bearing a child.
Once there lived a householder, whose wife was barren. Being unable to bear a child and afraid that she would be mistreated by her husband and her mother-in-law, she arranged for her husband to marry another woman. But on two occasions, as soon as she knew the second wife was pregnant, the barren wife gave her food mixed with drugs causing her to have a miscarriage. On her third pregnancy, the pregnant wife kept it to herself without informing the barren wife. But when the latter came to know about it, she again caused an abortion. Eventually the second wife died in childbirth. Before her death, the unfortunate woman was filled with hatred and vowed vengeance on the barren wife and her future offspring. Thus a feud started.
Among their later existences the two were reborn as a hen and a female cat; a doe and a leopard; and finally as the daughter of a nobleman in Sāvatthi and a female evil spirit. One day she (Kāli Yakkhinī) was in pursuit of the nobleman’s daughter and her baby. When this lady heard that the Buddha was giving a religious discourse at the Jētavana Monastery, she fled to him and placed her son at his feet for protection. The evil spirit was prevented from entering the Monastery. She was later called in and both the lady and the evil spirit were admonished by the Buddha. The Buddha told them about their past trouble as rival wives and how they had been harboring hatred towards each other. They were made to see that hatred could only cause more hatred, and that it could only cease through friendship, understanding, and goodwill. Both realised their mistake, and on the admonition of the Buddha, made their peace with each other.
The Buddha then requested the woman to hand over her son to the evil spirit. Fearing for the safety of her son, she hesitated, but because of her devotion and confidence in the Buddha she did hand over her son.
The child was warmly received by the evil spirit. After kissing and caressing the child tenderly like her own son, she handed back the child to his mother. As a result, there was no more hatred.


Explanatory Translation

idha vērēna vērāni kudācanaṃ na hi saṃmantī
avērēna ca saṃmanti ēsa sanantanō dhaṃmō
idha: in this world; vērāni: hatred (enmity); vērēna: through hatred; kudācanaṃ: at no time; na hi saṃmantī: not subsided; avērēna ca: only by non-hatred; saṃmanti: are pacified; ēsa: this (is); sanantanō: ageless; dhaṃmō: wisdom.
Those who attempt to conquer hatred by hatred are like warriors who take weapons to overcome others who bear arms. This does not end hatred, but gives it room to grow. But, ancient wisdom has advocated a different timeless strategy to overcome hatred. This eternal wisdom is to meet hatred with non-hatred. The method of trying to conquer hatred through hatred never succeeds in overcoming hatred. But, the method of overcoming hatred through non-hatred is eternally effective. That is why that method is described as eternal wisdom.


Commentary

The principle revealed in this verse is clear. Quarrels can never come to an end by quarrelling. War can never end through further wars. Enmity never ends by returning enmity for enmity. Only by giving up anger, enmity, quarrelling and wars can these evils be stopped. It is through friendliness, forgiving and forgetting that enmity ceases.

The Story of Monk Tissa

 

 The Story of Monk Tissa (Verses 3 & 4)

 ( Uncontrolled Hatred Leads To Harm & Overcoming Anger )

While residing at the Jētavana Monastery in Sāvatthi, the Buddha uttered these Verses, with reference to Monk Tissa. Tissa, son of the Buddha’s maternal aunt, was at one time staying with the Buddha. He had become a monk only in his old age, but he posed as a senior monk and was very pleased when visiting monks asked his permission to do some service for him. On the other hand, he failed to perform the duties expected of junior monks; besides, he often quarrelled with the younger monks. Should anyone rebuke him on account of his behaviour, he would go complaining to the Buddha, weeping, very much dissatisfied and very upset.

Once, the Teacher asked him, “Tissa, why have you come to me so sad and sorrowful with tears in your eyes, weeping?” The other monks had discussed among themselves, “If he goes alone, he may cause trouble.” So they too went along with him, paid obeisance to the Teacher, and sat down respectfully on one side. Tissa answered the Teacher’s question, “Venerable, these monks are abusing me.” The Teacher asked, “But where were you sitting?” “In the centre of the monastery in the Hall of State, Venerable.” “Did you see these monks when they came?” “Yes, Venerable I saw them.” “Did you rise and go to meet them?” “No, Venerable, I did not.” “Did you offer to take their monastic utensils?” “No, Venerable, I did not offer to take them.” “Tissa, do not act thus. You alone are to be blamed; ask their pardon.” “I will not ask their pardon, Venerable.”

The monks said to the Teacher, “He is an obstinate monk, Venerable.” The Teacher replied, “Monks, this is not the first time he has proved obstinate; he was obstinate also in a previous state of existence.” “We know all about his present obstinacy, Venerable; but what did he do in a previous state of existence?” “Well then, monks, listen,” said the Teacher. So saying, he told the following story.

Once upon a time, when a certain king reigned at Benāres, an ascetic named Dēvala, who had resided for eight months in the Himālaya country, desiring to reside near the city during the four months of the rains, for salt and vinegar returned from the Himālayas. Seeing two boys at the gate of the city, he asked them,“Where do monks who come to this city spend the night?” “In the potter’s hall, Venerable.” So Dēvala went to the potter’s hall, stopped at the door, and said,“lf it is agreeable to you, Bhaggava, I would like to spend one night in your hall.” The potter turned over the hall to him, saying,“I have no work going on in the hall at night, and the hall is a large one; spend the night here as you please, Venerable.” No sooner had Dēvala entered the hall and sat down than another ascetic named Nārada, returning from the Himālayas, asked the potter for a night’s lodging. The potter thought to himself,“The ascetic who arrived first may or may not be willing to spend the night with him; I will therefore relieve myself of responsibility.”

So he said to the ascetic who had just arrived, “Venerable, if the ascetic who arrived first approves of it, spend the night at your pleasure.” So Nārada approached Dēvala and said, “Teacher, if it is agreeable to you, I would like to spend one night here.” Dēvala replied, “The hall is a large one; therefore come in and spend the night on one side.” So Nārada went in and sat down beside the ascetic who had gone in before him. Both exchanged friendly greetings.

When it was bedtime, Nārada noted carefully the place where Dēvala lay and the position of the door, and then lay down. But when Dēvala lay down, instead of lying down in his proper place, he lay down directly across the doorway. The result was that when Nārada went out at night, he trod on Dēvala’s matted locks. Thereupon Dēvala cried out, “Who is treading on my locks?” Nārada replied, “Teacher, it is I.” “False ascetic,” said Dēvala, “You come from the forest and tread on my locks.” “Teacher, I did not know that you were lying here; please pardon me.” Nārada then went out, leaving Dēvala weeping as if his heart would break. Dēvala thought to himself, “I will not let him tread on me when he comes in also.” So he turned around and lay down, placing his head where his feet had been before. When Nārada came in, he thought to himself, “The first time I injured the teacher; this time I will go in past his feet.” The result was that, when Nārada entered, he trod on Dēvala’s neck. Thereupon Dēvala cried out, “Who is that?” Nārada replied, “It is I, teacher.” “False ascetic,” said Dēvala, “The first time you trod on my locks. This time you tread on my neck. I will curse you.” “Teacher, I am not to blame. I did not know that you were lying in this position. When I came in I thought to myself, ‘The first time I injured the teacher; this time I will go in past his feet.’ Please pardon me.” “False ascetic, I will curse you.” “Do not do so, teacher.” But Dēvala, paying no attention to what Nārada said, cursed him all the same, saying, “May your head split into seven pieces at sunrise.”

Now Nārada, perceiving that the curse would fall back on his brother-ascetic, he felt compassion for him, and therefore put forth the power of his meditation and prevented the sunrise. When the sun did not rise, the king had to intervene and ask Dēvala to apologise. Dēvala refused. Then said Nārada to Dēvala, “Teacher, I will put forth my power of meditation and make the sun to rise. At the moment of sunrise please keep a lump of clay on your head and submerge in water and rise in different places as you go your way.” As soon as the sun’s rays touched the lump of clay on his head, it divided into seven pieces. Thereupon Dēvala ducked in the water, and came up in a different place, and ran away. When the Buddha had given his instruction, he said, “Monks, at that time the king was ānanda, Dēvala was Tissa, and Nārada was myself, when at that time he was obstinate.”
The Buddha advised them not to keep thoughts of enmity, for this could be only appeased by thoughts of friendliness.


Explanatory Translation

maṃ akkocchi maṃ avadhi maṃ ajini mē ahāsi yē taṃ upanayhanti tēsaṃ vēraṃ na saṃmati
maṃ: me; akkocchi: (he) insulted; maṃ: me; avadhi: (he)
assaulted; maṃ: me; ajini (he) defeated; ahāsi: (he)
robbed; mē: my (belongings); yē: those who; taṃ: such
thoughts; upanayhanti: keep coming back to; tēsaṃ: their;
vēraṃ: enmity; na saṃmati: never ceases.
When a person holds that he was insulted, assaulted, defeated, or robbed, his anger continues to increase. The anger of such a person has no way of subsiding. The more he goes over his imaginary trouble the greater becomes his desire to avenge it.
Explanatory Translation
maṃ akkocchi maṃ avadhi maṃ ajini mē ahāsi
yē taṃ na upanayhanti tēsaṃ vēraṃ saṃmati.
maṃ: me; akkocchi: (he) insulted; maṃ: me; avadhi: (he)
assaulted; maṃ: me; ajini: (he) defeated; ahāsi: (he)
robbed; mē: my (belongings); yē: those who; taṃ: such
thoughts; na upanayhanti: does not constantly return to;
tēsaṃ: their; vēraṃ: enmity; saṃmati: ceases.
Living in human society, people often quarrel with one another. When such conflicts occur, people often keep thinking about the wrongs done to them by others. When that happens, their anger tends to grow. But in those who forgive and forget the wrongs done to them, anger quickly vanishes. They are then at peace.


Commentary

This pair of verses reveals the psychological principle that is basic to emotional control. Emotion is an excitement of the body that begins with a thought. A thought creates a mental picture which, if held onto, excites a corresponding emotion. It is only when this mental picture is discarded and paid no attention to, that the emotion subsides. The Buddha’s constant advice to His followers was not to retaliate but to practice patience at all times and places, even under provocation. The Buddha praises those who forebear the wrongs of others, even though they have the power to retaliate. In the Dhammapada itself there are many instances that show how the Buddha practiced patience, even when he was severely criticised, abused, and attacked. Patience is not a sign of weakness or defeatism but the unfailing strength of great men and women. The secret of patience is to change the mental picture or how you interpret a situation. An example is given in the Shāntivādi Jātaka, where the saint Shāntivādi was the Buddha Gōtama in his former life. The saint kept repeating the thought, “Long live the king may he be free from harm,” while his limbs were severed until death, by this cruel king who wanted to test his patience.

The Story of Maṭṭakuṇdali

 

2. The Story of Maṭṭakuṇdali 
      ( Happiness Follows The Doer of Good )

While residing at the Jētavana Monastery in Sāvatthi, the Buddha spoke this verse, with reference to Maṭṭakuṇdali, a young Brāhmin.
Maṭṭakuṇdali was a young Brāhmin, whose father, Adinnapubbaka, was very miserly 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 verandah, 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, Maṭṭakuṇdali lying on the verandah. So when entering Sāvatthi for alms-food with his disciples, the Buddha stood near the door of the Brāhmin 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 Tāvatiṃsa celestial world.
From his celestial abode the young Maṭṭakuṇdali, 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 Tāvatiṃsa 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 invited Maṭṭakuṇdali to appear in person; Maṭṭakuṇdali then appeared in his celestial ornaments and told them about his rebirth in the Tāvatiṃsa realm. Only then, the listeners became convinced that the son of the Brāhmin Adinnapubbaka, by simply devoting his mind to the Buddha, had attained much glory.


Explanatory Translation

dhammā manōpubbaṅgamā manō seṭṭhā manōmayā cē pasannēna manasā bhāsati vā karōti vā tatō sukhaṃ naṃ anvēti anapāyini chāyā iva
dhammā: experience; manōpubbaṅgamā: thought precedes; manōseṭṭhā: thought is predominant; manōmayā: mind-made are they; cē: therefore, if; pasannēna: (with) pure; manasā: thought; bhāsati: (one) speaks; karōti vā: or acts; tatō: due to it; sukhaṃ: happiness; naṃ: that person; anvēti: follows; anapāyini: not deserting; chāyā iva: as the shadow.
All that man experiences springs out of his thoughts. If his thoughts are good, the words and deeds will also be good. The result of good thoughts, words and deeds will be happiness. This happiness never leaves the person whose thoughts are good. Happiness will always follow him like his shadow that never leaves him.


Commentary
 
How we experience our circumstances depends on the way we interpret them. If we interpret them in the wrong way, we experience suffering. If we interpret them in the right way, we experience happiness. In other words, our happiness or unhappiness depends on the way we think.
Thought also creates circumstances in a futuristic sense. If we harbour ill will and speak or act with ill will, people will begin to hate us. We will be punished by society and the law. After death, we will also be reborn in a realm of suffering. Here, ‘thought’ refers to kamma (action) and ‘experience’ refers to vipāka (consequences).

The message finally conveyed by this pair of verses is: “Think wrong and suffer. Think right and be happy.” This pair of verses was spoken by the Buddha to show the inevitable consequence (vipāka) of good and evil thought (kamma). Man reaps what he has sown, both in the past and in the present. What he sows now, he reaps in the present and in the future. Man himself is responsible for his own happiness and misery. He creates his own hell and heaven. He is the architect of his own fate. What he makes he can unmake. Buddhism teaches the way to escape from suffering by understanding and using the law of cause and effect. Buddhism is very realistic and optimistic. Instead of blindly depending on unknown supernatural powers, hoping for happiness, Buddhism finds the true way to happiness realistically.