The Story of Sāmāvati

The Story of Sāmāvati 
(Verses 21, 22 & 23)
( Freedom is Difficult )

While residing at the Ghosita Monastery near Kōsambi, the Buddha spoke these verses, with reference to Sāmāvati, one of the chief queens of Udena, king of Kōsamby.
There lived in the city of Bhaddāvati a treasurer named Bhaddavatiya, and he was a friend of the treasurer Ghōsaka, although Ghōsaka had never seen him. For the treasurer Ghōsaka heard, from traders who came from the city of Bhaddāvati, of the wealth and age of the treasurer Bhaddavatiya, and desiring to be friends with him, sent him a present. Thus, although neither had seen the other, they dwelt as friends.
After a time, an intestinal disease broke out in the house of the treasurer Bhaddavatiya. When this disease breaks out, the first to die are flies; afterwards, in regular order, insects, mice, domestic fowls, swine, cattle, slaves both female and male, and last of all the members of the household. Only those that break down the wall and flee, save their lives. Now at that time the treasurer Bhaddavatiya and his wife and daughter fled in this manner, and intending to seek the treasurer Ghōsaka, set out on the road to Kōsambi. While they were still on their way, their provisions for the journey gave out, and their bodies became exhausted from exposure to wind and sun, and from hunger and thirst. Reaching Kōsambi with difficulty, they bathed in a pool of water in a pleasant place and then entered a certain rest house at the gate of the city.

Then the treasurer said to his wife, “Wife, those who travel this way are not courteous even to a mother who has borne a child. Now I have a friend who, they say, dispenses a thousand pieces of money daily in alms to the blind, the poor, and other unfortunate persons. We will send our daughter there, have her bring us food, remain right here for a day or two and refresh our bodies, and then we will go and see my friend.” “Very well, husband,” she replied, and they took up their residence right there in the rest house.
On the following day, when meal-time was announced and the blind, the poor, and other unfortunate persons went to obtain food, the mother and father sent forth their daughter, saying, “Daughter, go bring us food.” So the daughter of a wealthy house, pride overcome with misfortune, hid her shame, took a bowl, and went to the poor folk to procure food. “How many portions will you have?” she was asked. “Three,” she replied. So they gave her three portions. She carried the food back to her parents, and the three sat down to eat together. The mother and daughter said to the treasurer, “Master, misfortune comes even to prominent families. Eat without regarding us and do not worry.” After a good deal of urging, they prevailed upon him to eat. But after he had eaten, he was unable to digest his food, and when the sun rose, he died. The mother and daughter wept, wailed, and lamented.

On the following day the young girl went the second time for food. “How many portions will you have?” “Two.” She carried the food back to her mother, and after a good deal of urging, prevailed upon her to eat. The mother yielded to her pleading and consented to eat, but died on that very day. The young girl, left alone to herself, wept, wailed and lamented over the misfortune that had come upon her. On the following day, suffering the pangs of hunger keenly, she went weeping in the company of beggars to procure food. “How many portions will you have, daughter?” “One,” was her reply.
A householder named Mittā, remembering that she had received food for three days, said to her, “Perish, vile woman. Today, at last, you have come to know the capacity of your belly.” This daughter of a respectable family, modest and timid, felt as though she had received a sword-thrust in her bosom, or as though salt water had been sprinkled on a sore. She immediately replied, “What do you mean, sir?” “The day before yesterday you took three portions, yesterday two, today you take but one. Today, then, you know the capacity of your belly.” “Sir, do not think that I took these for myself.” “Why then did you take them?” “Sir, the day before yesterday we were three, yesterday we were two, today I am left alone.” “How is that?” he inquired.

She then told him the whole story from the beginning. As he listened to her story, he was unable to control his tears, but was overcome by the power of the grief that arose within him. Finally he said to her, “My dear girl, if this is the case, do not worry. Hitherto you have been the daughter of the treasurer Bhaddavatiya, but from this day forth you shall be my very own daughter.” And he kissed her on the head, conducted her to his own house, and adopted her as his own oldest daughter.
One day she heard loud and piercing screams in the refectory, whereupon she said to her foster-father, “Father, why do you not keep these people quiet when you dispense alms?” “It is impossible to do it, dear daughter.” “Father, it is quite possible.” “How would you do it, dear daughter?” “Father, put a fence around the refectory and hang two gates through which the people may pass in and out, allowing only sufficient space for one person to pass through at a time. Then direct the people to pass in through one gate and out through the other. If you do this, they will receive their alms peaceably and quietly.” When the householder had heard her plan he remarked, “A happy device, dear daughter,” and did as she suggested. Now up to that time her name had been Sāmā, but through her construction of a fence she received, the name Sāmāvati. From that time on there was no more tumult in the refectory.

Now the treasurer Ghōsaka had long been accustomed to hear this noise in the refectory and rather liked to hear it; for it always made him think, “That is the noise in my refectory.” But after hearing no noise at all for two or three days, he asked the householder Mittā, who came one day to wait upon him, “Are alms being given to the blind, the poor, and other unfortunate persons?” “Yes sir.” “How then does it happen that for two or three days past I have not heard a sound?” I have arranged matters so that the people now received alms without making any noise.” “Why didn’t you do so before?” “I didn’t know how, sir.” “How did you happen to find a way just now?” “My daughter told me how to do it, sir.” “Have you a daughter whom I have never seen?” Then the householder told him the whole story of the treasurer Bhaddavatiya, beginning with the outbreak of the plague and ending with his adoption of the young girl as his own oldest daughter.
Then said the treasurer to him, “If this is the case, why did you not tell me? My friend’s daughter is my own daughter.” So he sent for her and asked her, “Dear girl, are you the daughter of the treasurer?” “Yes, sir, I am.” “Well then, do not worry; you are my own daughter.” Then he kissed her on the head, gave her five hundred women for her retinue, and adopted her as his own oldest daughter.

One day a festival was proclaimed in this city. Now at this festival daughters of respectable families, who do not ordinarily go out, go on foot with their own retinue and bathe in the river. Accordingly on that day Sāmāvati also, accompanied by her five hundred women, went right through the palace court to bathe in the river. King Udēna stood at his window and saw her. “Whose are those playful girls?” he inquired. “Nobody’s playful girls, your majesty.” “Then whose daughters are they?” “Your majesty, that is the daughter of the treasurer Bhaddavatiya, and her name is Sāmāvati.” Then the king conducted Sāmāvati and her retinue to the royal palace and elevated her to the dignity of Queen Consort.
Still another maiden gained the dignity of chief consort of the king. She was Māgandiya who had once been rejected by the Buddha when her father sought the Buddha as husband for her. After she became chief consort she found that the other chief consort Sāmāvati was an ardent follower of the Buddha. She planned to take her revenge on the Buddha and to harm Sāmāvati and her maids. Māgandiya told the king that Sāmāvati and her maids had made holes in the walls of their living quarters and were being unfaithful to him. King Udēna saw the holes in the walls, but when the matter was explained to him he did not get angry.
Māgandiya kept on trying to make the king believe that Sāmāvati was trying to kill him. Once, Māgandiya inserted a snake into a lute and covered the hole with a bunch of flowers. The snake came out hissing. The king was furious. He commanded Sāmāvati to stand and all her ladies to line up behind her. Then he fitted his bow with an arrow dipped in poison and shot the arrow. But Sāmāvati and her ladies bore no ill towards the king and through the power of goodwill, the arrow did not hit the target. The king realised the innocence of Sāmāvati and he gave her permission to invite the Buddha and his disciples to the palace for almsgiving and religious discourses.

Māgandiya, realising that none of her plots had materialised, made a final, infallible plan. She sent a message to her uncle with full instructions to go to Sāmāvati’s palace and burn down the building with all the women inside. Sāmāvati and her maids-of-honor, being advanced in spiritual attainment, continued to meditate in spite of the danger. All perished in the fire.
The king suspected that it was done at the instigation of Māgandiya but he did not show that he was suspicious. Instead, the king pretended to be very pleased with her and said that he would grant her a great favour, and honour all her relatives. So, the relatives were sent for and they came gladly. On arrival at the palace, all of them, including Māgandiya, were seized and put to death in the palace courtyard.
When the Buddha was told about these two incidents, he said that those who are mindful do not die; but those who are negligent are as dead even while living.


Explanatory Translation (Verses 21)

appamādō amatapadaṃ pamādō maccunō padaṃ appamattā na mīyanti yē pamattā yathā matā
appamādō: sanity; amatapadaṃ: is the path to deathlessness; pamādō: insanity; maccunō padaṃ: is the path to death; appamattā: those who are sane; na mīyanti: do not die; yē: those who; pamattā: are insane; matā yathā: (they are) like the dead.
The path to the Deathless is the perpetual awareness of experience. The deathless does not imply a physical state where the body does not die. When an individual becomes totally aware of the processes of experiencing, he is freed from the continuity of existence. Those who do not have that awareness are like the dead, even if they are physically alive.


Explanatory Translation (Verses 22 )

ētaṃ visēsatō ñatvā appamādaṃ hi paṅditā
appamādē pamōdanti ariyānaṃ gōcarē ratā
ētaṃ: this; visēsatō: especially; ñatvā: recognizing; appamādaṃ hi: established in mindfulness; paṅditā: the wise ones; appamādē: in mindfulness; pamōdanti: take delight; ariyānaṃ: of noble ones; gōcarē: fit way of behaviour; ratā: delighting in.
Those who are truly wise are especially aware of the need for sanity. They take delight in sanity. They take pleasure in the pursuit of sanity because it is the region of the supernormal.


Explanatory Translation ( Verses 23 )

jhāyinō sātatikā niccaṃ dalhaparakkamā tē dīhrā
yōgakkhēmaṃ anuttaraṃ nibbānaṃ phusanti
jhāyinō: the meditative; sātatikā: unceasing in effort; niccaṃ: constantly; dalhaparakkamā: steadfast; tē dīhrā: those wise individuals; yōgakkhēmaṃ: free of bonds; anuttaraṃ: unsurpassable; nibbānaṃ: stillness; phusanti: touch.
Those wise individuals who steadfastly practice meditation, reach a level of understanding that enables them to experience Nibbāna. Those wise individuals who unceasingly continue in their meditation, firmly and steadfastly, experience Nibbāna, which is the supreme release from all bonds.


Commentary

Appamāda: this is an expression found in numerous contexts in the Teachings of the Buddha. Even in his last words this occurs. The exact significance of appamāda is “sanity” absence of madness which, according to Buddhism, is not a normal (puthujjana) state but a supernormal (Ariya) state. The Buddha meant by this term constant alertness and keen awareness of the process of experiencing. The trainees were advised to be constantly aware of the experience within to avoid involvement with existence (bhava). Therefore this alertness is a constant state of mind of the advanced trainee and an Awakened One.
Amata: Nibbāna, the ultimate goal of Buddhists. As this positive term clearly indicates, Nibbāna is not annihilation or a state of nothingness as some are apt to believe. It is the permanent, immortal, supramundane state which cannot be expressed by mundane terms.
Na mīyanti: do not die. This should not be understood to mean that they are immortal. No being is immortal, not even Buddhas or Arahants. The idea implied herein is that the heedful, who realize Nibbāna, are not reborn, and so do not die. The heedless are regarded as dead because they are not intent on doing good, and are subject to repeated births and deaths.
Nibbāna: ni + vāna, lit., departure from craving. It is a supramundane state that can be attained in this life itself. It is also explained as extinction of passions, but not a state of nothingness. It is an eternal blissful state of relief that results from the complete eradication of the passions.

The Story of Two Friends

The Story of Two Friends 
(Verses 19 & 20)
( Fruit of Religious Life Through Practice & Practice Ensures Fulfilment )

While residing at the Jētavana Monastery, the Buddha spoke these verses, with reference to two monks who were friends.
For at Sāvatthi lived two young men of noble family who were inseparable friends. On a certain occasion they went to the Monastery, heard the Teacher preach the Law, renounced the pleasures of the world, yielded the mind to the Religion of the Buddha, and became monks. When they had kept residence for five years with preceptors and teachers, they approached the Teacher and asked about the Duties in his Religion. After listening to a detailed description of the Duty of Meditation and of the Duty of Study, one of them said, “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 Meditation.” So he had the Teacher instruct him in the Duty of Meditation as far as Arahatship, and after striving and struggling attained Arahatship, together with the Supernatural Faculties. But the other said, I will fulfill the Duty of Study,” acquired by degrees the Tipitaka, the Word of the Buddha, and wherever he went, preached the Law and intoned it. He went from place to place reciting the Law to five hundred monks, and was preceptor of eighteen large communities of monks.

Now a company of monks, having obtained a Formula of Meditation from the Teacher, went to the place of residence of the older monk, and by faithful observance of his admonitions attained Arahatship. Thereupon, they paid obeisance to the Venerable and said, “We desire to see the Teacher.” Said the Venerable, “Go, brethren, greet in my name the Buddha, and likewise greet the eighty Chief Venerables, and greet my fellow-elder, saying, ‘Our teacher greets you.’” So those monks went to the Monastery and greeted the Buddha and the Venerables, saying, “Venerable, our teacher greets you.” When they greeted their teacher’s fellow-elder, he replied, “Who is he?” Said the monks, “He is your fellow-monk, Venerable.”
Said the younger monk, “But what have you learned from him? Of the Dīgha Nikāya and the other Nikāyas, have you learned a single Nikāya? Of the Three Pitakas, have you learned a single Pitaka?” And he thought to himself, “This monk does not know a single stanza containing four verses. As soon as he became a monk, he took rags from a dust-heap, entered the forest, and gathered a great many pupils about him. When he returns, it behoves me to ask him some question.” Now somewhat later the older monk came to see the Buddha, and leaving his bowl and robe with his fellow-elder, went and greeted the Buddha and the eighty Chief Venerables, afterwards returning to the place of residence of his fellow-elder. The younger monk showed him the customary attentions, provided him with a seat of the same size as his own, and then sat down, thinking to himself, “I will ask him a question.”

At that moment the Buddha thought to Himself, “Should this monk annoy this my son, he is likely to be reborn in Hell.” So out of compassion for him, pretending to be going the rounds of the monastery, He went to the place where the two monks were sitting and sat down on the Seat of the Buddha already prepared. (For wherever the monks sit down, they first prepare the Seat of the Buddha, and not until they have so done do they themselves sit down).

Therefore, the Buddha sat down on a seat already prepared for Him. And when He had sat down, He asked the monk who had taken upon himself the Duty of Study a question on the First Trance. When the younger monk had answered this question correctly, the Teacher, beginning with the Second Trance, asked him questions about the Eight Attainments and about Form and the Formless World, all of which he answered correctly. Then the Teacher asked him a question about the Path of Conversion; he was unable to answer it. Thereupon, the Buddha asked the monk who was an Arahat, and the latter immediately gave the correct answer.

“Well done, well done, monk!” said the Teacher, greatly pleased. The Teacher then asked questions about the remaining Paths in order. The monk who had taken upon himself the Duty of Study was unable to answer a single question, while the monk who had attained unto Arahatship answered every question He asked. On each of four occasions the Buddha bestowed applause on him. Hearing this, all the deities, from the gods of earth to the gods of the World of Brahma, including Nāgas and Garudās, shouted their applause.
Hearing this applause, the pupils and fellow-residents of the younger monk were offended at the Buddha and said, “Why did the Buddha do this? He bestowed applause on each of four occasions on the old monk who knows nothing at all. But to our own teacher, who knows all the Sacred Word by heart and is at the head of five hundred monks, he gave no praise at all.” The Teacher asked them, “Monks, what is it you are talking about?” When they told Him, He said, “Monks, your own teacher is in my Religion like a man who tends cows for hire. But my son is like a master who enjoys the five products of the cow at his own good pleasure.”


Explanatory Translation ( Verses 19 )

pamattō narō sahitaṃ bahuṃ bhāsamānō api cē
takkarō na hōti parēsaṃ gāvō ganayaṃ gōpō iva
sāmaññassa bhāgavā na hōti.
pamattō: slothful; narō: person; sahitaṃ: the Buddha’s word; bahuṃ: extensively; bhāsamānō: recites; api: though; cē: yet; takkarō: behaving accordingly; na hōti: does not become; parēsaṃ: of others; gāvō: cattle; ganayaṃ: protecting; gōpō iva: cowherd like; sāmaññassa: the renounced life; bhāgavā na hōti: does not partake of.
Some persons may know the word of the Buddha extensively and can repeat it all. But through utter neglect they live not up to it. In consequence they do not reach any religious attainments. He enjoys not the fruits of recluse life. This is exactly like the way of life of a cowherd who looks after another’s cattle. The cowherd takes the cattle to the pasture in the morning, and in the evening he brings them back to the owner’s house. He gets only the wages.

Explanatory Translation ( Verses  20 )

sahitaṃ appaṃ api bhāsamānō cē dhammassa anudhammacārī hōti rāgaṃ ca dōsaṃ ca mōhaṃ ca pahāya sō sammappajānō suvimuttacittō idha vā huraṃ vā anupādiyānō sāmaññassa bhāgavā hōti.
sahitaṃ: the word of the Buddha; appaṃ api: even a little; bhāsamānō: repeating; cē: if; dhammassa: of the teaching; anudhammacārī hōti: lives in accordance with the teaching; rāgaṃ ca: passion; dōsaṃ ca: ill-will; mōhaṃ ca: delusion; pahāya: giving up; sō: he; sammappajānō: possessing penetrative understanding; suvimuttacittō: freed from emotions; idha vā: either here; huraṃ vā: or the next
world; anupādiyānō: not clinging to; sāmaññassa: of the renounced life; bhāgavā hōti: does partake of.
A true seeker of truth though he may speak only little of the Buddha’s word. He may not be able to recite extensively from religious texts. But, if he belongs to the teaching of the Buddha assiduously, lives in accordance with the teachings of the Buddha, if he has got rid of passion, ill-will and delusion, he has well penetrated experience and is free from clinging to worldly things, he is a partaker of the life of a renunciate.


Commentary

sahitaṃ: literally this means any literature. But in this instance, the reference is specifically to the Buddhist literature. The Word of the Buddha is enshrined in the Three Baskets (pitakas). This stanza emphasizes the fact that the mere reciting of the word of the Buddha is not going to make much of a difference in the religious life of a person if the truth-seeker is not prepared to practice what is being recited. The fulfillment of religious life is ensured only if the person organizes his life according to what has been said by the Buddha. The effort of the person who merely recites the word of the Buddha is as futile as the activity of the cowherd who takes the trouble to count others’ cattle while the dairy products are enjoyed by someone else – the owner. The stanza refers to a person who was very much learned in the literature of Buddhism, but had not practiced what was said in it.
suvimutta cittō: freed from emotions. An individual who has freed himself from clinging and grasping attains the total emotional freedom.
anupādiyānō: An individual who has ended the habit of clinging and grasping to this world and the next.

The Story of Sumanādevi

The Story of Sumanādevi 
(Verse 18)
( Virtouos Deeds Make one Rejoice )
While residing at the Jētavana Monastery in Sāvatthi, the Buddha spoke this verse, with reference to Sumanādēvi, the youngest daughter of Anāthapiṇḍika.
Every day, two thousand monks took their meal in the house of Anāthapiṇḍika at Sāvatthi, and a like number in the house of the eminent female lay disciple Visākhā. Anāthapiṇḍika appointed his oldest daughter Mahā Subhadda; the latter showed the monks the customary attentions, hearkened to the Law, and as a result obtained the Fruit of Conversion; afterwards she married and went to live with her husband’s family. Then he appointed Culla Subhaddā, who followed her older sister’s example, obtaining the Fruit of Conversion, and afterwards marrying and going to live with the family of her husband. Finally he appointed his youngest daughter Sumanā. Sumanā obtained the Fruit of the Second Path, but remained unmarried. Anāthapiṇḍika was in the refectory when he received his daughter’s message, but immediately went to her and said, “What is it, dear daughter Sumanā?” Sumanā said to him, “What say you, dear youngest brother?” “You talk incoherently, dear daughter.” I am not talking incoherently, youngest brother.” “Are you afraid, dear daughter?” “I am not afraid, youngest brother.” She said no more, but died immediately.

Although the treasurer had obtained the Fruit of Conversion, he was unable to bear the grief that arose within him. Accordingly, when he had performed the funeral rites over his daughter’s body, he went weeping to the Buddha. Said the Buddha, “Householder, how is it that you come to me sad and sorrowful, with tears in your eyes, weeping?” “Venerable, my daughter Sumanā is dead.” “Well, why do you weep? Is not death certain for all?” I know that, Venerable. But my daughter was so modest and so conscientious. What grieves me so much is the thought that when she died, she was not in her right senses.”

“But what did your youngest daughter say, great treasurer?” “Venerable, I addressed her as ‘dear Sumanā,’ and she replied, ‘What say you, dear youngest brother?’ Then I said to her, ‘You talk incoherently, dear daughter.’ ‘I am not talking incoherently, youngest brother.’ ‘Are you afraid, dear daughter?’ ‘I am not afraid, youngest brother.’ She said no more, but died immediately.” Said the Exalted One to Anāthapiṇḍika, “Great treasurer, your daughter did not talk incoherently.” “But why did she speak thus?” “Solely because you were her youngest brother. Householder, your daughter was old in the Paths and the Fruits, for while you have attained but the Fruit of Conversion, your daughter had attained Paths and the Fruits, that she spoke thus.” “Was that the reason, Venerable?” “That was the reason, householder.”
“Where has she now been reborn, Venerable?” In the World of the Tusita gods, householder.” “Venerable, while my daughter remained here among her kinsfolk, she went about rejoicing, and when she went hence, she was reborn in the Dēva world.” Then the Buddha said to him, “It is even so householder. They that are heedful, be they lay folk or religious, rejoice both in this world and in the world beyond.”


Explanatory Translation

katapuññō idha nandati pecca nandati ubhayattha nandati mē puññaṃ kataṃ iti nandati suggatiṃ gatō bhiyyō nandati
katapuññō: he who has done virtuous deeds; idha: in this world; nandati rejoices; pecca: in the next world; nandati: rejoices; ubhayattha: in both worlds; nandati: rejoices; mē: by me; puññaṃ kataṃ: good deeds have been done; iti: this way; nandati: (he) rejoices; suggatiṃ gatō: having gone to happy state; bhiyyō: exceedingly; nandati: rejoices.
The person who has done good and virtuous deeds rejoices in this world. Gone to a pleasant state of existence after death, he rejoices exceedingly. This way he rejoices here and in the next world. In both worlds he rejoices realising that he has done virtuous deeds.


Commentary

bhiyyō: greatly. The virtuous rejoice in this life but even more in the next life in heaven. They rejoice also remembering the good they have done.

The Story of Dēvadatta

The Story of  Dēvadatta
(Verse 17)
( Evil Action Leads To Torment )

While residing at the Jētavana Monastery in Sāvatthi, the Buddha spoke this verse, with reference to Dēvadatta.
Dēvadatta was at one time residing with the Buddha in Kōsambi. While staying there he realized that the Buddha was receiving much respect and honour as well as offerings. He envied the Buddha and aspired to head the Order of the monks. One day, while the Buddha was preaching at the Vēluvana Monastery in Rājagaha, he approached the Buddha and on the ground that the Buddha was getting old, he suggested that the Order be entrusted to his care. The Buddha rejected his offer and rebuked him, saying that he was not worthy of holding this responsibility. The Buddha next asked the Sangha to carry out an act of proclamation (Pakāsaniya kamma) regarding Dēvadatta.

Dēvadatta felt aggrieved and vowed vengeance against the Buddha. Three times, he attempted to kill the Buddha: first, by employing some archers; secondly, by climbing up the Gijjhakūta hill and rolling down a big piece of rock on to the Buddha; and thirdly, by causing the elephant Nālāgiri to attack the Buddha. The hired assassins, instead of attacking the Buddha, became his disciples. The big piece of rock rolled down by Dēvadatta hurt the big toe of the Buddha just a little, and when the Nālāgiri elephant rushed at the Buddha, it was made docile by the Buddha. Thus Dēvadatta failed to kill the Buddha, and he tried another tactic. He tried to break up the Order of the monks by taking away some newly admitted monks with him to Gayāsīsa; however most of them were brought back by Chief Disciples Sāriputta and Mahā Moggallāna.
Dēvadatta fell ill. Dēvadatta’s sickness continued for nine months; at last, desiring to see the Buddha, he said to his own disciples, I desire to see the Buddha; make it possible for me to see him.” They replied, ‘When you enjoyed good health, you walked in enmity with the Buddha; we will not lead you to him.” Said Dēvadatta, “Do not destroy me; I have indeed conceived hatred towards the Buddha, but the Buddha has not cherished so much as the tip of a hair’s hatred towards me.” And in very truth towards the murderer Dēvadatta, towards the robber Angulimāla, towards Dhanapāla and Rāhula, to each and all he manifested an even temper. At last, Dēvadatta wanted to see the Buddha. But when Dēvadatta alighted from his litter his feet sank into the earth. He was this way swallowed up by the earth and was taken to Avīci Hell.


Explanatory Translation

pāpakārī idha tappati pecca tappati ubhayattha tappati mē
pāpaṃ kataṃ iti tappati duggatiṃ gatō bhiyyō tappati
pāpakārī: the evil doer; idha: in this world; tappati:
repents; pecca: in the next world; tappati: repents; ubhay
attha: in both places; tappati: repents; mē: by me; pāpaṃ:
wrongs; kataṃ iti: have been done; tappati: repents; dug
gatiṃ gatō: having gone to a woeful state in the life after;
bhiyyō: exceedingly; tappati: repents.
Those who do evil, those given to wrong doings, are tortured in mind both here and hereafter. Being born in a state of woe after death the doer of evil keeps on torturing himself more with the thought “I have done evil deeds.”


Commentary

duggati: those people who are given to evil ways are born in woeful states after their death. Since, those states make the victims suffer they are described as Duggati. Opposed to these places of woe are Sugati states of bliss. Those who conduct themselves in virtuous ways are eventually reborn in such states.
idha tappati: the repentance of those who remember with mental torture the evil deeds they have done is referred to here. Tappati could be translated as burning. The memory of the evil action brings about self torture which is a kind of burning. This is the situation Dēvadatta found himself in.
pecca: in the worlds beyond: once a person dies he is born in another state which is the hereafter. He continues his activities in terms of the good or evil he had garnered while on earth. Therefore, pecca implies what happens to him hereafter.

Special note: Many are the questions that are raised about the future existences of Dēvadatta. Traditional commentaries state thus: There is a tradition that when the Buddha saw that matters had gone thus far, he made a monk of Dēvadatta. And this he did because he became aware of the following, “If he shall remain a layman and not be received into the Order as a monk, inasmuch as he has been guilty of grievous crimes, it will be impossible for him to look forward with confidence to future existence; but if he shall become a monk, no matter how grievous the crimes he has committed, it will be possible for him to look forward with confidence to future existence.” In the far future, according to this tradition, he will become a solitary Buddha (Paccēka Buddha) named Aṭṭissara.

The Story of Dhammika Upāsaka

 

The Story of Dhammika Upāsaka 
(Verse 16)
( Good Deeds Bring Happiness )
While residing at the Jētavana Monastery in Sāvatthi, the Buddha spoke this verse, with reference to Dhammika, a lay disciple.
Once there lived in Sāvatthi, a lay disciple by the name of Dhammika, who was virtuous and very fond of giving charity. He generously offered food and other requisites to the monks regularly and also on special occasions. He was, in fact, the leader of five hundred virtuous lay disciples of the Buddha who lived in Sāvatthi. Dhammika had seven sons and seven daughters and all of them, like their father, were virtuous and devoted to charity. When Dhammika was very ill and was on his death-bed he made a request to the Sangha to come to his bedside and recite the sacred texts. While the monks were reciting the Mahāsatipaṭṭhana Sutta, six decorated chariots from six celestial worlds arrived to invite him to their respective worlds. Dhammika told them to wait for a while for fear of interrupting the recitation of the Sutta. The monks, thinking that they were being asked to stop, stopped and left the place.

A little while later, Dhammika told his children about the six decorated chariots waiting for him. Then and there he decided to choose the chariot from the Tusita world and asked one of his children to throw a garland on to it. Accordingly the children of the layman threw the wreath of flowers, and it clung to the pole of the chariot and hung suspended in the air. The populace saw the wreath of flowers suspended in the air, but did not see the chariot. Said Dhammika, “Do you see this wreath of flowers?” “Yes, we see it.” “This wreath hangs suspended from the chariot which came from the World of the Tusita gods. I am going to the World of the Tusita gods; do not be disturbed. If you desire to be reborn with me, do works of merit even as I have done.” Then he passed away and was reborn in the Tusita world. Thus, the virtuous man rejoices in this world as well as in the next. When those monks reached the Monastery, the Buddha asked them, “Monks, did the lay disciple hear the Dhamma?” “Yes, Venerable. But in the midst of the recitation he cried out, ‘Wait! Wait!’ and stopped us. Then his sons and daughters began to weep, whereupon we departed.” “Monks, he was not talking to you. From the Six Worlds of the Gods six deities approached in six magnificently adorned chariots, and they summoned that lay disciple to go with them; but the lay disciple, unwilling that the Dhamma should be interrupted, spoke to them.” Is that true, Venerable?” “That is true, monks.” “Venerable, where was he reborn just now?” In the World of the Tusita gods, monks.”
“Venerable, but recently he lived here among his kinsfolk rejoicing, and just now he went again to a place of rejoicing and was there reborn.” “Yes, monks. They that are heedful, be they laymen or monks, rejoice in both places equally.”


Explanatory Translation

katapuññō idha mōdati pecca mōdati ubhayattha mōdati
sō attanō kamma visuddhiṃ disvā mōdati sō pamōdati
katapuññō: he who has done good deeds; idha: in this
world itself; mōdati: rejoices; pecca: in the life after;
mōdati: rejoices; ubhayattha: in both worlds; mōdati: (he)
rejoices; sō: he; attanō: his own; kamma visuddhiṃ: purity
of actions; disvā: having seen; mōdati: rejoices; sō: he;
pamōdati: is thoroughly joyous.
A wise person does good deeds. Having done those good deeds he rejoices here in this world. He rejoices in the life after as well. Seeing the purity of his virtuous actions, he rejoices. He is thoroughly joyous seeing the goodness of his deeds.


Commentary

katapuññō: Dhammika was in great joy in his death bed because he had accumulated a great amount of good deeds during his lifetime. An individual who can look upon a lifetime of virtuous conduct and, in consequence, can look forward to a birth after death in a pleasant state can be described as a Katapuññō.
mōdati: rejoices. This is a state of mind of a person who has accumulated a lifetime of good conduct. He can feel a sense of joy at the end of his life as Lay Disciple Dhammika in this stanza.

The Story of Cundasūkarika

The Story of Cundasūkarika
(Verse 15)
( Sorrow Springs From Evil Deeds )

While residing at the Vēluvana Monastery in Rājagaha the Buddha spoke this verse, with reference to Cunda the pork-butcher.
Although the Buddha was in residence at a neighbouring monastery, on not a single day did Cunda do him honour by offering him so much as a handful of flowers or a spoonful of rice, nor did he do a single work of merit besides.
One day he was attacked by madness, and while he yet remained alive, the fire of the realm of suffering rose up before him.

When the torment of the realm of suffering rose up before the pork-butcher Cunda, his mode of behavior was altered in correspondence with his past deeds. Even as he remained within his house, he began to grunt like a pig and to crawl on his hands and knees, first to the front of the house and then to the rear. The men of his household overpowered him and gagged him. But in spite of all they did (since it is impossible for anyone to prevent a man’s past deeds from bearing fruit), he kept crawling back and forth, grunting like a pig continually.

Not a person was able to sleep in the seven houses nearby. The members of his own household, terrified by the fear of death, unable otherwise to prevent him from going out, barricaded the doors of the house that he might not be able to go out. Having thus suffered for a period of seven days, he died and was reborn in the realm of suffering.

Some monks said to the Buddha “Venerable, for seven days the door of Cunda the pork-butcher’s house has been closed, and for seven days the killing of pigs has gone on; doubtless he intends to entertain some guests. So cruel and savage a being has never been seen before.”
Said the Buddha, “Monks, he has not been killing pigs these seven days. Retribution in keeping with his past deeds has overtaken him. Even while he yet remained alive, the torment of the realm of suffering rose up before him. By reason of this torment he crawled hither and thither in his house for seven days, grunting and squealing like a pig. Today he died, and was reborn in hell.” When the Buddha had thus spoken, the monks said, “Reverend Sir, having suffered thus here in this world, he went again to a place of suffering and was there reborn.”


Explanatory Translation

pāpakārī idha sōcati pecca sōcati ubhayattha sōcati.
Sō attanō kiliṭṭhaṃ kammaṃ disvā sōcati sō vihaññati
pāpakārī: the evil doer; idha: in this world; sōcati: grieves;
pecca: in the next world; sōcati: grieves; ubhayattha: in
both worlds; sōcati: grieves; sō: he; attanō: his own;
kiliṭṭhaṃ kammaṃ: blemished action; disvā: having seen;
sōcati: grieves; sō: he; vihaññati: is vexed.
The story of Cunda confirms the utterance of the first verse of the Dhammapada (1:1), that evil begets nothing but evil, by way of consequence. Also that some of the effects of evil deeds are suffered in this very life.


Commentary 

People who commit evil actions are unaware of their consequences at the moment of performance. Therefore, they tend to repent on seeing the consequences of what they did. This creates grief. This does not mean that a man must always suffer the consequences of his deeds, without any hope. If that is the case, there is no benefit in leading a religious life, nor is there any opportunity to work for one’s emancipation.
In this pair of verses, suffering and happiness in the next world are also indicated. Buddhists do not believe that this life on earth is the only life and that human beings are the only kind of being. Planes of existence are numerous and beings are innumerable. After death one may be born as a human being, in a subhuman state or in a celestial plane according to one’s actions. The so-called being in the subsequent life is neither the same as its predecessor (as it has changed) nor absolutely different (as it is the identical stream of life). Buddhism denies the identity of a being but affirms an identity of process.

The Story of Monk Nanda

 

The Story of Monk Nanda
(Verses 13 & 14)
( Lust Penetrates Untrained Mind & The Disciplined Mind Keeps Lust Away )

While residing at the Jētavana Monastery in Sāvatthi, the Buddha spoke these verses, with reference to Monk Nanda, a cousin of the Buddha. Venerable Kāludāyi, knowing that it was the proper time for the Buddha to go to see his father, described the beauty of the journey and conducted the Buddha with his retinue of many Arahats to Kapilapura. And there, in the company of his kinsfolk, the Buddha, taking a shower of rain for his text, related the Vessantara Jātaka. On the following day he entered the city for alms. By the recitation of the Stanza, “A man should exert himself and should not live the life of Heedlessness,” he established his father in the Fruit of Conversion; and by the recitation of the Stanza, “A man should live righteously,” he established Mahā Pajāpati in the Fruit of Conversion and his father in the Fruit of the Second Path.

On the following day, while the ceremonies of Prince Nanda’s sprinkling, house-warming, and marriage were in progress, the Buddha entered the house for alms, placed his bowl in Prince Nanda’s hands, and wished him good luck. Then, rising from his seat, He departed without taking his bowl from the hands of the Prince. Out of reverence for the Buddha, Prince Nanda did not dare say, “Venerable, receive your bowl,” but thought within himself, “He will take his bowl at the head of the stairs.” But even when the Buddha reached the head of the stairs, He did not take his bowl. Thought Nanda, “He will take his bowl at the foot of the stairs.” But the Buddha did not take his bowl even there. Thought Nanda, “He will take his bowl in the palace court.” But the Buddha did not take his bowl even there.

Prince Nanda desired greatly to return to his bride, and followed the Buddha much against his own will. But so great was his reverence for the Buddha that he did not dare say, “Receive your bowl,” but continued to follow the Buddha, thinking to himself, “He will take his bowl here! He will take his bowl there! He will take his bowl there!”

At that moment they brought word to his bride Janapada-Kalyāni belle-of-the-country, “My lady, the Exalted One (Buddha) has taken Prince Nanda away with him; it is his purpose to deprive you of him.” Thereupon Janapada-Kalyāni, with tears streaming down her face and hair half-combed, ran after Prince Nanda as fast as she could and said to him, “Noble sir, please return immediately.” Her words caused a quaver in Nanda’s heart; but the Buddha, without so much as taking his bowl, led him to the Monastery and said to him, “Nanda, would you like to become a monk?” So great was Prince Nanda’s reverence for the Buddha that he refrained from saying, “I do not wish to become a monk,” and said instead, “Yes, I should like to become a monk.” Said the Buddha, “Well then, make a monk of Nanda.” Thus it happened that on the third day after the Buddha’s arrival at Kapilapura he caused Nanda to become a monk.
While the Buddha was thus residing at Jētavana, Venerable Nanda, becoming discontented, told his troubles to the monks, saying, “Brethren, I am dissatisfied. I am now living the religious life, but I cannot endure to live the Religious Life any longer. I intend to abandon the higher precepts and to return to the lower life, the life of a layman.”

The Exalted One, hearing of this incident, sent for Venerable Nanda and said to him, “Nanda, is the report true that you spoke as follows to a large company of monks, ‘Brethren, I am dissatisfied; I am now living the Religious Life, but I cannot endure to live the Religious Life any longer; I intend to abandon the higher precepts and to return to the lower life, the life of a layman’?” “It is quite true, Venerable.” “But, Nanda, why are you dissatisfied with the Religious Life you are now living? Why cannot you endure to live the Religious Life any longer? Why do you intend to abandon the higher precepts and to return to the lower life, the life of a layman?” “Venerable, when I left my house, my noble wife Janapada-Kalyāni, with hair half-combed, took leave of me, saying, ‘Noble sir, please return immediately.’ Venerable, it is because I keep remembering her that I am dissatisfied with the religious life I am now living; that I cannot endure to live the religious life any longer; that I intend to abandon the higher precepts and to return to the lower life, the life of a layman.” Then the Exalted One took Venerable Nanda by the arm, and by his power conducted him to the World of the Thirty-three. On the way the Buddha pointed out to Venerable Nanda in a certain burnt field, seated on a burnt stump, a greedy monkey which had lost her ears and nose and tail in a fire.
When they reached the World of the Thirty-three, he pointed out five hundred pink-footed celestial nymphs who came to wait upon Sakka, king of the gods. And when the Buddha had shown Venerable Nanda these two sights, he asked him this question, “Nanda, which do you regard as being the more beautiful and fair to look upon and handsome, your noble wife Janapada-Kalyāni or these five hundred pink-footed celestial nymphs?”

“Venerable,” replied Nanda, “as far inferior as this greedy monkey which has lost her ears and nose and tail is to Janapada-Kalyāni, even so far inferior, Venerable, is my noble wife Janapada-Kalyāni to these five hundred pink-footed celestial nymphs.”
“Cheer up, Nanda!” replied the Exalted One. “I guarantee that you will win these five hundred pink-footed celestial nymphs.” Said Venerable Nanda, “If, Venerable, the Buddha guarantees that I shall win these five hundred pink-footed celestial nymphs in that case, Reverend Sir, I shall take the greatest pleasure in living the exalted life of a religious man.”
Now Venerable Nanda, although his fellow-monks despised him for striving to seek celestial nymphs, was nevertheless, living in solitude, withdrawn from the world, heedful, ardent, resolute, in no long time, even in this life, attained the supreme goal of the religious life. This did he know: “Birth is at an end, lived is the holy life, duty is done: I am no more for this world.” And there was yet another venerable elder numbered among the Arahats.

In the course of the night Venerable Nanda approached the Buddha, and spoke as follows, “Venerable, I release the Buddha from the promise which he made when he guaranteed that I should win five hundred pink-footed celestial nymphs.” The Buddha replied, “Nanda, I myself grasped your mind with my own mind.” The monks started saying, “On former days he used to say, ‘I am dissatisfied,’ but now says, ‘I am in no wise inclined to the life of a layman.’” And forthwith they went and reported the matter to the Buddha.


Explanatory Translation ( Verses 13 )

ducchannaṃ agāraṃ vuṭṭhi yathā samati vijjhati
ēvaṃ abhāvitaṃ cittaṃ rāgō samativijjhati
ducchannaṃ: badly thatched; agāraṃ: house; vuṭṭhi: the rain; yathā: in such a manner; samati vijjhati: does penetrate; ēvaṃ: in that manner; abhāvitaṃ: uncultured; cittaṃ: temperament; rāgō: passion; samativijjhati: penetrates.
It is quite necessary that a house should have a well-thatched roof. If the thatching is weak, rain seeps through into the house. Just as the badly thatched roof lets in the rain, the uncultured temperament too is open to passions. The temperament that is not cultured is penetrated easily by lust.


Explanatory Translation  ( Verses 14 )

succhannaṃ agāraṃ vuṭṭhi yathā na samati vijjhati
ēvaṃ subhāvitaṃ cittaṃ rāgō na samati vijjhati
succhannaṃ: well thatched; agāraṃ: abode, house; vuṭṭhi: rain; yathā: in such a manner; na samati vijjhati: does not penetrate; ēvaṃ: in the same way; subhāvitaṃ: well cultured; cittaṃ: temperament; rāgō: passion; na samati vijjhati: does not penetrate.
When the house is protected by a well-thatched roof, it is not at all harmed by the rain, because rainwater cannot seep through it. In the same way, the well-cultured temperament too does not allow passion to come through. Therefore, the well-cultured temperament cannot be penetrated by passions.


Commentary

The terms ‘citta’ and ‘manō’ are loosely translated by writers on Buddhism as if they were synonymous and interchangeable. Both words are usually translated as ‘mind’. Buddhism does not recognize an entity called ‘mind’ or a ‘mind-body’ duality. Buddhism, however, recognizes the cognitive (Manō) and affective (citta) processes of psychophysical activity, which may be seen objectively as physical and subjectively as mental. The term ‘citta’ in these verses may also refer to the affective process which may be more appropriately termed ‘temperament’.
The term ‘bhāvanā’ is also usually translated as ‘meditation’. But the term ‘bhāvanā’ is more meaningfully translated as ‘culture’. Bhāvanā is the culture and development of the cognitive and affective processes that lead to good behaviour and happiness.