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.

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.