Ranmali Rankotha Mudune
Directed by Ravindra Munasinghe
Monday, 16 December 2019
Friday, 27 September 2019
The story of dhammika upasaka
Good Deeds Bring Happiness
1 (11) The Story of Dhammika Upàsaka (Verse 16)
While residing at the Jetavana Monastery in Sàvatthi, the
Buddha spoke this verse, with reference to Dhammika, a lay
disciple.
Once there lived in Sàvatthi, 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 Sàvatthi. 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 Mahàsatipaññhana Sutta, six deco-
rated 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 sus-
pended 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 (Verse 16)
katapu¤¤o idha modati pecca modati ubhayattha modati
so attano kamma visuddhiü disvà modati so pamodati
katapu¤¤o: he who has done good deeds; idha: in this
world itself; modati: rejoices; pecca: in the life after; modati:
rejoices; ubhayattha: in both worlds; modati: (he) rejoices;
so: he; attano: his own; kamma visuddhiü: purity of actions;
disvà: having seen; modati: rejoices; so: he; pamodati: 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
katapu¤¤o: 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 Katapu¤¤o.
modati: rejoices. This is a state of mind of a person who has accumu-
lated 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.
1 (11) The Story of Dhammika Upàsaka (Verse 16)
While residing at the Jetavana Monastery in Sàvatthi, the
Buddha spoke this verse, with reference to Dhammika, a lay
disciple.
Once there lived in Sàvatthi, 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 Sàvatthi. 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 Mahàsatipaññhana Sutta, six deco-
rated 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 sus-
pended 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 (Verse 16)
katapu¤¤o idha modati pecca modati ubhayattha modati
so attano kamma visuddhiü disvà modati so pamodati
katapu¤¤o: he who has done good deeds; idha: in this
world itself; modati: rejoices; pecca: in the life after; modati:
rejoices; ubhayattha: in both worlds; modati: (he) rejoices;
so: he; attano: his own; kamma visuddhiü: purity of actions;
disvà: having seen; modati: rejoices; so: he; pamodati: 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
katapu¤¤o: 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 Katapu¤¤o.
modati: rejoices. This is a state of mind of a person who has accumu-
lated 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.
Thursday, 26 September 2019
Lust Penetrates Untrained Mind and The Disciplined Mind Keeps Lust Away
Lust Penetrates Untrained Mind &
The Disciplined Mind Keeps Lust Away
1 (9) The Story of Monk Nanda (Verses 13 & 14)
While residing at the Jetavana Monastery in Sàvatthi, the
Buddha spoke these verses, with reference to Monk Nanda, a
cousin of the Buddha. Venerable Kàludàyi, 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 Jàtaka. On
the following day he entered the city for alms. By the recita-
tion 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 Mahà Pajàpati 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.
The Disciplined Mind Keeps Lust Away
1 (9) The Story of Monk Nanda (Verses 13 & 14)
While residing at the Jetavana Monastery in Sàvatthi, the
Buddha spoke these verses, with reference to Monk Nanda, a
cousin of the Buddha. Venerable Kàludàyi, 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 Jàtaka. On
the following day he entered the city for alms. By the recita-
tion 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 Mahà Pajàpati 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 rev-
erence for the Buddha that he did not dare say, “Receive your
bowl,” but continued to follow the Buddha, thinking to him-
self, “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 Jana-
pada-Kalyàni 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-Kalyàni,
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 hap-
pened that on the third day after the Buddha’s arrival at Kapi-
lapura he caused Nanda to become a monk.
While the Buddha was thus residing at Jetavana, Vener-
able 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 Ven-
erable Nanda and said to him, “Nanda, is the report true that
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 rev-
erence for the Buddha that he did not dare say, “Receive your
bowl,” but continued to follow the Buddha, thinking to him-
self, “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 Jana-
pada-Kalyàni 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-Kalyàni,
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 hap-
pened that on the third day after the Buddha’s arrival at Kapi-
lapura he caused Nanda to become a monk.
While the Buddha was thus residing at Jetavana, Vener-
able 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 Ven-
erable 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 can-
not 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-
Kalyàni, 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 reli-
gious 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-Kalyàni 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 Jana-
pada-Kalyàni, even so far inferior, Venerable, is my noble wife Janapada-Kalyàni to these five hundred pink-footed celestial
nymphs.”
“Cheer up, Nanda!” replied the Exalted One. “I guaran-
tee 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 nev-
ertheless, living in solitude, withdrawn from the world, heed-
ful, 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 guaran-
teed 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 (Verse 13)
ducchannaü agàraü vuññhi yathà samati vijjhati
evaü abhàvitaü cittaü ràgo samativijjhati
ducchannaü: badly thatched; agàraü: house; vuññhi: the
rain; yathà: in such a manner; samati vijjhati: does pene
trate; evaü: in that manner; abhàvitaü: uncultured; cittaü:
temperament; ràgo: 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 tem-
perament that is not cultured is penetrated easily by lust.
Explanatory Translation (Verse 14)
succhannaü agàraü vuññhi yathà na samati vijjhati
evaü subhàvitaü cittaü ràgo na samati vijjhati
succhannaü: well thatched; agàraü: abode, house; vuññhi:
rain; yathà: in such a manner; na samati vijjhati: does
not penetrate; evaü: in the same way; subhàvitaü: well
cultured; cittaü: temperament; ràgo: 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 ‘mano’ 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 (Mano) 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 ‘bhàvanà’ is also usually translated as ‘meditation’. But the term ‘bhàvanà’
is more meaningfully translated as ‘culture’. Bhàvanà is the culture and development of
the cognitive and affective processes that lead to good behaviour and happiness.
I am dissatisfied; I am now living the Religious Life, but I can-
not 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-
Kalyàni, 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 reli-
gious 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-Kalyàni 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 Jana-
pada-Kalyàni, even so far inferior, Venerable, is my noble wife Janapada-Kalyàni to these five hundred pink-footed celestial
nymphs.”
“Cheer up, Nanda!” replied the Exalted One. “I guaran-
tee 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 nev-
ertheless, living in solitude, withdrawn from the world, heed-
ful, 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 guaran-
teed 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 (Verse 13)
ducchannaü agàraü vuññhi yathà samati vijjhati
evaü abhàvitaü cittaü ràgo samativijjhati
ducchannaü: badly thatched; agàraü: house; vuññhi: the
rain; yathà: in such a manner; samati vijjhati: does pene
trate; evaü: in that manner; abhàvitaü: uncultured; cittaü:
temperament; ràgo: 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 tem-
perament that is not cultured is penetrated easily by lust.
Explanatory Translation (Verse 14)
succhannaü agàraü vuññhi yathà na samati vijjhati
evaü subhàvitaü cittaü ràgo na samati vijjhati
succhannaü: well thatched; agàraü: abode, house; vuññhi:
rain; yathà: in such a manner; na samati vijjhati: does
not penetrate; evaü: in the same way; subhàvitaü: well
cultured; cittaü: temperament; ràgo: 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 ‘mano’ 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 (Mano) 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 ‘bhàvanà’ is also usually translated as ‘meditation’. But the term ‘bhàvanà’
is more meaningfully translated as ‘culture’. Bhàvanà is the culture and development of
the cognitive and affective processes that lead to good behaviour and happiness.
False Values Bar Spiritual Progress and Truth Enlightens
False Values Bar Spiritual Progress &
Truth Enlightens
1 (8) The Story of Monk Sàriputta (Verses 11 & 12)
While residing at Veluvana, the Bamboo Grove Monastery in
Ràjagaha, the Buddha spoke these verses, with reference to
Sanjaya, a former teacher of the Chief Disciples, the Venerable
Sàriputta and the Venerable Moggallàna (formerly Upatissa
and Kolita).
Before the Buddha appeared in the world, there were
two Bràhamaõa villages not far from Ràjagaha named Upa-
tissa village and Kolita village. One day a Bràhamaõa’s wife
named Råpasari, who lived in Upatissa village, conceived a
child; and on the same day a brahamin’s wife named Moggali,
who lived in Kolita village, likewise conceived a child in her
womb. We are told that for seven generations these two fami-
lies 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 Sàri, 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 Kolita village, they gave the
name Kolita. 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 chari
ots drawn by thoroughbreds accompanied the youth Kolita.
The two youths had retinues of five hundred boys apiece.
Now there is a festival celebrated every year in Ràjagaha
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 Kolita
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
Kolita, I sit thinking, ‘There is no lasting satisfaction in look-
ing upon these folk; this is all unprofitable; it behoves me
rather to seek the Way of Release for myself’. But why are you
melancholy?” Kolita said the same thing. When Upatissa dis-
covered that Kolita’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
Truth Enlightens
1 (8) The Story of Monk Sàriputta (Verses 11 & 12)
While residing at Veluvana, the Bamboo Grove Monastery in
Ràjagaha, the Buddha spoke these verses, with reference to
Sanjaya, a former teacher of the Chief Disciples, the Venerable
Sàriputta and the Venerable Moggallàna (formerly Upatissa
and Kolita).
Before the Buddha appeared in the world, there were
two Bràhamaõa villages not far from Ràjagaha named Upa-
tissa village and Kolita village. One day a Bràhamaõa’s wife
named Råpasari, who lived in Upatissa village, conceived a
child; and on the same day a brahamin’s wife named Moggali,
who lived in Kolita village, likewise conceived a child in her
womb. We are told that for seven generations these two fami-
lies 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 Sàri, 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 Kolita village, they gave the
name Kolita. 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 chari
ots drawn by thoroughbreds accompanied the youth Kolita.
The two youths had retinues of five hundred boys apiece.
Now there is a festival celebrated every year in Ràjagaha
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 Kolita
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
Kolita, I sit thinking, ‘There is no lasting satisfaction in look-
ing upon these folk; this is all unprofitable; it behoves me
rather to seek the Way of Release for myself’. But why are you
melancholy?” Kolita said the same thing. When Upatissa dis-
covered that Kolita’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 Ràjagaha, accompanied by a large retinue
of wandering ascetics. “We will retire from the world and
become monks under Sanjaya,” said Upatissa and Kolita. 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 Kolita asked, the others, too,
were not able to answer; but every question the others asked,
Upatissa and Kolita 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 Kolita, “Friend Kolita, 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 meaningin a hundred ways or a thousand ways.” At what Monk Assaji
said Upatissa received higher excellence. Upatissa next saw
his friend Kolita and informed him that he had attained
deathless. He pronounced the same stanza Assaji had pro-
nounced. Kolita 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 Gotama
and let the stupid come to stupid me.” Upatissa and Kolita
departed. About two hundred and fifty wandering ascetics of
Sanjaya’s group also joined the two friends.
Then Kolita and Upatissa saw the Buddha and became
his chief disciples. Upatissa became Sàriputta, and Kolita
became Moggallàna. They informed the Buddha how Sanjaya
would not come to see the Buddha.
Explanatory Translation (Verse 11)
asàre sàramatino sàre ca asàradassino
micchàsaïkappagocarà te sàraü na adhigacchanti
asàre: what are not values; sàramatino: if seen as values;
sàre ca: and what are values; asàradassino: if seen as notvalues; micchàsaïkappagocarà: given to wrong aspirations;
te: those (ignorant people); sàraü: to the values; na adhi-
gacchanti: do not attain.
A person interested in spiritual progress must be aware of
spiritual values. It is true that material things are also neces-
sary. But they are not the values to be sought after for spiritual
progress. If people were to give prominence to material val-
ues they cannot attain any spiritual heights.
Explanatory Translation (Verse 12)
sàraü sàrato ca asàraü asàrato ca ¤atvà sammà
saïkappa gocarà te sàraü adhigacchanti.
sàraü: the true values; sàrato ca: as true values; asàraü:
what are not values; asàrato ca: as not values; ¤atvà: hav-
ing understood; sammà saïkappa gocarà: blessed with right
aspirations; te: those (wise individuals); sàraü: true val-
ues; adhigacchanti: attain to.
The wise person who is able to recognize the true values lead-
ing 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 achieve-
ment, 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.
of wandering ascetics. “We will retire from the world and
become monks under Sanjaya,” said Upatissa and Kolita. 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 Kolita asked, the others, too,
were not able to answer; but every question the others asked,
Upatissa and Kolita 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 Kolita, “Friend Kolita, 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 meaningin a hundred ways or a thousand ways.” At what Monk Assaji
said Upatissa received higher excellence. Upatissa next saw
his friend Kolita and informed him that he had attained
deathless. He pronounced the same stanza Assaji had pro-
nounced. Kolita 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 Gotama
and let the stupid come to stupid me.” Upatissa and Kolita
departed. About two hundred and fifty wandering ascetics of
Sanjaya’s group also joined the two friends.
Then Kolita and Upatissa saw the Buddha and became
his chief disciples. Upatissa became Sàriputta, and Kolita
became Moggallàna. They informed the Buddha how Sanjaya
would not come to see the Buddha.
Explanatory Translation (Verse 11)
asàre sàramatino sàre ca asàradassino
micchàsaïkappagocarà te sàraü na adhigacchanti
asàre: what are not values; sàramatino: if seen as values;
sàre ca: and what are values; asàradassino: if seen as notvalues; micchàsaïkappagocarà: given to wrong aspirations;
te: those (ignorant people); sàraü: to the values; na adhi-
gacchanti: do not attain.
A person interested in spiritual progress must be aware of
spiritual values. It is true that material things are also neces-
sary. But they are not the values to be sought after for spiritual
progress. If people were to give prominence to material val-
ues they cannot attain any spiritual heights.
Explanatory Translation (Verse 12)
sàraü sàrato ca asàraü asàrato ca ¤atvà sammà
saïkappa gocarà te sàraü adhigacchanti.
sàraü: the true values; sàrato ca: as true values; asàraü:
what are not values; asàrato ca: as not values; ¤atvà: hav-
ing understood; sammà saïkappa gocarà: blessed with right
aspirations; te: those (wise individuals); sàraü: true val-
ues; adhigacchanti: attain to.
The wise person who is able to recognize the true values lead-
ing 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 achieve-
ment, 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.
5) Recollection of death brings peace
Recollection Of Death Brings Peace
1 (5) The Story of Kosambi Monks (Verse 6)
While residing at the Jetavana Monastery in Sàvatthi, the
Buddha uttered this verse, with reference to the monks of
Kosambi.
The monks of Kosambi had formed into two groups.
One group followed the master of Vinaya and the other fol-
lowed the teacher of the Dhamma. Once they were quarrel-
ling 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 Pàrileyyaka forest. There,
the elephant Pàrileyya waited upon the Buddha.
The lay disciples of Kosambi, 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 dis-
ciples 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
Kosambi spent the vassa in misery and hardship.
At the end of the vassa, the Venerable ânanda and many
monks approached the Buddha and gave the message from
Anàthapiõóika and other lay disciples imploring him to
return. In due course the Buddha returned to the Jetavana
Monastery in Sàvatthi. 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 (Verse 6)
ettha pare mayaü yamàmase na ca vijànanti tattha
ye ca vijànanti tato medhagà sammanti.
ettha: in this place; pare: those others; mayaü: we; yamà-
mase: die; na vijànanti: do not know; tattha: here; ye ca:
some; vijànanti: know (it); tato: due to that (awareness);
medhagà: 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 tran-
sitory, 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 imperma-
nence. 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 immor-
tals, 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 under-
standing 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 ever-
lasting. It is to arouse a sense of dissatisfaction in such blind and igno-
rant 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 him-
self 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.
Sunday, 11 August 2019
Those Who Do Not Deserve The Stained Robe & The Virtuous Deserve The Stained Robe
Those Who Do Not Deserve The Stained Robe & The Virtuous Deserve The Stained Robe (7)
The Story of Devadatta (Verses 9 & 10)
While residing at the Jetavana Monastery in Sàvatthi, the Buddha spoke these verses, with reference to Devadatta. 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 Jetavana to Ràjagaha. The residents of Ràjag-aha united in twos and threes and in larger groups gave alms in accordance with the custom of giving alms to visi-tors. Now one day Venerable Sàriputta 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 bel-lyful 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 exist-ence, in a thousand states of existence, in a hundred thou-sand states of existence, receives both the blessing of wealth and the blessing of a retinue.” Thus did Venerable Sàriputta 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 any-one 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 Ràjagaha only occasionally, the cloth was offered to Devadatta, who was a permanent resident of Ràjagaha.It came about this way. Some said, “Let us give it to the Venerable Sàriputta.” Others said, “The Venerable Sàriputta has a way of coming and going. But Devadatta 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 Devadatta. So they gave the robe to Devadatta.Devadatta cut it in two, fashioned it, dyed it, put one part on as an undergarment and the other as an upper gar-ment, and wore it as he walked about. When they saw him wearing his new robe, they said, “This robe does not befit Devadatta, but does befit the Venerable Sàriputta. Devadatta is going about wearing under and upper garments which do not befit him.” Said the Buddha, “Monks, this is not the first time Devadatta has worn robes unbecoming to him; in a pre-vious 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 Benàres, there dwelt at Benàres 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 lat-ter 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, mas-ter.” 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 trou-ble; 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, where-upon 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 for-wards to seize him. But the elephant-hunter jumped behind a tree and crouched down. Thought the Buddha, “I will encir-cle 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 griev-ous 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 Jàtaka as follows, “At that time the elephant-hunter was Devadatta, and the noble elephant who
rebuked him was I myself. Monks, this is not the first time Devadatta has worn a robe which was unbecoming to him.”
Explanatory Translation
(Verse 9)anikkasàvodamasaccenaapetoyokàsàvaüvatthaü paridahessatisokàsàvaünaarahatianikkasàvo: uncleaned of the stain of defilements; dama-saccena: emotional control and awareness of reality; apeto: devoid of; Yo: some individual; kàsàvaüvatthaü: the stained cloth; paridahessati: wears; so: that person; kàsàvaü: the stained robe; naarahati: is not worthy of.A monk may be stained with defilements, bereft of self-con-trol and awareness of reality. Such a monk, though he may wear the ‘stained cloth’ (the monk’s robe which has been spe-cially coloured with dye obtained from wild plants), he is not worthy of such a saintly garb.
Explanatory Translation (Verse 10)
YocavantakasàvassasãlesususamàhitodamasaccenasoupetosavekàsàvaüarahatiYoca: if some person; vantakasàvassa: free of the stain of defilements; sãlesu: well conducted; susamàhito: who is tranquil within; damasaccena: with emotional control and awareness of reality; upeto: endowed; so: that person; ve: certainly; kàsàvaü: 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.’CommentaryThe ‘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 wor-shiping 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 Devadatta (Verses 9 & 10)
While residing at the Jetavana Monastery in Sàvatthi, the Buddha spoke these verses, with reference to Devadatta. 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 Jetavana to Ràjagaha. The residents of Ràjag-aha united in twos and threes and in larger groups gave alms in accordance with the custom of giving alms to visi-tors. Now one day Venerable Sàriputta 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 bel-lyful 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 exist-ence, in a thousand states of existence, in a hundred thou-sand states of existence, receives both the blessing of wealth and the blessing of a retinue.” Thus did Venerable Sàriputta 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 any-one 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 Ràjagaha only occasionally, the cloth was offered to Devadatta, who was a permanent resident of Ràjagaha.It came about this way. Some said, “Let us give it to the Venerable Sàriputta.” Others said, “The Venerable Sàriputta has a way of coming and going. But Devadatta 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 Devadatta. So they gave the robe to Devadatta.Devadatta cut it in two, fashioned it, dyed it, put one part on as an undergarment and the other as an upper gar-ment, and wore it as he walked about. When they saw him wearing his new robe, they said, “This robe does not befit Devadatta, but does befit the Venerable Sàriputta. Devadatta is going about wearing under and upper garments which do not befit him.” Said the Buddha, “Monks, this is not the first time Devadatta has worn robes unbecoming to him; in a pre-vious 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 Benàres, there dwelt at Benàres 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 lat-ter 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, mas-ter.” 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 trou-ble; 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, where-upon 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 for-wards to seize him. But the elephant-hunter jumped behind a tree and crouched down. Thought the Buddha, “I will encir-cle 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 griev-ous 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 Jàtaka as follows, “At that time the elephant-hunter was Devadatta, and the noble elephant who
rebuked him was I myself. Monks, this is not the first time Devadatta has worn a robe which was unbecoming to him.”
Explanatory Translation
(Verse 9)anikkasàvodamasaccenaapetoyokàsàvaüvatthaü paridahessatisokàsàvaünaarahatianikkasàvo: uncleaned of the stain of defilements; dama-saccena: emotional control and awareness of reality; apeto: devoid of; Yo: some individual; kàsàvaüvatthaü: the stained cloth; paridahessati: wears; so: that person; kàsàvaü: the stained robe; naarahati: is not worthy of.A monk may be stained with defilements, bereft of self-con-trol and awareness of reality. Such a monk, though he may wear the ‘stained cloth’ (the monk’s robe which has been spe-cially coloured with dye obtained from wild plants), he is not worthy of such a saintly garb.
Explanatory Translation (Verse 10)
YocavantakasàvassasãlesususamàhitodamasaccenasoupetosavekàsàvaüarahatiYoca: if some person; vantakasàvassa: free of the stain of defilements; sãlesu: well conducted; susamàhito: who is tranquil within; damasaccena: with emotional control and awareness of reality; upeto: endowed; so: that person; ve: certainly; kàsàvaü: 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.’CommentaryThe ‘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 wor-shiping 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.
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