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.