Stories-Buddhism

The Story of the Defeat of the King of Kosala

2 March 11, 2024

Verse 201: Conquest begets enmity; the conquered live in misery; the peaceful live happily having renounced conquest and defeat.

The Story of the Defeat of the King of Kosala

While residing at the Jetavana monastery, the Buddha uttered Verse (201) of this book, with reference to the King of Kosala who was defeated in battle by Ajatasattu, his own nephew.

In fighting against Ajatasattu, the King of Kosala was defeated three times. Ajatasattu was the son of King Bimbisara and Queen Vedehi, the sister of the King of Kosala. The King of Kosala was ashamed and very much depressed over his defeat. Thus his lamentation: “What a disgrace! I cannot even conquer this boy who still smells of mother’s milk. It is better that I should die.” Feeling depressed and very much ashamed, the king refused to take food, and kept to his bed. The news about the king’s distress spread like wild fire and when the Buddha came to learn about it, he said, “Bhikkhus! In one who conquers, enmity and hatred increase; one who is defeated suffers pain and distress.” Continue reading →
The Story of Mara

2 December 31, 2023
Verse 200: Indeed we live very happily, without any anxiety (i.e., without greed, ill will and ignorance); like the Abhassara brahmas we shall live on delightful satisfaction (piti) as our food.

natthi kincanam: without any anxiety, here it means without greed, ill will and ignorance (raga, dosa and moha).

deva abhassara: Abhassara brahmas are the radiant brahmas of the abode of the second Rupavacara Jhana Brahmaloka.

The Story of Mara

The Buddha uttered Verse (200) of this book in a brahmin village known as Pancasala (village of five halls), with reference to Mara.

On one occasion, the Buddha saw in his vision that five hundred maidens from Pancasala village were due to attain Sotapatti Fruition. So he went to stay near that village. The five hundred maidens went to the riverside to have a bath; after the bath they returned to the village fully dressed up, because it was a festival day. About the same time, the Buddha entered Pancasila village for alms-food but none of the villagers offered him anything because they had been possessed by Mara.

On his return the Buddha met Mara, who promptly asked him whether he had received much alms-food.

The Buddha saw the hand of Mara in his failure to get any alms-food on that day and replied, “You wicked Mara! It was you who turned the villagers against me. Because they were possessed by you they did not offer any alms-food to me. Am I not right ?” Mara made no reply to that question, but he thought that it would be fun to entice the Buddha back to the village and get the villagers to insult the Buddha by making fun of him. So he suggested, “O Buddha, why don’t you go back to the village again? This time, you are sure to get some food.” Continue reading →
The Story of the Pacification of the Relatives of the Buddha

Comment December 18, 2023
Verse 197: Indeed we live very happily, not hating anyone among those who hate; among men who hate we live without hating anyone.

Verse 198: Indeed we live very happily, in good health among the ailing; among men who are ailing we live in good health.

Verse 199: Indeed we live very happily, not striving (for sensual pleasures) among these who strive (for them); among those who strive (for them) we live without striving.

aturesu/atura: ailing or ailment; moral ailment is meant here.

The Story of the Pacification of the Relatives of the Buddha

The Buddha uttered Verse (197) to (199) of this book, in the Sakyan country, with reference to his relatives who were quarrelling over the use of the water from the Rohini river.

Kapilavatthu the town of the Sakyans and Koliya the town of the Kolyans were situated on either side of the Rohini river. The cultivators of both towns worked the fields watered by the Rohini river. One year, they did not have enough rain and finding that the paddy and other crops were beginning to shrivel up, cultivators on both sides wanted to divert the water from the Rohini river to their own fields. Those living in Koliya said that there was not enough water in the river for both sides, and that if only they could channel the water just once more to their fields that would be enough for the paddy to mature and ripen. On the other hand, people from Kapilavatthu argued that, in that case, they would be denied the use of the water and their crops would surely fail, and they would be compelled to buy from other people. They said that they were not prepared to go carrying their money and valuables to the opposite bank of the river in exchange for food. Continue reading →
The Story of the Golden Stupa of Kassapa Buddha

Comment November 23, 2023
Verse 195: He pays homage to those who are worthy of veneration, whether they are the Buddhas or their disciples who have overcome obstacles (to Insight Development) and have rid themselves of sorrow and lamentation.

Verse 196: The merit gained by such a person who pays homage to those who have been freed from moral defilements and have nothing to fear, cannot be measured by anyone, as this much or that much.

papancasamatikkante: lit., who have got rid of craving, pride and wrong view, factors lengthening samsara.

The Story of the Golden Stupa of Kassapa Buddha

While travelling from Savatthi to Baranasi, the Buddha uttered Verses (195) and (196) of this book, with reference to a brahmin and the golden stupa of Kassapa Buddha.

On one occasion, while the Buddha and his followers were on a journey to Baranasi they came to a field where there was a spirit-shrine. Not far from the shrine, a brahmin was ploughing the field; seeing the brahmin the Buddha sent for him. When he arrived, the brahmin made obeisance to the shrine but not to the Buddha. To him the Buddha said, “Brahmin, by paying respect to the shrine you are doing a meritorious deed.” That made the brahmin happy. After thus putting him in a favourable frame of mind, the Buddha, by his supernormal power, brought forth the golden stupa of Kassapa Buddha and let it remain visible in the sky. The Buddha then explained to the brahmin and the other bhikkhus that there were four classes of persons worthy of a stupa. They are: the Buddhas (Tathagatas) who are homage-worthy and perfectly self-enlightened, the Paccekabuddhas, the Ariya disciples, and the Universal Monarchs. He also told them about the three types of stupas erected in honour of these four classes of persons. The stupas where corporeal relics are enshrined are known as Sariradhatu cetiya; the stupas and figures made in the likeness of the above four personages are known as Uddissa cetiya; and the stupas where personal effects like robes, bowls, etc. of those revered personages are enshrined are known as Paribhoga cetiya. The Bodhi tree is also included in the Paribhoga cetiya. The Buddha then stressed the importance of paying homage to those who are worthy of veneration. Continue reading →
The Story of Many Bhikkhus

Comment November 15, 2023

Verse 194: Happy is the arising of a Buddha; happy is the exposition of the Ariya Dhamma; happy is the harmony amongst the Samgha; happy is the practice of those in harmony.

The Story of Many Bhikkhus

While residing at the Jetavana monastery, the Buddha uttered Verse (194) of this book, with reference to many bhikkhus.

Once, five hundred bhikkhus were discussing the question “What constitutes happiness?” These bhikkhus realized that happiness meant different things to different people. Thus, they said, “To some people to have the riches and glory like that of a king’s is happiness, to some people sensual pleasure is happiness, but to others to have good rice cooked with meat is happiness.” While they were talking, the Buddha came in. After learning the subject of their talk, the Buddha said, “Bhikkhus, all the pleasures you have mentioned do not get you out of the round of rebirths. In this world, these constitute happiness: the arising of a Buddha, the opportunity to hear the Teaching of the Sublime Truth, and the harmony amongst the bhikkhus,”

Then the Buddha spoke in verse as follows:

Verse 194: Happy is the arising of a Buddha; happy is the exposition of the Ariya Dhamma; happy is the harmony amongst the Samgha; happy is the practice of those in harmony.
At the end of the discourse the five hundred bhikkhus attained arahatship. Continue reading →
The Story of the Question Raised by Thera Ananda

Comment November 13, 2023
Verse 193: It is hard to find the noblest of men; he is not born everywhere nor in every clan. To whatever clan such a wise man is born, that clan prospers.

purisajanno: According to the Commentary, a Buddha is intended.

sukhamedhati: lit., attains happiness or thrives in happiness.

The Story of the Question Raised by Thera Ananda

While residing at the Jetavana monastery, the Buddha uttered Verse (193) of this book, with reference to the question raised by Thera Ananda.

One day, Thera Ananda pondered thus: “Our Teacher has told us that thoroughbreds of elephants are born only among Chaddanta and Uposatha breeds, that thoroughbreds of horses are born only among the Sindh breed, that thoroughbreds of cattle are born only among the Usabha breed. Thus, he had talked to us only about the thoroughbreds of elephants, horses, and cattle, but not of the noblest of men (purisajanno).”

After reflecting thus, Thera Ananda went to the Buddha, and put to him the question of the noblest of men. To him the Buddha replied, “Ananda, the noblest of men is not born everywhere, he is born only among Khattiyamahasala and Brahmanamahasala, the wealthy clans of Khattiya and Brahmana.” Continue reading →
The Story of Aggidatta

2 October 9, 2023

Verse 188: When threatened with danger, men go to many a refuge, – to mountains and forests, to parks and gardens, and to sacred trees.

Verse 189: But such a refuge is not a safe refuge, not the best refuge. One is not liberated from all evil consequences of existence (dukkha) for having come to such a refuge.

Verses 190 & 191: One, who takes refuge in the Buddha, the Dhamma and the Samgha, sees with Magga Insight the Four Noble Truths, viz., Dukkha, the Cause of Dukkha, the Cessation of Dukkha, and the Noble Path of Eight Constituents which leads to the Cessation of Dukkha.

Verse 192: This, indeed, is the safe refuge; this is the best refuge. Having come to this refuge, one is liberated from all dukkha. Continue reading →
The Story of a Dissatisfied Young Bhikkhu

Comment October 8, 2023

Verses 186 & 187: Not by a shower of coins can sensual desires be satiated; sensual desires give little pleasure and are fraught with evil consequences (dukkha). Knowing this, the wise man, who is the disciple of the Buddha, does not find delight even in the pleasures of the devas, but rejoices in the cessation of craving (i.e., Nibbana).

The Story of a Dissatisfied Young Bhikkhu

While residing at the Jetavana monastery, the Buddha uttered Verses (186) and (187) of this book, with reference to a young bhikkhu who was unhappy with his life as a bhikkhu.

Once, there was a young bhikkhu at the Jetavana monastery. One day his teacher sent him to another monastery to study. While he was away, his father became seriously ill and died without seeing him. But his father left for him one hundred kahapanas with his brother, the boy’s uncle. On his return, his uncle told him about his father’s death and about the one hundred kahapanas left to him. At first, he said that he had no need of the money. Later, he thought that it might be better to return to lay-life, and as a result, he got dissatisfied with the life of a bhikkhu. Gradually, he began to lose interest in his life and was also losing weight. When other bhikkhus knew about this, they took him to the Buddha.

The Buddha asked him whether it was true that he was feeling unhappy with his life as a bhikkhu and whether he had any capital to start the life of a layman. He answered that it was true and that be had one hundred kahapanas to start his life with. Then the Buddha explained to him that he would need to get food, clothing, household utensils, two oxen, ploughs, pickaxes, knives, etc., so that his one hundred in cash would hardly meet the expenses. The Buddha then told him that for human beings there could never be enough, not even for Universal Monarchs who could call for a shower of coins or gems or any amount of wealth and treasures at any moment. Further, the Buddha related the story of Mandatu, the Universal Monarch, who enjoyed the glory of the devas both in the Catumaharajika and Tavatimsa realms for a long time. After spending a long time in Tavatimsa, one day, Mandatu wished that he were the sole ruler of Tavatimsa, instead of sharing it with Sakka. But this time, his wish could not be fulfilled and instantly he became old and decrepit; he returned to the human world and died soon after. Continue reading →
The Story of the Question Raised by Thera Ananda

Comment October 7, 2023

Verse 183: Not to do evil, to cultivate merit, to purify one’s mind – this is the Teaching of the Buddhas.

Verse 184: The best moral practice is patience and forbearance; “Nibbana is Supreme”, said the Buddhas. A bhikkhu does not harm others; one who harms others is not a bhikkhu.

Verse 185: Not to revile, not to do any harm, to practise restraint according to the Fundamental Instructions for the bhikkhus, to be moderate in taking food, to dwell in a secluded place, to devote oneself to higher concentration – this is the Teaching of the Buddhas.

The Story of the Question Raised by Thera Ananda

While residing at the Jetavana monastery, the Buddha uttered Verses (183), (184) and (185) of this book, with reference to the question raised by Thera Ananda regarding Fundamental Instructions to bhikkhus by the preceding Buddhas.

On one occasion, Thera Ananda asked the Buddha whether the Fundamental Instructions to bhikkhus given by the preceding Buddhas were the same as those of the Buddha himself. To him the Buddha replied that the instructions given by all the Buddhas are as given in the following verses: Continue reading →
The Story of Erakapatta the Naga King

Comment October 6, 2023

Verse 182: Hard to gain is birth as man; hard is the life of mortals; hard to get is the opportunity of hearing the Ariya Dhamma (Teaching of the Buddhas); hard it is for a Buddha to appear.

The Story of Erakapatta the Naga King

While residing near Baranasi the Buddha uttered Verse (182) of this book, with reference to Erakapatta, a king of nagas (dragons).

Once there was a naga king by the name of Erakapatta. In one of his past existences during the time of Kassapa Buddha he had been a bhikkhu for a long time. Through worry (kukkucca) over a minor offence he had committed during that time, he was reborn as a naga. As a naga, he waited for the appearance of a Buddha. Erakapatta had a very beautiful daughter, and he made use of her as a means of finding the Buddha. He made it known that whoever could answer her questions could claim her for a wife. Twice every month, Erakapatta made her dance in the open and sing out her questions. Many suitors came to answer her questions hoping to claim her, but no one could give the correct answer.

One day, the Buddha saw a youth named Uttara in his vision. He also knew that the youth would attain Sotapatti Fruition in connection with the questions put by the daughter of Erakapatta the naga. By then the youth was already on his way to see Erakapatta’s daughter. The Buddha stopped him and taught him how to answer the questions. While he was being taught, Uttara attained Sotapatti Fruition. Now that Uttara had attained Sotapatti Fruition, he had no desire for the naga princess. However, Uttara still went to answer the questions for the benefit of numerous other beings. Continue reading →