Stories-Buddhism

The Story of Soreyya

Comment February 21, 2016
Verse 43: Not a mother, nor a father, nor any other relative can do more for the well-being of one than a rightly-directed mind can.

seyyaso: still better; here it means much better service; because it (the rightly-directed mind) can lead one to the well-being of a man and of a deva and even to the realization of Nibbana.

The Story of Soreyya

While residing at the Jetavana monastery, the Buddha uttered Verse (43) of this book, with reference to Soreyya, the son of a rich man of Soreyya city.

On one occasion, Soreyya accompanied by a friend and some attendants was going out in a luxurious carriage for a bath. At that moment, Thera Mahakaccayana was adjusting his robes outside the city, as he was going into the city of Soreyya for alms-food. The youth Soreyya, seeing the golden complexion of the thera, thought, “How I wish the thera were my wife, or else that the complexion of my wife were like that of his.” As the wish arose in him, his sex changed and he became a woman. Very much ashamed, he got down from the carriage and ran away, taking the road to Taxila. His companions missing him, looked for him, but could not find him.

Soreyya, now a woman, offered her signet ring to some people going to Taxila, to allow her to go along with them in their carriage. On arrival at Taxila, her companions told a young rich man of Taxila about the lady who came along with them. The young rich man, finding her to be very beautiful and of a suitable age for him, married her. As a result of this marriage two sons were born; there were also two sons from the previous marriage of Soreyya as a man. Continue reading →
The Story of Nanda, the Herdsman

Comment February 17, 2016
Verse 42: A thief may harm a thief; an enemy may harm an enemy; but a wrongly directed mind can do oneself far greater harm.2

diso: lit.; an enemy; a thief in this context. (The Commentary)

According to the Commentary, the mind, wrongly set on the ten-fold evil path, will cause ruin and destruction not only in this life, but also, even in a hundred. thousand future existences in Apaya.

The Story of Nanda, the Herdsman

While on a visit to a village in the kingdom of Kosala, the Buddha uttered Verse (42) of this book, with reference to Nanda, the herdsman.

Nanda was a herdsman who looked after the cows of Anathapindika. Although only a herdsman, he had some means of his own. Occasionally, he would go to the house of Anathapindika and there he sometimes met the Buddha and listened to his discourses. Nanda requested the Buddha to pay a visit to his house. But the Buddha did not go to Nanda’s house immediately, saying that it was not yet time.

After some time, while travelling with his followers, the Buddha went off his route to visit Nanda, knowing that the time was ripe for Nanda to receive his teaching properly. Nanda respectfully received the Buddha and his followers; he served them milk and milk products and other choice food for seven days. On the last day, after hearing the discourse given by the Buddha, Nanda attained Sotapatti Fruition. As the Buddha was leaving that day, Nanda carrying the bowl of the Buddha, followed him for some distance, paid obeisance and turned back to go home. Continue reading →
The Story of Tissa, the Thera with a Stinking Body

Comment February 14, 2016

Verse 41: Before long, alas, this body, deprived of consciousness, will lie on the earth, discarded like a useless log.

While residing at the Jetavana monastery, the Buddha uttered Verse (41) of this book, with reference to Thera Tissa.

After taking a subject of meditation from the Buddha, Thera Tissa was diligently practising meditation when he was afflicted with a disease. Small boils appeared all over his body and these developed into big sores. When these sores burst, his upper and lower robes became sticky and stained with pus and blood, and his whole body was stinking. For this reason, he was known as Putigattatissa, Tissa the thera with stinking body.

As the Buddha surveyed the universe with the light of his own intellect, the thera appeared in his vision. He saw the sorrowful state of the thera, who had been abandoned by his resident pupils on account of his stinking body. At the same time, he also knew that Tissa would soon attain arahatship. So, the Buddha proceeded to the fire-shed, close to the place where the thera was staying. There, he boiled some water, and then going, to where the thera was lying down, took hold of the edge of the couch. It was then only that the resident pupils gathered round the thera, and as instructed by the Buddha, they carried the thera to the fire-shed, where he was washed and bathed. While he was being bathed, his upper and lower robes were washed and dried. After the bath, the thera became fresh in body and mind and soon developed one-pointedness of concentration. Standing at the head of the couch, the Buddha said to him that this body when devoid of life would be as useless as a log and would be laid on the earth.

Then the Buddha spoke in verse as follows:

Verse 41: Before long, alas, this body, deprived of consciousness, will lie on the earth, discarded like a useless log.
At the end of the discourse Thera Tissa attained arahatship together with Analytical Insight, and soon passed away.

Dhammapada Verse 41
Putigattatissatthera Vatthu

Aciram vata’ yam kayo
pathavim adhisessati
chuddho apetavinnano
niratthamva kalingaram.

Source: Tipitaka
The Story of Five Hundred Bhikkhus

Comment February 11, 2016

(Realising that this body is (fragile) like an earthen pot and establishing this mind firm like a fortress, let him fight Mara with the weapon of knowledge, keep up his conquest and be free from attachment.)

The Master while residing at Savatthi gave this religious discourse beginning with “Kumbhupamam” in connection with the Bhikkhus who were exerting for the attainment of spritual insight.

It is said that, at Savatthi, five hundred Bhikkhus having obtained from the Master a subject of meditation (leading) to Arahatship and with the idea of carrying out the practices of a Bhikkhu, travelled a distance of about a hundred leagues and went to a large village. People saw them and arranged and offered seats and having served them with delicious rice gruel and other eatables, they enquired of them as to where they were going. When told that they were going to a suitable place, they requested them saying, “Venerable Sirs, may you reside even here during these three months. We too will take recourse to the Three Refuges and will observe the precepts under your guidance.” When they knew of their acceptance, they said: “Venerable Sirs, not far from here there is a big forest-grove. May you please reside there.” They conducted them to that place and there the Bhikkhus took up their residence.

The gods who were inhabiting in that grove thought thus: “The virtuous Bhikkhus have come to this grove, and they are residing here, it is improper for us to live with our families on the trees”, and coming down (from the trees), sat on the ground with the thought that the Venerable ones would be stopping there only for one night and they would surely go away the next day. However on the following day the Bhikkhus entered the village for alms-food and returned to the same grove. The gods thought to themselves: “The Bhikkhus might have been invited by some one for the following day, so they have come back again. To-day they are not moving out, but it seems they will be going away tomorrow.” In this way they remained on the ground for a fortnight. They then discussed among themselves thus: “It appears that the Venerable ones will reside at this very place for these three months and while they are living here it will not be proper for us to live on the trees with our families. To live for there months with the family on the ground is difficult. Something should be done to make these Bhikkhus run away from here. The gods then started showing the bodiless heads and headless trunks, and also make them hear ghostly sounds at various places wherever the Bhikkhus used to spend the day or the night and also at the corners of the cloister walk. It so happened that the Bhikkhus suffered from ailments like sneezing, coughing and so on. On enquiring from each other as to the ailment they were suffering from the Bhikkhus came to know that some one was suffering from sneezing, some one from coughing and so on. Further, they learnt that some one had seen a bodiless head at the end of the cloister walk and some other had seen a headless trunk at the place where he spent the night, while others again had heard ghostly sounds at the places where they were spending the day. They decided that that place should be abandoned because it was ill-suited to their convenience and to go to the Master. Accordingly they left the place, went to the Master, paid obeisance, and took their seats on one side. The Master asked them, “Bhikkus, is it not possible for you to live in that place?” “No, Lord, people living there used to witness such dreadful visions and experienced such inconveniences. Therefore we have decided that that place should be abandoned and accordingly we have left that place and come to you?’ “Bhikkhus, you ought to go back to the same place”. “It is impossible, Lord.” “Bhikkhus, previously you had gone there without any weapons. Now you take them and go.” “What may be the weapons, Lord?” The Master, saying “I shall give you the weapons, take them and go”, taught them the entire Metta Sutta (Sermon on Loving Kindness) beginning with. Continue reading →
The Story of Thera Cittahattha

Comment February 8, 2016

Verse 38: If a man’s mind is unsteady, if he is ignorant of the true Dhamma, and if his faith is wavering, then his knowledge will never be perfect.

Verse 39: If a man’s mind is free from passion, if he is free from ill will, if he has abandoned both good and evil, and if he is vigilant, for such a man there is no danger.

The Story of Thera Cittahattha

While residing at the Jetavana monastery, the Buddha uttered Verses (38) and (39) of this book, with reference to Thera Cittahattha.

A man from Savatthi, after looking for his lost ox in the forest, felt very hungry and went to a village monastery, where he was given the remains of the morning meal. While taking his food, it occurred to him that even though he worked hard every day he could not get such good food and that it might be a good idea to become a bhikkhu. So he asked the bhikkhus to admit him into the Order. At the monastery, he performed the duties of a bhikkhu and as there was plenty of food he soon gained weight. After some time, he got weary of going round for alms-food and returned to the life of a lay man. A few days later, he felt that life at home was too strenuous and he went back to the monastery to be admitted as a bhikkhu for a second time. For a second time, he left the Order and returned to home-life. Again, he went back to the monastery for a third time and left it. This shuttling process went on for six times, and because he acted only according to his whims he was known as Thera Cittahattha.

While he was going back and forth between his home and the monastery, his wife became pregnant. One day, during his last stay at home, he happened to enter the bedroom while his wife was asleep. She was almost naked as the clothes she was wearing had partially fallen off. She was also snoring loudly through her nose and mouth and saliva was trickling down her mouth. Thus, with her mouth open and her bloated stomach, she looked just like a corpse. Seeing her thus, he instantly came to perceive the impermanent and unpleasant nature of the body, and he reflected, “I have been a bhikkhu for several times and it is only because of this woman that I have not been able to remain as a bhikkhu.” Hence, taking the yellow robe with him he left his home for the monastery for the seventh time. As he went along he repeated the words “impermanence” and “unpleasantness” (anicca and dukkha) and thus attained Sotapatti Fruition on the way to the monastery. Continue reading →
The Story of Thera Samgharakkhita

Comment February 6, 2016
Verse 37: The mind wanders far and moves about alone: it is non-material; it lies in the cave (chamber) of the heart. Those who control their mind will be free from the bonds of Mara.

ekacaram: walking alone, moves about alone, it means conceiving one thought at a time, i.e., one thought arises only when another ceases.

guhasayam: lit., lying, or sleeping in a cave; mind lies and arises continually in the cave (chamber) of the heart (hadayavatthu), the seat of consciousness.

The Story of Thera Samgharakkhita

While residing at the Jetavana monastery, the Buddha uttered Verse (37) of this book, with reference to the nephew of Thera Samgharakkhita.

Once, there lived in Savatthi, a senior bhikkhu by the name of Samgharakkhita. When his sister gave birth to a son, she named the child after the thera and he came to be known as Samgharakkhita Bhagineyya. The nephew Samgharakkhita, in due course, was admitted into the Order. While the young bhikkhu was staying in a village monastery he was offered two sets of robes, and he intended to offer one to his uncle, the thera.

At the end of the vassa he went to his uncle to pay respect to him and offered the robe to the thera. But, the uncle declined to accept the robe, saying that he had enough. Although he repeated his request, the thera would not accept. The young bhikkhu felt disheartened and thought that since his uncle was so unwilling to share the requisites with him, it would be better for him to leave the Order and live the life of a layman. Continue reading →
The Story of A Certain Disgruntled Bhikkhu

Comment January 31, 2016
Verse 36: The mind is very difficult to see, very delicate and subtle; it moves and lands wherever it pleases. The wise one should guard his mind, for a guarded mind brings happiness.

While residing at the Jetavana monastery, the Buddha uttered Verse (36) of this book, with reference to a young disgruntled bhikkhu who was the son of a banker.

Once, there lived in Savatthi, the son of a banker. This young man asked the bhikkhu, who used to come to his house for alms, what he should do to be liberated from the ills of life. The bhikkhu instructed him to divide his property into three parts; one part to do business with, one part to support the family and one part to give in charity. He did as he was told and again asked what else should be done next. So he was further instructed; first to take refuge in the Three Gems* and to observe the five precepts; secondly, to observe the ten precepts; and thirdly, to renounce the world and enter the Buddhist religious Order. The young man complied with all these instructions and became a bhikkhu.

As a bhikkhu, he was taught the Abhidhamma** by one teacher and the Vinaya by another. Being taught in this way, he felt that there was too much to be learnt, that the disciplinary rules were too strict and too many, so much so that there was not enough freedom even to stretch out one’s hands. He thought that it might be better to return to the life of a householder. As a result of doubt and discontent, he became unhappy and neglected his duties; he also became thin and emaciated. When the Buddha came to know about this, he said to the young bhikkhu, “if you can only control your mind, you will have nothing more to control; so guard your own mind.”

Then the Buddha spoke in verse as follows:

Verse 36: The mind is very difficult to see, very delicate and subtle; it moves and lands wherever it pleases. The wise one should guard his mind, for a guarded mind brings happiness.
At the end of the discourse, the young bhikkhu and many others attained arahatship.

Three Gems: The Three Gems are the Buddha, the Dhamma and the Samgha, (i.e., the Buddha, the Teaching of the Buddha, and the Buddhist religious Order).

** Abhidhamma: the third great division of the Pitaka comprising the Buddha’s philosophical exposition of ultimate realities.

Dhammapada Verse 36
Ukkanthitabhikkhu Vatthu

Sududdasam sunipunam
yatthakamanipatinam
cittam rakketha medhavi
cittam guttam sukhavaham.

Source: Tipitaka
The Story of A Certain Bhikkhu

Comment January 25, 2016

Verse 35: The mind is difficult to control; swiftly and lightly, it moves and lands wherever it pleases. It is good to tame the mind, for a well-tamed mind brings happiness.

1. yatthakamanipatino: moving about wherever it pleases, landing on any sense object without any control.

2. sukhavaham: brings happiness, fortune, satisfaction, etc., and also, Maggas, Phalas and Nibbana. (The Commentary)

The Story of A Certain Bhikkhu

While residing at the Jetavana monastery, the Buddha uttered Verse (35) of this book, with reference to a certain bhikkhu.

On one occasion, sixty bhikkhus, after obtaining a subject of meditation from the Buddha, went to Matika village, at the foot of a mountain. There, Matikamata, mother of the village headman, offered them alms-food; she also built a monastery for them, so that they could stay in the village during the rainy season. One day she asked the group of bhikkhus to teach her the practice of meditation. They taught her how to meditate on the thirty-two constituents of the body leading to the awareness of the decay and dissolution of the body. Matikamata practised with diligence and attained the three Maggas and Phalas together with Analytical Insight and mundane supernormal powers, even before the bhikkhus did.

Rising from the bliss of the Magga and Phala she looked with the Divine Power of Sight (Dibbacakkhu) and saw that the bhikkhus had not attained any of the Maggas yet. She also learnt that those bhikkhus had enough potentiality for the attainment of arahatship, but that they needed proper food. So, she prepared good, choice food for them. With proper food and right effort, the bhikkhus developed right concentration and eventually attained arahatship.

At the end of the rainy season, the bhikkhus returned to the Jetavana monastery, where the Buddha was in residence. They reported to the Buddha that all of them were in good health and in comfortable circumstances and that they did not have to worry about food. They also mentioned about Matikamata who was aware of their thoughts and prepared and offered them the very food they wished for.

A certain bhikkhu, hearing them talking about Matikamata, decided that he, too, would go to that village. So, taking a subject of meditation from the Buddha he arrived at the village monastery. There, he found that everything he wished for was sent to him by Matikamata, the lay-devotee. When he wished her to come she personally came to the monastery, bringing along choice food with her. After taking the food, he asked her if she knew the thoughts of others, but she evaded his question and replied, “People who can read the thoughts of others behave in such and such a way.” Then, the bhikkhu thought, “Should I, like an ordinary worldling, entertain any impure thought, she is sure to find out.” He therefore got scared of the lay-devotee and decided to return to the Jetavana monastery. He told the Buddha that he could not stay in Matika village because he was afraid that the lay-devotee might detect impure thoughts in him. The Buddha then asked him to observe just one thing; that is, to control his mind. The Buddha also told the bhikkhu to return to Matika village monastery, and not to think of anything else, but the object of his meditation only. The bhikkhu went back. The lay-devotee offered him good food as she had done to others before, so that he might able to practise meditation without worry. Within a short time, he, too, attained arahatship.

With reference to this bhikkhu, the Buddha spoke in verse as follows:

Verse 35: The mind is difficult to control; swiftly and lightly, it moves and lands wherever it pleases. It is good to tame the mind, for a well-tamed mind brings happiness.

At the end of the discourse, many of those assembled attained Sotapatti Fruition.

Dhammapada Verse 35
Annatarabhikkhu Vatthu

Dunniggahassa lahuno
yatthakamanipatino1
cittassa damatho sadhu
cittam dantam sukhavaham2.

Source: Tipitaka
The Story of Thera Meghiya

Comment January 10, 2016

Verse 33: The mind is excitable and unsteady; it is difficult to control and to restrain. The wise one trains his mind to be upright as a fletcher straightens an arrow.

Verse 34: As a fish quivers when taken out of its watery home and thrown on to dry ground, so does the mind quiver when it is taken out of the sensual world to escape from the realm of Mara (i.e., kilesa vatta, round of moral defilements).

1. durakkham: difficult to keep the mind fixed on a single object when meditating.

2. dunnivarayam: difficult to restrain the mind from drifting towards sensual pleasures.

3. ujum karoti: straightens:
(a) the fletcher straightens the arrow,
(b) the wise man trains his sensuous, unruly mind by means of Tranquillity and Insight Development Practice (Samatha and Vipassana). (The Commentary)

The Story of Thera Meghiya

While residing on the Calika Mountain, the Buddha uttered Verses (33) and (34) of this book, with reference to Thera Meghiya.

At that time, Thera Meghiya was attending upon the Buddha. On one occasion, on his return from alms-round, the thera noticed a pleasant and beautiful mango grove, which he thought was an ideal spot for meditation. He asked the Buddha’s permission to let him go there, but as the Buddha was alone at that time, he was told to wait for awhile until the arrival of some other bhikkhus. The thera was in a hurry to go and so he repeated his request again and again, until finally the Buddha told him to do as he wished.

Thus, Thera Meghiya set out for the mango grove, sat at the foot of a tree and practised meditation. He stayed there the whole day, but his mind kept wandering and he made no progress. He returned in the evening and reported to the Buddha how all the time he was assailed by thoughts associated with the senses, ill will and cruelty (kama vitakka, byapada vitakka and vihimsa vitakka).

So, the Buddha told him that as the mind is easily excitable and fickle, one should control one’s mind.

Then the Buddha spoke in verse as follows:

Verse 33: The mind is excitable and unsteady; it is difficult to control and to restrain. The wise one trains his mind to be upright as a fletcher straightens an arrow.

Verse 34: As a fish quivers when taken out of its watery home and thrown on to dry ground, so does the mind quiver when it is taken out of the sensual world to escape from the realm of Mara (i.e., kilesa vatta, round of moral defilements).

At the end of the discourse, Thera Meghiya attained Sotapatti Fruition.

Dhammapada Verses 33 and 34
Meghiyatthera Vatthu

Phandanam capalam cittam
durakkham1 dunnivarayam2
ujum karoti3 medhavi
usukarova tejanam.

Varijova thale khitto
okamokata ubbhato
pariphandatidam cittam
maradheyyam pahatave.

Source: Tipitaka
The Story of Thera Nigamavasitissa

Comment January 8, 2016

Verse 32: A bhikkhu who takes delight in mindfulness and sees danger in negligence will not fall away; he is, indeed, very close to Nibbana.

1. abhabbo parihanaya: Unable to fall away; here it means, unable to fall away from the practice of Tranquillity and Insight Development and the benefits thereof, i.e., Magga and Phala. (The Commentary)

The Story of Thera Nigamavasitissa

While residing at the Jetavana monastery, the Buddha uttered Verse (32) of this book, with reference to Thera Nigamavasitissa.

Nigamavasitissa was born and brought up in a small market town near Savatthi. After becoming a bhikkhu he lived a very simple life, with very few wants. For alms-food, he used to go to the village where his relatives were staying and took whatever was offered to him. He kept away from big occasions. Even when Anathapindika and King Pasenadi of Kosala made offerings on a grand scale, the thera did not go.

Some bhikkhus then started talking about the thera that he kept close to his relatives and that he did not care to go even when people like Anathapindika and King Pasenadi were making offerings on a grand scale, etc. When the Buddha was told about this, he sent for the thera and asked him. The thera respectfully explained to the Buddha that it was true he frequently went to his village, but it was only to get alms-food, that when he had received enough food, he did not go any further, and that he never cared whether the food was delicious or not. Whereupon, instead of blaming him, the Buddha praised him for his conduct in the presence of the other bhikkhus. He also told them that to live contentedly with only a few wants is in conformity with the practice of the Buddha and the Noble Ones (Ariyas), and that all bhikkhus should, indeed, be like Thera Tissa from the small market town. In this connection, he further related the story of the king of the parrots.

Once upon a time, the king of the parrots lived in a grove of fig trees on the banks of the Ganges river, with a large number of his followers. When the fruits were eaten, all the parrots left the grove, except the parrot king, who was well contented with whatever was left in the tree where he dwelt, be it shoot or leaf or bark. Sakka, knowing this and wanting to test the virtue of the parrot king, withered up the tree by his supernormal power. Then, assuming the form of geese, Sakka and his queen, Sujata, came to where the parrot king was and asked him why he did not leave the old withered tree as the others had done and why he did not go to other trees which were still bearing fruits. The parrot king replied, “Because of a feeling of gratitude towards the tree I did not leave and as long as I could get just enough food to sustain myself I shall not forsake it. It would be ungrateful for me to desert this tree even though it be inanimate.”

Much impressed by this reply, Sakka revealed himself. He took water from the Ganges and poured it over the withered fig tree and instantly, it was rejuvenated; it stood with branches lush and green, and fully decked with fruits. Thus, the wise even as animals are not greedy; they are contented with whatever is available.

The parrot king in the story was the Buddha himself; Sakka was Anuruddha.

Then the Buddha spoke in verse as follows:
Verse 32: A bhikkhu who takes delight in mindfulness and sees danger in negligence will not fall away*, he is, indeed, very close to Nibbana.

At the end of the discourse, Thera Tissa attained arahatship.

* will not fall away: It means, will not fall away from Tranquillity and Insight Development Practice and is assured of attaining Magga and Phalla. (The Commentary)

End of Chapter Two: Mindfulness (Appamdavagga)

Dhammapada Verse 32
Nigamavasitissatthera Vatthu

Appamadarato bhikkhu
pamade bhayadassi va
abhabbo parihanaya1
nibbanasseva santike.

Source: Tipitaka

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