Stories-Buddhism

The Story of A Certain Bhikkhu

Comment January 6, 2016

Verse 31: A bhikkhu who takes delight in mindfulness and sees danger in negligence, advances like fire, burning up all fetters, great and small.

1. appamadarato bhikkhu: a bhikkhu who takes delight in mindfulness, i.e., in the practice of Tranquillity and Insight Development.

2. pamade bhayadassi: seeing danger in negligence, i.e., negligence which would lead to continued existence in the round of rebirths (samsara).

The Story of A Certain Bhikkhu

While residing at the Jetavana monastery, the Buddha uttered Verse (31) of this book, with reference to a certain bhikkhu.

A certain bhikkhu, after obtaining a subject of meditation from the Buddha, went to the forest to meditate. Although he tried hard he made very little progress in his meditation practice. As a result, he became very depressed and frustrated. So, with the thought of getting further specific instructions from the Buddha, he set out for the Jetavana monastery. On his way, he came across a big blazing fire. He ran up to the top of a mountain and observed the fire from there. As the fire spread, it suddenly occurred to him that just as the fire burnt up everything, so also Magga Insight will burn up all fetters of life, big and small.

Meanwhile, from the Gandhakuti hall in the Jetavana monastery, the Buddha was aware of what the bhikkhu was thinking. So, he transmitted his radiance and appeared to the bhikkhu and spoke to him. “My son,” he said, “you are on the right line of thought; keep it up. All beings must burn up all fetters of life with Magga Insight.”

Then the Buddha spoke in verse as follows:
Verse 31: A bhikkhu who takes delight in mindfulness and sees danger in negligence, advances like fire, burning up all fetters, great and small.

At the end of the discourse that bhikkhu attained arahatship then and there.

Dhammapada Verse 31
Annatarabhikkhu Vatthu

Appamadarato bhikkhu1
pamade bhayadassi2 va
samyojanam anum thulam
daham aggiva gacchati.

Source: Tipitaka
The Story of Magha

Comment January 2, 2016

Verse 30: Through mindfulness (in doing meritorious deeds) Magha became king of the devas. Mindfulness is always praised, but negligence is always blamed.

1. appamadena: through mindfulness; i.e., mindfulness in doing meritorious deeds. In the above story, Magha, the young man from Macala village, by cleaning and clearing land and making roads was reborn as Indra or Sakka, king of the devas. (The devas are celestial beings.)

The Story of Magha

While residing at the Kutagara monastery near Vesali, the Buddha uttered Verse (30) of this book, with reference to Sakka, king of the devas.

On one occasion, a Licchavi prince, named Mahali, came to listen to a religious discourse given by the Buddha. The discourse given was Sakkapanha Suttanta. The Buddha spoke of Sakka vividly in glowing terms; so, Mahali thought that the Buddha must have personally met Sakka. To make sure, he asked the Buddha, and the Buddha replied, “Mahali, I do know Sakka; I also know what has made him a Sakka.” He then told Mahali that Sakka, king of the devas, was in a previous existence a young man by the name of Magha, in the village of Macala. The youth Magha and his thirty-two companions went about building roads and rest houses. Magha took upon himself also to observe seven obligations. These seven obligations are that throughout his life, (1) he would support his parents; (2) he would respect the elders ; (3) he would be gentle of speech; (4) he would avoid back-biting; (5) he would not be avaricious, but would be generous; (6) he would speak the truth; and (7) he would restrain himself from losing his temper.

It was because of his good deeds and right conduct in that existence that Magha was reborn as Sakka, king of the devas.

Then the Buddha spoke in verse as follows:

Verse 30: Through mindfulness (in doing meritorious deeds) Magha became king of the devas. Mindfulness is always praised, but negligence is always blamed.
At the end of the discourse Mahali attained Sotapatti Fruition.

Dhammapada Verse 30
Magha Vatthu

Appamadena1 maghava
devanam setthatam gato
appamadam pasamanti
pamado garahito sada.

Source: Tipitaka
The Story of the Two Companion Bhikkhus

Comment December 31, 2015

Verse 29: Mindful amongst the negligent, highly vigilant amongst the drowsy, the man of wisdom advances like a race-horse, leaving the jade behind.

1. sumedhaso: the wise one: the wise one advances steadily until he realizes Magga, Phala and Nibbana, leaving the negligent ones behind in the round of rebirths (samsara).

The Story of the Two Companion Bhikkhus

While residing at the Jetavana monastery, the Buddha tittered Verse (29) of this book, with reference to two bhikkhus, who were friends.

Two bhikkhus, after obtaining a subject of meditation from the Buddha, went to a monastery in the forest. One of them, being negligent, spent his time warming himself by the fire and talking to young novices throughout the first watch of the night, and generally idling away his time. The other faithfully performed the duties of a bhikkhu. He walked in meditation during the first watch, rested during the second watch and again meditated during the last watch of the night. Thus, being diligent and ever mindful, the second bhikkhu attained arahatship within a short time.

At the end of the rainy season (vassa) both of them went to pay obeisance to the Buddha, and the Buddha asked them how they had spent their time during the vassa. To this, the lazy and negligent bhikkhu answered that the other bhikkhu had been idling away his time, just lying down and sleeping. The Buddha then asked, “But, what about you?” His reply was that he generally sat warming himself by the fire during the first watch of the night and then sat up without sleeping. But the Buddha knew quite well how the two bhikkhus had spent their time, so he said to the idle one: “Though you are lazy and negligent you claim to be diligent and ever mindful; but you have made the other bhikkhu appear to be lazy and negligent though he is diligent and ever mindful. You are like a weak and slow horse compared to my son who is like a strong, fleet-footed horse.”

Then the Buddha spoke in verse as follows:

Verse 29: Mindful amongst the negligent, highly vigilant amongst the drowsy, the man of wisdom advances like a race-horse, leaving the jade behind.

Dhammapada Verse 29
Dvesahayakabhikkhu Vatthu

Appamatto pamattesu
suttesu bahujagaro
abalassa mva sighasso
hitva yati sumedhaso.1

Source: Tipitaka
The Story of Thera Mahakassapa

Comment December 11, 2015

Buddha and Maha Kassapa

Verse 28: The wise one dispels negligence by means of mindfulness; he ascends the tower of wisdom and being free from sorrow looks at the sorrowing beings. Just as one on the mountain top looks at those on the plain below, so also, the wise one (the arahat) looks at the foolish and the ignorant (worldlings).

1. dhiro: the wise one; in this context, the arahat.

2. bile: the foolish; in this context, the worldings.

The Story of Thera Mahakassapa

While residing at the Jetavana monastery, the Buddha uttered Verse (28) of this book, with reference to Thera Mahakassapa.

On one occasion, while Thera Mahakassapa was staying at Pipphali cave, he spent his time developing the mental image of light (aloka kasina) and trying to find out through Divine Vision, beings who were mindful and beings who were negligent, also those who were about to die and those who were about to be born.

From his monastery, the Buddha saw through his Divine Vision what Thera Mahakassapa was doing and wanted to warn him that he was wasting his time. So he sent forth his radiance and appeared seated before the thera and exhorted him thus: “My son Kassapa, the number of births and deaths of beings is innumerable and cannot be counted. It is not your concern to count them; it is the concern only of the Buddhas.”

Then the Buddha spoke in verse as follows:
Verse 28. The wise one dispels negligence by means of mindfulness; he ascends the pinnacle of wisdom and being free from sorrow looks at the sorrowing beings. Just as one on the mountain top looks at those on the plain below, so also, the wise one (the arahat) looks at the foolish and the ignorant (worldlings).

Dhammapada Verse 28
Mahakassapatthera Vatthu

Pamadam appamadena
yada nudati pandito
pannapasadamaruyha
asoko sokinim pajam
pabbatatthova bhumatthe
dhiro1 bale2 avekkhati.

Source: Tipitaka
The Story of Balanakkhatta Festival

Comment December 8, 2015

Verse 26: The foolish and the ignorant give themselves over to negligence; whereas the wise treasure mindfulness as a precious jewel.

Verse 27: Therefore, one should not be negligent, nor be addicted to sensual pleasures; for he who is established in mindfulness, through cultivation of Tranquillity and Insight Development Practice, experiences supreme happiness (i.e., realizes Nibbana).

1. bala dummedhino jana: the foolish and the ignorant. The foolish mentioned in the story were the hooligans who were given up to wild revelry and disorder during the Balanakkhatta festival. They were not mindful of others or of the consequence for themselves in this world and the next.

The Story of Balanakkhatta Festival

White residing at the Jetavana monastery, the Buddha uttered Verses (26) and (27) of this book, in connection with the Balanakkhatta festival.

At one time, the Balanakkhatta festival was being celebrated in Savatthi. During the festival, many foolish young men smearing themselves with ashes and cow-dung roamed about the city shouting and making themselves a nuisance to the public. They would also stop at the doors of others and leave only when given some money.

At that time there were a great many lay disciples of the Buddha, living in Savatthi. On account of these foolish young hooligans, they sent word to the Buddha, requesting him to keep to the monastery and not to enter the city for seven days. They sent alms-food to the monastery and they themselves kept to their own houses. On the eighth day, when the festival was over, the Buddha and his disciples were invited into the city for alms-food and other offerings. On being told about the vulgar and shameful behaviour of the foolish young men during the festival, the Buddha commented that it was in the nature of the foolish and the ignorant to behave shamelessly.

Then the Buddha spoke in verse as follows:
Verse 26: The foolish and the ignorant give themselves over to negligence; whereas the wise treasure mindfulness as a precious jewel.

Verse 27: Therefore, one should not be negligent, nor be addicted to sensual pleasures; for he who is established in mindfulness, through cultivation of Tranquillity and Insight Development Practice, experiences supreme happiness (i.e., realizes Nibbana).

Dhammapada Verses 26 and 27
Balanakkhattasanghuttha Vatthu

Pamadamanuyu janti
bala dummedhino jana1
appamadaca medhavi
dhanam setthamva rakkhati.

Ma pamadamanuyu jetha
ma kamaratisanthavam
appamatto hi jhayanto
pappoti vipulam sukham.

Source: Tipitaka
The Story of Samavati

Comment December 5, 2015

Verse 21: Mindfulness is the way to the Deathless (Nibbana); unmindfulness is the way to Death. Those who are mindful do not die; those who are not mindful are as if already dead.

Verse 22: Fully comprehending this, the wise, who are mindful, rejoice in being mindful and find delight in the domain of the Noble Ones (Ariyas).

Verse 23: The wise, constantly cultivating Tranquillity and Insight Development Practice, being ever mindful and steadfastly striving, realize Nibbana: Nibbana, which is free from the bonds of yoga; Nibbana, the Incomparable!

1. appamada: According to the Commentary, it embraces all the meanings of the words of the Buddha in the Tipitaka, and therefore appamada is to be interpreted as being ever mindful in doing meritorious deeds; to be in line with the Buddha’s Teaching in Mahasatipatthana Sutta, “appamado amatapadam”, in particular, is to be interpreted as “Cultivation of Insight Development Practice is the way to Nibbana.”

2. amata: lit., no death, deathless; it does not mean eternal life or immortality. The Commentary says: “Amata means Nibbana. It is true that Nibbana is called “Amata” as there is no ageing (old age) and death because there is no birth.”

3. pamado maccuno padam: lit., unmindfulness is the way to Death. According to the Commentary, one who is unmindful cannot be liberated from rebirth; when reborn, one must grow old and die; so unmindfulness is the cause of Death.

4. appamatta na miyanti: Those who are mindful do not die. It does not mean that they do not grow old or die. According to the Commentary, the mindful develop mindful signs (i.e., cultivate Insight Development Practice); they soon realize Magga-Phala (i.e., Nibbana) and are no longer subject to rebirths. Therefore, whether they are, in fact, alive or dead, they are considered not to die.

5. ye pamatta yatha mata: as if dead. According to the Commentary, those who are not mindful are like the dead; because they never think of giving in charity, or keeping the moral precepts, etc., and in the case of bhikkhus, because they do not fulfil their duties to their teachers and preceptors, nor do they cultivate Tranquillity and Insight Development Practice.

6. ariyanam gocare rata: lit., “finds delight in the domain of the ariyas.” According to the Commentary the domain of the ariyas consists of the Thirty-seven Factors of Enlightenment (Bodhipakkhiya) and the nine Transcendentals, viz., the four Maggas, the four Phalas, and Nibbana.

7. jhiyino: those cultivating Tranquillity and Insight Development Practice.

8. phusanti dhira nibbanam: the wise realize Nibbana. Lit., phusati means, to touch, to reach. According to the Commentary, the realization takes place, through contact or experience, which may be either through Insight (Magga-Nana) or through Fruition (Phala). In this context, contact by way of Fruition is meant.

9. yogakkhemam: an attribute of Nibbana. Lit., it means free or secure from the four bonds which bind people to the round of rebirths. The four bonds or yoga are: sense pleasures (kama), existence (bhava), wrong belief (ditthi), and ignorance of the Four Noble Truths (avijja).

While residing at the Ghosita monastery near Kosambi, the Buddha uttered Verses (21), (22) and (23) of this book, with reference to Samavati, one of the chief queens of Udena, King of Kosambi.

Samavati had five hundred maids-of-honour staying with her at the palace; she also had a maid servant called Khujjuttara. The maid had to buy flowers for Samavati from the florist Sumana everyday. On one occasion, Khujjuttara had the opportunity to listen to a religious discourse delivered by the Buddha at the home of Sumana and she attained Sotapatti Fruition. She repeated the discourse of the Buddha to Samavati and the five hundred maids-of-honour, and they also attained Sotapatti Fruition. From that day, Khujjuttara did not have to do any menial work, but took the place of mother and teacher to Samavati. She listened to the discourses of the Buddha and repeated them to Samavati and her maids. In course of time, Khujjuttara mastered the Tipitaka. Continue reading →
Maha Kassapa: Father of the Sangha

1 November 25, 2015

1. Kassapa’s Early Years

Among those of the Buddha’s disciples who were closest to him, there were two friends, Sariputta and Maha Moggallana, who were the chief disciples of the Buddha, the exemplary pair of disciples. There were also two brothers, Ananda and Anuruddha, who were likewise eminent “Fathers of the Order.” In between these two pairs stands a great solitary figure, Pipphali Kassapa, who later was called Maha Kassapa, Kassapa the Great, to distinguish him from the others of the Kassapa clan, such as Kumara Kassapa and Uruvela Kassapa.

After Sariputta and Maha Moggallana had passed away, predeceasing the Buddha, it was Maha Kassapa who was held in greatest respect and reverence in the Order. But even after the Buddha’s passing away, Maha Kassapa did not become the elected head of the Order of Monks, as it had been the Buddha’s express wish that there should not be a supreme authoritative head of the Sangha. Shortly before his passing away, the Buddha had said: “That which I have proclaimed and made known, Ananda, as the Teaching and the Discipline (Dhamma-Vinaya), that shall be your Master when I am gone” (D.16).

Yet the natural authority emanating from Maha Kassapa made him particularly honored and venerated in the Sangha. There were many factors that contributed to his pre-eminent position after the death of the Master. He had been praised by the Buddha as being equal to him in many respects[1] and he shared with the Master seven of the thirty-two “Marks of a Great Man.” He had been the only monk with whom the Buddha had exchanged robes. Maha Kassapa possessed to the highest degree the ten “qualities that inspire confidence.”[2] He was also a model of a disciplined and austere life devoted to meditation. So it is no wonder that he was elected to preside over the First Council of the Sangha which had been summoned on his urgent advice. It may have been on account of all these features of his personality and his life that, much later in China and Japan, Maha Kassapa came to be regarded as the first patriarch of Ch’an or Zen Buddhism. Continue reading →
The Story of Culapanthaka

Comment November 21, 2015

The Teacher while in residence at the Bamboo grove gave this religious discourse beginning with “Utthanenappamadena” with reference to the Elder Culapanthaka.

It is said that in Rajagaha, the daughter (of the family) of a rich banker, on coming of age was closely guarded by her parents on the upper story of a seven-storied palace. Because of her caprice due to her young age she developed an ardent longing for the opposite sex and she cohabited even with her own slave and fearing that other people might come to know of it, said “It is impossible for us to live here. If my parents come to know of this misdeed, they will cut me into pieces. Let us go and live somewhere else”. Taking with them their personal effects they left by the main gate thinking “We shall go and live in some place unknown to others” and took residence at a certain place. As a result of their living together she became conceived.

When she was in the advanced stage of pregnancy, she discussed with her husband thus, “My pregnancy has reached the advanced stage; confinement in a place devoid of friends and relations would just be courting trouble, let us go to the home of our parents”. Fearing that he would lose his life if he were to go there he procrastinated saying, “We will go to-day, we will go tomorrow.”

She thought, “Due to the gravity of his own misdeed, this fool does not dare to go; in fact parents only wish for the good (of their children). Whether he goes or not, I shall go.” As she was leaving that house, she arranged the house in order and informing her next door neighbours of her departure to the home of her parents she set out on her journey.

He returned home and not finding her, enquired of the neighbours and, learning that she had left for her parent’s house, followed her hastily and overtook her on the way. She gave birth to a child at that very place. He enquired of her “What is it my dear?” “Sir, it is a son”, replied she. “What should we do now?” “The purpose for which we are going to the house of our parents is accomplished on the way. What is the use of our going there? Let us turn back.” Both of them being of one accord, turned back. That child being born on the way, was named Panthaka.

Before long she became conceived once again. The detailed account of what happened on the previous occasion should be repeated all over here. Because of the fact that that child was also born on the road the first born child was named Mahapanthaka and this other Culapanthaka. Taking both the boys they returned to their own home. While they were living there, the boy Mahapanthaka heard other children addressing their uncles and grand-parents, and asked his mother, “Mother, other boys speak of their uncles and grand-parents. Have we no relations, mother?” “Yes, son, you have no relatives here. In the city of Rajagaha, however, you have a grandfather who is a rich banker and we have many relations there.” “Why do not we go there, mother?” asked the son. She did not tell her son the reason why she did not go, but when her sons spoke about it repeatedly she said to her husband, “These boys are worrying me very much. My parents are not going to eat us (our flesh) when they see us. Come let us take the children to their grand-parents.” Continue reading →
The Story of Kumbhaghosaka, the Banker

Comment November 19, 2015

Verse 24: If a person is energetic, mindful, pure in his thought, word and deed, and if he does everything with care and consideration, restrains his senses, earns his living according to the Law (Dhamma) and is not unheedful, then, the fame and fortune of that mindful person steadily increase.

While residing at the Veluvana monastery, the Buddha uttered Verse (24) of this book, with reference to Kumbhaghosaka, the banker.

At one time, a plague epidemic broke out in the city of Rajagaha. In the house of the city banker, the servants died on account of this disease; the banker and his wife were also attacked by the same. When they were both down with the disease they told their young son Kumbhaghosaka to leave them and flee from the house and to return only after a long time. They also told him that at such and such a place they had buried a treasure worth forty crores. The son left the city and stayed in a forest for twelve years and then came back to the city.

By that time, he was quite a grown up youth and nobody in the city recognized him. He went to the place where the treasure was hidden and found it was quite intact. But he reasoned and realized that there was no one who could identify him and that if he were to unearth the buried treasure and make use of it people might think a young poor man had accidentally come upon buried treasure and they might report it to the king. In that case, his property would be confiscated and he himself might be manhandled or put in captivity. So he concluded it was not yet time to unearth the treasure and that meanwhile he must find work for his living. Dressed in old clothes Kumbhaghosaka looked for work. He was given the work of waking up and rousing the people to get up early in the morning and of going round announcing that it was time to prepare food, time to fetch carts and yoke the bullocks, etc.

One morning, King Bimbisara heard him. The king, who was a keen judge of voices, commented, “This is the voice of a man of great wealth.” A maid, hearing the king’s remark, sent someone to investigate. He reported that the youth was only a hireling of the labourers. In spite of this report the king repeated the same remark on two subsequent days. Again, enquiries were made but with the same result. The maid thought that this was very strange, so she asked the king to give her permission to go and personally investigate.

Disguised as rustics, the maid and her daughter set out to the place of the labourers. Saying that they were travellers, they asked for shelter and was given accommodation in the house of Kumbhaghosaka just for one night. However, they managed to prolong their stay there. During that period, twice the king proclaimed that a certain ceremony must be performed in the locality of the labourers, and that every household must make contributions. Kumbhaghosaka had no ready cash for such an occasion. So he was forced to get some coins (Kahapanas) from his treasure. As these coins were handed over to the maid, she substituted them with her money and sent the coins to the king. After some time, she sent a message to the king asking him to send some men and summon Kumbhaghosaka to the court. Kumbhaghosaka, very reluctantly, went along with the men. The maid and her daughter also went to the palace, ahead of them.

At the palace, the king told Kumbhaghosaka to speak out the truth and gave him assurance that he would not be harmed on this account. Kumbhaghosaka then admitted that those Kahapanas were his and also that he was the son of the city banker of Rajagaha, who died in the plague epidemic twelve years ago. He further revealed the place where the treasure was hidden. Subsequently, all the buried treasure was brought to the palace; the king made him a banker and gave his daughter in marriage to him.

Afterwards, taking Kumbhaghosaka along with him, the king went to the Buddha at the Veluvana monastery and told him how the youth, though rich, was earning his living as a hireling of the labourers, and how he had appointed the youth a banker.

Then the Buddha spoke in verse as follows:

Verse 24: If a person is energetic, mindful, pure in his thought, word and deed, and if he does every thing with care and consideration, restrains his senses, earns his living according to the Law (Dhamma) and is not unheedful, then, the fame and fortune of that mindful person steadily increase.
At the end of the discourse, Kumbhaghosaka attained Sotapatti Fruition.

Dhammapada Verse 24
Kumbhaghosakasetthi Vatthu

Utthanavato satimato
sucikammassa nisammakarino
sannatassa dhammajivino
appamattassa yaso bhivaddhati.

Source: Tipitaka
Naturally, any bad person may possess some good quality

Comment November 14, 2015

by Ven. K. Piyatissa Thera

Naturally, any bad person may possess some good quality. Some men are evil in mind but speak in deceptive language or slyly perform their deeds in an unsuspecting manner. Some men are coarse only in their language but not in their mind or deeds. Some men are coarse and cruel in their deeds but neither in their speech nor in their mind. Some are soft and kind in mind, speech and deed as well.

When we feel angry with any person, we should try to find out some good in him, either in his way of thinking, or in his way of speaking or in his way of acting. If we find some redeeming quality in him, we should ponder its value and ignore his bad qualities as natural weaknesses that are to be found in everyone. Whilst we think thus, our mind will soften and we may even feel kindly towards that person. If we develop this way of thinking we will be able to curb or eliminate our anger towards him.

At times, this method may not be successful and we shall then have to try the third method. Basically, this entails reflecting thus:

“He has done some wrong to me and in so doing has spoiled his mind. Then why should I spoil or impair my own mind because of his foolishness? Sometimes I ignore support or help offered by my relatives; sometimes their tears even shed because of my activities. Being a person of such type myself, why should I not therefore ignore that foolish man’s deed?
“He has done that wrong, being subject to anger, should I too follow him, making my mind subject to anger? Is it not foolish to imitate him? He harboring his hatred destroys himself internally. Why should I, on his account, destroy my reputation?

“All things are momentary. Both his mind and body are momentary too. The thoughts and the body with which the wrong was done to me are not now existing. What I call the same man now are the thoughts and physical parts which are different from the earlier ones that harmed me although belonging to the same psycho-physical process. Thus, one thought together with one mass of physical parts did me some wrong, and vanished there and then, giving place to succeeding thoughts and material parts to appear. So with which am I getting angry? WIth the vanished and disappeared thoughts and physical parts or with the thoughts and material parts which do not do any wrong now? Should I get angry with one thing which is innocent whereas another thing has done me wrong and vanished?

“The so-called ‘I’ is not the same for two consecutive moments. At the moment the wrong was done there was another thought and another mass of molecules which were regarded as ‘I,’ whereas what are regarded as ‘I’ at the present moment are a different thought and collection of molecules, though belonging to the same process. Thus some other being did wrong to someone else and another gets angry with another. Is this not a ridiculous situation?”

If we scrutinize the exact nature of our life and its happenings in this manner, our anger might subside or vanish there and then.
There is another way, too, to eliminate upsurging anger. Suppose we think of someone who has done wrong to us. On such occasions we should remember that we suffer harm or loss as a result of our previous kamma. Even if others were angry with us, they could not harm us if there were no latent force of past unwholesome kamma committed by us which took advantage of this opportunity to arouse our adversary. So it is I who am responsible for this harm or loss and not anybody else. And at the same time, now while I am suffering the result of past kamma, if I, on account of this, should get angry and do any harm to him, by that do I accumulate much more unwholesome kamma which would bring me correspondingly unwholesome results.

If we recall to mind this law of kamma, our anger may subside immediately. We can consider such a situation in another way too. We as the followers of Buddha believe that our Bodhisatta passed through incalculable numbers of lives practicing virtues before he attained Buddhahood. The Buddha related the history of some of his past lives as illustrations to teach us how he practiced these virtues. The lives of the prince Dhammapala and the ascetic Khantivadi are most illustrative and draw our attention.

At one time the Bodhisatta had been born as the son of a certain king named Mahapatapa. The child was named Culla Dhammapala. One day the Queen sat on a chair fondling her child and did not notice the King passing by. The King thought the Queen was so proud of her child as not to get up from her chair even when she saw that her lord the King passed that way. So he grew angry and immediately sent for the executioner. When he came the King ordered him to snatch the child from the Queen’s arms and cut his hands, feet and head off, which he did instantly. The child, our Bodhisatta, suffered all that with extreme patience and did not grow ill-tempered or relinquish his impartial love for his cruel father, lamenting mother and the executioner. So far had he matured in the practice of forbearance and loving-kindness at that time.

At another time, our Bodhisatta was an ascetic well-known for his developed virtue of forbearance and consequently people named him Khantivadi, the preacher of forbearance. One day he visited Benares and took his lodgings at the royal pleasure grove. Meanwhile, the King passed that way with his harem and, seeing the ascetic seated under a tree, asked what virtue he was practicing, to which the ascetic replied that of forbearance. The King was a materialist who regarded the practice of virtue to be humbug. So, hearing the words of the ascetic, he sent for the executioner and ordered him to cut off his hands and feet and questioned the ascetic as to whether he could hold to forbearance at the severing of his limbs. The ascetic did not feel ill-tempered but even at that time he lay down extending his loving-kindness and holding his forbearance undiminished. He spoke to the King in reply to the effect that his forbearance and other virtues were not in his limbs but in his mind. The King, being unsuccessful in his attempts to disturb the ascetic’s feelings, grew angrier and kicked the stomach of the ascetic with his heel and went away. Meanwhile, the King’s minister came over and, seeing what had happened, bowed before the dying ascetic and begged him saying: “Venerable one, none of us agreed to this cruel act of the King and we are all sorrowing over what has been done to you by that devilish man. We ask you to curse the King but not us.” At this the ascetic said: “May that king who has caused my hands and feet to be cut off, as well as you, live long in happiness. Persons who practice virtues like me never get angry.” Saying this, he breathed his last. Continue reading →

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