Stories-Buddhism

The Anger-eating Demon

Comment November 13, 2015

Retold from an ancient Buddhist Story by Nyanaponika Thera

Once there lived a demon who had a peculiar diet: he fed on the anger of others. And as his feeding ground was the human world, there was no lack of food for him. He found it quite easy to provoke a family quarrel, or national and racial hatred. Even to stir up a war was not very difficult for him. And whenever he succeeded in causing a war, he could properly gorge himself without much further effort; because once a war starts, hate multiplies by its own momentum and affects even normally friendly people. So the demon’s food supply became so rich that he sometimes had to restrain himself from over-eating, being content with nibbling just a small piece of resentment found close-by.

But as it often happens with successful people, he became rather overbearing and one day when feeling bored he thought: “Shouldn’t I try it with the gods?” On reflection he chose the Heaven of the Thirty-three Deities, ruled by Sakka, Lord of Gods. He knew that only a few of these gods had entirely eliminated the fetters of ill-will and aversion, though they were far above petty and selfish quarrels. So by magic power he transferred himself to that heavenly realm and was lucky enough to come at a time when Sakka the Divine King was absent. There was none in the large audience hall and without much ado the demon seated himself on Sakka’s empty throne, waiting quietly for things to happen, which he hoped would bring him a good feed. Soon some of the gods came to the hall and first they could hardly believe their own divine eyes when they saw that ugly demon sitting on the throne, squat and grinning. Having recovered from their shock, they started to shout and lament: “Oh you ugly demon, how can you dare to sit on the throne of our Lord? What utter cheekiness! What a crime! you should be thrown headlong into the hell and straight into a boiling cauldron! You should be quartered alive! Begone! Begone!”

But while the gods were growing more and more angry, the demon was quite pleased because from moment to moment he grew in size, in strength and in power. The anger he absorbed into his system started to ooze from his body as a smoky red-glowing mist. This evil aura kept the gods at a distance and their radiance was dimmed.

Suddenly a bright glow appeared at the other end of the hall and it grew into a dazzling light from which Sakka emerged, the King of Gods. He who had firmly entered the undeflectible Stream that leads Nibbana-wards, was unshaken by what he saw. The smoke-screen created by the gods’ anger parted when he slowly and politely approached the usurper of his throne. “Welcome, friend! Please remain seated. I can take another chair. May I offer you the drink of hospitality? Our Amrita is not bad this year. Or do you prefer a stronger brew, the vedic Soma?”

While Sakka spoke these friendly words, the demon rapidly shrank to a diminutive size and finally disappeared, trailing behind a whiff of malodorous smoke which likewise soon dissolved.

The gist of this story dates back to the discourses of the Buddha. But even now, over 2500 years later, our world looks as if large hordes of Anger-eating Demons were haunting it and were kept well nourished by millions slaving for them all over the earth. Fires of hate and wide-traveling waves of violence threaten to engulf mankind. Also the grass roots of society are poisoned by conflict and discord, manifesting in angry thoughts and words and in violent deeds. Is it not time to end this self-destructive slavery of man to his impulses of hate and aggression which only serve the demoniac forces? Our story tells how these demons of hate can be exorcised by the power of gentleness and love. If this power of love can be tested and proven, at grass-root level, in the widely spread net of personal relationships, society at large, the world at large, will not remain unaffected by it.

— Based on Samyutta Nikaya, Sakka Samyutta, No. 22

Link source
The Story of Devadatta [reborn in Avici Niraya]

Comment November 13, 2015

Verse 17: Here he is tormented, hereafter he is tormented; the evil-doer is tormented in both existences. He is tormented, and he laments: “Evil have I done.” He is even more tormented when he is reborn in one of the lower worlds (Apaya).

1. duggatim/duggati: unhappy destinations, the four lower worlds (apaya). In the case of Devadatta, avici niraya, the lowest niraya, (placement of torment).

While residing at the Jetavana monastery in Savatthi, the Buddha uttered Verse (17) of this book, with reference to Devadatta.

Devadatta was at one time residing with the Buddha in Kosambi. While staying there he realized that the Buddha was receiving much respect and honour as well as offerings. He envied the Buddha and aspired to head the Order of the bhikkhus. One day, while the Buddha was preaching at the Veluvana monastery in Rajagaha, he approached the Buddha and on the ground that the Buddha was getting old, he suggested that the Order be entrusted to his care. The Buddha rejected his offer and rebuked him, saying that he was a swallower of other people’s spittle. The Buddha next asked the Samgha to carry out an act of proclamation (Pakasaniya kamma*) regarding Devadatta.

Devadatta felt aggrieved and vowed vengeance against the Buddha. Three times, he attempted to kill the Buddha: first, by employing some archers; secondly, by climbing up the Gijjhakuta hill and rolling down a big piece of rock on to the Buddha; and thirdly, by causing the elephant Nalagiri to attack the Buddha. The hired assassins returned after being established in Sotapatti Fruition, without harming the Buddha. The big piece of rock rolled down by Devadatta hurt the big toe of the Buddha just a little, and when the Nalagiri elephant rushed at the Buddha, it was made docile by the Buddha. Thus Devadatta failed to kill the Buddha, and he tried another tactic. He tried to break up the Order of the bhikkhus by taking away some newly admitted bhikkhus with him to Gayasisa; however, most of them were brought back by Thera Sariputta and Thera Maha Moggallana.

Later, Devadatta fell ill. He had been ill for nine months when he asked his pupils to take him to the Buddha, and subsequently made the trip to the Jetavana monastery. Hearing that Devadatta was coming, the Buddha told his disciples that Devadatta would never get the opportunity to see him. Continue reading →
The Story of Two Friends

Comment November 10, 2015

RFA/Chin Chetha

Verse 19: Though he recites much the Sacred Texts (Tipitaka), but is negligent and does not practise according to the Dhamma, like a cowherd who counts the cattle of others, he has no share in the benefits of the life of a bhikkhu (i.e., Magga-phala).

Verse 20: Though he recites only a little of the Sacred Texts (Tipitaka), but practises according to the Dhamma, eradicating passion, ill will and ignorance, clearly comprehending the Dhamma, with his mind freed from moral defilements and no longer clinging to this world or to the next, he shares the benefits of the life of a bhikkhu (i.e., Magga-phala).

1. suvimuttacitto: Mind freed from moral defilements; this has been achieved through perfect practice and clear comprehension of the Dhamma.

2. sa bhagava samannassa hoti: lit., shares the benefits of the life of a samana (a bhikkhu). According to the Commentary, in this context, it means, “Shares the benefits of Magga-phala.”

While residing at the Jetavana monastery, the Buddha uttered Verses (19) and (20) of this book, with reference to two bhikkhus who were friends.

Once there were two friends of noble family, two bhikkhus from Savatthi. One of them learned the Tipitaka and was very proficient in reciting and preaching the sacred texts. He taught five hundred bhikkhus and became the instructor of eighteen groups of bhikkhus. The other bhikkhu striving diligently and ardently in the course of Insight Meditation attained arahatship together with Analytical Insight.

On one occasion, when the second bhikkhu came to pay homage to the Buddha, at the Jetavana monastery, the two bhikkhus met. The master of the Tipitaka did not realize that the other had already become an arahat. He looked down on the other, thinking that this old bhikkhu knew very little of the sacred texts, not even one out of the five Nikayas or one out of the three Pitakas. So he thought of putting questions to the other, and thus embarass him. The Buddha knew about his unkind intention and he also knew that as a result of giving trouble to such a noble disciple of his, the learned bhikkhu would be reborn in a lower world.

So, out of compassion, the Buddha visited the two bhikkhus to prevent the scholar from questioning the other bhikkhu. The Buddha himself did the questioning. He put questions on jhanas and maggas to the master of the Tipitaka; but he could not answer them because he had not practised what he had taught. The other bhikkhu, having practised the Dhamma and having attained arahatship, could answer all the questions. The Buddha praised the one who practised the Dhamma (i.e., a vipassaka), but not a single word of praise was spoken for the learned scholar (i.e., a ganthika).

The resident disciples could not understand why the Buddha had words of praise for the old bhikkhu and not for their learned teacher. So, the Buddha explained the matter to them. The scholar who knows a great deal but does not practise in accordance with the Dhamma is like a cowherd, who looks after the cows for wages, while the one who practises in accordance with the Dhamrna is like the owner who enjoys the five kinds of produce of the cows*. Thus, the scholar enjoys only the services rendered to him by his pupils but not the benefits of Magga-phala. The other bhikkhu, though he knows little and recites only a little of the sacred texts, having clearly comprehended the essence of the Dhamma and having practised diligently and strenuously, is an ‘anudhammacari’**, who has eradicated passion, ill will and ignorance. His mind being totally freed from moral delilements and from all attachments to this world as well as to the next, he truly shares the benefits of Magga-phala.

Then the Buddha spoke in verse as follows:

Verse 19: Though he recites much the Sacred Texts (Tipitaka), but is negligent and does not practise according to the Dhamma, like a cowherd who counts the cattle of others, he has no share in the benefits of the life of a bhikkhu (i.e., Magga-phala).

Verse 20: Though he recites only a little of the Sacred Texts (Tipitaka), but practises according to the Dhamma, eradicating passion, ill will and ignorance, clearly comprehending the Dhamma, with his mind freed from moral defilements and no longer clinging to this world or to the next, he shares the benefits of the life of a bhikkhu (i.e., Magga-phala). Continue reading →
The Story of Sumanadevi

Comment November 8, 2015

(One who has done good deeds rejoices here and rejoices afterwards too; he rejoices in both places. Thinking “I have done good deeds” he rejoices, he rejoices all the more having gone to a happy existence.)

The Master while residing at Jetavana delivered this religious discourse beginning with “Here (in this world) one who has done good deeds rejoices” in connection with Sumanadet Savatthi, two thousand monks used to take their meals daily in the house of Anathapindika and a similar number in the house of the eminent female-devotee Visakha. Whosoever wished to give alms in Savatthi, they used to do so after getting permission of these two. What was the reason for this? Even though a sum of a hundred thousand was spent in charity, the monks used to ask:

“Has Anathapindika or Visakha come to our alms-hall?” If told, “They have not”, they used to express words of disapproval saying “What sort of a charity is this?” The fact was that both of them (Anathapindika and Visakha) knew exceedingly well what the congregation of monks liked, as also what ought to be done befitting the occasion. When they supervised, the monks could take food according to their liking, and so all those who wished to give alms used to take those two with them. As a result, they (Anathapindika and Visakha) could not get the opportunity to serve the monks in their own homes.

Thereupon, pondering as to who could take her place and entertain the congregation of monks with food, and finding her son’s daughter, Visakha made her take the place. She started serving food to the congregation of monks in Visakha’s house. Anathapindika too made his eldest daughter, Mahasubhadda by name, officiate in his stead. While attending to the monks, she used to listen to the Dhamma. She became a Sotapanna and went to the house of her husband. Then he (Anathapindika) put Cullasubhadda in her place. She too acting likewise became a Sotapanna and went to her husband’s house. Then his youngest daughter Sumanadevi was assigned the place. She, however, attained the fruition of sakadagami. Though she was only a young maiden, she became afflicted with so severe a disease that she stopped taking her food and wishing to see her father sent for him.

Anathapindika received the message while in an almshouse. At once he returned and asked her what the matter was. She said to him, ‘Brother, what is it?’ He said ‘Dear, are you talking in delirium?’ Replied she, ‘Brother, I am not delirious.’ He asked, ‘Dear, are you in fear?’ and she replied, ‘No, I am not, brother.’ Saying only these words she passed away. Though a Sotapanna, the banker was unable to bear the grief that arose in him for his daughter and after having had the funeral rites of his daughter performed, approached the Master weeping. Being asked: Householder, what makes you come sad and depressed, weeping with a tearful face?’, he replied ‘Lord, my daughter Sumanadevi has passed away.’ ‘But, why do you lament? Isn’t death common to all beings?’ ‘Lord, this I am aware of, but the fact that my daughter, who was so conscious of a sense of shame and fear of evil, was not able to maintain her self-possession at the time of her death and passed away talking in delirium, has made me very depressed.’ ‘But, noble banker, what was it that she said?’

‘When I addressed her as “Dear Sumana”, she said “What is it, dear brother? “*

‘Then when I asked her “Dear, are you talking in delirium ?”, she replied “I am not talking in delirium, brother”.

‘When I asked her “Are you in fear, dear?”, she replied “Brother, I am not”. Saying this much she passed away.’

Thereupon the Master told him, Noble banker, your daughter was not talking in delirium.’ When asked why she spoke like that, the Master replied, ‘It is because of your lower spiritual position; indeed your daughter held a higher position than you did in the attainment of the path (magga) and fruition (phala); you are only a Sotapanna but your daughter was a sakadagami, it was because of her higher position in the attainment of path and fruition that she spoke to you in that way’. The banker asked, ‘Is that so Lord ?’, and the Master affirmed saying ‘It is so’. When asked ‘Where is she reborn at present?’ the Master said, ‘In the Tusita heaven, O householder’. Then the banker made this remark, ‘Lord, having rejoiced here in this world in the midst of kinsmen, now again, after passing away, my daughter has been reborn in a place of joy.’ Thereupon the Master told him, ‘Yes banker, the diligent, whether they are householders or samanas, surely rejoice in this world as well as in the next’, and uttered this stanza.

Idha nandati, pecca nandati,
katapunno ubhayattha nandati.
“punnam me katan” ti nandati
bhiyyo nandatisuggatim gato. Continue reading →
The Story of Devadatta

Comment October 28, 2015

Verse 9: He who is not free from taints of moral defilements (kilesas) and yet dons the yellow robe, who lacks restraint in his senses and (speaks not the) truth is unworthy of the yellow robe.

Verse 10: He who has discarded all moral defilements (kilesas), who is established in moral precepts, is endowed with restraint and (speaks the) truth is, indeed, worthy of the yellow robe.

1. kasavam or kasavam vattham: the yellow or reddish yellow robe donned by members of the Buddhist Religious Order. There is a play on words in the above stanzas; ‘anikkasavo’, meaning, not free from faults of moral defilements and therefore, stained; and kasavam, the yellow robe, dyed sombre in some astringent juice and is therefore stained.

2. vantakasav’assa: lit., has vomited all moral defilements; it means, has discarded all moral defilements through the four Path Knowledge (Magga nana).

While residing at the Jetavana monastery in Savatthi, the Buddha uttered Verses (9) and (10) of this book, with reference to Devadatta.

Once the two Chief Disciples, the Venerable Sariputta and the Venerable Maha Moggallana, went from Savatthi to Rajagaha. There, the people of Rajagaha invited them, with their one thousand followers, to a morning meal. On that occasion 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 anyone of the bhikkhus they thought fit. It so happened that there was no shortage of anything and the cloth was to be offered to one of the theras. Since the two Chief Disciples visited Rajagaha only occasionally, the cloth was offered to Devadatta, who was a permanent resident of Rajagaha.

Devadatta promptly made the cloth into robes and moved about pompously, wearing them. Then, a certain bhikkhu from Rajagaha came to Savatthi to pay homage to the Buddha, and told him about Devadatta and the robe, made out of cloth worth one hundred thousand. The Buddha then said that it was not the first time that Devadatta was wearing robes that he did not deserve. The Buddha then related the following story.

Devadatta was an elephant hunter in one of his previous existences. At that time, in a certain forest, there lived a large number of elephants. One day, the hunter noticed that these elephants knelt down to the paccekabuddhas* on seeing them. Having observed that, the hunter stole an upper part of a yellow robe and covered his body and hand with it. Then, holding a spear in his hand, he waited for the elephants on their usual route. The elephants came, and taking him for a paccekabuddha fell down on their knees to pay obeisance. They easily fell prey to the hunter. Thus, one by one, he killed the last elephant in the row each day for many days.

The Bodhisatta (the Buddha-to-be) was then the leader of the herd. Noticing the dwindling number of his followers he decided to investigate and followed his herd at the end of the line. He was alert, and was therefore able to evade the spear. He caught hold of the hunter in his trunk and was about to dash him against the ground, when he saw the yellow robe. Seeing the yellow robe, he desisted and spared the life of the hunter.

The hunter was rebuked for trying to kill under cover of the yellow robe and for commuting such an act of depravity. The hunter clearly did not deserve to put on the yellow robe.

Then the Buddha spoke in verse as follows:

Verse 9: He who is not free from taints of moral defilements (kilesas) and yet dons the yellow robe, who lacks restraint in his senses and (speaks not the) truth is unworthy of the yellow robe.

Verse 10: He who has discarded all moral defilements (kilesas), who is established in moral precepts, is endowed with restraint and (speaks the) truth is, indeed, worthy of the yellow robe.

At the end of the discourse, many bhikkhus were established in Sotapatti Fruition.

* Paccekabuddha: One who, like the Buddha, is Self-Enlightened in the Four Noble Truths and has uprooted all the moral defilements (kilesas). However, he cannot teach others. Paccekabuddhas appear during the absence of the Buddha Sasana (Teaching).

Dhammapada Verses 9 and 10
Devadatta Vatthu

Anikkasavo kasavam1
yo vattham paridahissati
apeto damasaccena
na so kasavamarahati.

Yo ca vantakasav’assa2
silesu susamahito
upeto damasaccena
sa ve kasavamarahati.

Source: Tipitaka
The Story of Dhammika Upasaka

Comment October 26, 2015

Verse 16: Here he rejoices, hereafter he rejoices; one who performed meritorious deeds rejoices in both existences. He rejoices and greatly rejoices when he sees the purity of his own deeds.

While residing at the Jetavana monastery in Savatthi, the Buddha uttered Verse (16) of this book, with reference to Dhammika, a lay disciple.

Once there lived in Savatthi, a lay disciple by the name of Dhammika, who was virtuous and very fond of giving in charity. He generously offered food and other requisites to the bhikkhus regularly and also on special occasions. He was, in fact, the leader of five hundred virtuous lay disciples of the Buddha who lived in Savatthi. 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 Samgha to come to him and recite the sacred texts by his bedside. While the bhikkhus were reciting the Maha satipatthana Sutta, six decorated 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 bhikkhus, 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. 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.

Then the Buddha spoke in verse as follows:

Verse 16: Here he rejoices, hereafter he rejoices; one who performed meritorious deeds rejoices in both existences. He rejoices and greatly rejoices when he sees the purity of his own deeds.

Dhammapada Verse 16
Dhammika-upasaka Vatthu

Idha modati pecca modati
katapunno ubhayattha modati
so modati so pamodati
disva kammavisuddhimattano.

Source: Tipitaka
Dhaniya the Cattleman

Comment October 17, 2015

Sutta Nipata I.2 | Dhaniya Sutta

Dhaniya the cattleman:[1]

“The rice is cooked,
my milking done.
I live with my people
along the banks of the Mahi;
my hut is roofed, my fire lit:
so if you want, rain-god,
go ahead & rain.”

The Buddha:“Free from anger,
my stubbornness gone,[2]
I live for one night
along the banks of the Mahi;
my hut’s roof is open, my fire out:[3]
so if you want, rain-god,
go ahead & rain.”

Dhaniya:

“No mosquitoes or gadflies
are to be found.
The cows range in the marshy meadow
where the grasses flourish.
They could stand the rain if it came:
so if you want, rain-god,
go ahead & rain.”

The Buddha:“A raft, well-made,
has been lashed together.[4]
Having crossed over,
gone to the far shore,
I’ve subdued the flood.
No need for a raft
is to be found:[5]
so if you want, rain-god,
go ahead & rain.”

Dhaniya:

“My wife is compliant, not careless,
is charming, has lived with me long.
I hear no evil about her at all:
so if you want, rain-god,
go ahead & rain.”

The Buddha:“My mind is compliant, released,
has long been nurtured, well tamed.
No evil is to be found in me:
so if you want, rain-god,
go ahead & rain.”

Continue reading →
The Story of Cundasukarika

Comment October 16, 2015

Verse 15: Here he grieves, hereafter he grieves; the evil-doer grieves in both existences. He grieves and he suffers anguish when he sees the depravity of his own deeds.

While residing at the Veluvana monastery in Rajagaha, the Buddha uttered Verse (15) of this book, with reference to Cunda, the pork-butcher.

Once, in a village not far away from the Veluvana monastery, there lived a very cruel and hard-hearted pork-butcher, by the name of Cunda. Cunda was a pork-butcher for over fifty-five years; all this time he had not done a single meritorious deed. Before he died, he was in such great pain and agony that he was grunting and squealing and kept on moving about on his hands and knees like a pig for seven whole days. In fact, even before he died, he was suffering as if he were in Niraya*. On the seventh day, the pork-butcher died and was reborn in Avici Niraya. Thus, the evil-doer must always suffer for the evil deeds done by him; he suffers in this world as well as in the next.

In this connection, the Buddha spoke in verse as follows:

Verse 15: Here he grieves, hereafter he grieves; the evil-doer grieves in both existences. He grieves and he suffers anguish when he sees the depravity of his own deeds.

*Niraya or Naraka: a place of continuous torment sometimes compared with hell; but it is different from hell because suffering in Niraya is not everlasting like suffering in hell. Avici Niraya is the most fearful of all Nirayas.

Dhammapada Verse 15
Cundasukarika Vatthu

Idha socati pecca socati
papakari ubhayattha socati
so socati so vihannati
disva kammakilitthamattano.

Source: Tipitaka
The Story of Thera Nanda

Comment October 9, 2015

Buddha and Nanda Thera

Verse 13: Just as rain penetrates a badly-roofed house, so also, passion (raga) penetrates a mind not cultivated in Tranquillity and Insight Development (Samatha and Vipassana).

Verse 14: Just as rain cannot penetrate a well-roofed house, so also, passion (raga) cannot penetrate a mind well-cultivated in Tranquillity and Insight Development (Samatha and Vipassana).

While residing at the Jetavana monastery in Savatthi, the Buddha uttered Verses (13) and (14) of this book, with reference to Thera Nanda, a cousin of the Buddha.

Once the Buddha was residing at the Veluvana monastery in Rajagaha when his father King Suddhodana repeatedly sent messengers to the Buddha requesting him to visit the city of Kapilavatthu. Accordingly, the Buddha made the journey in the company of twenty thousand arahats. On arrival at Kapilavatthu he related the Vessantara Jataka to the assembly of his relatives. On the second day, he entered the city, where by reciting the verse beginning with “Uttitthe Nappamajjeyya …” (i.e., One should arise and should not be unmindful …) he caused his father to be established in Sotapatti Fruition. On arrival at the palace, the Buddha recited another verse beginning with “Dhammam care sucaritam …” (i.e., One should practise the Dhamma…) and established the king in Sakadagami Fruition*. After the meal he narrated the Candakinnari Jataka, with reference to the virtues of Rahula’s mother.

On the third day, there was the marriage ceremony of Prince Nanda, a cousin of the Buddha. The Buddha went there for alms and handed over the alms bowl to Prince Nanda. The Buddha then departed without taking back the bowl. So the prince, holding the bowl, had to follow the Buddha. The bride, Princess Janapadakalyani, seeing the prince following the Buddha rushed forth and cried out to the prince to come back soon. At the monastery, the prince was admitted into the Order as a bhikkhu.

Later, the Buddha moved into the monastery built by Anathapindika, at Jeta Park in Savatthi. While residing there Nanda was discontented and half-hearted and found little pleasure in the life of a bhikkhu. He wanted to return to the life of a householder because he kept on remembering the words of Princess Janapadakalyani, imploring him to return soon.

Knowing this, the Buddha, by supernormal power, showed Nanda, the beautiful female devas of the Tavatimsa world who were far prettier than Princess Janapadakalyani. He promised to get them for Nanda, if the latter strove hard in the practice of the Dhamma. Other bhikkhus ridiculed Nanda by saying that he was like a hireling who practised the Dhamma for the sake of beautiful women, etc. Nanda felt very much tormented and ashamed. So, in seclusion, he tried very hard in the practice of the Dhamma and eventually attained arahatship. As an arahat his mind was totally released from all attachments, and the Buddha was also released from his promise to Nanda. All this had been foreseen by the Buddha right from the very beginning.

Other bhikkhus, having known that Nanda was not happy in the life of a bhikkhu, again asked him how he was faring. When he answered that he had no more attachments to the life of a householder, they thought Nanda was not speaking the truth. So they informed the Buddha about the matter, at the same time expressing their doubts. The Buddha then explained to them that, previously, the nature of Nanda was like that of an ill-roofed house, but now, it had grown to be like a well-roofed one.

Then the Buddha spoke in verse as follows:

Verse 13: Just as rain penetrates a badly-roofed house, so also, passion (raga) penetrates a mind not cultivated in Tranquillity and Insight Development (Samatha and Vipassana).

Verse 14: Just as rain cannot penetrate a well-roofed house, so also, passion (raga) cannot penetrate a mind well-cultivated in Tranquillity and Insight Development (Samatha and Vipassana).

* Sakadagami Fruition: Sakadagami Phala, ‘fruit’ or ‘fruition’. This immediately follows Sakadagami Magga which is the second Magga or the second stage of Enlightenment attained by one who has practised Insight Meditation.

Dhammapada Verses 13 and 14
Nandatthera Vatthu

Yatha agaram ducchannam
vutthi samativijjhati
evam abhavitam cittam
rago samativijjhati.

Yatha agaram suchannam
vutthi na samativijjhati
evam subhavitam cittam
rago na samativijjhati.

Source: Tipitaka
The Story of Thera Sariputta

Comment October 7, 2015

Verse 11: They take untruth for truth; they take truth for untruth; such persons can never arrive at the truth, for they hold wrong views.

Verse 12: They take truth for truth; they take untruth for untruth; such persons arrive at the truth, for they hold right views.

1. asare: lit., essenceless; according to the Commentary, wrong view, i.e., untruth.

2. sare: lit., essence; according to the Commentary, right view, i.e. , truth.

3. siram: Truth  According to the Commentary, essence of the Dhamma. The essence of the Dhamma comprises sila (moral precepts or morality), samadhi (concentration), panna (knowledge), vimutti (liberation), vimutti-nanadasasana (Knowledge of and Insight into liberation), haramattha (ultimate truth) and Nibbana.

While residing at Veluvana, the Bamboo Grove monastery in Rajagaha, the Buddha uttered Verses (11) and (12) of this book, with reference to Sanjaya, a former teacher of the Chief Disciples, the Venerable Sariputta and the Venerable Moggallana (formerly Upatissa and Kolita).

Upatissa and Kolita were two youths from Upatissa and Kolita, two villages near Rajagaha. While looking at a show they realized the insubstantiality of things and they decided to search for the way to liberation. First, they approached Sanjaya. The wandering ascetic at Rajagaha, but they were not satisfied with his teachings. So they went all over Jambudipa and came back to their native place, after searching for, but not finding the true dhamma. At this point they came to an understanding that one who found the true dhamma should inform the other.

One day, Upatissa came across Thera Assaji and learned from him the substance of the dhamma. The thera uttered the verse beginning with “Ye dhamma hetuppabhava”, meaning, “those phenomena which proceed from a cause”. Listening to the verse, Upatissa became established in the Sotapatti Magga and Phala. Then, as promised, he went to his friend Kolita, explained to him that he, Upatissa, had attained the state of Deathlessness and repeated the verse to his friend. Kolita also become established in Sotapatti Fruition at the end of the verse. They both remembered their former teacher and so went to Sanjaya and said to him, “We have found one who could point out the Path to Deathlesseness; the Buddha has appeared in the world; the Dhamma has appeared; the Sangha has appeared… Come, let us go to the Teacher.” They had hoped that their former teacher would go along with them to the Buddha and by listening to the discourses he, too, would come to realize Magga and Phala. But Sanjaya refused.

So Upatissa and Kolita, with two hundred and fifty followers, went to the Buddha, at Veluvana. There, they were initiated and admitted into the Order as bhikkhus. Upatissa as son of Rupasari became known as Thera Sariputta; Kolita as son of Moggali became known as Thera Maha Moggallana. On the seventh day after the initiation Maha Moggallana attained Arahatship. Thera Sariputta achieved the same a fortnight after initiation. On that day, the Buddha made them his two Chief Disciples (Agga-Savaka).

The two Chief Disciples then related to the Buddha how they went to the Giragga festival, the meeting with Thera Assaji and their attainment of Sotapatti Fruition. They also told the Buddha about their former teacher Sanjaya, who refused to accompany them. Sanjaya had said, “Having been a teacher to so many pupils, for me to become his pupil would be like a jar turning into a drinking cup. Besides, only few people are wise and the majority are foolish; let the wise go to the wise Gotama, the foolish would still come to me. Go your way, my pupils.”

Thus, as the Buddha pointed out, Sanjaya’s false pride was preventing him from seeing truth as truth; he was seeing untruth as truth and would never arrive at the real truth.

Then the Buddha spoke in verse as follows:

Verse 11: They take untruth for truth; they take truth for untruth; such persons can never arrive at the truth, for they hold wrong views.

Verse 12: They take truth for truth; they take untruth for untruth; such persons arrive at the truth, for they hold right views. At the end of the discourse, many people came to be established in Sotapatti Fruition.

At the end of the discourse, many people came to be established in Sotapatti Fruition.

Dhammapada Verses 11 and 12
Sariputtatthera Vatthu

Asare1saramatino
sare2casaradassino
te saram3 nadhigacchanti
micchasankappagocara.

Saranca sarato natva
asaranca adhigacchanti
te saram adhigacchanti
sammasankappagocara.

Source: Tipitaka

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