1. The Story of a Woman

    Comment April 13, 2020

    Verse 99: Forests are delightful, but the worldlings find no delight in them; only those who are free from passion will find delight in them, for they do not seek sensual pleasures.

    The Story of a Woman

    While residing at the Jetavana monastery, the Buddha uttered Verse (99) of this book, with reference to a woman of doubtful character.

    A bhikkhu, after taking a subject of meditation from the Buddha, was practising meditation in an old garden. A woman of doubtful character came into the garden and, seeing the bhikkhu, tried to attract his attention and seduce him. The thera got frightened; at the same time, his whole body was diffused with some kind of delightful satisfaction. The Buddha saw him from his monastery, and with his supernormal power, sent rays of light to him, and the bhikkhu received this message, which said, “My son, where worldlings seek sensual pleasures is not the place for bhikkhus; bhikkhus should take delight in forests where worldlings find no pleasure.”

    Then the Buddha spoke in verse as follows:
    Verse 99: Forests are delightful, but the worldlings find no delight in them; only those who are free from passion will find delight in them, for they do not seek sensual pleasures.

    End of Chapter Seven: The Arahat (Arahantavagga)

    Dhammapada Verse 99
    Annatara itthi Vatthu

    Ramaniyani arannani
    yaittha na ramati jano
    vitaraga ramissanti
    na te kamagavesino.

    Source: Tipitaka

  2. The Story of Thera Revata

    Comment December 2, 2019

    Verse 98: In a village or in a forest, in a valley or on a hill, wherever arahats dwell, that place is delightful.

    The Story of Thera Revata

    While residing at the Jetavana monastery, the Buddha uttered Verse (98) of this book, with reference to Thera Revata of the Acacia (khadira) Forest.

    Revata was the youngest brother of the Chief Disciple, Sariputta. He was the only one of the brothers and sisters of Sariputta who had not left home for the homeless life. His parents were very anxious to get him married. Revata was only seven years old when his parents arranged a marriage for him to a young girl. At the wedding reception, he met an old lady who was one hundred and twenty years old, and he realized that all beings are subject to ageing and decay. So, he ran away from the house and went straight to a monastery, where there were thirty bhikkhus. Those bhikkhus had been requested earlier by Thera Sariputta to make his brother a samanera if he should come to them. Accordingly, he was made a samanera and Thera Sariputta was informed about it.

    Samanera Revata took a subject of meditation from those bhikkhus and left for an acacia forest, thirty yojanas away from the monastery. At the end of the vassa, the samanera attained arahatship. Thera Sariputta then asked permission from the Buddha to visit his brother, but the Buddha replied that he himself would go there. So the Buddha accompanied by Thera Sariputta, Thera Sivali and five hundred other bhikkhus set out to visit Samanera Revata.

    The journey was long, the road was rough and the area was uninhabited by people; but the devas looked to all the needs of the Buddha and the bhikkhus on the way. At an interval of every yojana, a monastery and food were provided, and they travelled at the rate of a yojana a day. Revata, learning about the visit of the Buddha, also made arrangements to welcome him. By supernormal power he created a special monastery for the Buddha and five hundred monasteries for the other bhikkhus, and made them comfortable throughout their stay there.

    On their return journey, they travelled at the same rate as before, and came to the Pubbarama monastery on the eastern end of Savatthi at the end of the month. From there, they went to the house of Visakha, who offered them alms-food. After the meal, Visakha asked the Buddha if the place of Revata in the acacia forest was pleasant.

    And the Buddha answered in verse as follows:
    Verse 98: In a village or in a forest, in a valley or on a hill, wherever arahats dwell, that place is delightful.

    Dhammapada Verse 98
    Khadiravaniyarevatatthera Vatthu

    Game va yadi varanne
    ninne va yadi va thale
    yattha arahanto viharanti
    tam bhumiramaneyyakam.

    Source: Tipitaka

  3. The Story of Thera Sariputta

    Comment October 13, 2019

    Verse 97. He who is not credulous, who has realized the Unconditioned (Nibbana), who has cut off the links of the round of rebirths, who has destroyed all consequences of good and bad deeds, who has discarded all craving, is indeed the noblest of all men (i.e., an arahat).

    1. Vantaso: one who has discarded all craving (lit., one who has vomited out all craving).

    The Story of Thera Sariputta

    While residing at the Jetavana monastery, the Buddha uttered Verse (97) of this book, with reference to Thera Sariputtta.

    Thirty bhikkhus from a village had arrived at the Jetavana monastery to pay homage to the Buddha. The Buddha knew that the time was ripe for those bhikkhus to attain arahatship. So, he sent for Sariputta, and in the presence of those bhikkhus, he asked, “My son Sariputta, do you accept the fact that by meditating on the senses one could realize Nibbana ?” Sariputta answered, “Venerable Sir, in the matter of the realization of Nibbana by meditating on the senses, it is not that I accept it because I have faith in you; it is only those who have not personally realized it, that accept the fact from others.” Sariputta’s answer was not properly understood by the bhikkhus; they thought, “Sariputta has not given up wrong views yet; even now, he has no faith in the Buddha.”

    Then the Buddha explained to them the true meaning of Sariputta’s answer. “Bhikkhus, Sariputta’s answer is simply this; he accepts the fact that Nibbana is realized by means of meditation on the senses, but his acceptance is due to his own personal realization and not merely because I have said it or somebody else has said it. Sariputta has faith in me; he also has faith in the consequences of good and bad deeds.”

    Then the Buddha spoke in verse as follows:
    Verse 97: He who is not credulous, who has realized the Unconditioned (Nibbana), who has cut off the links of the round of rebirths, who has destroyed all consequences of good and bad deeds, who has discarded all craving, is indeed the noblest of all men (i.e., an arahat).

    At the end of the discourse, all those bhikkhus attained arahatship.

    Dhammapada Verse 97
    Sariputtatthera Vatthu

    Assaddho akatannu ca
    sandhicchedo ca yo naro
    hatavakaso vantaso1
    sa ve uttamaporiso.

    Source: Tipitaka

  4. The Story of a Samanera from Kosambi

    Comment July 13, 2019

    Verse 96: An arahat is calm in his mind, calm in his speech, and also in his deed; truly knowing the Dhamma, such an arahat is free from moral defilements and is unpurturbed by the ups and downs of life.

    The Story of a Samanera from Kosambi

    While residing at the Jetavana monastery, the Buddha uttered Verse (96) of this book, with reference to a samanera, a pupil of Thera Tissa from Kosambi.

    Once, a seven year old boy was made a samanera at the request of his father. Before his head was shaved the boy was given a subject of meditation. While he was being shaved, the boy had his mind fixed steadfastly on the object of meditation; as a result, he attained arahatship as soon as they finished shaving his head.

    After some time, Thera Tissa, accompanied by the samanera, set out for Savatthi to pay homage to the Buddha. On the way, they spent one night in a village monastery. The thera fell asleep, but the young samanera sat up the whole night beside the bed of the old thera. Early in the morning, the old thera thought it was time to wake up the young samanera. So he roused up the samanera with a palm-leaf fan, and accidentally hit the eye of the samanera with the handle of the fan and damaged the eye. The samanera covered that eye with one hand and went about doing his duties of getting water for the thera to wash his face and clean his mouth, sweeping the floor of the monastery, etc. When the young samanera offered water with one hand to the thera, the thera chided him, and said that he should offer things with both hands. Only then, did the thera learn how the samanera lost his eye. At that instant, he realized that he had wronged a truly noble person. Feeling very sorry and humiliated, he made an apology to the samanera. But the samanera said that it was not the fault of the thera, nor his own fault, but that it was only the result of kamma, and so the thera was not to feel sad about it. But the thera could not get over the unfortunate incident.

    Then they continued their journey to Savatthi and arrived at the Jetavana monastery where the Buddha was in residence. The thera then told the Buddha that the young samanera who came along with him was the most noble person he had ever met, and related all that had happened on their way. The Buddha listened to him, and replied, “My son, an arahat does not get angry with anyone he is restrained in his senses and is perfectly calm and serene.”

    Then the Buddha spoke in verse as follows:
    Verse 96: An arahat is calm in his mind, calm in his speech, and also in his deed; truly knowing the Dhamma, such an arahat is free from moral defilements and is unpurturbed by the ups and downs of life.

    Dhammapada Verse 96
    Kosambivasitissattherasamanera Vatthu

    Santam tassa manam hoti
    santa vaca ca kamma ca
    sammadanna vimuttassa
    upasantassa tadino.

    Source: Tipitaka

  5. The Story of Thera Sariputta

    Comment April 27, 2019

    Verse 95: Like the earth, the arahat is patient and is not provoked to respond in anger; like the door-post he is firm; he is unperturbed by the ups and downs of life; he is serene and pure like a lake free from mud. For such an arahat there will be no more rebirth.

    1. apetakaddamo: free from mud. The lake water being free from mud is unpolluted; the arahat being free from defilements is also serene and pure.

    The Story of Thera Sariputta

    While residing at the Jetavana monastery, the Buddha uttered Verse (95) of this book, with reference to the Chief Disciple Sariputta and a young bhikkhu.

    It was the end of the vassa; and Thera Sariputta was about to set out on a journey with some followers. A young bhikkhu, who bore some grudge against the thera, approached the Buddha and falsely reported that Thera Sariputta had abused him and beaten him. The Buddha therefore sent for the thera and questioned him, and Thera Sariputta replied as follows: “Venerable Sir! How could a bhikkhu, who steadfastly keeps his mind on the body, set out on a journey without apologizing, after doing wrong to a fellow bhikkhu? I am like the earth, which feels no pleasure when flowers are cast on it, nor resentment when rubbish and excreta are piled upon it. I am also like the door-mat, the beggar, the bull with broken horns; I also feel abhorrence for the impurity of the body and am no longer attached to it.”

    When Thera Sariputta spoke thus, the young bhikkhu felt very much distressed and wept bitterly, and admitted that he had lied about the Chief Disciple Sariputta. Then the Buddha advised Thera Sariputta to accept the apology of the young bhikkhu, lest a heavy punishment should fall on him and get his head crushed. The young bhikkhu then admitted that he had done wrong and respectfully asked for pardon. Thera Sariputta pardoned the young bhikkhu and also asked to be forgiven if he also had done any wrong.

    All those present talked in praise of Thera Sariputta, and the Buddha said, “Bhikkhus, a bhikkhu like Sariputta has no anger or ill will in him. Like the earth and the door-post, he is patient, tolerant, and firm; like the lake free from mud, he is serene and pure.”

    Then the Buddha spoke in verse as follows:
    Verse 95: Like the earth, the arahat is patient and is not provoked to respond in anger; like the door-post he is firm; he is unperturbed by the ups and downs of life; he is serene and pure like a lake free from mud. For such an arahat there will be no more rebirth.

    Dhammapada Verse 95
    Sariputtatthera Vatthu

    Pathavisamo no virujjhati
    indakhilupamo tadi subbato
    rahadova apetakaddamo1
    samsara na bhavanti tadino.

    Source: Tipitaka

  6. The Story of Thera Mahakaccayana

    Comment April 19, 2019

    Verse 94: The arahat whose sense-faculties are calm like horses well-tamed by the charioteer, who is free from pride and moral intoxicants – such an arahat is held dear even by the devas.

    1. tadino: one who is calm and tranquil or unperturbed by the ups and downs of life (Lokadhamma).

    The Story of Thera Mahakaccayana

    While residing at the Pubbarama monastery, the Buddha uttered Verse (94) of this book, with reference to Thera Mahakaccayana.

    On a full moon day, which was also the end of the vassa, Sakka with a large company of devas came to pay homage to the Buddha, who was then in residence at Pubbarama, the monastery built by Visakha. At that time, the Buddha was being attended upon by the Chief Disciples and all the senior bhikkhus. Thera Mahakaccayana, who spent the vassa in Avanti, had not yet arrived, and a seat was kept vacant for him. Sakka paid homage to the Buddha with flowers, incense and perfumes. On seeing a vacant seat he declared how he wished that Thera Mahakaccayana would come so that he could pay obeisance to him also. At that instant Mahakaccayana arrived; Sakka was very pleased and eagerly paid obeisance to him with flowers, incense and perfumes.

    The bhikkhus were awed by Sakka paying obeisance to Mahakaccayana, but some bhikkhus thought that Sakka was being partial to Mahakaccayana. To them, the Buddha said, “One who is restrained in his senses is loved by both men and devas.”

    The Buddha then spoke in verse as follows:
    Verse 94: The arahat whose sense-faculties are calm like horses well-tamed by the charioteer, who is free from pride and moral intoxicants – such an arahat is held dear even by the devas.

    Dhammapada Verse 94
    Mahakaccayanatthera Vatthu

    Yassindriyani samathangatani
    assa yatha sarathina sudanta
    pahinamanassa anasavassa
    devapi tassa pihayanti tadino1.

    Source: Tipitaka

  7. The Story of Thera Anuruddha

    Comment April 16, 2019

    [Photo credit: Al Jazeera]

    Verse 93: The arahat is free from moral intoxicants (asavas); he is not attached to food. He has as his object liberation from existence, i.e., Nibbana which is Void and Signless. His path, like that of birds in the air, cannot be traced.

    The Story of Thera Anuruddha

    While residing at the Jetavana monastery, the Buddha uttered Verse (93) of this book, with reference to Thera Anuruddha.

    Thera Anuruddha was one day looking for some discarded pieces of cloth in a rubbish heap to make into a robe as his old robe was getting soiled and torn. Jalini, his wife of a previous existence, who was now in a deva world, saw him. Knowing that he was looking for some cloth, she took three pieces of good deva material and put them in the rubbish heap, making them barely visible. The thera found the pieces of cloth and took them to the monastery. While he was making the robe, the Buddha arrived with his Chief Disciples and senior disciples and they also helped stitch the robe.

    Meanwhile, Jalini, assuming the form of a young lady, came to the village and learnt about the arrival of the Buddha and his disciples and also how they were helping Thera Anuruddha. She urged the villagers to send good delicious food to the monastery and consequently there was more than enough for all. Other bhikkhus, seeing so much surplus, put the blame on the thera and said, “Thera Anuruddha should have asked his relatives and lay disciples to send just enough food; may be, he just wanted to show off that he had so many devotees.” To those bhikkhus, the Buddha said, “Bhikkhus, do not think my son Anuruddha has asked his relatives and lay disciples to send rice gruel and other foods. My son the thera did not ask for anything; arahats do not talk about such things like food and clothing. The excessive amount of food brought to the monastery this morning was due to the promptings of a celestial being and not of a man.”

    Then the Buddha spoke in verse as follows:
    Verse 93: The arahat is free from moral intoxicants (asavas); he is not attached to food. He has as his object liberation from existence, i.e., Nibbana which is Void and Signless. His path, like that of birds in the air, cannot be traced.

    Dhammapada Verse 93
    Anuruddhatthera Vatthu

    Yassasa va parikkhina
    ahare ca anissito
    sunnato animitto ca
    vimokkho yassa gocaro
    akaseva sakuntanam
    padam tassa durannayam.

    Source: Tipitaka

  8. The Story of Thera Belatthasisa

    Comment April 14, 2019

    Verse 92: Arahats do not hoard (anything); when taking food they reflect well over it (i.e., in accordance with the three parinnas). They have as their object liberation from existence, that is, Nibbana which is Void and Signless. Their destination, like the course of birds in the air, cannot be traced.

    1. sannicayo: hoarding. According to the Commentary, it means accumulating either kamma and its effects or any of the four requisites.

    2. parinnatabhojana: to take food according to the three parinnas. According to the Commentary, there are three parinnas that the bhikkhu should have concerning food, viz., (a) nataparinna, knowing the exact nature of the food being taken, (b) tiranaparinna, being convinced of the vileness of material food, and (c) pahanaparinna, rejection of all pleasure in eating.

    3. sunnata: the Void. According to the Commentary, it means void of craving. It is an epithet of Nibbana.

    4. animittam: the Signless. According to the Commentary, it means no sign of craving, ill will and ignorance. It is also an epithet of Nibbana.

    5. vimokkho: liberation from existence; Nibbana.

    6. gati tesam durannaya: their destination cannot be traced because arahats have eradicated craving and are no more subject to rebirths.

    The Story of Thera Belatthasisa

    While residing at the Jetavana monastery, the Buddha uttered Verse (92) of this book, with reference to Thera Belatthasisa.

    Thera Belatthasisa, after going on an alms-round in the village, stopped on the way and took his food there. After the meal, he continued his round of alms for more food. When he had collected enough food he returned to the monastery, dried up the rice and hoarded it. Thus, there was no need for him to go on an alms-round every day; he then remained in jhana concentration for two or three days. Arising from jhana concentration he ate the dried rice he had stored up, after soaking it in water. Other Bhikkhunis thought ill of the thera on this account, and reported to the Buddha about his hoarding of rice. Since then, the hoarding of food by the bhikkhus has been prohibited.

    As for Thera Belatthasisa, since he stored up rice before the ruling on hoarding was made and because he did it not out of greed for food, but only to save time for meditation practice, the Buddha declared that the thera was quite innocent and that he was not to be blamed.

    The Buddha then spoke in verse as follows:
    Verse 92: Arahats do not hoard (anything); when taking food they reflect well over it (i.e., in accordance with the three parinnas).* They have as their object liberation from existence, that is, Nibbana which is Void and Signless. Their destination, like the course of birds in the air, cannot be traced.

    *Parinnatabhojana: to take food according to the three parinnas. According to the Commentary, there are three parinnas that the bhikkhu should have concerning food, viz., (a) nataparinna, knowing the exact nature of the food being taken, (b) tiranaparinna, being convinced of the vileness of material food, and (c) pahanaparrina, rejection of all pleasure in eating.

    Dhammapada Verse 92
    Belatthasisatthera Vatthu

    Yesam sannicayo1natthi
    ye parinnatabhojana2
    sunnato3 animitto4 ca
    vimokkho5 yesam gocaro
    akaseva sakuntnam
    gati tesam durannaya6.

    Source: Tipitaka

  9. The Story of Thera Mahakassapa

    Comment April 10, 2019

    Verse 91: The mindful strive diligently (in the Tranquillity and Insight Development Practice); they take no delight in the home (i.e., in the life of sensual pleasures); like swans (hamsa) that forsake the muddy pool, they abandon all home life (i.e., all cravings).

    The Story of Thera Mahakassapa

    While residing at the Veluvana monastery, the Buddha uttered Verse (91) of this book, with reference to Thera Mahakassapa.

    The Buddha once spent the vassa at Rajagaha with a number of bhikkhus. About two weeks before the end of the vassa, the Buddha informed the bhikkhus that they would soon be leaving Rajagaha and told them to prepare for departure. Some bhikkhus stitched and dyed new robes, some washed the old robes. When some bhikkhus saw Mahakassapa washing his robes, they speculated, “There are so many people inside and outside Rajagaha who love and respect Thera Mahakassapa and are constantly looking to all his needs; is it possible that the Thera would leave his lay devotees here and follow the Buddha elsewhere?”

    At the end of fifteen days, on the eve of his departure, the Buddha thought that there might be some occasions like alms-food offering ceremonies, initiation of novices, funerals, etc., and so it would not be proper for all the bhikkhus to leave. So he decided that some bhikkhus should remain at the Veluvana monastery and that the most suitable person would be Thera Mahakassapa. Consequently, Thera Mahakassapa remained in Rajagaha with some junior bhikkhus.

    Then the other bhikkhus said scornfully, “Mahakassapa has not accompanied the Buddha, just as we have predicted!” The Buddha heard their remark and said to them, “Bhikkhus! Do you wish to say that my son Kassapa is attached to his lay disciples of Rajagaha and to the things they offer him? You are very much mistaken. My son Kassapa remains here under my instruction; he is not attached to anything here.”

    Then the Buddha spoke in verse as follows:
    Verse 91: The mindful strive diligently (in the Tranquillity and Insight Development Practice); they take no delight in the home (i.e., in the life of sensual pleasures); like swans (hamsa) that forsake the muddy pool, they abandon all home life (i.e., all cravings).

    Dhammapada Verse 91
    Mahakassapatthera Vatthu

    Uyyunjanti satimanto
    na nikete ramanti te
    hamsava pallalam hitva
    okamokam jahanti te.

    Source: Tipitaka

  10. The Story of the Question Asked by Jivaka

    Comment April 8, 2019

    Verse 90: For him (an arahat) whose journey is ended, who is free from sorrow and from all (e.g. khandha aggregates), who has destroyed all fetters, there is no more distress.

    1. gataddhino: the journey is ended. Here ‘the journey’ means round of rebirths (samsara).

    2. sabbaganthappahinassa: one who has destroyed all fetters. Here ‘fetters’ means greed, ill will, and wrong view.

    The Story of the Question Asked by Jivaka

    While residing at the mango-grove monastery of Jivaka, the Buddha uttered Verse (90) of this book, with reference to the question raised by Jivaka to the Buddha.

    Devadatta, on one occasion, tried to kill the Buddha by pushing a big rock from the peak of Gijjhakuta mountain (Vulture’s Peak). The rock struck a ledge on the side of the mountain and a splinter struck the big toe of the Buddha. The Buddha was taken to the mango-grove monastery of Jivaka. There, Jivaka, the renowned physician, attended on the Buddha; he put some medicine on the toe of the Buddha and bandaged it. Jivaka then left to see another patient in town, but promised to return and remove the bandage in the evening. When Jivaka returned that night, the city-gates were already closed and he could not come to see the Buddha that night. He was very upset because if the bandage was not removed in time, the whole body would become very hot and the Buddha would be very ill.

    Just about this time, the Buddha asked Thera Ananda to remove the bandage from his big toe and found that the wound was completely healed. Jivaka came to the monastery early next morning and asked the Buddha whether he felt great pain and distress the previous night. The Buddha replied, “Jivaka! Ever since I attained Buddhahood there has been no pain and distress for me.”

    Then the Buddha spoke in verse as follows:
    Verse 90: For him (an arahat) whose journey is ended, who is free from sorrow and from all (e.g. khandha aggregates), who has destroyed all fetters, there is no more distress.

    At the end of the discourse many attained Sotapatti Fruition.

    Dhammapada Verse 90
    Jivakapanha Vatthu

    Gataddhino1 Visokassa
    vippamuttassa sabbadhi
    sabbaganthappahinassa2
    parilaho na vijjati.

    Source: Tipitaka

Live & Die for Buddhism

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My Reflection

This site is a tribute to Buddhism. Buddhism has given me a tremendous inspiration to be who and where I am today. Although I came to America at a very young age, however, I never once forget who I am and where I came from. One thing I know for sure is I was born as a Buddhist, live as a Buddhist and will leave this earth as a Buddhist. I do not believe in superstition. I only believe in karma.

A Handful of Leaves

A Handful of Leaves

Tipitaka: The pali canon (Readings in Theravada Buddhism). A vast body of literature in English translation the texts add up to several thousand printed pages. Most -- but not all -- of the Canon has already been published in English over the years. Although only a small fraction of these texts are available here at Access to Insight, this collection can nonetheless be a very good place to start.

Major Differences

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Major Differences in Buddhism: There is no almighty God in Buddhism. There is no one to hand out rewards or punishments on a supposedly Judgement Day ...read more

Problems we face today

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Of the many problems we face today, some are natural calamities and must be accepted and faced with equanimity. Others, however, are of our own making, created by misunderstanding, and can be corrected...

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