1. The Tipitaka being committed to writing on ola (palm) leaves during the reign of King Vattagamani Abhaya

    Comment September 6, 2016
    The Tipitaka being committed to writing on ola (palm) leaves during the reign of King Vattagamani Abhaya

    The Tipitaka being committed to writing on ola (palm) leaves during the reign of King Vattagamani Abhaya

    59. The Tipitaka being committed to writing on ola (palm) leaves during the reign of King Vattagamani Abhaya

    From the time of Buddha’s life down to the time of King Vattagamani’s reign, the Tipitaka forming the teachings of the Blessed One were handed down from generation to generation of monks by word of mouth, by being learnt by heart. During the reign of King Vattagamani, however, trouble was given by Brahmana Tissa, who rose up in arms and there was also inference from Kings who were disbelievers in the Buddhist religion. The monks could not get enough food for their meals and had to make extraordinary efforts to retain in memory whatever parts of the Buddhist scriptures they had already learnt by heart.

    This was a matter for anxiety as, if the monks in future could not commit the Tipitaka scriptures to memory and recite them, the scriptures might disappear altogether. They therefore sought the assistance of King Vattagamani and held the Fourth Buddhist Council by committing the Tipitaka to writing on ola (palm) leaves.

    The expression “Writing committed to palm leaves” has come into usage with reference to this first act of the letters of the alphabet being written down on ola (palm) leaves.

    THE ILLUSTRATED HISTORY OF BUDDHISM
    by ASHIN JANAKA BHIVAMSA (Aggamahapandita)
    Artist: U Ba Kyi | Link to this post

  2. The Story of Dhammika Upasaka

    Comment October 26, 2015

    Buddha meditating - Ariyamagga

    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

     

  3. The Story of Cundasukarika

    Comment October 16, 2015

    Cundasukarika

    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

  4. The Story of Thera Nanda

    Comment October 9, 2015
    Buddha and Nanda Thera

    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

     

     

  5. The Story of Thera Sariputta

    Comment October 7, 2015

    Sariputta

    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

  6. The Story of Thera Mahakala

    Comment October 1, 2015

    Buddha meditating - Ariyamagga

    Verse 7: He who keeps his mind on pleasant objects, who is uncontrolled in his senses, immoderate in his food, and is lazy and lacking in energy, will certainly be overwhelmed by Mara,3 just as stormy winds uproot a weak tree.

    Verse 8: He who keeps his mind on the impurities (of the body), who is well-controlled in his senses and is full of faith and energy, will certainly be not overwhelmed by Mara, just as stormy winds cannot shake a mountain of rock.

    1. Maro/Mara: in this context kilesamara, the defilements hindering the realization of Nibbana.

    2. saddham/saddha: According to the Commentary,
    (a) unwavering (unshakable) faith in the Buddha, the Dhamma (the Doctrine) and the Samgha (the Buddhist Religious Order) and
    (b) faith or belief in kamma (action) and its results.

    3. Refer to 1.

    While residing in the neighbourhood of the town of Setabya, the Buddha uttered Verses (7) and (8) of this book, with reference to Mahakala and his brother Culakala. Mahakala and Culakala were two merchant brothers from the town of Setabya. While travelling about with their merchandise on one occasion, they had a chance to listen to a religious discourse given by the Buddha. After hearing the discourse Mahakala asked the Buddha for admission to the Order of the bhikkhus. Culakala also joined the Order but with the intention of coming out of the Order and to bring out his brother along with him.

    Mahakala was serious in his ascetic practice at the cemetery (Sosanika dhutinga) and diligently meditated on decay and impermanence. He finally gained Insight and attained arahatship.

    Later, the Buddha and his disciples, including the brothers, happened to be staying in the forest of Simsapa, near Setabya. While staying there, the former wives of Culakala invited the Buddha and his disciples to their house. Culakala himself went ahead to prepare seating arrangements for the Buddha and his disciples. Once there, the former wives of Culakala made him change into lay clothes.

    The next day, the wives of Mahakala invited the Buddha and his disciples to their house hoping to do the same with Mahakala as the wives of Culakala had done to Culakala. After the meal they requested the Buddha to let Mahakala remain to “express appreciation” (anumodana). So the Buddha and the other disciples left.

    Arriving at the village gate the bhikkhus expressed their dissatisfaction and apprehension. They were dissatisfied because Mahakala was permitted to stay behind and they were afraid that, like Culakala, his brother, Mahakala, too, would be made to leave the Order by his former wives. To this, the Buddha replied that the two brothers were not alike. Culakala indulged in sensual pleasures and was lazy and weak; he was just like a weak tree. Mahakala, on the other hand, was diligent, steadfast and strong in his faith of the Buddha, the Dhamma and the Samgha; he was like a mountain of rock.

    Then the Buddha spoke in verse as follows:

    Verse 7: He who keeps his mind on pleasant objects, who is uncontrolled in his senses, immoderate in his food, and is lazy and lacking in energy, will certainly be overwhelmed by Mara, just as stormy winds uproot a weak tree.

    Verse 8: He who keeps his mind on the impurities (of the body), who is well-controlled in his senses and is full of faith and energy, will certainly be not overwhelmed by Mara, just as stormy winds cannot shake a mountain of rock.

    Meanwhile, the former wives of Mahakala surrounded him and tried to remove his yellow robes. The thera, sensing their attitude, stood up and rising up into the air by his supernormal powers passed through the roof of the house into the sky. He landed at the feet of the Buddha at the very moment the Master was coming to the end of his utterance of the above two stanzas. At the same time, all the bhikkhus assembled there were established in Sotapatti Fruition.

    Dhammapada Verses 7 and 8
    Mahakalatthera Vatthu

    Subhanupassim viharantam
    indriyesu asamvutam
    bhojanamhi camattannum
    kusitam hinaviriyam
    tam ve pasahati Maro1
    vato rukkhamva dubbalam.

    Asubhanupassim viharantam
    indriyesu susamvutam
    bhojanamhi ca mattannum
    saddham2 araddhaviriyam
    tam ve nappasahati Maro
    vato selamva pabbatam.

    Source: Tipitaka

     

  7. The Story of Kosambi Bhikkhus

    Comment September 27, 2015

    buddha and monks - AriyamaggaVerse 6: People, other than the wise, do not realize, “We in this world must all die,” (and, not realizing it, continue their quarrels). The wise realize it and thereby their quarrels cease.

    1. Pare ca na vijananti: ‘Pare’ means ‘others’; in this context, people other than the wise. These people do not realize that they must die, and behave as if they were never going to die and keep on quarrelling. Therefore, they are sometimes referred to as the ignorant or the foolish, or those who are not worthy of love and respect.

    2. mayamettha yamamase: lit., “We here must die,” meaning we, of this world, must die; or all men are mortal.

    3. ye ca tattha vijananti: in the case of those who understand, meaning the wise. The wise understand (or realize) that all men are mortal.

    While residing at the Jetavana monastery in Savatthi, the Buddha uttered Verse (6) of this book, with reference to the bhikkhus of Kosambi.

    The bhikkhus of Kosambi had formed into two groups. One group followed the master of Vinaya and the other followed the teacher of the Dhamma and they were often quarrelling among themselves. Even the Buddha could not stop them from quarrelling; so he left them and spent the vassa, residence period of the rains, all alone in Rakkhita Grove near Palileyyaka forest. There, the elephant Palileyya waited upon the Buddha.

    The lay disciples of Kosambi, on learning the reason for the departure of the Buddha, refused to make offerings to the remaining bhikkhus. This made them realize their mistake and reconciliation took place among themselves. Still, the lay disciples would not treat them as respectfully as before, until they owned up their fault to the Buddha. But the Buddha was away and it was in the middle of the vassa; so the bhikkhus of Kosambi spent the vassa in misery and hardship.

    At the end of the vassa, the Venerable Ananda and five hundred bhikkhus approached the Buddha and gave the message from Annathapindika and other lay disciples imploring him to return. In due course the Buddha returned to the Jetavana monastery in Savatthi. The bhikkhus followed him there, fell down at his feet, and owned up their fault. The Buddha rebuked them for disobeying him. He told them to remember that they must all die some day and therefore, they must stop their quarrels and must not act as if they would never die.

    Then the Buddha spoke in verse as follows:

    Verse 6: People, other than the wise, do not realize, “We in this world must all die,” (and, not realizing it, continue their quarrels). The wise realize it and thereby their quarrels cease.

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

    Dhammapada Verse 6
    Kosambaka Vatthu

    Pare ca na vijananti1
    mayamettha yamamase2
    ye ca tattha vijananti3
    tato sammanti medhaga.

    Source: Tipitaka

     

  8. The Story of Matthakundali

    Comment September 8, 2015

    1. Sukham/sukha: in this context, happiness, satifactoriness, fortune, etc., and rebirth in the three upper planes of happy existence.

    The Story of Matthakundali

    While residing at the Jetavana monastery in Savatthi, the Buddha uttered Verse (2) of this book, with reference to Matthakundali, a young Brahmin. Matthakundali was a young brahmin, whose father, Adinnapubbaka, was very stingy and never gave anything in charity. Even the gold ornaments for his only son were made by himself to save payment for workmanship. When his son fell ill, no physician was consulted, until it was too late. When he realized that his son was dying, he had the youth carried outside on to the verandah, so that people coming to his house would not see his possessions.

    On that morning, the Buddha arising early from his deep meditation of compassion saw, in his Net of Knowledge, Matthakundali lying on the verandah. So when entering Savatthi for alms-food with his disciples, the Buddha stood near the door of the brahmin Adinnapubbaka. The Buddha sent forth a ray of light to attract the attention of the youth, who was facing the interior of the house. The youth saw the Buddha; and as he was very weak he could only profess his faith mentally. But that was enough. When he passed away with his heart in devotion to the Buddha he was reborn in the Tavatimsa celestial world. Continue reading →

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