01-Introduction-to-KN-(2011-08-12).txt

Okay, it is 12th of August, 2011, and we want to start on the Kudakkha Nikaya tonight. We just finished the Digha Nikaya. The teaching of the Buddha is mentioned in the suttas. The Buddha called his teachings the Dhamma Vinaya. The Buddha did not use the word Tipitaka or Tripitaka. In the earliest discourses of the Buddha and in the Vinaya books, the Buddha always referred to his teachings as the Dhamma Vinaya. And we find in Anguttara Nikaya 4.180, the Buddha said that if any monk says that the Buddha taught such and such, his words should be compared to the suttas and the Vinaya. only with accords with the Suttas and the Vinaya can you take it to be the words of the Buddha. So in other words, Dhamma refers to the Suttas. And the Buddha also said that his true Dhamma will remain for 500 years, meaning that after 500 years, the Dhamma will be polluted, wrong teachings will arise. So within the 500 years after the Buddha's passing away, we have the Emperor Ashoka in India. And Emperor Ashoka made great efforts to propagate the Buddha's teachings. So he made these stone pillars where the words of the Buddha were carved. And now that people dig up these archaeologists dig up these stone pillars, Asokan pillars, they find that during Emperor Asoka's time, we have five nikayas. Nikayas means collections. So five collections of the Buddha's discourses, also called suttas. And we have the Vinaya books. So this is original Buddhism because it was within the 500 years after the Buddha's passing away. And those five Nikayas have been transmitted down to us fairly purely. You won't see 100%, maybe 95% by sufficient. So we already went through the Angutta Nikaya, the first one. Then the second Nikaya we went through was the Sangyutta Nikaya. Majjima Nikaya, and this Vassa we just completed, the Diga Nikaya, now we start on the Kudaka Nikaya. This word Kudaka means minor or small, and during the Emperor Ashoka's time, it was considered small Nikaya, small collection, because it only consisted of very few books, very few suttas, compared to the other Nikayas. But over the years, from Emperor Ashoka's time until now, It has grown. A lot of later books have been added to it. You can see very clearly in Myanmar or Burma, in about 1956, when they held what they call the Sixth Sangha Meeting, also called the Sixth International Buddhist Synod, they call it, that they added another three books to the Kudakanikaya, and these three books are the Nettipakarana, Petakopadesa, and Milindapanha. And everybody knows, and they also know, that these three books are not the words of the Buddha. And yet they still insist on adding these three books into the Kudakanikaya. But other countries, other Buddhist countries, have not done so. According to other Buddhist countries, the Kudaka Nikaya consists of 15 books, whereas the Burmese say it consists of 18 books. So we find in this book from Burma, Guide to the Tipitaka, this book is by Wu Kole, the former vice chancellor of Mandalay University. He says that in the 1956, six international Buddhist saints in Burma, the Burmese Sangha, they define the Kudaka Nikaya not as a minor collection, but as a major collection. And they have even included the Vinaya Pitaka and the Abhidhamma Pitaka into the Kudaka Nikaya, which we find very strange. Kudaka Nikaya is only part of the Sutta Pitaka and how can it include the Vinaya and include the Abhidhamma. So this is what they have done. Now okay, coming into the Kudaka Nikaya. So we consider the Kudaka Nikaya as being 15 books only. The first book is the Kudaka Pata. The Kudaka Pata means minor passages or small passages. And this Kudaka Pata consists of nine sections inside there, nine suttas. And it is used as a manual for novices under training. It consists of the three refuges, the ten precepts, the 32 parts of the body, and simple dhammas for novices to recite. And then it also includes the Mangala Sutta, Ratana Sutta, Thirokuda Sutta, Nidikanda Sutta, Metta Sutta, and that's the Kudakanikaya. And then the second book is the Dhammapada. This Dharmapada is the most well-known of all the Buddhist books and also one of the most popular. It consists of 423 verses arranged in 26 sections. This Dharmapada is a real treasury of the Buddha's words. That's why it's so popular, words of wisdom. quite practical also. The third book is the Udana. Udana means solemn utterances of the Buddha. They are mostly in verse form, but it is accompanied by prose detailing the circumstances which lead to the verses. And there are eight sections, each one is ten So there are 80 udanas or 80 suttas. The fourth book is called the Iti Vutaka. It's called Iti Vutaka because each of the suttas begins with the words Iti Vucati, thus it is said. So this Itthivuttaka consists of 112 short suttas in four chapters. And each of the suttas is accompanied by verses. Then the fifth book is the Suttanipata. Suttanipata means collection of suttas. And there are 71 suttas in the Suttanipata under five sections of agas. This Sutani Pathak, some of the oldest suttas are inside here. Then the sixth book is the Vimana Vatthu, the stories of the celestial mansions about heavenly beings. These stories, because they are just stories, It's hard to believe that they come from the Buddha, probably transmitted over the years. And then the seventh book is the Peta Vatthu. It consists of 51. The Vimana Vatthu consists of 85 suttas or poems, and the Peta Vatthu consists of 51 stories about wandering ghosts. This also was probably cooked up over the years. Then the eighth book is the Theragatha, verses of the elders, containing 107. Here is his poems or verses. And they are the Arahant monks. Then the ninth book is Therigatha, verses of the elder nuns, Theris. mostly Arahant nuns. Then the 10th book is the Jataka or bird stories, stories of supposed to be past lives of the Buddha. But it seems the Jatakas have been around even before the Buddha's time. And originally, there was no mention of the Buddha in the Jatakas. And then they used it and then Talk about the Bodhisatta being born in the past life as a deer, as some animal. But it's, if you read it, it's hard to believe it was spoken by the Buddha because in those Jataka stories, animals can talk like human beings. And they seem to be smarter sometimes than human beings. The 11th book is the Nidesa. It's a commentary divided into Maha Nidesa, a commentary on the Ataka Vagga of the Sutta Nipata. And number two is the Chula Nidesa, a commentary on the Parayana Vagga and the Kaga-Visana Sutta also of the Sutta Nipata. The Nidesa is itself commented on in the Saddhamma Pajotika of Upasena, and there attributed to Sariputta. So this is more like a commentary on this book Nidesa. Then the 12th book is the Patisambhida Maga. It's an analysis of concepts and practices already mentioned in the Vinaya, Pitaka, and Diga, Samyutta, and Anguttara Nikayas. It's divided into three sections, Mahavagga, Yogananda, Vagga and Panniyavagga, each one containing 10 topics. So this detailed analysis is a very scholarly kind of book. Then the 13th book is Apadana, the stories of the former lives of 550 monks and 40 nuns. This is also created over the years. Then the 14th book is the Buddha Vangsa, the lineage of the Buddhas, or history of the Buddhas, in which the Buddha relates the account of his forming and the resolve to become a Buddha, and gives a history of the 24 Buddhas who preceded him. These 24 Buddhas is a legend that was created later. We find in the early suttas, the Buddha said he looked into the past, And he only saw six Sammasambuddhas. Whereas here they talk about 24 Buddhas. And in this Buddhavamsa, these 24 Buddhas are supposed to have predicted that our Bodhisatta would become Sakyamuni Buddha. But according to the early suttas, the Buddha only met one previous Sammasambuddha, that is Kassapa Buddha. Not 24. The 15th book is the Cariyapitaka. These are 35 stories from the Jatakas, illustrating seven out of the 10 paramis. These paramis were also created later. Paramis means perfections of character, things like generosity, morality, renunciation, wisdom, energy, patience, truthfulness, determination, loving kindness, and equanimity. So the Mahayana talk about six Paramitas and the Hinayana, they also joined the band Wagon. They talk about the 10 Paramis. So these are the 15 books of the Kudaka Nikaya. So, let me see. So maybe I'll just give that introduction to the Kudaka Nikaya and stop here for tonight. Tomorrow we can start on the Udana. Anything to discuss? So, this is the last year you are going to perform Sutas? Yeah, right now Sutas to talk. So, do you have any plans for this year? Hmm? Do you have any plans, like any plans for Kudaka Nikaya? No, no plans. Oh no, yeah, that's a good question because I forgot to go into that. Out of these 15 books, if we compare them with the earlier four Nikayas, we find that only six books do not contradict the earlier four Nikayas. So because of that, only six books are acceptable to be original Buddhism. And what are the six books? Let's look at it again. The first one is the Dhammapada. The first one is the Dhammapada. But one thing you must distinguish between the Dhammapada and the Dhammapada Atthakatha. The Dhammapada Atthakatha is the Dhammapada commentary where the stories were created as to the circumstances which led to the Buddha giving the verses of the Dhammapada. So those stories in the Dhammapada commentary are not reliable. They are not part of original Buddhism. So the first book is Dhammapada. The second book is Udana, the solemn utterances of the Buddha. This also is consistent with original Buddhism. Third one is Itivuttaka. The fourth one is Sutta and Ipatta, the collection of suttas. Then the fifth is the Theragatha and the sixth is the Therigatha. So only these six books we will go through the others because like Jatakas are only stories. There's no real dhamma in there. Vimana Vatthu also, the stories about devas and devis. And Peta Vatthu also, stories about ghosts. And things like Nidesa is just a commentary. And Patisambhida Magha is just a book of concepts and analysis. And then the Upadana and Buddha Vamsa and Charyapitaka, all stories. So only these six books are reliable and which we will go through. The Dhammapada, Udana, Itivutaka, Suttanipata, Theragata and Therigata. Okay, shall we stop here?

02-KN-Udana-Chapter-1-(2011-08-13).txt

Okay, tonight is the 13th of August, 2011, and we are starting on the Kudaka Nikaya talks. Last night, we gave an introduction to the Kudaka Nikaya, and tonight we're going to start on the Udana. This book is the third book of the Kudaka Nikaya. And the meaning of Udana is inspired utterances. So, these suttas consist of verses, utterances of the Buddha, and also some prose. So, this Udana consists of 80 suttas divided into eight bhagas. Vagas can be called sections or chapters. So each Vaga is 10 sutas. So there are eight Vagas, so you have 80 sutas. This Udana was first translated into English by D.M. Strong in 1902. And then later Woodward made another translation And now the best translation we have at hand is by John Ireland. Later in the 6th century, there was a commentary written on the Udana. It's written by Acharya Dhammapala called the Paramatta Dipani. Okay, now we start with the Sutta. So the first Vagha chapter we are starting is called the Bodhi Vagha. And the first Sutta is called the Pathama Bodhi Sutta, the Bodhi tree. The first Bodhi, the Sutta on the first Bodhi tree. Thus have I heard, at one time the Lord was staying at Uruvela, beside the river Niranjara, at the foot of the Bodhi tree, having just realized full enlightenment. At that time, the Lord sat cross-legged for seven days, experiencing the bliss of liberation. Then at the end of those seven days, the Lord emerged from that concentration and gave well-reasoned attention during the first watch of the night to dependent arising in forward order thus. This being that comes to be, from the arising of this, that arises. That is, with ignorance as condition, volition comes to be. With volition as condition, consciousness comes to be. With consciousness as condition, mentality and materiality comes to be. With mentality and materiality as condition, The sixfold base comes to be, with the sixfold base as condition. Contact comes to be, with contact as condition. Feeling comes to be, with feeling as condition. Craving comes to be, with craving as condition. Grasping comes to be, with grasping as condition. Being comes to be, with being as condition. birth comes to be, with birth as condition, ageing and dying, sorrow, lamentation, pain, grief and despair come to be. This is the origin of this whole mass of suffering. Then on realising its significance, the Lord uttered on that occasion this inspired utterance, When states become manifest to the ardent, meditating Brahmana, all his doubts then vanish, since he understands each state along with its cause." Stop here for a moment. So, you see from the first paragraph, the Buddha contemplated arising of dependent origination during the first watch of the night, that means from 6pm until 10pm for four hours, we saw how conditions or states arise depending on conditions. And in the Vinaya books, this was stated, the first watch 6 to 10 p.m., he contemplated the arising of dependent origination. Then the second watch, or middle watch, from 10 p.m. until 2 a.m., he contemplated the cessation of dependent origination. And then the third watch, from 2 to 6 a.m., he contemplated the arising and ceasing of dependent origination. You see, for the Buddha to really understand dependent origination in depth, he has to contemplate for so many hours, 12 hours to really understand, even after he was enlightened. As I mentioned before, the Buddha doesn't automatically know everything. He has to make the effort to contemplate and only he will know. So the verses, when things come to manifest, become manifest, actually it's not a good translation. It is Dhamma. When Dhamma becomes manifest, Dhamma can refer to the states, states meaning here like ignorance, volition, consciousness, et cetera, to the ardent meditating Brahmana. This word Brahmana I mentioned before, there are two meanings. Originally the word Brahmana refers to The renunciants, the renunciants, the caste of renunciants were called Brahmanas. And these renunciants, because this caste, all of the men, they have to renounce sometime or other, become recluse, beg for their food and all that. But later, after some time, because some of them attained psychic power, they could communicate with the devas and all that. They learn mantras, words of power. Mantras are very powerful words. To us, they have no meaning, but you can do magical things with them, like walk through the wall, become invisible and all that. So, as I mentioned before, to do black magic, you can use mantras. To counter black magic also you can use mantras. To keep spirits, control spirits, also they use mantras. So these mantras are not the Buddha's teachings. They came from this Brahmanism. So the Brahmins, they only transmitted these mantras to their fellow Brahmins, those of the same caste. Then later, because of greed, They sold their secrets away. And also, because they knew these mantras, the kings used to employ them as advisors. And then they were given property, they were given wives, and all that. So later, they stopped becoming renunciants. So later, because they are no more renunciants, they are called brahmins instead of brahmana. So the word Brahmana in Pali can refer either to a holy man or to the Brahmin caste. So when it refers to the holy man, I will use Brahmana. When it refers to the Brahmin caste as of today, then we will call him a Brahmin. So here, to the ardent meditating Brahmana, meaning the holy man, all his doubts then vanish. Okay, the second sutta is called Duttya Bodhi Sutta. the Second Bodhisattva. Thus have I heard. At one time, the Lord was staying at Uruvela for seven days, experiencing the bliss of liberation. Then at the end of those seven days, the Lord emerged from that concentration and gave well-reasoned attention during the middle watch of the night to dependent arising in reverse order. Thus, this not being that comes not to be. From the cessation of this, that ceases. That is, from the cessation of ignorance, volition ceases. From the cessation of volition, consciousness ceases. From the cessation of consciousness, mentality and materiality ceases. From the cessation of mentality and materiality, the sixfold base ceases. From the cessation of the sixfold base, contact ceases. From the cessation of contact, feeling ceases. From the cessation of feeling, craving ceases. From the cessation of craving, grasping ceases. From the cessation of grasping, being ceases. From the cessation of being, birth ceases. From the cessation of birth, ageing and dying, sorrow, lamentation, pain, grief and despair cease. This is the seizing of this whole mass of suffering. Then on realizing its significance, the Lord uttered on that occasion this inspired utterance. When states become manifest to the ardent meditating Brahmana, all his doubts then vanish, since he has known the utter destruction of conditions. Achaya, conditions. So, okay. Now we come to the third sutta, 1.3. Tathiyabodhisutta, the third bodhisutta. Thus have I heard, at one time the Lord was staying at Uruvela for seven days, experiencing the bliss of liberation, that at the end of those seven days, the Lord gave well-reasoned attention, or careful attention, during the last watch of the night to dependent arising in both forward and reverse order, thus. this being that comes to be, from the arising of this that arises, this not being that comes not to be, from the cessation of this that ceases, that is, ignorance as condition, volition comes to be, etc. And then from the complete disappearance and cessation of ignorance, volition ceases, etc., etc. Then, on realizing its significance, the Lord uttered on that occasion this inspired utterance. When states become manifest to the ardent, meditating Brahmana, he abides scattering Mara's host, like the sun illumining the sky. That's the end of the sutta. So, to these three suttas, concern, dependent origination, Is there anything to discuss here? Anything to discuss? So I guess, both of you have already been instructed that you can teach characters to characters that you already know. If there are any characters that you do not know, you can talk to them. And also, you can also talk to them. So, which character that you think is going to be the one that you want to teach? The most important is feeling, because at feeling, if you are not careful, then craving arises. So you have to cut off craving. As the Noble Eightfold Path stated, end suffering. The origin of suffering is craving. And to end suffering, you have to totally let go of craving. So craving comes from feelings. So you have to always observe your feelings, know that they are impermanent, that you cannot hold on to them. So if you crave, the feeling arises and you crave, you know you're not going to get it forever. And so when you understand the Dhamma then you let go. Where? You see the cessation of the whole mass of suffering. Isn't it? So, that is when a person attains Arahanthood, liberation, then the greed, hatred and delusion has ceased. The most basic is ignorance, when you understand the Dhamma. But ignorance also has many levels. When, for example, you cut off one quarter of the ignorance, then you become a Sotapanna. You cut off two quarters, you might become a Sakadagamin. Cut off three quarters, Sanagamin. You cut off all ignorance, then you become an Arahant. There are different levels. When they say there's no mind, probably they mean there's no self behind the working of the mind. Generally, Zen Buddhism, they're trying to see there's no self. They say no mind, there should be no self behind the mind. I come to Sutta 1.4, Nigrodha Sutta. Nigrodha refers to the banyan tree. Thus have I heard. At one time, the Lord was staying at Uruvela, beside the river Naranjara, beneath the goat herd's banyan tree, having just realized full enlightenment. At that time, the Lord sat cross-legged for seven days, experiencing the bliss of liberation. And when those seven days had elapsed, the Lord emerged from that concentration. Then a certain haughty Brahmin approached the Lord. Having approached, he exchanged polite greetings with him and stood to one side. Standing there, that Brahmin said to the Lord, how good, Gautama, is one a Brahmana, and what are the things that make one a Brahmana? Then on realizing his significance, the Lord uttered on that occasion this inspired utterance, a Brahmana is one who has discarded evil states. not haughty, free from stains, self-controlled, perfect in knowledge, one who has lived the holy life. He might rightly use the word Brahma, who has no swellings or heaps or pileups anywhere in the world. This Brahma refers to God, in the Indian tradition, Brahma refers to the creator God. And the caste, Brahmana, is supposed to be a relative of Brahma, born from Brahma's head. So these swellings, or pileups or heaps up, the Pali word is Usada. The commentary says, refers to passion, Hatred, delusion, conceit and views. Whether it's true or not, I'm not so sure. Some of the things the commentary says are okay, some are not. Now we come to 1.5. Thera Sutta. Thus have I heard. At one time, the Lord was staying near Savati in the Jeta Wood at Anathapindika's monastery. At that time, the Venerable Sariputta, the Venerable Mahamoggalana, The verbal maha kasapa, the verbal maha kacayana, the verbal maha kotita, the verbal maha kapina, the verbal maha chunda, the verbal anurudha, the venerable Revata and the venerable Nanda were approaching the Lord, seeing those venerable ones coming. The Lord said to the monks, those are Brahmanas who are coming, monks. Those are Brahmanas who are coming. When this was said, a certain monk who was a Brahmin by birth asked the Lord, how revered, sir, is one a Brahmana? And what are the things that make one a Brahmana? And on realizing his significance, the Lord uttered on that occasion, this inspired utterance, those who have expelled evil states and who fare ever mindful, the awakened ones who have destroyed the fetters, they are the Brahmanas in the world. So these monks who are coming to see the Buddha, they're all the senior disciples of the Buddha, all Arahants, famous Arahants. That's why the Buddha said, who is coming, these are really holy men, Brahmanas. Now we come to 1.6, Mahakassapa Sutta. Thus have I heard, at one time the Lord was staying near Rajagaha in the bamboo woods the squirrel's feeding place. At that time the Venerable Mahakassapa, while staying in the Pipali cave, became sick, afflicted, grievously ill. Then after a while the Venerable Mahakassapa recovered from that sickness and thought, what if I should enter Rajagaha for alms food? At that time, 500 devatas were busily preparing alms food for the Venerable Mahakassapa. But having refused the offerings of those 500 devatas, the Venerable Mahakassapa robed himself in the forenoon and taking his bowl and outer cloak, entered Rajagaha for alms food, going to those streets occupied by the poor and needy, the streets of the weavers. Now the Lord saw the noble Maha Kasapa in Rajagaha, walking for alms food in those streets occupied by the poor and needy, the streets of the weavers. Then on realizing its significance, the Lord uttered on that occasion, this inspired utterance, not supporting another and unknown, controlled, set firm in the essential, with asavas destroyed and rid of thoughts, him I call a Brahmana. This Venerable Mahakassapa, he was sick, so when he recovered, 500 devas came to offer him food, but he refused their food in the cave. He prefers to go on begging arm's round. So also he likes to go to the poor people because he's not fussy about his food. And he wants to give these people a chance to get a lot of blessings. These people are much in need of blessings. That's why sometimes some people, when they see the monk go on alms round, they think the monk has so much food, why does he still want to go and beg for food? Or the monastery is well supported, why does he have to go and beg for food? You don't understand, this is actually giving people the chance to do merit. And as Ajahn Chah says that people, most lay people, they need to make offerings. They need to make offerings. Otherwise, they may not have enough merit to go for a good rebirth. So monks go on alms round, showing compassion to lay people by giving them a chance to offer food. A lot of lay people who don't know the Dhamma, they don't understand this. 1.7 Ajah Kala Paka Sutta That's what I heard. At one time the Lord was staying at Pava in the Ajah Kala Paka shrine, the dwelling place of the Yakka, Ajah Kala Paka. It happened that the Lord was seated in the open air on a pitch black night while it was gently raining. Then the Yakka Ajakala Pakka, desiring to cause fear and consternation in the Lord, but to make his hair stand on end, approached the Lord and close to him emitted three times a terrifying cry, saying, that is a goblin for you, recluse. Then on realizing its significance, The Lord uttered on that occasion this inspired utterance, when a Brahmana has gone beyond in states pertaining to himself, then he has surpassed the reach of this goblin and his noisy din. Stop here for a moment. So you see sometimes if a monk stays alone in a cave or in the deep forest, some of these spirits, they are mischievous. Just frighten you for the fun of it. So unless you have good Samadhi, don't go and try to be brave. Go and stay in these places, especially alone. You might get deranged from fear. 1.8 Sangamaji Sutta. Thus have I heard. At one time the Lord was staying near Savati in the Jeta Wood in Anathapindika's monastery. On that occasion, the Venerable Sanghamaji had arrived at Savatthi to see the Lord. The former wife of the Venerable Sanghamaji, hearing that Master Sanghamaji had arrived at Savatthi, took her child and went to the Jeta Wood. Now at that time, the Venerable Sanghamaji was sitting at the foot of a certain tree to rest during the middle of the day. Then the former wife of the Venerable Sanghamaji approached him and spoke these words, I have a little son recluse, support me. When this was said, the Venerable Sanghamaji remained silent. A second time and a third time she said, I have a little son recluse, support me. And a third time the Venerable Sanghamaji remained silent. Then the former wife of the Venerable Sanghamaji put the child down in front of him and went away saying, This is your son, recluse. Support him." But the Venerable Sanghamaji neither looked at the child nor spoke to him. Then the former wife of the Venerable Sanghamaji, having gone a short distance, looked back and saw that he was neither looking at the child nor speaking to him. On seeing this, she thought, this recluse does not even want his son. She returned, took the child, and went away. With the divine eye which is purified and superhuman, the Lord saw the discourteous behavior on the part of the memorable Sangamaji's wife. Then on realizing its significance, the Lord uttered on that occasion this inspired utterance. He had no pleasure in her coming, nor grief when she went away. Sangamaji, free from ties, him I call a Brahmana." This sutta is quite interesting. So maybe when this Venerable Sanghamaji left home, he didn't know maybe that the wife was pregnant. Maybe after one or two years, he came back and this wife wanted him to support. But he had already become an arahant. And when a person becomes an arahant, the old self has died. He cannot go back home. So his behavior to ordinary people is like heartless. His own son also, he won't bother to look, he won't bother to talk. If the wife left the son there, probably he would have walked away. Arahant's behavior, normal human beings find hard to understand. 1.9 Jatila Sutta. or the type of matted hair ascetics. Thus have I heard, at one time the Lord was staying near Gaia on Gaia's head. At that time, during the cold winter nights between the eights in the season of the snowfall, many Jatila ascetics at Gaia were plunging in and out of the water, pouring water over themselves and performing the fire sacrifice, thinking that by these practices purity is obtained. The Lord saw those Jatila ascetics plunging in and out of the water, pouring water over themselves and performing the fire sacrifice. Then on realizing its significance, the Lord uttered on that occasion this inspired utterance, Not by water is one cleansed. Many people bathe in this. In whom is truth and dhamma. He is cleansed. He is a Brahmana. These Jatilas, they are matted hair ascetics. And some of them, they practice Samatha meditation and attain the Jhanas. So we find the Vinaya books that the Buddha went to a group of these Jatilas who were like this. They plunged themselves into the river water early in the morning, I think before sunrise, and laid in there. in the evening, when the sun sets. They think by doing that, they wash away the river, wash away their sins. And also they worship fire. They keep the fire burning all the time. So the Buddha went to these Jatilas and impressed them with his psychic power until they became his disciples, 1,000 of them. Then the Buddha preached to them the Adhita-pariyaya-sutta, the fire discourse. He used fire because they They worship fire, they think highly of fire. So when the Buddha talked about fire, they paid attention. And just speaking that one sutta, 1,000 of them became enlightened, became Arahants. So these are probably different groups of Jatelas. 1.10, Bahiya Sutta. Bahiya is ascetic. His name is Bahiya Dharuchiriya. Dharuchiriya means the bark cloth, so it's called bahiya of the bark cloth. Thus have I heard, at one time the Lord was staying near Savati in the Jeta wood at Anathapindika's monastery. At that time bahiya of the bark cloth was living by the seashore at Suparaka He was respected, revered, honored, venerated, and given homage. He was one who obtained the requisites of arms, of robes, arms, food, lodging, and medicines. Now while he was in seclusion, this reflection arose in the mind of Bahiya Daruchiriya. Am I one of those in the world who are Arahants or have entered the path to Arahantship? Then the Devata, who was a former blood relation of Bahiya, of the bark cloth, understood that reflection in his mind, being compassionate and wishing to benefit him, he approached Bahiya and said, You, Bahiya, are neither an arahant nor have you entered the path to arahanthood or arahantship. You do not follow that practice whereby you could be an arahant or enter the path to arahantship. Stop here for a moment. You see the fact that he can see the Deva and talk to the Deva, probably he has attained the fourth jhana. So he has some psychic power. That's probably why he thought he was an arahant. Sometimes ascetics, when they practice until they attain psychic power, they make the mistake of thinking they are already enlightened. Then he asked the Deva, then in the world including the Devas, who are Arahants or have entered the path to Arahantship? And the Deva replied, there is Bahia in a far country, a town called Savati. There the Lord now lives who is Arahant, Samasambuddha. That Lord Bahia is indeed an Arahant and he teaches Dhamma for the realization of Arahantship. Then Bahia of the bark cloth profoundly stirred by the words of that Devata, then and there departed for Suparaka, stopping only for one night everywhere along the way. He went to Savatthi where the Lord was staying in the Jeta wood at Anathapindika's monastery." Stop here for a moment. So here he says he travelled non-stop, only at night, every night he would stop to rest, otherwise he travelled non-stop. But according to the commentary, he travelled a distance, a long distance of a hundred and 20 Yojanas, that means 1,200 kilometers in one night. That's just a guess, I guess. At that time, a number of monks were walking up and down in the open air. Then Bahiya of the bath cloth approached those monks and said, where revered sirs is the Lord now living, the Arahant, Sammasambuddha. We wish to see that Lord who is the Arahant Samasambuddha." And they said, the Lord Bahiyya has gone for alms food among the houses. Then Bahiyya hurriedly left the Jeta wood. Entering Savati, he saw the Lord walking for alms food in Savati. pleasing, lovely to see, with calm senses and tranquil mind, attained to perfect poise and calm, controlled, a perfected one, watchful with restrained senses. On seeing the Lord, he approached, fell down with his head at the Lord's feet and said, Teach me Dhamma, Lord, teach me Dhamma, Sugata, so that it will be for my good and happiness for a long time. Upon being spoken to thus, the Lord said to Bahia of the bark cloth, It is unsuitable time, Bahia, we have entered among the houses for alms food. A second time, Bahia said to the Lord, it is difficult to know for certain, revered sir, how long the Lord will live, or how long I will live. Teach me Dhamma, Lord, teach me Dhamma Sugata, so that it will be for my good and happiness for a long time. A second time, the Lord said to Bahia, it is unsuitable time, Bahia, we have entered among the houses for alms food. A third time, Bahiya said to the Lord, it is difficult to know for certain, revered sir, how long the Lord will live or how long I will live. Teach me Dhamma, Lord. Teach me Dhamma, Sugata, so that it will be for my good and happiness for a long time. Then the Buddha said, Bahiya, Herein you should train yourself thus, in the seen will be merely what is seen, in the heard will be merely what is heard, in the sensed will be merely what is sensed, in the cognized will be merely what is cognized. In this way you should train yourself, Bahiya. When bahiya, for you in the seen is merely what is seen, in the cognized is merely what is cognized, then bahiya, you will not be with that. When bahiya, you are not with that, then bahiya, you will not be in that. When bahiya, you are not in that, then bahiya, you will neither be here nor beyond, nor in between the two. Just this is the end of suffering. Now through this brief Dharma teaching of the Lord, the mind of Bahia of the bark cloth was immediately freed from the asavas without grasping. Then the Lord, having instructed Bahia with this brief instruction, went away. Not long after the Lord's departure, a cow with a young calf attacked Bahia of the bark cloth and killed him. When the Lord, having walked for alms food in Savati, was returning from the alms round with a number of monks, on departing from the town, He saw that Bahia of the Barkcloth had died. Seeing this, he said to the monks, monks, take Bahia's body, put it on a litter, carry it away and burn it and make a stupa for it. Your companion in the holy life has died. Very well revered sir, said those monks. Those monks replied to the Lord, taking Bahia's body, they put it upon a litter, carried it away and burnt it and made a stupa for it. Then they went to the Lord, prostrated themselves and sat down to one side. Sitting there, those monks said to the Lord, Bahiya's body has been burned, revered sir, and a stupa has been made for it. What is his destiny? What is his future birth? And the Buddha said, Monks, Bahiya of the bark cloth was a wise man. He practiced according to Dhamma and did not trouble me by disputing about Dhamma. Monks, Bahiya of the bark cloth has attained final Nibbana. Now realizing its significance, the Lord uttered on that occasion this inspired utterance, When neither water nor yet earth, nor fire nor wind gain a foothold, there gleam no stars, no sun shades light, there shines no moon, yet there no darkness reigns. When a sage, a Brahmana, has come to know this for himself through his own wisdom, then he is freed from form and formless, freed from pleasure and from pain. This inspired utterance was spoken by the Lord also. So did I hear." This Sutta also is quite interesting. You see this Bahiya, when after giving instruction to him, he is mentioned in some other place, maybe in In another book, I'm not sure where, maybe in the Dhammapada commentary or something, that he asked to be ordained, and then the Buddha said that he has to look for a bowl. Probably he already got robes. Then when he went to look for a bowl, this cow attacked him. Normally these cows, when they have a young calf beside them, They are very protective. So you happen to walk near, especially if you wear a yellow cloth like this, it looks like the tiger color, then they will attack. So that's why some monks out of ignorance, no experience, they don't notice when there's a cow, you have to be very careful to see whether there's a baby beside. If there's a baby, you have to stay very clear. So some monks have died or injured from this. So this Bahiya, because he probably had attained the fourth jhana, the Buddha gave him this brief teaching and he became enlightened. So he's the fastest who attained enlightenment just by one teaching like this. The fastest monk to become enlightened. Without the four jhanas, it's impossible for him to become enlightened so fast. So the Buddha said, In the seen will be merely the seen, in the heard, etc. Then, for you in the seen is merely what is seen, in the heard is what is heard, etc. Then you will not be with that. When you are not with that, then you will not be in that. And then you will be neither here nor beyond. So, So the Buddha is telling him, whenever the six sense objects appear in your consciousness, don't think about it. And also in some other place, in the suttas, the Buddha said, don't take note of the major and minor features. For example, you see somebody, don't think this person is handsome or beautiful, etc. Then you just know it's just an object in your consciousness. Then not with that means the object is not in relation with you, with the I. If you are with that, you form a relationship with it. For example, you see somebody and you think you don't like him. Then you think, I hate him. Then the I arises and the him arises. But if it's just an object. That's why usually the Buddha says, guarding the six sense doors. Anything comes up in our six senses, since the six sense doors, we don't pay too much attention. Instead, we divert our attention to only four objects, body, feelings, mind, and dhamma. The six sense objects are the bait of Mara, always trying to bait us, something attractive. So, when we are not in that, That's why I said, in that meaning, you form a relationship with it. If you are not in that, then you are not in that world, that world of the sight, sound, smell, taste, etc. Then you are neither here in this world nor in another world. So, if you are not in this world or in another world, you are in your mind. Then you are neither here nor beyond. Then that is the end of suffering, basically. Then the Buddha finally talked about this state. of parinibbana, cessation of consciousness, where there is no water, there is no earth, there is no fire, no air or wind. The four elements, the physical world does not exist there. There are no stars and no sun. Even though there are no stars, no sun and no moon, yet it is not dark, no darkness reigns. The Buddha says in the Kevada Sutta, Tiga Nikaya number 11, which we went through, in that state, consciousness is luminous, bright and boundless, but it has no object. In the normal six consciousness, every time you have consciousness, there must be an object. state of cessation of consciousness. It's a different type of consciousness which has no object. Okay, anything to discuss before we go to chapter two? Sugata. What is Sugata? Well gone one, I think. Su is good. Gata is gone. Well gone one. There are different translations. Different people translate it differently. Yes, the Buddha said four persons are worthy of a stupa. And these four persons, first is a Sammasambuddha, second is a Pacceka Buddha, the third is an Aryan disciple. The fourth is a universal king, universal monarch, one who rules the earth, the whole world by dhamma. So these four persons are virtuous and after they pass away, the Buddha says you can cremate them and take their charira. Charira is just their bones, their relics. And then make a stupa and put there for people to pay respect.

03-KN-Udana-Chapter-2-(2011-08-13).txt

Shall we go to chapter 2, Mucalinda Vaga. Mucalinda is the Mucalinda tree. We are happy to say we have a Mucalinda tree in front. 2.1. Mucalinda Sutta. Thus have I heard. At one time the Lord was staying at Uruvela, beside the river in the Ranjara, at the foot of the Mucalinda tree, having just realized full enlightenment. At that time, the Lord sat cross-legged for seven days, experiencing the bliss of liberation. Now it happened that there occurred, out of season, a great rainstorm, and for seven days there were rain clouds, cold winds, and unsettled weather. Then Mucalinda, the Naga king, left his dwelling place, and having encircled the Lord's body seven times with his coils, he stood with his great hood spread over the Lord's head, thinking to protect the Lord from cold and heat, from gadflies, mosquitoes, wind, sun, and the touch of creeping things. At the end of those seven days, the Lord emerged from that concentration. Then Mucalinda, the Naga king, seeing that the sky had cleared and the rain clouds had gone, removed his coils from the Lord's body. changing his own appearance and assuming the appearance of a youth. He stood in front of the Lord with his hands hold it together, venerating him. Then on realizing its significance, the Lord uttered on that occasion this inspired utterance. Blissful is detachment for one who is content, for one who has learned Dhamma and who sees. Blissful is non-affliction in the world. restrained towards living creatures. Blissful is passionlessness in the world, the overcoming of sensual desires, but the abolition of the conceit, I am. That is truly the supreme bliss." So when the I is eliminated, the Buddha says this is bliss supreme. 2.2. Raja Sutta. Thus have I heard. At one time the Lord was staying near Savatthi in the Jata wood at Anathapindika's monastery. On that occasion, after the meal, on returning from collecting alms food, a number of monks had gathered together in the assembly hall. When this topic of conversation arose, which of these two kings' friends has greater wealth, greater possessions, greater treasury, greater territory, conveyances, army, prosperity and power. Sinia bin Bissara, the king of Magadha. Oppa Senadi, the king of Kosala. And this conversation of those monks continued without coming to an end. Then the Lord, emerging from seclusion in the evening, went to the assembly hall and sat down on the seat prepared for him. Sitting there, the Lord asked the monks, What were you talking about just now, monks, while gathered here together? What was the topic of discussion that you had left unfinished? And they said, After the meal, revered sir, this topic of conversation arose. Which of these two kings has the greater wealth? Siniya, etc, etc. Siniya Bimbisara, the king of Magadha, or Pasenadi, the king of Kosala. This was our discussion that was left unfinished when the Lord arrived. Stop here for a moment. So you see, after the meal in the morning until the evening, they were discussing this hot topic. And the Buddha said, It is not right, monks, that you, sons of good family, who have gone forth out of faith from home to the homeless state, should talk on such a topic. When you have gathered together, monks, you should do one of two things, either engage in talk on Dhamma or maintain noble silence." Then on realizing its significance, the Lord uttered on that occasion this inspired utterance, Whatever bliss in the world is found in sensual pleasures, and whatever there is of heavenly bliss, these are not worth a sixteenth part of the bliss of cravings' destruction." But worldly people, we only know sensual pleasures, so we don't know the bliss of cravings' destruction. That's why worldly people always like to engage in sensual pleasures. 2.3. Danda Sutta. and they are referring here to the stick. Thus have I heard, at one time the Lord was staying near Savati in the Jata wood at Anathapindika's monastery. On that occasion, between Savati and the Jata wood, a number of boys were hitting a snake with a stick. Now the Lord, having put on His robe in the forenoon, and taken his bowl and outer robe, was going to Savatthi to collect alms food, when he saw those boys between Savatthi and the Jata wood hitting a snake with a stick. Then on realizing its significance, the Lord uttered on that occasion, this inspired utterance, who harms with a stick beings desiring happiness, though he himself seeks happiness, he does not obtain it after death. Who harms not with a stick beings desiring happiness, While he himself seeks happiness, he obtains it after death. So what we do to others, we get back in return. We give suffering, we get back suffering. 2.4 Sakara Sutta, respected. Thus have I heard, at one time the Lord was staying near Savati, the Jata wood at Anathapindika's monastery. At that time, the Lord was respected, revered, honored, venerated, and given homage, and he obtained the requisites of robes, arms, food, lodgings, and medicines. And the Sangha of monks was also respected, but the wanderers of other sects were not respected, revered, honored, venerated, and given homage, and they did not obtain the requisites of robes, arms, food, lodgings, and medicines. Then those wanderers of other sects, unable to tolerate the respect shown to the Lord and the Sangha of monks, on seeing monks in the village and in the forest, reviled, abused, provoked and annoyed them with insults and harsh words. Then a number of monks approached the Lord, frustrated themselves and sat down to one side. Sitting there, those monks said to the Lord, at present, revered sir, the Lord is respected, etc., and the Sangha of monks is also respected, but the wanderers of other sects are not respected, etc. And now, revered sir, those wanderers, unable to tolerate the respect shown towards the Lord, on seeing monks provoke and annoy them with insults and harsh words. Then on realizing its significance, the Lord uttered on that occasion this inspired utterance, When affected by pleasure and pain in the village and forest, one should not ascribe them to oneself or another. Contacts affect one dependent on clinging. How can contacts affect one without clinging? So contacts are always there, but if we have no clinging or grasping, then it won't affect us. Just like you hear unpleasant words, if you are disturbed by them, then you have to blame yourself because you let them disturb you. But if you just ignore them, then they don't affect you. Buddha said wise words we should listen and keep in our mind. But if people scold you and say silly things, just let it go in one ear and go out the other. Rubbish, don't keep. 2.5 Upasakasutta. Upasakasutta is a layman. Thus have I heard. At one time the Lord was staying near Savatthi in the Jeta Wood at Anathapindika's monastery. On that occasion, a certain lay follower from Ichanangala had arrived at Savatthi on some business or other. Then when that business in Savatthi had been completed, the lay follower approached the Lord, prostrated himself and sat down to one side. As he was sitting there, the Lord said to that lay follower, At last, lay follower, you have found an opportunity to come here. And he said, For a long time, revered sir, I have wanted to come and see the Lord, but being involved with various affairs of business that had to be done, I was just not able to come personally and see the Lord. Then, on realizing its significance, the Lord uttered on that occasion this inspired utterance, Blissful indeed is it to own nothing. When one is learned and has mastered the Dhamma, see how people who own things are afflicted, for people are strongly bound to people. So this man, he's a follower of the Buddha, and he wanted to see the Buddha but had so much commitments, so busy, not able to come. Finally, he came. Reminds me of a brother ghost friend. And Brother Goh said he wanted to come here to become a Samanera. He invited his friend to come. Then his friend said he was busy. Wait in a few months time, I will come. And then one or two days ago, he heard the news that his friend suddenly passed away. Heart attack. Never expect. So a few months or so. Cannot wait. Time waits for no man. So it's this type of news. It's good news. It's a Deva messenger come to the family. It's bad news. But to Brother Goa it should be good news in the sense that it's a waking up call. 2.6 Gabini Sutta about the pregnant woman. Thus have I heard. At one time the Lord was staying near Savati in Jeta Wood at Anathapindika's monastery. On that occasion, the young wife of a certain wanderer said to the wanderer, go and fetch some oil, Brahmin. I will use it at my delivery. When this was said, that wanderer replied to the woman wanderer, but where can I get oil for you? Stop here for a moment. So you see this, both of them are wanderers, both are ascetics. They're probably, they are naked ascetics and then they had an affair. Now the woman is pregnant and wants to get some oil. And the second time and the third time that woman wanderer said to the wanderer, go and fetch some oil Brahmin, I will use it at my delivery. At that time, at the storehouse of King Pasenadi of Kosala, there was being given to any recluse of Brahmin as much as he wanted of ghee or oil to drink, but not to take away. Then that wanderer thought, at the storehouse of King Pasenadi of Kosala, there is being given to any recluse of Brahmin as much as he wants of ghee or oil to drink, but not to take away. What if I went to the storehouse and drank as much oil as I wanted, and having returned home and vomited it up, should offer it to my wife for use at her delivery? So that wanderer, stop here for a moment, so this wanderer, he got no money to buy any oil for the wife, so he thought the only way to get it is to get it from the king's storehouse, and then later come back and vomit it out. So that wanderer went to the storehouse of King Pasenadi of Kosala, and having drunk as much oil as he wanted, he returned home, but was able neither to bring it up nor to make it pass through him. Experiencing feelings that were acute, painful, sharp and severe, he rolled about in agony. Now the Lord, having put on His robe in the forenoon and taken His bowl and outer robe, was going to Savatthi to collect alms food. And the Lord saw that wanderer rolling about in agony. Then on realizing its significance, the Lord uttered on that occasion this inspired utterance. They are happy indeed who own nothing at all. Those with highest knowledge own nothing at all. See how people who own things are afflicted, for people are strongly bound to people. So see this is the second sutta to say people are bound to people. Those that we love are strong bonds, the Buddha said. Even iron chains are not strong. Even iron chains, you can break them, you can destroy them. But bonds to the family, ties to the family are so strong, very hard to break. Laser beam also cannot break. 2.7, Eka Putta Sutta, Eka is one, Putta is son. Thus have I heard. At one time, the Lord was staying near Savati in the Jeta Wood at Anathapindika's monastery. At that time, the dearly beloved only son of a certain lay follower had died. Then a number of lay followers with wet clothes and hair approached the Lord in the middle of the day, prostrated themselves and sat down to one side. As they were sitting there, the Lord said to those lay followers, why have you come here in the middle of the day, lay followers, with wet clothes and hair? When this was said, that lay follower replied to the Lord, my dearly beloved only son, revered sir, has died. That is why we have come here in the middle of the day with wet clothes and hair. So this, stop here for a moment, so this Indian tradition, when they mourn the death of somebody, Then they put water on their clothes and their hair. Then on realising its significance, the Lord uttered on that occasion this inspired utterance, Devas and most men are truly fettered by what they hold as dear and pleasant. Worn out with grief when their dear ones die, they fall into the power of the king of death. But those who are heedful day and night, who abandon whatever is dear, the bait of death so hard to overcome, they dig up the root of grief. You see, what we love, we want to cling to, but life is such. Actually, we own nothing. A lot of people, when you have a family, when we have property and all that, you're very happy, you think you own this and you own that. Actually, we own nothing. We came to this world empty-handed, and we will go empty-handed. So we have to realize this. Sometimes we think because we love our family members, we don't want to hurt them. But actually, sometimes hurting them is good so that they understand impermanence faster. Just like when I renounced, later my mother told me every day when she thought about me, every day the tears would come down for two years. Then after two years when she saw me again, then she realized I was happy as a monk. and she stopped weeping. So because of that pain, for two years later, she let go. So in the later years of her life, she didn't cling to anything already. Like the most beloved son, I was the youngest, already have to let go, so she learned to let go. Nothing to cling to, which is good. She didn't die with attachment in her mind. We have to let go sooner or later. The earlier we realize it, we suffer for a while, and then later we get used to the idea. If you all have close relatives who have died, you will notice. For example, when my father died, my mother cried so much. But after a few years, the pain, it will go away. Time heals everything. So the same in life. Whatever pain we experience after a while, it's no more pain. We get used to it. 2.8. Supavasa Sutta. Thus have I heard. At one time, the Lord was staying at Kundiya in the Kunditana Wood. On that occasion, Supavasa, the Kolian daughter, had been pregnant for seven years, and for seven days had experienced difficult labor. But although she experienced feelings that were acute, painful, sharp, and severe, her mind was occupied with three thoughts. The Lord indeed is a fully enlightened one. who teaches Dhamma for abandoning such suffering as this. The Sangha of the Lord's disciples is indeed progressing on the right path, following a path to abandon such suffering as this. Nibbāna is indeed perfect bliss, where such suffering is not found. Then Supavasa, the Kolian daughter, said to her husband, Come, Master, go to the Lord, and approaching Him in my name, worship the Lord with your head at His feet, and ask concerning His health and well-being, fitness, strength, and comfort, saying, Supavasa, the Kolian daughter, revered sir, worships the Lord with her head at His feet, and asks concerning His health and well-being, and also say, Supavasa Vyatsa has been pregnant for seven years and for seven days has experienced difficult labor. But although she experiences feelings that are acute, her mind has been occupied with three thoughts. The Lord is indeed a fully enlightened one. The Dhamma is for abandoning suffering as this. The Sangha of the Lord's disciples is progressing on the right path. Nibbana is indeed perfect bliss where such suffering is not found." Very well replied the Kolian son to Supavasa and he approached the Lord, prostrated himself and sat down to one side. Sitting there, he said to the Lord, Supavasa, the Kolian daughter revered sir, worships the Lord with her head at his feet. But although she experiences feelings that are acute, her mind has been occupied with three thoughts, etc., etc. And the Buddha said, May Supavasa, the Kolian daughter, be well and healthy, and give birth to a healthy son. When the Lord had spoken these words, Supavasa, the Kolian daughter, became well and healthy, and gave birth to a healthy son. The Kolian son, saying, So be it, revered sir, pleased and appreciative of the Lord's words, arose from his seat, prostrated himself to the Lord, and keeping his right side towards returned home. And the Kolian son saw that Supavasa was well and healthy and had given birth to a healthy son. On seeing this, he thought, it is indeed wonderful, it is indeed marvelous, the great supernormal potency and power of the Tathagata. When those words were spoken by the Lord, Supavasa became well and healthy and gave birth to a healthy son. And he was pleased and delighted and became joyful and happy." Stop here for a moment. The Buddha says, whatever he says is true and not otherwise, every word. So when the Buddha says that the Supavasa be well and healthy and give birth to a healthy son, so that must come true. Then Supavasa said to her husband, Come, Master, go to the Lord, and approaching Him in my name, worship the Lord with your head at His feet, and say, Supervasa, the Kolian daughter, revered sir, worships the Lord with her head at His feet, and also say, Supervasa, revered sir, was pregnant for seven years and for seven days experienced difficult labor. She is now well and healthy and has given birth to a healthy son. She invites the Sangha of monks to a meal for seven days. Please consent, revered sir, to Supervasa's providing seven meals for the Lord together with his Sangha of monks. Very well replied the Kolian son to Supavasa, and he approached the Lord and said, Supavasa, the Kolian daughter, revered sir, worships the Lord with her head at his feet, etc. She is now well and healthy and has given birth to a healthy son. Please consent, revered sir, to Supavasa's providing seven meals for the Lord, together with the Sangha of monks. At that time, a certain lay follower had invited the Sangha of monks headed by the Buddha to a meal the next day, and that lay follower was a supporter of the Venerable Mahamoggalana. Then the Lord called the Venerable Mahamoggalana and said, Come, Moggallana, go to that lay follower and say, Friend, Supavasa the Kolian daughter invites the Sangha of monks headed by the Buddha to a meal for seven days. Allow Supavasa to give her seven meals. Your supporter can give his afterwards." Very well revered sir, the noble Mahamoggalana replied to the Lord and he went to that lay supporter and repeated what the Lord had said. And the man said, if, revered sir, the noble Mahamoggalanna will be my surety for three things, for wealth, life, and faith, then let Supavasa, the Kolian daughter, give her seven meals, and I will give mine afterwards. And Mahamoggalanna, the Arahant, said, for two of these things, friend, I will be your surety for wealth and life, but as for faith, you are your own surety. Stop it for a moment. So Venerable Mahamoggalana said, for these seven days, you postpone your dana, your wealth will not diminish and your life will not go away. That I can assure you. But your faith, you decide yourself. And then he said, if revered sir, the noble Mahamoggalana will be my surety for two things, for wealth and life. I allow Supavasa to give her seven meals. I will give mine afterwards. Then the Venerable Mahamoggalana, having obtained the consent of that lay follower, approached the Lord and said, That lay follower of mine has consented, revered sir. Let Supavasa, the Koliyan daughter, give her seven meals. He will give his afterwards. So Supavasa, the Koliyan daughter, with her own hand, served and satisfied the Sangha of monks headed by the Buddha with sumptuous solid and soft food for seven days. And she made her child pay homage to the Lord and the whole Sangha of monks. Then the verbal Sariputta said to the child, are you well child? Are you healthy? Have you any pain? And he replied, how revered Sariputta can I be well? How can I be healthy? I have spent seven years in a cauldron of blood. Then Supavasa reflecting, My son is conversing with the General of the Dhamma, was pleased and delighted, and became joyful and happy. Then the Lord said to Supavasa, Do you wish you could have another such son? And she said, I wish, Lord, I could have seven more such sons. Then on realizing his significance, the Lord uttered on that occasion this inspired utterance, Discomfort in the guise of pleasure. The unloved in the guise of love. Suffering in the guise of bliss. Overpower the heedless one. So you see this Supavasa, she suffered for seven years carrying the baby and then seven days of great pain, laboring. And after the son was born, she forgot all that. Women like to have a lot of children. But this sutta is a bit unusual in the sense that it says that this woman was pregnant for seven years. And also this last part where the son, so young, can talk to the Sariputta. I don't know how come it's like this. But this sutta is not found in other places. I don't know whether it was a later edition or what. This sutta. Then I don't remember. Okay, 2.9, Visakha Sutta. Thus have I heard. At one time, the Lord was staying near Savati in the eastern park at Migara's mother's mansion. Stop here for a moment. Migara's mother is Visakha. Migara is the father-in-law. Because she was so good to the father-in-law, the father-in-law called her mother. That's why she's called Migara's mother. On that occasion, Visakha, Migara's mother, was involved in some business with King Pasenadi of Kosala. And this the king did not conclude as she intended. So Visakha approached the lord in the middle of the day, prostrated herself and sat down to one side. As she was sitting there, the Lord said to her, Well, Visakha, where have you come from in the middle of the day? And she said, I was involved in some business revered sir, with King Pasenadi of Kosala, and this the King did not conclude as I had intended. Then on realizing its significance, the Lord uttered on that occasion, this inspired utterance, All subjection to another is painful. All sovereignty is bliss. Partners share in affliction. Bonds indeed are difficult to overcome." So this king made some decision that Visakha was not happy with. That's why he said did not conclude as she wanted. 2.10 Baddhiya Sutta. Thus have I heard. At one time the Lord was staying at Anupiya in the mango orchard. At that time the Venerable Baddhiya, Kaligoda's son, was going into the forest to the foot of a tree or to an empty place, constantly uttered, Ah! What bliss! Ah! What bliss! A number of monks heard the Venerable Baddhiya constantly uttering, Ah! What bliss! Ah! What bliss! And the thought came to them, no doubt, friend, the venerable Badia, Kaligoda's son, or Kaligoda Putta, is dissatisfied with leading the holy life, since formerly when he was a householder, he enjoyed the bliss of royalty. And when recollecting that, on going into the forest, he utters, ah, what bliss, ah, what bliss. Stop here for a moment. This Badia is the Sakyan chief. Sometimes people like to say the Buddha's father was the chief of the Sakyans. That's not true. This baddhi is mentioned in the Vinaya books as the real chief of the Sakyans and a very good friend of Anuruddha. So when Anuruddha wanted to renounce, the mother refused to give permission. She pleaded, he pleaded so many times or so, mother refused to give permission. Then the mother thought of a trick because he's This Bhadia is a very close friend of Anuruddha, and being the king, the chief of the Sakyans, she thought Bhadia would never renounce. So she told Anuruddha, the son, if Bhadia agrees to renounce with you, I will give you permission to renounce. She never expected that Bhadia would renounce. So when Anuruddha went to Bhadia, at first he refused. But being a very good friend, this Anuruddha constantly pleaded with him. Then he said, after much pleading, he said, seven years' time. Anuruddha said, too long, seven years. Then he said, six years, slowly reduced, five years, one year. And then one year, so too long. Eleven months, ten months, after reduced to seven days, then Anuruddha agreed. So after seven days, I think he renounced. But he had so much merit. Within, I think, three months of renouncing, during the rains, he became an arahant. So after he became an arahant, he was in such bliss, always going around saying, ah, what bliss. Then a number of monks approached the Lord, frustrated themselves, sat down to one side and reported this to the Lord. Then the Lord addressed a certain monk, Come, monk, in my name tell the monk Bhadiya, the teacher calls you friend Bhadiya. Very well, revered sir, the monk replied. Then approaching the venerable Bhadiya, Kaligoda's son, he said, the teacher calls you friend Bhadiya. Very well, friend," the Venerable Bhadia replied. And approaching the Lord, he prostrated himself and sat down to one side. The Lord then said to him, Is it true, Bhadia, that on going to the forest you utter, Ah, what bliss! Ah, what bliss! Yes, revered sir. And the Buddha said, but Bhadia, what do you see that prompts you to do so? And he said, formerly revered sir, when I was a householder and enjoyed the bliss of royalty, inside and outside my inner apartments, guards were appointed. Inside and outside the city, guards were appointed. Inside and outside the district, guards were appointed. But revered sir, although I was thus guarded and protected, I lived fearful, agitated, distrustful and afraid. But now, revered sir, on going alone into the forest, to the foot of a tree or to an empty place, I am fearless, unagitated, confident and unafraid. I live unconcerned, unruffled, my needs satisfied, with the mind become like a deer's. Seeing this, revered sir, prompts me on going to the forest to utter constantly, ah, what bliss, ah, what bliss. Then on realizing its significance, the Lord uttered on that occasion this inspired utterance, in whom exists no inner stirrings. Having passed beyond being this or that, free from fear, blissful and sorrowless, the devas are not capable of seeing him. That's the end of the sutta. So we finish here for tonight. Anything to discuss? This last part. Normally it's like after the arahant attains parinibbana, after The body has died. Then the devas cannot see him anymore. But while he's alive, they can see his body. Maybe it refers to not seeing his self anymore. He has no more self. Questioner 2 Can you talk a bit on the aspect of the nature of the human? You can, you can, but if a person has not attained jhana, when we sit down and meditate, normally we try to discipline the mind because if you contemplate without a mind which is one-pointed, you are the five hindrances are blocking you. And in the Sutta, the Buddha said, as long as the five hindrances hinder us, block us, then we can never see and know things as they really are. But if you want to contemplate, say like dependent origination, don't do it while you are sitting down with your eyes closed and trying to discipline your mind. When you are free, when you are walking, when you are sitting in a bus, when you have nothing to do, not during meditation, then you can contemplate. Anytime you can reflect on the Dhamma. So vipassana, meaning contemplation, can be done any time of the day, any one of the four postures. But Samatha you can only practice when you are sitting down with your eyes closed. So the seventh factor of the Noble Eightfold Path, which is Samasati, is basically Vipassana. And the eighth factor, Samasamadhi, is basically Samatha. So the seventh factor you can contemplate without sitting down with your eyes closed. The eight factor, you have to sit down with your eyes closed. Not exactly sure what it means, but it could be partners. Like here, it's like the boss and the subject. So they are partners in a certain sense, or even partners in a family. Then there's always conflict, so there's affliction. You can interpret it in a few ways. The body is restless, is it because of food or is it because of... Why is the body restless? Maybe the more you sit, then it will slowly come down. Normally it's the mind that is restless, the body is not restless. Now you can practice them all the time, but the best is sitting. If you lie down, it's easy to fall asleep. If you stand, it's easy to become tired. walk also can become tired. But say like if you are sitting, then maybe you can practice say like Anapanasati. But if your concentration is good, then you're walking also you can practice Anapanasati, lying down and standing. But if your concentration is not good, you're just beginning. Then you can change your object, like when you're sitting down, if you like to practice anapanasati, you do so. Then when you're walking, you can just do simple chanting. Synchronize it with your feet. For example, if you say, namo buddhaya, namo buddhaya. When your right foot touches the ground, you say namo. When your left foot touches the ground, you say buddhaya. So if you do that, you have to always notice and try to synchronize. The mind does not run away so easily. Even when you're lying down, if you're afraid you're going to fall off into sleep, then you keep chanting. Some people, of course, you do chanting also, you still fall asleep. Then in which case, you chant plus move your finger. And now more, you move your right finger. Buddhaya, you move your left finger like that. As long as you're moving your finger, you won't fall asleep. The moment you stop moving, you fall asleep. You can practice, provided you have the strength of mind and the determination. For a lot of people, you don't seem to have the urgency, you think you still have many years to go. And there's plenty of programs open in Maryland. Also, it's easy to lay down rates, and it's easy to use the data in Maryland. So, for example, there's Al-Qaeda, and you can use Al-Qaeda to do a quality work there. And you can use Al-Qaeda and the technology there. If a person like them, they would have attained the fourth jhāna. If they have attained the fourth jhāna, the mind is very calm, attained the imperturbable. imperturbable state. And also, there is a sentence in the Sutta that says that this satipatthana is a characteristic of samadhi, something like that. So once you have attained the jhanas, then your satipatthana is like automatic. your mindfulness because your mind is very clear and you have mindfulness most of the time. To do a spiritual practice, can I see this Dutanga practice? Dutanga practice, it depends on which Dutanga practice and whether the monk is ready for it. Generally when a monk is new, say like the first five years, probably it's not good, not advisable to practice the Dutanga because you have to, the foundation, you have to build up the foundation first. Foundation is to learn the suttas and the vinaya well. Every day to study the suttas and the vinaya. And then after five years, when the monk is knowledgeable in the suttas and the Vinaya, then he can concentrate on practice. At that time, then only he can do whatever Dutanga he wants. But to start off too early is not advisable. Even meditation, in the beginning, the first five years, monks should not meditate. too much effort because the first five years the priority is to learn the suttas and the vinaya and to serve the senior monks and to learn a lot of things. Then when you have finished five years, you are well trained, then only you concentrate on practice. Should not be too early. Because as I mentioned the other day, like a Kung Fu pupil, those in the Shaolin Monastery, first one year he does nothing but the horse stance, Ma Po, Chak Ma Po. Then nothing but Chak Ma Po. That is the foundation. without strong legs, can easily fall, so in the same. Malaysia? Can, because the Dutanga practices in the Theravada, they're supposed to be 13. And there are things like only begging for your food, eating one meal a day. But also you must see, as I mentioned, when you have finished five years of training, then some of these things you can do. But also, if you Some of these things are suitable if you live alone. If you live alone, for example, if you stay in a monastery like this, there is physical work to be done. For example, our water comes from the hill. So if anything wrong with the water, you have to go up. If you practice certain things like eating one meal a day, then you won't be able to do physical work in the monastery. Before I came here, for more than 10 years, I was eating one meal a day. After I came here, I found that a lot of physical work to do, especially in the beginning. In the beginning, when there's a lot of work to do, very few people want to come. Even Richard came here at that time, very strong. After doing some work, he got so frightened, such heavy work, he didn't come back for a few years. Later only, he came back. Other people also like that. There were two brothers from Alostar, very eager, came here. They stayed two or three days. After that, never come back again because they complained to other people, the work so heavy here. So in the beginning, the work was very heavy. But now, that's much less work. But still, things like going up the hill. Last time in the beginning, our water source, after we clean it today, tomorrow, the water doesn't come. We have to go up again. Every few days, we go up again. So very strenuous. If you take one meal a day, you cannot stand. So you might have to use your wisdom. Don't be too eager. to practice these two dangas. You have to know the priority now in the monastery is to, as a young monk, is to serve the senior monk, to do our duties. That is the priority. Later, when a monk lives alone, he can do whatever he likes. When we stay together, I must realize our duties. If you find that suitable, you can practice it. But in the suttas, the Buddha never mentioned this. In the Suttas, if a monk practices Anapanasati when sitting down, the Buddha's monks they practice very hard and they try to maintain their mindfulness 24 hours a day and they keep to the same object. If they are contemplating the breath, then they keep to the same object. If they are doing chanting on the 32 parts of the body, then they keep to the same object. But for lay people, you don't have much time to practice, and you can't build up much concentration, so you can change your object. And the easier one, when you are walking, is to do chanting, as I mentioned just now. You synchronize your chanting with your feet. Easier, much easier than... So, how do you expect to communicate with the world? No, I said that is for monks. If you can do that 24 hours a day, you're supposed to do that. But for lay people, I say you can't do. So you change your object, whichever suits you. Yes, yes. Okay, shall we stop here?

04-KN-Udana-Chapter-3-(2011-08-14).txt

Tonight is the 14th of August, 2011. And this is the second night we are speaking on the Udana, the third book of the Kudakanikaya. Tonight also happens to be the full moon night. So one month of Vassa has passed, less than two months more. Okay, now we come to chapter three. Nanda Vaga 3.1 Kamma Sutta Thus have I heard, at one time the Lord was staying near Savati in the Jeta Wood at Anathapindika's monastery. On that occasion, a certain monk was sitting cross-legged not far from the Lord. holding his body erect, mindful and clearly comprehending, enduring without complaint, feelings that were painful, acute, sharp and severe, the ripening of former kamma. The Lord saw that monk sitting cross-legged not far away, enduring without complaint, feelings that were painful, acute, sharp, and severe, the ripening of former kamma or action. Then on realizing its significance, the Lord uttered on that occasion this inspired utterance. A monk who has left behind all action or kamma, shaking off the dust of former deeds, The stable one, unselfish, steady, has no need to address people." So this monk, because of past life karma, he was suffering painful feelings. The next sutta is 3.2, Nanda Sutta. Thus have I heard. At one time, the Lord was staying near Savati in the Jeta Wood at Anathapindika's monastery. On that occasion, the verbal Nanda The Lord's half-brother, the son of his maternal aunt, informed a number of monks thus, I am discontented with leading the holy life, friends. I am unable to endure the holy life. I will give up the training and return to the lower life. low life meaning the lay life. Then a certain monk approached the Lord, prostrated himself, sat down to one side and said, Venerable Nanda, revered sir, the Lord's half-brother, the son of his maternal aunt, inform a number of monks thus, I am discontented with leading the holy life, etc. I will give up the training and return to the lower life. Then the Lord addressed a certain monk. Come, monk, in my name tell the monk Nanda, the teacher calls you friend Nanda. Very well, revered sir. That monk replied. And approaching the verbal Nanda, he said, the teacher calls you friend Nanda. Very well, friend, the verbal Nanda replied. And approaching the Lord, he prostrated himself and sat down to one side. The Lord then said to him, Is it true, Nanda, that you inform a number of monks thus, I am discontented with leading the holy life, et cetera. I will return to the low life. And he said, yes, revered sir. And the Buddha asked, but why, Nanda, are you discontented with leading the holy life? And he said, on departing from home, revered sir, the Sakyan girl, the loveliest in the land, with her hair half combed, looked up at me and said, may you May you return soon, Master. Recollecting that, revered sir, I am discontented with leading the holy life. I am unable to endure the holy life. I will give up the training and return to the lower life. Then the Lord took the Venerable Nanda by the arm, and just as a strong man might extend his flexed arm, or flex his extended arm, even so did they vanish from the Jeta wood, and appear among the Devas of the Tavatimsa heaven. Now on that occasion, about 500 pink-footed nymphs had come to minister to Sakka, Devaraja. And the Lord said to the Venerable Nanda, you see those 500 pink-footed nymphs? Yes, revered sir," he replied. And the Buddha said, What do you think, Nanda, who is more beautiful, more fair to behold, and more alluring, that Sakyan girl, the loveliest in the land, or these five hundred pink-footed nymphs? And Nanda replied, revered sir, compared to these 500 pink-footed nymphs, that Sakyan girl, the loveliest in the land, is like a mutilated she-monkey that has had its ears and nose chopped off. She does not count. She is not worth a fraction compared to them. There is no comparison. These 500 nymphs are far more beautiful, far more fair to behold, and more alluring. And the Buddha said, rejoice, Nanda, rejoice, Nanda. I guarantee you that you will obtain 500 pink-footed nymphs. And Nanda said, if revered, sir, the Lord guarantees that I will obtain 500 pink-footed nymphs. I shall be content in living the holy life under the Lord. Then the Lord took the venerable Nanda by the arm. Even so did they vanish from among the devas of the Tavatimsa heaven and appear in the Jeta wood. Stop here for a moment. So here, the Buddha is telling him, if you continue as a monk, you practice the holy life, when you pass away, you will have these 500 devis for your wives. So then he said, if that's the case, I will continue to lead the holy life. The monks heard. It is said that the Venerable Nanda, the Lord's half-brother, the son of his maternal aunt, is living the holy life for the sake of nymphs. It is said that the Lord has guaranteed that he will obtain 500 pink-footed nymphs. Then the monk friends of the Venerable Nanda went about calling him highling and menial, saying, The Venerable Nanda is a highling. The Venerable Nanda is a menial. He is living the holy life for the sake of nymphs. It is said that the Lord has guaranteed that he will obtain 500 pink-footed nymphs. Then the noble Nanda was humiliated, ashamed and dismayed by his friends calling him idling and menial. Living alone, secluded, diligent, ardent and resolute, he soon realized, even here and now, through his own direct knowledge, that unequal goal of the holy life, for the sake of which sons of good family rightly go forth from home to the homeless state. And entering into it, he abhorred in it, and he knew, finished is birth, lived is the holy life, done is what had to be done. There is no more of this state. and the Venerable Nanda became one of the Arahants. Then when the night was far advanced, a certain Devata of surpassing beauty, illuminating the whole Jetha wood, approached the Lord, prostrated himself and stood to one side. Standing there, that Devata said to the Lord, the Venerable Nanda revered Sir, the Lord's half-brother, the son of his maternal aunt. by the ending of the asavas, has realized here and now, through his own direct knowledge, the taintless liberation by mind and liberation by wisdom, and entering into it, he abides in it. Knowledge also arose in the Lord, Nanda, by the ending of the asavas, has realized here and now the taintless liberation by mind and liberation by wisdom, and entering into it, he abides in it. When that night had ended, the Venerable Nanda approached the Lord, frustrated himself, sat down to one side and said to the Lord, Revered Sir, as to the Lord's guarantee that I will obtain five hundred pink-footed nymphs, I release the Lord from that promise. And the Buddha said, but Nanda, comprehending your mind with my mind, I knew Nanda has realized here and now the taintless liberation by mind and liberation by wisdom. Also a Devata told me, the Venerable Nanda, revered sir, has realized here and now the taintless liberation by mind and liberation by wisdom. When Nanda, your mind was released from the Asavas without grasping, I was then released from that promise. Then on realizing its significance, the Lord uttered on that occasion this inspired utterance, that monk who has crossed the Maya, crushed the thorn of sensual desire, and reached the destruction of delusion, is not perturbed by pleasures and pains." That's the end of the Sutta. So here you see, For anyone to obtain liberation, to destroy the cycle of birth and death, it's always to crush the thorn of sensual desire. It is sensual desire meaning the sights, sounds, smells, tastes, touch, basically, and also sometimes the mind objects. So anything that we desire in the world, that is the thing that binds us to saṃsāra. So if we want to get released from saṃsāra, anything that gives delight in the world, the person on the spiritual path sees it as a danger. is something not desirable, while worldly people will see it as desirable. Whatever worldly people see as desirable, a person seriously on the spiritual path will see it as undesirable. Just the opposite. Now we come to 3.3. Yasoja Sutta. Thus have I heard. At one time the Lord was staying near Savati in the Jeta wood at Anathapindika's monastery. On that occasion, about 500 monks headed by Yasodja had arrived at Savatthi to see the Lord. As these incoming monks were exchanging greetings with the resident monks, and lodgings were being arranged, and bowls and robes put away, there was a loud noise, a great noise. Then the Lord addressed the verbal Ananda. Ananda, what is that loud noise, that great noise? It sounds like fishermen landing a catch of fish. And Venerable Ananda said, About 500 monks headed by Yasodja, revered sir, have arrived at Savatthi to see the Lord. And as these incoming monks were exchanging greetings, etc., there was a loud noise, a great noise. And the Buddha said, Well then, Ananda, in my name tell those monks, the teacher calls the verbal ones. Yes, revered sir, the Venerable Ananda replied. And approaching those monks, he said, the teacher calls the venerable ones. Very well, friend, those monks replied to the venerable Ananda. And approaching the Lord, they prostrated themselves and sat down to one side. The Lord then said to those monks, monks, why was there that loud noise, that great noise, which sounded like fishermen landing a catch of fish? The venerable Yasodja replied, these 500 monks, we have arrived at Savati to see the Lord. As these incoming monks were exchanging greetings, etc., there was a loud noise, a great noise. And the Buddha said, Go away, monks. I dismiss you. You ought not to stay near me. Very well, revered sir, those monks replied to the Lord. Then rising from their seats, they prostrated themselves before the Lord, keeping their right side toward Him. Having set their lodgings in order and taking their bows and robes, they departed on tour for the Vajji territory. Walking on tour by stages among the Vajjis, they approached the river Vagumuda. And beside the river Vagumuda, they constructed leaf huts and commenced the rain's retreat." Stop here for a moment. You see, a lot of people think during the Buddha's time, the monks do nothing except meditate. To stay in the kuti also, they have to build their own kuti. They constructed leaf huts, that means atap huts, for the three months. Then the Venerable Yasodja addressed those monks who were commencing the rains retreat. Friends, the Lord dismisses out of compassion, wishing our good, wishing to benefit us, being compassionate. Come friends, let the soul abide, that the Lord will be pleased with our way of living. Very well, friend, those monks replied to the verbal Yasoja. And living secluded, diligent, ardent, and resolute, those monks within that very range retreat all realized the three knowledges." Stop here for a moment. That means within the three months of the Vassa, they attained the three knowledges. The first one is recollection of past lives. The second one is the divine eye or heavenly eye, which they used to see beings passing away and taking rebirth according to kamma. And the third knowledge is destruction of the asavasya. Then the Lord, having stayed at Savatthi as long as he wanted, departed on tour for Vesali. Walking on tour by stages, the Lord arrived at Vesali. and stayed there near Vesali in the great wood in the hall of the Gable House. Then the Lord, comprehending the mind of those monks beside the river Vagumuda, with his mind and having given consideration to it, addressed the Venerable Ananda. This direction, Ananda, seems to me as if it has become light. This direction, Ananda, seems to me as if it has become radiant. It is agreeable for me to go and consider that direction, where those monks are staying beside the River Vagamuda. Ananda, you should send a messenger to the monks beside the River Vagamuda to say, The teacher calls the venerable ones. The teacher wishes to see the venerable ones. Very well, revered sir, the venerable Ananda replied to the Lord. Approaching a certain monk, he said to him, Come friend, go to the monks beside the river Vagumuda and tell them, the teacher calls the venerable ones. the teacher wishes to see the venerable ones. Very well, friend, that monk replied to the venerable Ananda. Then just as a strong man might extend his flexed arm or flex his extended arm, even so did he vanish from the hall of the gable house in the great wood and appear before those monks beside the river Bhagamuda. He said to them, the teacher calls the venerable ones, the teacher wishes to see the venerable ones. Stop here for a moment. So this Venerable Ananda went to get this monk who has psychic power to go and contact those monks beside the River Vagamudha. So the monk just vanished from this Vesali and appeared there and passed the message to them. Very well, friend, those monks replied. Then having set their lodgings in order and taking the bows and robes, just as a strong man might extend his flexed arm or flex his extended arm, etc. Even so did they vanish from beside the river Vagamuda and appear before the Lord in the great wood in the hall of the gabled house. At that time the Lord was sitting in imperturbable concentration. Then those monks thought, in what state is the Lord now abiding? Then those monks thought, the Lord is abiding in the state of imperturbability. and they too all sat in imperturbable concentration. Stop here for a moment. Imperturbable concentration refers to the fourth jhana and the arupas. The first three jhanas are still perturbable, still boleh goyang, not so strong, but the fourth is unshakable, imperturbable. Then when the night was far advanced, and the first watch had ended, the noble Ananda arose from his seat, arranged his robe over one shoulder, raised his folded hands, and said to the Lord, The night is far advanced, revered sir. the first watch has ended, that means 10 p.m. And the incoming monks have been sitting for a long time, revered sir, let the Lord greet the incoming monks. And this was said, the Lord remained silent. And the night was still further advanced and the middle watch had ended, that means 2 a.m. The second time, the Venerable Ananda arose from his seat and said to the Lord, The night is far advanced, revered sir. The middle watch has ended, and the incoming monks have been sitting for a long time. Revered sir, let the Lord greet the incoming monks. For a second time, the Lord remained silent, and the night was yet further advanced, and the last watch had ended. When dawn was approaching and the night was drawing to a close, a third time the rebel Ananda arose from his seat and said to the Lord, The night is far advanced, revered sir, the last watch has ended. Dawn is approaching and the night is drawing to a close. The incoming monks have been sitting for a long time. Revered sir, let the Lord greet the incoming monks. Then the Lord emerged from that concentration and addressed the rebel Ananda, If you knew Ananda, He would not speak in such a way. These 500 monks and I and Anda have all been sitting in imperturbable concentration. Then on realizing its significance, the Lord uttered on that occasion this inspired utterance, who has mastered the thorn of sensual desire, abuse, punishment, imprisonment, that monk stands steady as a mountain, desireless, not perturbed by pleasures and pains. Next Sutta 3.4, Sariputta Sutta. Thus have I heard, at one time the Lord was staying near Savati in the Jeta Wood in Anathapindika's monastery. On that occasion, the Venerable Sariputta was sitting cross-legged, not far from the Lord, holding his body erect, having set up mindfulness before him. The Lord saw the Venerable Sariputta sitting cross-legged, not far away. holding his body erect, having set up mindfulness before him. Then, on realizing its significance, the Lord uttered on that occasion this inspired utterance, This is a mountain made of solid rock, stands firm and unshakable. Even so, when delusion is destroyed, a monk, like a mountain, is not perturbed. 3.5 Maha Moghulana Sutta Thus have I heard, at one time the Lord was staying near Savati in the Jeta wood at Anathapindika's monastery. On that occasion, the Venerable Mahamoggalana was sitting cross-legged, not far from the Lord, holding his body erect, having mindfulness with regard to the body well established within him. The Lord saw the Venerable Mahamoggalana sitting cross-legged, not far away, holding his body erect, having mindfulness with regard to the body well established within him. Then on realizing its significance, the Lord uttered on that occasion, This inspired utterance, with mindfulness of the body established, controlled over contact's sixfold base, a monk who is always concentrated, can know Nibbāna for himself. 3.6 Pilindavacca Sutta. Thus have I heard. At one time the Lord was staying near Rajagaha in the bamboo wood at the squirrel's feeding place. On that occasion the verbal Pilindavacca went about calling the monks outcasts. Stop here for a moment. This outcast is the lowest of society. In India they have four castes. Katya, the warrior caste, the Brahmin caste. Katya is supposed to be higher, although the Brahmins think that they are higher. The second is the Brahmins. The third is the Vesas, the merchants. The fourth is the Sudas, the worker class. So these outcastes, they are so low, they are out of these four castes. So a monk is also an outcaste. A monk has no caste. So, um, so this, uh, Belinda Vajra, uh, he, he like to call all the other monks, uh, outcasts, uh, uh, to put it roughly, uh, in our Malaysian language, uh, pariah. Pariah. Now a number of monks approached the Lord, prostrated themselves, sat down to one side, and told Him, Revered Sir, the Venerable Pilinda Vacca is going about calling the monks outcasts. Then the Lord addressed a certain monk, saying, Come, monk, in my name tell the monk Pilinda Vacca, the teacher calls you friend Pilinda Vacca. Very well, revered Sir, that monk replied to the Lord. When approaching the Venerable Pilinda Vacca, he said, The teacher calls you friend. Very well, friend," the Venerable Pilinda Vacha replied. And approaching the Lord, he prostrated himself and sat down to one side. The Lord then said to the Venerable Pilinda Vacha, Is it true, Vacha, that you go about calling the monks outcasts? Yes, revered sir. Then the Lord, on giving consideration to Pilinda Vacha's former lives, addressed the monks, Do not be irritated, monks, with the monk Vacha. It is not with inner hatred that Vāca goes about calling the monks outcasts. For 500 births without interruption, the monk Vāca has been born in the Brahmin caste, and thus for a long time he has been habituated to calling others outcasts. It is because of this that Vāca goes about calling the monks outcasts. Then on realizing its significance, the Lord uttered on that occasion this inspired utterance, in whom there is neither fraud nor conceit, who is without greed, unselfish, desireless, with anger quelled, his mind quenched. He is a Brahmana. He is a recluse. He is a monk." That's the end of the Sutta. So this monk, Plinda Vacca, he is already an Arahant. So when the Buddha read his mind, knew that he had no hate. There's been a Brahmin. These Brahmins, they look down on other castes. They have this habit of looking down on other castes, calling other castes dark-footed, offsprings from Brahma's feet. So because of habit. Okay, anything to discuss the last six suttas? No need to talk to people. I mean, say Arahant doesn't do any kamma anymore, has left behind all kamma, doesn't do any kamma anymore because he has no self. And seeking out the dust of former from a scammer. He has no need to talk to people. Okay, to continue on 3.7, Kasapa Sutta. Thus have I heard. At one time, the Lord was staying near Rajagaha in the bamboo wood at the squirrel's feeding place. On that occasion, the Venerable Maha Kasapa was staying in the Pipali cave, sitting cross-legged for seven days, having attained a certain state of concentration. Then at the end of those seven days, the Venerable Maha Kasapa emerged from that concentration. After emerging, the Venerable Maha Kasapa thought, What if I should enter Rajagaha for alms food? At that time, 500 Devatas were busily preparing alms food for the Venerable Mahakassapa. But having refused the offerings of those 500 Devatas, the Venerable Mahakassapa robed himself in the forenoon, that means in the morning, and taking his bowl and outer robe, entered Rajagaha for alms food. On that occasion, Sakka, Devaraja, wishing to give alms food to the Venerable Mahakassapa, assumed the appearance of a weaver weaving at a loom, while Suja, the Asura maiden, filled the shuttle. Now the Venerable Mahakassapa, walking for alms food in Rajagaha on an uninterrupted alms round, That means house to house, not missing any house. Came to the dwelling of Sakka Devaraja, seeing the verbal Mahakasapa coming from afar. Sakka Devaraja came out of the house and went to meet him, taking the bowl from his hand and going into the house. He took boiled rice from a pot, filled the bowl and gave it to the verbal Mahakasapa. And this alms food included various kinds of curry, various kinds of sauce, curry of various kinds of excellent taste and flavors. Then the Venerable Mahakassapa thought, who is this being who has such supernormal potency and power? Then the Venerable Mahakassapa thought, is it not Sakka, Devaraja? Realizing it was, he said, this is your doing, Kosia, do not do such a thing again. Kosia is one of the names of Sakka Devarajah. And Sakka said, we too need merit, revered Kasapa. We too should make merit. And Sakka Devarajah, having prostrated himself to the venerable Maha Kasapa, keeping his right side towards him, rose into the air. While suspended in the sky, three times he uttered this inspired utterance, ah, the best almsgiving on Kasapa, alms is well donated. The Lord, with divine hearing, purified and surpassing that of humans, heard Sakka Devaraja suspended in the sky, uttering three times this inspired utterance. Then, on realizing its significance, the Lord uttered on that occasion this inspired utterance, The Deva's whole dear, such a monk, who collects his food on alms round, self-sufficient, supporting no other, who is calm and ever mindful. This Mahakassapa is a very ascetic monk. Even though he's supposed to be much older than the Buddha. And then when the Buddha was nearly 80 years old, Mahakassapa was much older and he was still staying in the forest, alone staying in the forest. You know, staying in the forest in the winters, it's very cold. So the Buddha invited him to come and stay in the monastery. He said no. He said for two reasons. He said one is he finds it pleasant to stay alone in the forest. Secondly, he said out of compassion for future generations of people, to let people know a real good monk will stay alone in the forest. So the devas like to do dana on him because he's an arahant, and also because they admire him for being so ascetic. So 500 devatas want to offer him refuge. He knew that they were devas, he refused to accept. So this Sakka Devaraja had to pretend to be a human being, took the form of a human being. This weaver, during the Buddha's time, they are not so lucky like nowadays, we can get cloth anytime we want. For them, They have to make cloth. So this Suja is the wife, the daughter of the Asura king. The wife was, what do you call it, filling the shuttle, that means feeding the thread. Then he was making the cloth. So he pretend to come out and offer food to the Mahakassapa. 3.8, alms food collector. Pindapatika Sutta. Thus have I heard. At one time, the Lord was staying near Rajagaha in the Jeta Wood at Anathapindika's monastery. On that occasion, after the meal, on returning from collecting alms food, a number of monks had gathered together in the Kareri Tree Pavilion when this topic of conversation arose. An alms food collecting monk, friends, While walking for almsfruit, from time to time gets to see agreeable forms with the eye, from time to time gets to hear agreeable sounds with the ear, from time to time gets to smell agreeable odours with the nose, from time to time gets to taste agreeable flavours with the tongue. from time to time gets to touch agreeable, tangible objects with the body. An alms food collecting monk, friends, when he walks for alms food, is respected, revered, honored, venerated and given homage. Come friends, let us all be alms food collectors, and we too from time to time will get to see agreeable forms to the eye, etc. And we too will be respected, revered, honored, venerated, and given homage when we walk for alms food." And this conversation of those monks continued without coming to an end. Then the Lord, emerging from seclusion in the evening, went to the Kareri tree pavilion and sat down on the seat prepared for him. Sitting there, the Lord asked the monks, What were you talking about just now, monks, while gathered here together? What was the topic of discussion that you had left unfinished? And they said, After the meal, revered sir, on returning from collecting alms food, we had gathered here in the Kareri Tree Pavilion when this topic of conversation arose. An alms food collecting monk, friends, while walking for alms food, from time to time gets to see agreeable forms with the eye, etc. And we too will be respected, revered, etc. when we walk for alms food. This revered sir was our discussion that was left unfinished when the Lord arrived. And the Buddha said, it is not right monks that you sons of good family who have gone forth out of faith from home to the homeless state should talk on such a topic. When you have gathered together, monks, you should do one of two things, either engage in talk on Dhamma or maintain noble silence. Then on realizing its significance, the Lord uttered on that occasion this inspired utterance, The Deva's whole dear, such a monk who collects his food on alms round, self-sufficient, supporting no other, but not if he is intent on praise and fame. So the devas respect a monk who collects his alms food to practice the holy life. But if he thinks he wants to be an alms food gatherer just to get praise and fame, then the devas will not respect him. Just like these monks we're talking about. If we go on Pindapatta, people will respect us. 3.9 Sipa Sutta. Thus have I heard. At one time the Lord was staying near Savati in the Jata wood at Anathapindika's monastery. On that occasion, a number of monks had gathered together in the Kareri tree pavilion. When this topic of conversation arose, who friend knows a craft? Who is trained in what craft? Which craft is the chief of crafts? Herein some said elephant craft is the chief of crafts, some said horsemanship is the chief of crafts, some said chariot craft, some said archery, swordsmanship, communicating by gestures, accountancy, mathematics, the art of writing, the art of poetry, the art of debate, political science is the chief of crafts, etc. And this conversation of those monks continued without coming to an end. Then the Lord, emerging from seclusion in the evening, went to the Kareri Tree Pavilion. And similarly, He rebuked the monks, It is not right, monks, that you should talk on such a topic. When you have gathered together, monks, you should do one of two things, either engage in talk on Dhamma or maintain noble silence. Then on realizing its significance, the Lord uttered on that occasion, This inspired utterance. Who lives by no craft, unburdened, desiring the goal, with restrained faculties, wholly released, wandering homeless, unselfish, desireless, conceited, abandoned, solitary. He is a monk. The Buddha said a monk should wander homeless, etc. and have no craft. 3.10. Examining the world. Thus have I heard. At one time the Lord was staying at Uruvela, beside the river Naranjara, at the foot of the Bodhi tree, having just realized full enlightenment. At that time the Lord sat cross-legged for seven days experiencing the bliss of liberation. Then at the end of those seven days, the Lord emerged from that concentration and examined the world with the Buddha eye. While examining the world with the Buddha eye, the Lord saw beings tormented by various torments and consumed by various feverish longings, born of passion, hatred, and delusion. Then on realizing insignificance, the Lord uttered on that occasion this inspired utterance. The world is subject to torment, afflicted by contact. It calls a disease, self. For however it is conceived, it is ever otherwise than that. Becoming something other, the world is held by being, is afflicted by being, yet delights in being. But what it delights in brings fear, and what it fears is suffering. Now this holy life is lived in order to abandon being. Whatever recluses and Brahmins have said that freedom from being comes about through some kind of being, none of them, I say, are free from being. And whatever recluses and Brahmins have said that escape from being comes about through non-being, none of them, I say, have escaped from being. This suffering arises dependent upon clinging. With the ending of all grasping or attachment, no suffering is produced. Look at the people in the world afflicted by ignorance, come into being, delighting in being, not free. Whatever forms of being exist, in any way, anywhere, all these forms of being are impermanent, subject to suffering, of a nature to change. On seeing this as it actually is, With perfect wisdom, the craving for being is abandoned. Yet one does not delight in non-being. Nibbana is total dispassion and cessation, attained with the complete destruction of cravings. A monk whose cravings are extinguished by not grasping has no renewal of being. Mara is vanquished. The battle is won. The stable one has passed beyond all forms of being. This being, bhava, refers to the I am. When you think I am or I exist, then the being comes into existence. So sometimes the word bhava is translated as being or becoming or existence. In Chinese this is yu. Anything to discuss before we go to the next chapter? He is aiming to get out of the cycle of rebirth, but he may not get it immediately. might be a few lifetimes. Once you attain supramundane merit, that means you attain one of the stages of Ariya-hood. That is not reversible. If one does not attain one of the Aryan stages, then you will still go on this endless round of birth and death and you may not meet the Dhamma in your next life. But if you have attained even the lowest level of Ariya-hood, say the first path, the first path, before the person dies, he will turn to fruit. When you attain path, before you die, you must turn to fruit. And then even the lowest, the Sotapanna, he has maximum of seven more lifetimes, seven more births. That's the maximum. And he won't be reborn in the three woeful planes of existence. He'll only come back as a human being or as a heavenly being. And even if he comes back as a human being, he will have a lot of blessings. He will have a good life. So the amount of suffering left is very little once you become an Arya. But if you have not become an Arya, The amount of suffering is uncountable because you don't know when you're going to come out of samsara.

05-KN-Udana-Chapter-4-(2011-08-14).txt

Okay, now we go to chapter four, Meghia Vaga. 4.1 Magiya Sutta. Thus have I heard. At one time the Lord was staying at Chalika on Chalika Hill. At that time the Venerable Magiya was the Lord's attendant. Then the Venerable Magiya approached the Lord, prostrated himself, stood to one side and said, I wish to go into Jantu village for alms food with Yudhisthira. And the Buddha said, Do now Magiya, what you think it is time to do. Then the Venerable Magya, having put on his robe in the forenoon and taken his bowl and outer cloak, entered Jantu village for alms food. Having walked in Jantu village for alms food, after the meal, on returning from collecting alms food, he approached the bank of the river, Kimikala. As he was walking and wandering up and down beside the river for exercise, he saw a pleasant and charming mango grove. On seeing it, he thought, This mango grove is very pleasant and charming. It is eminently suitable for the endeavour of a young man of good family whose intent on the endeavour. If the Lord were to give me permission, I would come and endeavour or strive in this mango grove. Then the wearable Megia approached the Lord, frustrated himself, sat down to one side and said, ìBeweared, sir, having put on my robe in the forenoon, etc., I approached the bank of the river, Kimikala, and saw a pleasant and charming mango grove. On seeing it, I thought, ìThis mango grove is very pleasant and charming. It is eminently suitable for the endeavor of a young man of good family who is intent on the endeavor.î If the Lord were to give me permission, I would come and strive in this mangrove grove. If, revered sir, the Lord gives me permission, I would go to that mangrove grove to strive." When this was said, the Lord replied to the Venerable Maggia, as we are alone, Maggia, wait a while until some other monk comes. In other words, the Buddha wants him to accompany the Buddha, attend to the Buddha. The second time, the Venerable Megya said to the Lord, Revered Sir, the Lord has nothing further that should be done and nothing to add to what has been done. But for me, revered Sir, there is something further that should be done and something to add to what has been done. If, revered sir, the Lord gives me permission, I would go to that mango grove to strive." A second time, the Lord replied to the verbal Megia, as we are alone, Megia, wait a while until some other monk comes. A third time, the verbal Megia said to the Lord, revered sir, the Lord has nothing further that should be done, etc., etc. I would go to that mango grove to strive. And the Buddha said, As you are talking of striving, Magia, what can I say? Do now, Magia, what you think it is time to do." Then the verbal Magia rose from his seat, prostrated himself before the Lord, and keeping his right side towards Him, went to the mango grove. On entering the mango grove, he sat down at the foot of a certain tree for the rest period during the middle of the day. Now while the Venerable Megia was staying in that mango grove, there kept occurring to him three bad unwholesome kinds of thoughts, sensual thoughts, malevolent thoughts and cruel thoughts. The Venerable Megia then reflected, It is indeed strange, it is indeed remarkable. Although I have gone forth out of faith from home to the homeless state, yet I am overwhelmed by these three bad unwholesome kinds of thoughts, sensual thoughts, malevolent thoughts and cruel thoughts. Then the Venerable Meghia, on emerging from seclusion in the late afternoon, approached the Lord, frustrated himself, sat down to one side and said, Previous Sir, while I was staying in that mango grove, there kept occurring to me three bad, unwholesome kinds of thoughts, and I thought, it is indeed strange, I am overwhelmed by these three bad, unwholesome kinds of thoughts, sensual thoughts, malevolent thoughts, and cruel thoughts. And the Buddha said, when liberation by mind is as yet immature, five things lead to its maturity. What five? Here, a monk has good friends or a good friend, good associates, good companions. When liberation by mind is as yet immature, megya, this is the first thing that leads to its maturity. Stop here for a moment. This good friend is Kalyāṇamitta. I think in Chinese they translate it as Sān Zhū Sī, good-knowing advisor. In other words, a good spiritual friend, a good spiritual teacher. Furthermore, Magiya, a monk is virtuous. He lives restrained by the restraint of the patimokkha, the precepts of a monk, endowed with conduct and resort, seeing danger in the smallest faults. He trains in the training rules he has accepted. When liberation by mind is as yet immature, megya, this is the second thing that leads to its maturity. Furthermore, megya, a monk obtains at will, with no trouble or difficulty, talk that is effacing, a help in opening up the mind. and which conduces to complete turning away, dispassion, cessation, peace, direct knowledge, enlightenment and nibbana. That is, talk about fewness of wishes, talk about contentment, talk about seclusion, talk about non-gregariousness, talk about putting forth energy, talk about virtue, talk about concentration, talk about wisdom, talk about liberation, talk about knowledge and vision of liberation. When liberation by mind is as yet immature, this is the third thing that leads to its maturity. Furthermore, a monk lives with energy instigated for the abandoning of unwholesome states and the acquiring of wholesome states. He is vigorous, energetic and persevering with regard to wholesome states. When liberation by mind is as yet immature, this is the fourth thing that leads to its maturity. Furthermore, Magia, a monk is wise, endowed with a noble, once penetrative understanding of rise and disappearance or cessation, leading to the complete ending of suffering. When liberation by mind is as yet immature, Magia, this is the fifth thing that leads to his maturity. When liberation by mind is as yet immature, Magia, these five things lead to his maturity. It is to be expected of a monk who has good friends or a good friend, a good associate, a good companion, that he will be virtuous, that he will live restrained by the restraint of the Patimokkha rules, endowed with conduct and resort, and seeing danger in the smallest faults. He will train the training rules he has accepted. It is to be expected of a monk who has a good friend, that he will obtain at will with no trouble or difficulty, talk that is effacing, a help in opening up the mind, etc., talk about knowledge and vision of liberation. It is to be expected of a monk who has a good friend that he will live with energy instigated, vigorous, energetic and persevering with regard to wholesome states. It is to be expected of a monk who has a good friend, that he will be wise, endowed with a noble, once penetrative understanding of rise and cessation. leading to the complete ending of suffering. A monk Meghia, who is established in these five things, should also cultivate four additional things. Vow-ness or unattractiveness should be cultivated for overcoming lust. Loving-kindness should be cultivated for overcoming malevolence or ill-will. Anapanasati, mindfulness of the breath, should be cultivated for cutting off thinking. The perception of impermanence, anicca, should be cultivated for the removal of the conceit, I am. For when one perceives impermanence, magya, the perception of no-self or non-self is established. When one perceives not self, one reaches the removal of the conceit I am, which is called Nibbana here and now. Then on realizing its significance, the Lord uttered on that occasion, this inspired utterance, trivial thoughts, subtle thoughts, mental jerkings that follow one along. Not understanding these mental thoughts, one runs back and forth with wandering mind. But having known these mental thoughts, The ardent and mindful one restrains them. An awakened one has entirely abandoned them. These mental jerkings that follow one along." That's the end of the sutta. This sutta is quite good because a lot of monks, they are impatient to practice. The Buddha asked him to wait to serve the Buddha until another monk comes along. But he was impatient. He thought, There's such a nice piece of mango grove there. He thought if he goes there, it's so conducive, his mind will become concentrated immediately. But when he went there, he found, surprisingly, that all these thoughts was disturbing him. So the Buddha told him, five things are very important for a monk. One is a good spiritual friend or spiritual teacher. The second one is to have a very good sila, keep the precepts very well. The third is to have a dhamma talk from somebody who is wise about the dhamma. A lot of people think all this talk and all this studying is not important, but it is one of the conditions for liberation. Then the fourth is energetic effort. Then the fifth, the monk has to be wise, always to be able to see rise and fall, birth and cessation of everything in the world. Everything arises and ceases. 4.2. Udatta Sutta. Thus have I heard. At one time, the Lord was staying near Kusinara at Upavattana in the Sal tree grove of the Malas. On that occasion, a number of monks were living in forest huts not far from the Lord, and they were turbulent, arrogant, frivolous, careless, of loose talk, unmindful, uncomprehending, unconcentrated. with wandering minds and uncontrolled faculties. The Lord saw those monks living nearby in forest huts with wandering minds and uncontrolled faculties. Then on realizing its significance, the Lord uttered on that occasion this inspired utterance, with an unguarded body and encumbered by wrong view, overcome by lethargy and torpor, one goes along in the power of Mara. So one should be guarded in mind, one should make right taught one's domain. When he has put right view to the forefront and understood rise and fall, a monk who overcomes lethargy and torpor will forsake all bad destinations." So you see some monks, they are not ready to live alone in the forest. This is another type of impatient monks. They go to the forest and construct these huts and live there, but their minds are wandering all over the place and they are arrogant, they think they are forest monks and so they are not making any progress. Actually, there is one sutta in the Satipatthana Samyutta of the Samyutta Nikaya. There was a monk who wanted to go and live alone. So he came to the Buddha for some advice. He told the Buddha he intended to go to the forest and live alone. That means he must have completed at least five years of training under a teacher. Then the monk told him, the monk wanted to teach him about Satipatthana, but the monk told him that These are two foundations you must start with. Every person on the spiritual path needs these two basic foundations before you start meditating. The Buddha said the first one is moral conduct, sila. Sila must be very pure. Secondly, right view. A lot of monks, without gaining right view, they go off and meditate. Right view comes from studying the suttas. The Buddha said very clearly, only two conditions for right view we find in the Majjhima Nikaya. Only two conditions for right view. One is the voice of another, teaching you the Dhamma. get the Dhamma without, you cannot get right view without somebody teaching you the Dhamma. The second one is Yoniso Manasikara, careful attention, thorough attention. Only do these two conditions and has nothing to do with meditation. Look carefully these two conditions has nothing to do with meditation. It is basically listening to the Dhamma. with proper attention. And that's why the Buddha's disciples are all called Savakas, Senwen, hearers, listeners. Only when you listen to the Buddha's words and you get right view, you are considered a Buddha's disciple. Otherwise, one day you say you are Buddhist, another day you change your religion, as has happened to many of our so-called Buddhists. So that's why here the Buddha says, encumbered by wrong view. They don't have right view, how can they go to the forest and try to meditate? 4.3, Gopala Sutta. Gopala is a cowherd. Thus have I heard, at one time the Lord was journeying among the people of Kosala together with a large sangha of monks. Then the Lord stepped off the road and going up to the foot of a tree, he sat down on a seat prepared for him. A certain cowherd approached the Lord, prostrated himself and sat down to one side. The Lord then instructed Rao's inspired and gladdened that cowherd with a talk on Dhamma. And that cowherd being instructed Rao's inspired and gladdened by the Lord's talk on Dhamma said to the Lord, Please consent, revered sir, to my providing a meal tomorrow for the Lord together with the Sangha of monks." The Lord consented by remaining silent. Then on seeing that the Lord had consented, the cowherd arose from his seat, prostrated himself before the Lord, and keeping his right side toward him, went away. When the night had ended, the cowherd prepared in his own dwelling a large quantity of thick rice gruel boiled in milk. and a quantity of fresh ghee, and announced to the Lord the time for the meal, saying, This time, revered sir, the meal is ready." You see, last time, people eat very simply, rice with milk, that's all. Nowadays, we have so much variety of food, we get stomach upset from eating too many different types of food. Then the Lord, putting on His robe in the forenoon and taking His bowl and outer robe, together with the Sangha of monks, went to the dwelling of that cowherd. On arriving, He sat down on the seat prepared for Him. Then the cowherd with his own hand served and satisfied the Sangha of monks headed by the Buddha with the thick rice gruel and fresh ghee. When the Lord had eaten and removed his hand from the bowl, the cowherd chose a low seat and sat down to one side. The Lord then instructed, roused, inspired, and gladdened that cowherd with a talk on Dhamma, and then arose from his seat and departed. Not long after the Lord had departed, a certain man murdered that cowherd along the village boundary. Then a number of monks approached the Lord, prostrated themselves, sat down to one side and said, Revered sir, that cowherd who today with his own hands served and satisfied the Sangha of monks headed by the Buddha with thick rice gruel and fresh ghee has been murdered. It is said by a certain man along the village boundary. Then on realizing its significance, the Lord uttered on that occasion this inspired utterance, whatever an enemy might do to an enemy, or a hater to those he hates, a wrongly directed mind can do even greater harm than that. So the person, the killer has a wrongly directed mind. 4.4, Junha Sutta. about the moonlit night. Thus have I heard. At one time the Lord was staying near Rajagaha in the bamboo wood at the squirrel's feeding place. On that occasion the Venerable Sariputta and the Venerable Mahamoggalana were staying in the pigeon's glen. It happened that the Venerable Sariputta on a moonlit night was seated in the open air with his head newly shaved and had attained a certain stage of concentration. At that moment, two yakkas who were companions were going from north to south on some business or other when they saw the Venerable Sariputta on the moonlit night seated in the open air with his head newly shaved. On seeing him, one yakka said to the other, the idea has occurred to me, friend, to give this recluse a blow on the head. When he said this, the other Yakka said, Take care, friend. Do not strike the recluse. He is a mighty recluse, friend, of great supernormal potency and power. A second time and third time, the first Yakka said to the other, The idea has occurred to me, friend, to give this recluse a blow on the head. A second time and third time, the other yaka said to him, take care friend, do not strike the recluse. He is a mighty recluse friend of great supernormal potency and power. Then the first yaka, not heeding the warning of the other yaka, gave the Venerable Sariputta a blow on the head. And so great was the blow that it might have felled an elephant seven or seven and a half cubits high, or split a great mountain peak. Thereupon that Yakha, crying out, I am burning, I am burning, instantly fell into the great hell. The Venerable Mahamoggalana, with divine vision, purified and surpassing that of humans, saw that Yakha giving the Venerable Sariputta a blow on the head. On seeing this, he approached the Venerable Sariputta and said, Are you well, friend? Are you bearing up? Have you any pain? And he said, I am well, friend Moggalana. I am bearing up, friend Moggalana. Although I do have a slight headache, And Venerable Mahamoggalana said, It is wonderful, friend Sariputta. It is marvelous, friend Sariputta. How great is the supernormal potency and power of the Venerable Sariputta. Just now, friend Sariputta, a certain yaka gave you a blow on the head, and so great was the blow, it might have felled an elephant seven or seven and a half cubits high, or split a great mountain peak And yet the Venerable Sariputta just says, I am well, friend Moggallana. I am bearing up, friend Moggallana, although I do have a slight headache. This cubit is four arms length, about a foot or more. Nirmal Sariputta said, it is wonderful friend Moggallana, it is marvelous friend Moggallana. How great is the supernormal potency and power of the Venerable Maha Moggallana in that he can actually see a Yakka. Now, he could not even see a mud sprite. The Lord with divine hearing, purified and surpassing that of humans, heard this conversation of these two great perfected ones. Then on realizing its significance, the Lord uttered on that occasion this inspired utterance, whose mind stands like a mountain, steady, it is not perturbed, unattached to things that arouse attachment, unangered by things that provoke anger. When his mind is cultivated thus, how can suffering come to him? So you see from this sutta, don't simply go and meditate alone in any mountain or lonely place. You might get a blow on the head. 4.5, the bull, elephant, naga sutta. This word naga can mean this snake spirit, can mean big bull, elephant. Thus have I heard. At one time, the Lord was staying near Kosambi at the Gosita Monastery. At that time, the Lord was living hammed in by monks and nuns, by male and female lay followers, by kings and royal ministers, by sectarian teachers and their disciples. And he lived in discomfort and not at ease. Then the Lord thought, At present, I am living hammed in by monks and nuns, etc., and I live in discomfort and not at ease. Suppose I were to live alone, secluded from the crowd." Then the Lord, having put on His robe in the forenoon and taken His bowl and outer cloak, entered Kosambi for alms food. Having walked for alms food in Kosambi and returned after the meal, He set His lodgings in order by Himself, took His bowl and cloak, and without informing His attendants, or taking leave of the Sangha of monks, he set off alone without a companion for Pari Leyaka. Walking on tour by stages, he arrived at Pari Leyaka and stayed near Pari Leyaka in a protected forest at the foot of an auspicious sal tree. Now a certain bull elephant was living hemmed in by elephants and she-elephants, by elephant calves and sucklings. He ate grass with the tips pulled off and they ate the branches he had broken down. He drank muddied water, and on going down and coming out of the water, he was jostled by she-elephants, and he lived in discomfort and not at ease. Then that bull elephant thought, at present I am living hemmed in by elephants and she-elephants, by elephant calves and sucklings. I eat grass with the tips pulled off, and they eat the branches which I break down. I drink muddied water, and on going down and coming out of the water, I am jostled by sea elephants, and I live in discomfort and not at ease. Suppose I were to live alone, secluded from the crowd. So that bull elephant left the herd and went to Parilayaka, to the protected forest, and approached the Lord at the foot of the auspicious sal tree, on reaching the place where the Lord for staying, that bull elephant kept the place free of grass and brought water with his trunk for the Lord's use. Then while the Lord was in solitude and seclusion, this thought arose in his mind. Formerly, I was living hemmed in by monks and nuns, etc. And I was living in discomfort and not at ease. But now I live not hemmed in by monks and nuns, etc., in comfort and at ease. And also this thought arose in that bull elephant's mind. Formerly I was living hemmed in by elephants and she-elephants etc. And I was living in discomfort and not at ease. But now I live not hemmed in by elephants and she-elephants etc. I eat unbroken grass and others do not eat the branches which I break down. I drink clear water, and on going down and coming out of the water, I am not jostled by cheap elephants, and I live in comfort and at ease. Then the Lord, on observing His own solitude, understood with His mind the thought in the mind of that brutal elephant, and uttered on that occasion this inspired utterance. This unites mind with mind, the perfected one and the brutal elephant. with tusks as long as chariot poles, that each delights in being alone in the forest." This Sutta has been expanded a bit in other books, I think like Dhammapada Commentary, where they say even a monkey also came to serve the Buddha together with the elephant. 4.6. Pindola Sutta. Thus have I heard. At one time the Lord was staying near Savati in the Jeta Wood in Anathapindika's monastery. On that occasion, the Venerable Pindola Baradwajah was sitting cross-legged not far from the Lord, holding his body erect. A forest dweller, an alms food collector, a rag rope wearer, a three rope wearer, that means one set only of ropes, one of few wishes, contented, secluded, solitary, energetic and ascetic, devoted to the higher mind. The Lord saw the venerable Pindola Bharadvaja sitting cross-legged not far away, devoted to the higher mind. Then on realizing its significance, the Lord uttered on that occasion this inspired utterance, not insulting, not injuring, restrained by the patimokkha, moderation in eating, lodging in a secluded place, being intent on the higher mind. This is the instruction of the awakened ones. This Pindola Bharadvaja is mentioned in the Vinaya books. There was an occasion when a very rich man, he was curious whether there were still Arahants in the world, because they were discussing whether there were still Arahants in the world. So being a rich man, he decided to see whether there's any Arahants in the world. So what he did, was he asked his workers to get a long bamboo pole, and he hung up the bamboo pole. At the top of the bamboo pole, he hung a sandalwood bowl. an alms bowl made completely of sandalwood, very fragrant and expensive sandalwood. So he asked everybody to pass the news around that if any monk with psychic power can fly up and take the bowl, it will belong to him. So a lot of monks passed by, none of them had psychic power to do this. But Pindola Bharadwaja, when he came, he saw that bowl, and he heard what people said. He flew up, took the bowl, and then he circled the town three times with that bowl for everybody to see. Then he came down. So he's the one with this great psychic power. But after that, the Buddha, in a way, rebuked him and forbade the monks from showing off their psychic power. 4.7. Sariputta Sutta. Thus have I heard. At one time the Lord was staying near Savati in the Jeta Wood at Anathapindika's monastery. On that occasion, the verbal Sariputta was sitting cross-legged not far from the Lord, holding his body erect being one of few wishes, contented, secluded, solitary, energetic, devoted to the higher mind. The Lord saw the Venerable Sariputta sitting cross-legged not far away, devoted to the higher mind. Then on realizing its significance, the Lord uttered on that occasion this inspired utterance, Diligent, devoted to the higher mind, a sage trained in wisdom's ways, there are no sorrows for the stable one who is calm and ever mindful. 4.8 Sundari Sutta. Thus have I heard. At one time the Lord was staying near Savati in the Jeta Wood at Anathapindika's monastery. At that time the Lord was respected, revered, honored, venerated and given homage, and was one who obtained the requisites of robes, alms, food, lodgings and medicines. And the Sangha of monks was also respected, etc. But the wanderers of other sects were not respected, revered, honoured, venerated and given homage, and they did not obtain the requisites of robes, arms, food, lodgings and medicines. Then those wanderers of other sects, unable to tolerate the respect shown towards the Lord and the Sangha of monks, approached Sundari, the woman wanderer, and said, Sister, will you do something useful for your kinsmen? And she asked, What can I do, Masters? What am I able to do? I would sacrifice even my life for the sake of my kinsmen." And they said, then, Sister, go often to the Jeta Wood."Very well, Masters," Sundari, the woman wanderer, replied. And she went often to the Jeta Wood. Then when those wanderers knew that Sundari, the woman wanderer, had been seen by many people going often to the Jeta Wood, they murdered her and buried her there in a hole dug in a ditch of the Jeta Wood. Then they went to King Pasenadi of Kosala and said, Great King, Sundari, the woman wanderer, cannot be found. And he asked, Where do you suspect she is? And they said, In the Jeta Wood, great king. And the king said, Then search the Jeta Wood. On searching the Jeta Wood, those wanderers dug up the body from the hole in the ditch where it had been buried, and putting it on a litter, had it taken to Savati. Going from street to street and from crossroad to crossroad, they aroused people's indignation by saying, See, Masters, the work of the followers of the Sakyan San. These recluses, the followers of the Sakyan San, are shameless, immoral, of bad conduct, liars, not livers of the holy life. They claim that they live by Dhamma, that they lead a balanced life, that they lead the holy life, that they are speakers of truth, that they are virgins of good conduct. But they have no status as recluses. They have no status as Brahmanas. Their recluse status is destroyed. Their Brahmana status is destroyed. Where is this recluse status? Where is this Brahmana status? They have lost their recluse status. They have lost their Brahmana status. How can a man having taken his manly pleasures, murder a woman. Because of this, when people saw monks in Savatthi, they reviled abuse, provoke, and annoyed them with insults and harsh words, saying, these recluses, the followers of the Sakyan son, are shameless, immoral, of bad conduct. How can a man, having taken his manly pleasure, murder a woman?" Stop here for a moment. So these wanderers, they purposely asked this Sundari to go often to the monastery, as though she was having an affair there. And then, They murdered her and claimed that she was having an affair in the monastery and was murdered, maybe because they implied she was pregnant or something. Then a number of monks, having dressed in the four noon and taken their bowls and outer clothes, entered Savatthi for alms food. Having walked in Savatthi for alms food and returned after the meal, they approached the Lord. Frustrated themselves, sat down to one side and said, At present, revered sir, when people see monks in Savatthi, they revile, abuse, provoke, and annoy them with insults and harsh words. And the Buddha said, This commotion, monks, will not continue long. It will continue for only seven days, and after seven days it will disappear. So monks, when people revile you, abuse, provoke, and annoy you with insults and harsh words, you should respond with this verse. The false accuser goes to hell, and also one who denies the deed he did. Both these become equal hereafter, persons of base actions in the world beyond." So, those monks learned this verse in the Lord's presence. And when those people, on seeing monks, reviled them, they responded with the verse. Then those people thought, these recluses, the followers of the Sakyan San, did not do it. It was not done by them. These recluses, the followers of the Sakyan San, are asserting their innocence, and the commotion did not continue for long. The commotion continued for only seven days, and after seven days it disappeared. Then a number of monks approached the Lord, prostrated themselves, sat down to one side and said, It is wonderful, revered sir. It is marvelous, revered sir. How well was this foretold by the Lord. This commotion, monks, will not continue for long. After seven days it will disappear. Revered sir, that commotion has disappeared. Then on realising its significance, the Lord uttered on that occasion this inspired utterance. Uncontrolled people pierce one with words as they pierce a battle elephant with arrows. On hearing harsh words being uttered to him, a monk should endure them without hate." 4.9. Upasena Sutta. Thus have I heard. At one time the Lord was staying near Rajagaha in the bamboo wood at the squirrel's feeding place. Then while the Venerable Upasena Vangantaputta was alone in seclusion, this thought arose in his mind. It is a gain for me. It's a great gain for me that my teacher is the Lord Arahant Sammasambuddha, that I have gone forth from home to the homeless state in this well-taught Dhammavinaya, that my fellows in the holy life are virtuous and are and of good conduct, that I have fulfilled the moral virtues, that I am concentrated and unified of mind, that I am an arahant who is free from the asavas, that I am of great supernormal potency and power. Fortunate has been my life, and fortunate will be my death." Stop here for a moment. So this Upasena Vangantaputta, he had attained arahanthood. Then on reflecting, he was very grateful that he was a disciple of the Buddha and that his fellow monks are so virtuous, etc, that he has attained liberation also. And the Lord understood with his mind the thought in the mind of the Venerable Upasena Vangantaputta and uttered on that occasion this inspired utterance, whose life causes no remorse and whose sorrows not at death The wise one who has seen that state sorrows not in the midst of sorrow. For a monk whose mind is calmed, who has destroyed the craving for being, the wandering on in birds is finished. There is no further being for him. 4.10 Sariputta Sutta Thus have I heard. At one time the Lord was staying near Savati in the Jeta wood at Anathapindika's monastery. On that occasion, the Venerable Sariputta was sitting cross-legged not far from the Lord, holding his body erect and reviewing his own state of peace. The Lord saw the Venerable Sariputta sitting cross-legged not far away, reviewing his own state of peace. Then, on realizing its significance, the Lord uttered on that occasion this inspired utterance, For a monk whose mind is calm and peaceful, who has cut the cord of craving for being, The wandering on in birds is finished. He is free from Mara's bonds. Okay, we stop here. Anything to discuss? And I think that after finding that because there are four additional things to be done, which is Barmas, Bodhichitta, Anapanasati, and the perception in impermanence, And nowadays, many, many teaching monks, they just only spend one fortune. Would this limit our progress in the spiritual life? Actually, in the spiritual life, depending on how serious you are, if you become a monk, then the basic things like the Vinaya you have to learn very well, the Suttas you have to learn, the duties in the monastery, and the way to conduct, for example, the Pavarana, entering the range, and Katina, and all these things. So, this one is a complete training. This foulness is the Asubha, unattractiveness of the body, what in Chinese we call Puching Quan, And then metta, this one, like metta, it's not that every monk has to cultivate it. If you have a problem with anger, then you need to cultivate metta. You don't have a problem with anger, it may not be necessary to cultivate metta. And then this anapanasati. Anapanasati and this unattractiveness of the body are two different meditations. So if you don't want to cultivate both, you practice one or so, it's okay. Foulness, even though you practice Anapanasati, you still have to realize that the body is not all that attractive. Normally we only see the body, skin deep only, we don't think of the inner parts of the body. But we have to know also that the body is not that beautiful when you contemplate all the things inside the body. And this impermanence, that is very important. Everybody has to, if you want to attain liberation, you've got to see impermanence. Only when you see impermanence, then you see dukkha and anatta, no self. At the same time, he said that I'm following in my own footsteps, and that's why I'm doing it now, that's why I'm doing it now, that's why I'm doing it now, that's why I'm doing it now, that's why I'm doing it now, that's why I'm doing it now, that's why I'm doing it now, that's why I'm doing it now, that's why I'm doing it now, that's why I'm doing it now, that's why I'm doing it now, that's why I'm doing it now, that's why I'm doing it now, that's why I'm doing it now, that's why I'm doing it now, that's why I'm doing it now, that's why I'm doing it now, that's why I'm doing it now, that's why I'm doing it now, that's why I'm doing it now, that's why I'm doing it now, that's why I'm doing it now, that's why I'm doing it So, the problem we have is, he says, many of us, many of us, many of us, many of us, we start off with focusing on ourselves. And he tells you that, you know, we don't have to focus on our own, but we have to focus on ourselves, and we have to be aware of our own. other than saying thank you, one, one, two, three, and then maybe a set of four words on there, on there, and on. So the things, the mindset tends to be very, very much formed at least rather than, you know, affecting the community. Yes, yes, this shows immaturity of Buddhism in our country. In a Buddhist country like Thailand or Myanmar and Sri Lanka, they have a long tradition. So when a monk goes forth, he belongs to a certain tradition and they are very proud of their tradition. And they stay within that tradition. They don't wander out of their tradition. And also they have great respect for the teacher. You can see, like in the forest monasteries of Thailand, when the monks come back from alms round, like Ajahn Chah monasteries, they wash the feet of the teacher. And if the teacher is old, they even bathe for the teacher, massage the teacher, as our Ajahn Huay Kuang has described in his talk. He has to massage his teacher until very late in the night, 2 a.m. or something. So all this is discipline, but because Buddhism is not mature enough in our country, so you find a lot of monks, they want to go their own way. They don't want to be disciplined by a teacher. When the teacher gets a bit too strict, then they run away. So they want to be independent. So when they form this habit, then they do the kamma, they get the vipaka. When they are senior themselves, they find also nobody wants to follow them. But this, unfortunately, that's because our country is new, so this is something we have to go through. And we'll do it one more time. One more time. One of the things that we talked about was trying to see if there's a sense of humor, and good jokes about it, and nasty jokes about it. One of the things that we talked about was the handshake, and that's when we had people that Yes, yes. Because... Most of our monasteries, we have very few monks. When you have many monks, then it's different, and you have a long tradition. I have stayed in Mahayana monasteries as a new monk, and I have stayed in monasteries in Thailand. I find, like in the forest monasteries of Thailand, they have more they are more supportive, they take care of each other. Because they are trained by the teacher to take care of the teacher, so they also take care of each other. As you find in Mahayana monasteries, they don't have this tradition. Even like in Malaysia, we have some old Mahayana monks, they have many disciples, but the disciples never live with them. for long. So when they are old, their own disciples don't look after them. You can't do anything. This is just takes time and no two monasteries are the same. So you just have to let things go the natural way. There has been a movement of young monks. How and when are they going to get their oath to chant and see to it that they will continue to believe in themselves? This one, all this depends on the individual. You cannot expect a monk to be like this and to be like that. That's why if you look at the history of Buddhism, you find A lot of monks, they don't want to take disciples. Taking disciples is actually a burden. So even that day I mentioned about Meiji, the same applies with monks. From my experience, some people say they want to become a monk here. I find they are not qualified to be a monk. Just one or two days ago, I got a call from somebody in Penang side. So he said he'd been listening to my Dharma talk and he wants to come here to become a monk. But I know a bit about his background and I know he's not a suitable candidate. So this, you can't force the thing. And the other thing I noticed that if people wear the robes after 40, it's very hard to train them. That's why like in this Wat Dhammakaya in Bangkok, near Bangkok, they don't accept people for monkhood after 40. Because their habits are set. Not willing to bend. Younger people are willing to bend themselves. No, no. It must be the tradition. And also if he says yes, then if he cannot If he cannot make it, then he's telling a lie. Just like one or two days ago, we read the Sutta about this, what's her name, Supavasa, the one who was pregnant for so long, and then invited the Buddha for a meal. Then the Buddha asked Moggallana to cancel another appointment. So if he had said yes, then to cancel it again, It's like telling a lie. So if he doesn't object, it means he agrees to it. If he can't make it, then he'll say he can't make it. Because nowadays, we don't do this. It's probably an Indian tradition. Yeah, yeah. That's the Buddha's way of accepting. They know. Oh, it's a very long question. It takes another Dhamma talk to ... This liberation by mind and liberation by wisdom is explained in my book. I think Samatha and Vipassana. So you read that book. It shows you have not been reading my book. It's been there for so many years already. And then this cessation and cessation of being. This cessation can be cessation of greed, hatred and delusion. It can also be, which means cessation of being. Or it can be cessation of perception and feeling. The cessation of perception and feeling is cessation of the sixth consciousness. When the sixth consciousness stops, it's also called Nirodha cessation and cessation of perception and feeling. And in that state, when the sixth consciousness stops, there was some description of it. We read, I think yesterday, where there is no no sun, no moon, yet it's not dark. And there's no large and small, no objects. I mentioned in that state, for the normal six consciousness, you must have an object. The object is either sights or sounds or smells or tastes and thoughts. But in that cessation state, cessation of perception and feeling, which is cessation of consciousness, of the sixth consciousness. You have a different type of consciousness. It is bright and it is boundless and there is no object. When a person comes out of that state, he becomes an arahant. He knows that the whole world is only mind made like a dream. The self is also in the dream. I think it's important that we're all aware of our own mental health. Many people think that mental health is a big issue for us. Many people think that mental health is a big responsibility. This is what's wrong about mental health in the world. At this stage, it's really important that we look at our communities and how far we are in mental health. I think that This model that I have, that I prefer to use in my music, is a star that we regularly look at the Van Gogh, that we know about now. I think they're kind of famous. I mean, they're not at all the same as the other ones. And then, looking at the star and all, when you look at so many of my music, there's so many colors to them, which makes it really like a theme to the music. Yeah, yeah. Nowadays, a lot of people, uh, they're used to a life of luxury, and then they come and wear the robe. Also, they think, uh, they expect their life of luxury, you know. But, uh, actually during the Buddha's time, uh, if you wear the robes, uh, it's a very tough life. Okay, shall we end here?

06-KN-Udana-Chapter-5-(2011-08-15).txt

Tonight is the 15th of August, 2011. It is the third night now we're talking on the Udana Suttas. Now we come to Chapter 5, Sona Vaga. The first Sutta is 5.1, Raja Sutta. Thus have I heard. At one time the Lord was staying near Savati, the Jeta Wood at Anathapindika's monastery. On that occasion, King Pasenadi of Kosala had gone to the upper story of the royal palace with Queen Mallika. Then King Pasenadi of Kosala said to Queen Mallika, is there anyone, Mallika, dearer to you than yourself? And she said, there is no one, great king, dearer to me than myself. But is there anyone, great king, dearer to you than yourself? And the king replied, Neither is there anyone, Malika, dearer to me than myself." Then King Pasenadi of Kosala descended from the palace and went to visit the Lord. On approaching the Lord, he prostrated himself, sat down to one side and reported this conversation. Then on realizing its significance, the Lord uttered on that occasion this inspired utterance. On traversing all directions with the mind, one finds no one anywhere dearer than oneself. Likewise, everyone holds himself most dear. Hence, one who loves himself should not harm another. This Sutta actually, we went through, we found this Sutta also, I think in the Anguttara Nikaya, I think, under the Pasenadi. was it the Sangyutta Nikaya, the Kosala Sangyutta, I think. So this Sutta tells us that there's no one dearer to ourself than our own self. This reminds me, many years ago in Penang, an old lady, she asked her daughter to contact us. to go to her house. The husband was dying of old age and he should have died three months ago according to the doctor but he kept clinging to life and the wife told us, the wife was very old, the wife told us that when he was still able to talk, the husband said to the wife, he knew that he was going, he asked the wife to go with him So, the wife got frightened. Even though the wife loved the husband, when you are on your deathbed, you ask your wife to go with you, you think she will go? 5.2. Appayukasutta. Thus have I heard. At one time, the Lord was staying near Savati in the Jeta Wood at Anathapindika's monastery. Then the Venerable Ananda, on emerging from seclusion in the evening, approached the Lord, prostrated himself, sat down to one side and said, It is wonderful, revered sir. It is marvelous, revered sir. How short-lived was the Lord's mother. Seven days after the Lord was born, the Lord's mother died and was reborn into the Tusita group of Devas. And the Buddha said, So it is, Ananda. Short-lived are the mothers of Bodhisattvas. Seven days after Bodhisattvas are born, their mothers die. and are reborn into the Tusita group of devas. Then on realizing its significance, the Lord uttered on that occasion this inspired utterance, whatever beings are born or will be born, they will journey on leaving the body, knowing that all must be abandoned. A skillful one, ardent, should lead the holy life. This Sutta, to me, it's a bit doubtful whether it's spoken by the Buddha. Because in the Vinaya books, the Buddha says not all Buddhas are the same. Some they teach little Dhamma Vinaya, some teach a lot. The length of their sassana also varies. But here he is saying that all the mothers of the Buddhas to be will die after seven days. This might be peculiar to our Sakyamuni Buddha, but it's a bit doubtful whether all Buddhas are like that. But the verses are important that here the Buddha is saying, if you know that after death you have to leave the body and be reborn, then you should lead the holy life. 5.3. Supabuddha Kutisutta. Thus have I heard. At one time the Lord was staying near Rajagaha in the bamboo wood at the squirrel's feeding place. At that time there was in Rajagaha a leper called Supabuddha, a poor, pitiable, wretched person. Now on one occasion the Lord was sitting, teaching Dhamma, surrounded by a large gathering. Supabuddha, the leper, saw in the distance that a large group of people had collected together. And on seeing it, he thought, surely some food is being distributed. Suppose I were to approach that large group of people, I might well get some food there. So Supabuddha and the leper approached that large group of people and saw the Lord sitting and teaching Dhamma surrounded by that large gathering. On seeing it, he thought, There is no food being distributed here. This is the recluse Gotama teaching Dhamma in the assembly. Suppose I too were to listen to Dhamma. So he sat down to one side, thinking, I too will listen to Dhamma. Then the Lord, comprehending the minds of everyone in that whole gathering with his own mind, considered, who here is capable of understanding Dhamma? Then the Lord saw Supabuddha, the leper, sitting amongst the group of people. And on seeing him, he thought, this one here is capable of understanding Dhamma. For the sake of Supabuddha, the leper, he then gave a progressive talk, that is, a talk on generosity, on virtue, or sila, on heaven. He made known the disappointment, degradation, and corruption of sensual pleasures, and the benefit in renouncing them. When the Lord knew that the mind of Supabuddha, the leper, was ready, malleable, free from hindrances, elated and purified. He then made known that Dhamma teaching special to the Buddhas, suffering, origination of suffering, cessation of suffering, and the path leading to the cessation of suffering. And just as a clean cloth without stains would properly take up dye, so in Supabuddha, the leper, even as he was sitting there, there arose the stainless undefiled vision of the Dhamma, that whatever is subject to origination is subject to cessation. Then Supabuddha, the leper, having seen Dhamma, attained to Dhamma, known Dhamma, plunged into Dhamma, crossed over doubt, become free from uncertainty, attained to complete confidence, become independent of others in the teacher's teaching, arose from his seat and approached the Lord." Stop here for a moment. So here, It's basically saying that he attained stream entry, the first path. And in the Suttas and the Vinaya, we always see that a person attains stream entry in this way, by listening to the Dhamma. He prostrated himself, sat down again to one side, and said to the Lord, it is wonderful, revered sir. It is marvelous, revered sir. Just as if, revered sir, one should set upright what is overturned, or should uncover what is concealed, or should point out the path to one who is lost, or should bring an oil lamp into the darkness so that those with eyes could see visible objects. Even so, by various methods, the Lord has explained Dhamma. I, Rivietsa, go for refuge to the Lord, to Dhamma, and to the Sangha of monks. May the Lord accept me as a lay follower, gone for refuge from this day forth for as long as life lasts. Stop here for a moment. You see, when a person takes refuge in the Buddha, Dhamma, and Sangha, usually, as is shown here, it's the Sangha of monks. Last year, we went to a lot of suttas in the Majjhima Nikaya. They also always take refuge with the Sangha of monks. Some people think it's the Sangha of Aryans, but the problem is if you don't know who is an Arya, then how can you take refuge when you don't know who is the Aryan? Whereas here, we take refuge with the monks. That's why we notice, for example, in the Samyutta Nikaya, this anagamin called citta and some other anagamins, they are lay followers who have attained to the third fruit. And then the monks come to their house for alms round. And sometimes they invite the monks into their house to eat. And it doesn't matter what type of monk, whether it's an Aryan monk or a Putujana monk, ordinary monk, this Citta Anagamin will pay homage to the monk because he's respecting not the person, but the Sangha of monks. Thereupon, Supabuddha, the leper, after being instructed, roused, inspired, and gladdened by the Lord's talk on Dhamma, being pleased and appreciative of what the Lord had said, arose from his seat, prostrated himself before the Lord, and keeping his right side towards him, went away. Now it happened that a cow with a young calf attacked Supabuddha, the leper, and killed him. Then a number of monks approached the Lord, prostrated themselves, sat down to one side and said, Revered sir, the leper Supabuddha, who was instructed, roused, inspired, and gladdened by the Lord's talk on Dhamma, has died. What is his destiny? What is his future birth? And the Buddha said, Supabuddha, the leper monk, was a wise man. He practiced according to Dhamma and did not trouble me by disputing about Dhamma. Supabuddha, the leper monk, by destroying three fetters, is a stream-enterer, not liable to fall away, assured, bound for enlightenment. When this was said, a certain monk asked the Lord, We've heard, sir, what was the cause? What was the reason? The Supabuddha the leper was a poor, pitiable, wretched person. And the Buddha said, formerly monks, Supabuddha the leper was the son of a rich merchant in this very Rajagaha. While being conducted to the pleasure garden, he saw Tagarasikhi, the Pacheka Buddha, entering the city for alms food. And on seeing him, he thought, who is that leper wandering about? And having spat at him and disrespectfully turned his left side towards him, he went away. Through the ripening of just that deed, he suffered in hell for many years, for many hundreds of years, for many thousands of years, for many hundred thousands of years. And through the residual result of just that deed, he became a poor, pitiable, wretched person in this very Rajagaha. But on meeting with the Dhamma Vinaya made known by the Tathagata, he acquired faith, virtue, learning, relinquishment, and wisdom. Thus upon the dissolution of the body after death, he re-arose in a happy realm, in a heavenly world, in companionship with the devas of the Tavatimsa heaven. There he surpasses the other devas in beauty and splendor. Then on realizing its significance, the Lord uttered on that occasion this inspired utterance, as a man with good eyesight on a journey would endeavor to avoid any dangerous place, So too, a wise man in the world of the living should avoid demeritorious deeds. This Pacheka Buddha, because these Pacheka Buddhas, they dwell alone in the forest. And because he's already a Buddha, enlightened, doesn't care very much for his body. Probably his body was very dirty. Clothes are so shabby and torn here and torn there. So this man is so rich. There's a problem when a person is born into a rich family and spoiled from young, they tend to be very arrogant. It's different with a person when he was young. The family was poor and then he worked his way up to the top. he has some good qualities, he appreciates people who are poor. But this person, being very young and extremely rich family, looked down on all the poor people. So he thought this Pasikabuddha looks like a leper. So it's very dangerous to show disrespect or talk bad. about a monk or any ascetic who practices the holy life. So like this, just for spitting at the Buddha, he went to hell for a long time. 5.4. Kumarakasutta. Thus have I heard. At one time the Lord was staying near Savati in the Jeta Wood at Anathapindika's monastery. On that occasion, a number of boys in between Savatthi and the Jeta wood were tormenting the fish in a pool. Then the Lord, having put on His robe in the forenoon and taken His bowl and outer cloak, was going to Savatthi to collect alms food when He saw those boys in between Savatthi and the Jeta wood tormenting the fish. On seeing this, He went up to them and said, Do you boys fear pain? Do you dislike pain? And they said, Yes, revered sir, we do fear pain. We dislike pain. Then on realizing its significance, the Lord uttered on that occasion this inspired utterance. If you fear pain, if you dislike pain, do not do a bad deed openly or in secret. If you have done a bad deed or do one now, you will not escape pain, though you try to flee. 5.5 Uposatha Sutta. Thus have I heard. At one time, the Lord was staying near Savatthi in the eastern park at Migara's mother's mansion, that means Visakha's mansion. On that occasion, the Lord was sitting surrounded by the Sangha of monks, as it was the day of the Uposatha observance. Then when the night was far advanced and the first watch had ended, that means 10pm, The Venerable Ananda arose from his seat, arranged his robe over one shoulder, raised his folded hands, and said to the Lord, The night is far advanced, revered sir. The first watch has ended, and the monks have been sitting for a long time. Revered sir, let the Lord recite the Patimokkha to the monks. When this was said, the Lord remained silent." Stop here for a moment. Up to that time, the Buddha was the one who recited the precepts. The Patimokkha is the list of the precepts. Every two weeks, on the 15th day of the lunar month, that means on the full moon night, on the full moon day, day or night, the monks will gather together and recite the Patimokkha, the list of the precepts. And also on the last day, of the lunar calendar, that means on the 30th night, on the 30th day or night, or if there's no 30 days, then it's 29 days, 29th day. So up to that time, the Buddha used to chant the Patimokkha, but you can see from this sutra, after that the Buddha stopped. But the night was still further advanced and the middle watch had ended, that means 2 a.m. A second time, the Venerable Ananda arose from his seat and said to the Lord, The night is far advanced, revered sir. The middle watch has ended and the monks have been sitting for a long time. Revered sir, let the Lord recite the Patimokkha to the monks. A second time, the Lord remained silent. But the night was further advanced and the last watch had ended, that means 6 a.m. As dawn was approaching and the night was drawing to a close, a third time the Venerable Ananda arose from his seat and said to the Lord, The night is far advanced, revered Sir. The last watch has ended. Dawn is approaching and the night is drawing to a close, and the monks have been sitting for a long time. Revered Sir, let the Lord recite the Patimokkha to the monks. And the Buddha said, the gathering is not pure, or the assembly is not pure ananda. Then the Venerable Mahamoggalana thought, concerning which person, as the Lord said, the gathering is not pure ananda. And the Venerable Mahamoggalana, comprehending the minds of the whole Sangha of monks with his own mind, saw that person sitting in the midst of the Sangha of monks, immoral, wicked, of impure and suspect behavior. secretive in his acts, no recluse, though pretending to be one, not practicing the holy life, though pretending to do so, rotten within, lustful and corrupt. On seeing him, he arose from his seat, approached that person and said, Get up, friend. You are seen by the Lord. You cannot live in communion with the monks. But that person remained silent. A second time and a third time the Venerable Maha Moggallana told that person to get up. And a second time and a third time that person remained silent. Then the Venerable Maha Moggallana took that person by the arm, pulled him outside the gate and bolted it. Then he approached the Lord and said, Revered Sir, I have ejected that person. The assembly is quite pure. Revered Sir, let the Lord recite the Patimokkha to the monks. And the Buddha said, it is strange, Moggallana, it is remarkable, Moggallana, how that stupid person should have waited until he was taken by the arm. Then the Lord addressed the monks, from now on, monks, I shall not participate in the Uposatha observance or recite the Patimokkha. From now on, you yourselves should participate in the Uposatha observance and recite the Patimokkha. It is impossible, monks, it cannot happen. that the Tathagata should participate in the Uposatha observance and recite the Patimokkha with a gathering that is not pure." Stop here for a moment. So you see this corrupt monk, even after he was found out and asked to leave, he refused to leave. And after asking him three times, Mahamoggalana thought the soft approach cannot do, must use the hard approach. So threw him out. So you see during the Buddha's time, they also have a gate. So the gate of the monastery is our boundary. Last time Seema, Seema actually means the boundary, boundary of the land. And all the monks inside the boundary of that land is one Sangha. They have to come together to recite the Patimokkha every two weeks. Later, they started to shrink the boundary until nowadays they talk about the Sima Hall. But during the Buddha's time, there was no such thing as a Sima Hall. The hall was called Uposatha Gara, Uposatha Hall. So actually the word Sima Hall is wrong. Sima is boundary. How can the boundary be a hall? Okay, then the Buddha said, monks, there are these eight wonderful and marvelous qualities of the great ocean, seeing which the Asuras delight in the great ocean. What are the eight? Suffer for a moment. The Asuras originally were in the heaven of the 33, together with the Sakka Deva Raja. and his devas. Heaven of the 33 is the Tavatimsa heaven. And then the asuras used to fight with the Sakadevaraja and his devas. And one day when the asuras who like to drink liquor, when the asuras were drunk, Sakadevaraja and his devas caught them and threw them out of the heaven into the great ocean. So they stay in the ocean This is not our ocean, this is the ocean in the heaven. What are the A? The great ocean, monks, gradually shelves, slopes, and inclines, and there is no sudden precipice or no sudden sharp drop. Since the great ocean gradually shelves, slopes, and inclines, this is the first wonderful and marvelous quality of the great ocean, seeing which the Asuras delight in the great ocean. 2. Furthermore, the Great Ocean is stable and does not exceed the limits of the tide line. This is the second wonderful and marvellous quality of the Great Ocean. 3. Furthermore, the Great Ocean does not tolerate a dead body, for when there is a dead body in the Great Ocean, it soon conveys it to the shore and casts it up on dry land. This is the third wonderful and marvellous quality of the Great Ocean. 4. Furthermore, whatever great rivers there are, the Ganges, the Yamuna, Achiravati, Sarabu, Mahi, on reaching the Great Ocean lose their former names and identities, and are just called the Great Ocean. This is the fourth wonderful and marvelous quality of the Great Ocean. 5. Furthermore, although the rivers of the world flow into the great ocean, and showers of rain fall from the sky, no lessening or filling up of the great ocean is evident. This is the fifth wonderful and marvellous quality of the great ocean. 6. Furthermore, the great ocean has one taste, the taste of salt This is the sixth wonderful and marvelous quality of the Great Ocean. Number seven, furthermore the Great Ocean contains many precious substances, various precious substances such as these, pearl, crystal, beryl, conch, quartz, coral, silver, gold, ruby and cat's eye. This is the seventh wonderful and marvelous quality of the Great Ocean. Number eight, furthermore the Great Ocean is the abode of mighty creatures of such creatures as these, the Timira, Pingala, Asuras, Nagas and Gandabas that exist in the great ocean, beings a hundred yojanas in size, that means a thousand kilometers in size, beings two hundred, three hundred, four hundred and five hundred yojanas in size, that means five thousand kilometers long. This is the eighth wonderful and marvelous quality of the great ocean. These monks are the eight wonderful and marvellous qualities of the Great Ocean, seeing which the Asuras delight in the Great Ocean. Similarly, monks, there are eight wonderful and marvelous qualities in this Dhammavinaya, seeing which monks delight in this Dhammavinaya. What are the eight? One, just as the great ocean gradually shells, slopes, and inclines, and there is no sudden precipice, so also in this Dhammavinaya there is a gradual training, a gradual course, a gradual progression, and there is no sudden penetration to final knowledge. Since in this Dhammavinaya there is a gradual training, this is the first wonderful and marvelous quality in this Dhammavinaya, seeing which monks delight in this Dhammavinaya." Stop here for a moment. So progress on the spiritual path is very gradual one. There is no sudden attainment of some insight where you become enlightened or what. Although there is attainment of insight, but it comes after years of practice. Unless in your previous life, you already cultivated a lot. Number two, just as the great ocean is stable and does not exceed the limits of the tight line, so also my disciples do not transgress a training rule laid down by me for discipline for disciples, even for the sake of their lives. This is the second wonderful and marvelous quality in this Dhammavinaya. Number three, just as the great ocean does not tolerate a dead body, but cast it up on dry land, so also whatsoever person is immoral, wicked, of impure and suspect behavior, secretive in his acts, no recluse, though pretending to be one, not practicing the holy life, though pretending to do so, rotten within, lustful and corrupt, The Sangha does not associate with him, but when it has met together, soon throws him out. Even though he may be sitting in the midst of the Sangha of monks, yet he is far from the Sangha and the Sangha is far from him. is the third wonderful and marvelous quality in this Dhammavinaya. Number four, just as whatever great rivers there are, on reaching the great ocean, lose their former names and identities, and are just called the great ocean, so also those of the four castes, nobles, brahmins, merchants and workers, having gone forth from home to the homeless state in the Dhammavinaya, made known by the Tathagata, abandoned their former names and identities, and are just called recluses, followers, or sons of the Sakyaputta. This is the fourth wonderful and marvelous quality in this Dhamma Vinaya. Number five. Just as although the rivers of the world flow into the great ocean and showers of rain fall from the sky, no lessening or filling up of the great ocean is evident. So also, although many monks attain the final Nibbana in the Nibbana element with no residue left, no lessening or filling up of the Nibbana element is evident. This is the fifth wonderful and marvelous quality in this Dhammavinaya. Sixth, just as the great ocean has one taste, the taste of salt, so also this Dhammavinaya has one taste, the taste of liberation. This is the sixth wonderful and marvellous quality in this Dhamma Vinaya. Seven, just as the great ocean contains many precious substances, various precious substances, so also this Dhamma Vinaya contains many precious things, various precious things such as these, the four intense states of mindfulness, the four right efforts, the four bases of psychic power, the five faculties, five powers, seven enlightenment factors and the noble eightfold path. This is the seventh wonderful and marvelous quality in this Dhamma Vinaya. Number eight, just as the great ocean is the abode of mighty creatures, so also this Dhamma Vinaya is the abode of mighty creatures, such as these, the stream-enterer and the one who is on the way to realizing the fruit of stream-entry, the once-returner and the one who is on the way to realizing the fruit of once-returning, the non-returner and the one who is on the way to realizing the fruit of non-returning, the Arahant and the one who's on the way to Arahantship. These are the eight wonderful and marvelous qualities in this Dhammavinaya. These monks are the eight wonderful and marvelous qualities in this Dhammavinaya. Seeing which monks delight in this Dhammavinaya, then on realizing its significance, the Lord uttered on that occasion this inspired utterance. Rain soddens what is covered up. It does not sodden what is open. Therefore, uncover what is covered, that the rain will not sodden it. When rain falls on something covered, for example, a bag of rice or what, then it becomes sodden, it becomes soft and swells up. So it probably means that if we cover up our offenses, the monks, if the monks cover up their offenses, their defilements, then it swells, it doesn't lessen. the defilements get more, but if they open it up, that means they confess to another monk, then they reduce their defilements. So rain could probably refer to time, time, soddens, what is covered up. That means your defilements are covered up. Okay, 5.6, Sona Sutta. Thus have I heard. At one time, the Lord was staying near Savati in the Jata wood in Anathapindika's monastery. At that time, the Venerable Mahakacana was staying among the people of Avanti near Kuraragara on Pavata Hill with the lay follower Sonakottikana as his supporter. Now, while the lay follower Sonakottikana was in seclusion, this train of thought arose in his mind. According to how Master Mahakacana teaches Dhamma, it is not easy for one living at home to practice the holy life, wholly fulfilled, wholly purified and polished like a conch shell. Suppose I were to have my hair and beard shaved or clothed myself in yellow robes and go forth from home to the homeless state. So the lay follower Sonakottikana went to the Vimalakacana frustrated himself, sat down to one side and said, just now revered sir, while in seclusion, I thought, according to how Master Mahakacana teaches Dhamma, this is not easy to practice the holy life at home. And he said, allow me revered Master Mahakacana to go forth. But this was said the memorable Mahakacana Mahakacana replied to the lay follower Sona Kotikana. Sona, it is hard to lead the holy life with its one meal a day and sleeping alone for the rest of one's life. Come now, Sona. Devote yourself to the teaching of the Buddhas while remaining a householder, and try for a limited period to lead the holy life, eating one meal a day and sleeping alone. I stop here for a moment. So this Mahakacana, the Arahant is telling his chief supporter, instead of becoming a monk, you practice at home. Eat one meal a day and sleep alone. Don't sleep with the wife. See whether can or not. Then later only. You can consider. It's good advice. A lot of people, they haven't even come to the monastery to stay for long periods and then they say they want to become a monk. Too drastic a change. It must be a gradual change. Then the lay follower Sona Koticana's idea of going forth subsided. On a second occasion, while the lay follower Sona Koticana was in seclusion, again the same thought arose. He went to the Vembul Mahakacana and asked to go forth, but again he received the same reply. On the third occasion, however, the Vembul Maha Kacana allowed the lay follower Sona Kothikana to go forth. At that time, there were few monks in the southern country of Avanti. So only after a lapse of three years did the Vembul Maha Kacana, with trouble and difficulty, manage to assemble together from here and there a group of ten monks to form a Sangha of monks and give the higher ordination. to the verbal sona. Stop here for a moment. So it's just like Malaysia, we have few monks. To get a group of 10 monks of the same tradition to ordain somebody, it's not so easy. So here in this country of Avanti, probably they had less monks. So we had to wait three years to manage to get 10 monks to ordain this sona, kotikana. Then on emerging from seclusion after the rain's retreat, the following thought occurred to the Venerable Sona. I have not seen the Lord face to face. I have only heard that he is like this and like that. If my preceptor would give me permission, I would go to see the Lord Arahant Sammasambuddha. So the Venerable Sona, on emerging from seclusion in the evening, approached the Venerable Mahakacana. frustrated himself, sat down to one side and said, Just now revered sir, while in seclusion I thought, I have not seen the Lord. If my preceptor would give me permission, I would go to see the Lord, Arahant Samasambuddha. And Rebel Maha Kachana said, good good Sona, go Sona to see the Lord, the Arahant Samasambuddha. Sona, you should see that Lord who inspires trust and confidence, who has calm senses and tranquil mind, who has attained perfect poise and calm, who is controlled, a perfected one, watchful with restrained senses. When you see him, pay homage in my name with your head at the Lord's feet and ask whether he's free from sickness and ailment. and is healthy, strong and living in comfort, saying, My preceptor, revered sir, Mahakacana, pays homage with his head at the Lord's feet and asks whether he is free from sickness and living in comfort. Very well, revered sir, said the Venerable Sona, and pleased and appreciative of the words of the Venerable Mahakacana, he arose from his seat, prostrated himself before the Venerable Mahakacana and left keeping his right side towards him. Having set his lodgings in order and taken his bowl and outer cloak, he departed on tour for Savatthi. Walking on tour by stages, he reached Savatthi, the Jeta Wood, and Anathapindika's monastery and went to the Lord. Having approached the Lord, he prostrated himself, sat down to one side and said to the Lord, My preceptor, revered sir, the venerable Mahakacana, asked whether the Lord is living in comfort, etc. And the Buddha said, Are you well, monk? Are you in good health? Are you but little fatigued by the journey coming here and been having no difficulty obtaining alms food? And he said, I am well, Lord. I am in good health, Lord. I am not fatigued by the journey coming here, revered sir, and have been having no difficulty obtaining alms food. And the Lord said to the reverend Ananda, Arrange a lodging, Ananda, for this newly arrived monk. And the Venerable Ananda thought, When the Lord orders me, saying, Arrange a lodging, Ananda, for this newly arrived monk. It is because he wishes to be alone with this monk. The Lord wishes to be alone with the Venerable Sona. So in the dwelling where the Lord was living, he arranged a lodging for the Venerable Sona. Then the Lord, having spent much of the night seated in the open air, washed his feet and entered the dwelling. And the Venerable Sona did likewise. Then towards dawn, the Lord got up from His seat and requested the Venerable Sona, I would like you, monk, to recite Dhamma. Very well, revered sir, the Venerable Sona replied to the Lord, and he chanted the whole of the sixteen sections of the Atthaka Vagga. At the conclusion of the Venerable Sona's chanting, the Lord was highly pleased and said, Good, good, monk, you have learned the sixteen sections of the Atthaka Vagga well. You have considered and remembered them well. You possess a fine voice, incisive and distinct, that makes the meaning clear." I'll stop here for a moment. So this monk was asked to recite some Dhamma. He chanted the Atthaka Vagga, I think from the Suttani Patha, which we will come across later. And the Buddha asked him, how many years do you have, monk? How many Vassa? In the Pali, the word for years is Vassa. So how many vasas do you have, monk? And he said, I have one vasa, Lord. And the Buddha said, why, monk, did you delay so long? Maybe the Buddha saw he was not so young. I only just become a monk one year only. And he said, for a long time, revered sir, I had seen the danger in sensual pleasures, but the household life with its many activities and things to be done held me back. Then on realizing its significance, the Lord uttered on that occasion this inspired utterance. Having seen the danger in the world, having known the state without clinging, a noble one does not delight in evil. In evil, a pure one finds no delight." 5.7. This story about this Sona Kothikana is in the Vinaya books. It's longer than the Vinaya books. Even the previous one about the the eight qualities of the ocean that the Asuras delight in. It's also found in some other, it's either Anguttara or Anguttara, Anguttara Nikaya. 5.7 Revata Sutta. Thus have I heard. At one time the Lord was staying near Savati in the Jeta Wood at Anathapindika's monastery. On that occasion, the Venerable Revata, the doubter, was sitting cross-legged not far from the Lord. holding his body erect and reviewing his own purification by overcoming doubt. The Lord saw the verbal Revata, the doubter, sitting cross-legged not far away, holding his body erect and reviewing his own purification by overcoming doubt. Then, realising its significance, the Lord uttered on that occasion this inspired utterance, Whatever doubts as to here or beyond, in one's own or another's experience, The meditators abandoned all these, the ardent ones leading the holy life." There's no more doubts. This Venerable Revata, the doubter, I think Kanka Revata, he's Arahant, well known, one of the chief disciples of the Buddha, if I'm not mistaken, might be Venerable Sariputta's brother. 5.8. Ananda Sutta. Thus have I heard. At one time, the Lord was staying near Rajagaha in the bamboo wood at the squirrel's feeding place. At that time, on the day of the Uposatha observance, the Venerable Ananda, dressed in the full moon, took his bowl and outer cloak and entered Rajagaha for alms food. Devadatta saw the Venerable Ananda walking for alms food in Rajagaha, and on seeing him, approached the Venerable Ananda and said, From today, friend Ananda, I shall keep the Uposatha observance and enact the business of the Sangha apart from the Lord and apart from the Sangha of monks." Then the Venerable Ananda, having walked in Rajagaha for alms food and returned after the meal, approached the Lord, prostrated himself, sat down to one side and said to the Lord, Revered Sir, I had dressed in the forenoon, taking my bold and outer cloak, and entered Rajagaha for alms food. Devadatta saw me and said, from today I shall keep the Uposatha observance, etc., etc., apart from the Sangha of monks. Today, revered Sir, Devadatta will divide the Sangha. He will keep the Uposatha observance and neg the business of the Sangha separately." Stop here for a moment. This Devadatta, he split the Sangha. This is what is called the schism of the Sangha. He set up his own Sangha. And this is a very serious thing to do. Something that can bring one definitely to hell when he dies. So because of his ego, he wanted to lead the Sangha. The Buddha did not allow him to lead the Sangha. He still insists on leading his own Sangha. Then on realizing its significance, the Lord uttered on that occasion this inspired utterance. For the good to do what is good is easy. For the bad to do what is good is difficult. For the bad to do what is bad is easy. For the noble to do what is bad is difficult. So the Buddha said, this Devadatta, he has not a spot of goodness in him. So that's why. The Buddha said he will never see the Buddha again after trying to kill the Buddha and all that. 5.9 Saddha Yamana Sutta. Thus have I heard. At one time, the Lord was journeying among the people of Kosala together with a large Sangha of monks. On that occasion, a number of youths passed by in a mocking manner not far from the Lord. That means they probably passed some nasty remarks about the Buddha and the monks. The Lord saw those youths passing by in a mocking manner. Then, on realizing its significance, the Lord uttered on that occasion this inspired utterance, The dullards who appear as wise men recite with speech alone as their range. As much as they wish, they stretch their mouths. What leads them on, they do not know. 5.10. Chula Pantaka Sutta. Thus have I heard. At one time, the Lord was staying near Savati in the Jata Wood at Anathapindika's monastery. On that occasion, the verbal Chula Pantaka was sitting cross-legged, not far from the Lord, holding his body erect, having set up mindfulness before him. The Lord saw the verbal Chula Pantaka sitting cross-legged, not far away. holding his body erect, having set up mindfulness before him. Then on realizing its significance, the Lord uttered on that occasion this inspired utterance. With body steady and mind steady, whether standing, sitting, or lying down, a monk making this mindfulness firm shall obtain successive distinctions. On obtaining distinctions in succession, he goes beyond sight of the king of death. That means he does not die anymore because he has no more self, just the body dies. Now we come, is there anything to discuss? Otherwise I want to go into chapter 6.

07-KN-Udana-Chapter-6-(2011-08-15).txt

Okay, we're going to Chapter 6 first. Jakanda Vaga 6.1 Ayu Sankara Vosa Jana Sutta Thus have I heard. At one time the Lord was staying near Vesali in the great wood in the hall of the gable house. Then in the forenoon the Lord, having put on His robe and taken His bowl and outer cloak, entered Vesali for alms food. Having walked in Vesali for alms food and returned after the meal, he addressed the Venerable Ananda, take a mat Ananda, I will go to the Chapala shrine for the midday period. Very well revered sir, the Venerable Ananda replied and taking a mat he followed close behind the Lord. Then the Lord approached the Chapala shrine and on reaching it sat down on a prepared seat. Sitting there, the Lord addressed the Venerable Ananda. Pleasant Ananda is Vesali. Pleasant is the Udena Shrine, the Gotamaka Shrine, the Satamba Shrine, the Bahuputta Shrine, the Sarandada Shrine, and the Chapala Shrine. When anyone, Ananda, has developed and cultivated the four bases of psychic power, made them the vehicle, made them the basis, established, consolidated, and properly practiced them, he could, if he so wishes, live out the Aeon or what remains of the Aeon. Aeon is the world cycle, Pali is Kappa. The Tathagata Ananda has developed and cultivated the four bases of psychic power and properly practiced them and if he so wishes, the Tathagata could live out the Aeon or what remains of the Aeon. But even though such a broad hint was made by the Lord, Such an evident indication, the Venerable Ananda was unable to comprehend it, and he did not entreat the Lord, saying, Revered Sir, let the Lord live out the aeon, let the Sugata live out the aeon, for the welfare of the many, for the happiness of the many, out of compassion for the world, for the good welfare and happiness of devas and men. As his mind was possessed by Mara, You will recall this incident we already read in the Mahaparinibbana Sutta. A second time and a third time the Lord addressed the Venerable Ananda saying, Pleasant Ananda is Vesali, etc. And the Tathagata could live out the aeon or what remains of the aeon. But a second and a third time the Venerable Ananda was unable to comprehend it as his mind was possessed by Mara. Then the Lord addressed the Venerable Ananda, Go, Ananda, do now what you think it is time to do. Very well, revered sir, the Venerable Ananda replied. And rising from his seat, he prostrated himself before the Lord, and keeping his right side towards him, he went and sat down at the foot of a certain tree not far away. Then not long after the departure of the Venerable Ananda, Mara, the evil one, approached the Lord. Standing to one side, Mara, the evil one, said to the Lord, Let the Lord, revered Sir, now attain final Nibbana. Let the Sugatha attain final Nibbana. It is now time, revered Sir, for the Lord's final Nibbana. These words, revered sir, were spoken by the Lord. I will not attain final Nibbana, evil one, until my monk disciples are wise, disciplined, confident, attained to security from bondage, learned, experts in Dhamma, practicing according to Dhamma, practicing the proper way, living by following Dhamma. Nor until after learning it from their own teachers, they will be able to announce teach, declare, establish, reveal, expound, and explain it to others. No, until refuting with Dhamma the arisen theories of others, they will be able to teach Dhamma that is convincing. But now, revered sir, the Lord's monk disciples are wise, etc., able to teach Dhamma that is convincing. Let the Lord, revered sir, now attain final Nibbana. Let the Sugatha attain final Nibbana. It is now time, revered sir, for the Lord's final Nibbana. These words, revered sir, were spoken by the Lord. I will not attain final Nibbana, evil one, until my nun disciples are wise, etc., able to teach Dhamma that is convincing. I will not attain final Nibbana until the men lay followers, the women lay followers who are my disciples are wise, etc. able to teach Dhamma that is convincing. But now, revered sir, the Lord's nun-disciples, men and women lay followers who are the Lord's disciples, are wise, etc., able to teach Dhamma that is convincing. Let the Lord now attain final Nibbana. Let the Sugatha attain final Nibbana. It is now time, revered sir, for the Lord's final Nibbana. These words were spoken by the Lord. I will not attain final Nibbana, evil one, until this holy life of mine has become successful and prosperous, widely spread and disseminated among many. until it is well expounded among devas and men. But now, revered sir, the Lord's holy life is successful and prosperous, widely spread and disseminated among many. It is well expounded among devas and men. It is now time, revered sir, for the Lord's final nirvana." When this had been said, the Lord addressed Mara, the evil one. You may rest content, evil one. You will not be long before the Tathagata's final Nibbana. Three months from now, the Tathagata will attain final Nibbana. It was then at the Chapala shrine that the Lord, mindful and clearly comprehending, relinquished the life volition. And when the Lord had relinquished the life volition, a great earthquake occurred. and a fearful hair-raising peal of thunder rent the air. Then on realizing its significance, the Lord uttered on this occasion, this inspired utterance, the sage relinquished the existence volition, which originates the measurable and immeasurable. Inwardly happy and composed, he sundered self-existence like a coat of mail. That's the end of the sutta here. So the Buddha hinted that if he wanted to, he could live for a world cycle. But the later books like the Commentary, they find it impossible. How can a human being live for a world cycle? So they change it to, instead of world cycle, they said this is a life cycle, meaning that during the Buddha's time, life spans were generally about 100 years. So the Buddha was 80 years old when he passed on. If the Buddha wanted to, he could live for another 20 years. So instead of kappa, they changed it to ayu-kappa. But in actual fact, the Pali is Kapala, world cycle. So here, when the Buddha decided to enter Nibbana, he relinquished the life volition. Ayu Sankara. Sankara means volition. So life volition is basically the will to live. Only when you release, let go of the will to live, that you will pass on. So the sage relinquished the existence volition, the will to live, which originates the measurable and immeasurable. Measurable is supposed to be the sense sphere and the form sphere, and the immeasurable, the formless. Okay, 6.2, Jatila Sutta. Jatila are method hair aesthetics. Thus have I heard. At one time, the Lord was staying near Savati in the eastern park in Migara's mother's mansion. On that occasion, the Lord had emerged from seclusion in the evening and was sitting outside the gate. Then King Pasenadi of Kosala approached the Lord, prostrated himself and sat down to one side. At that moment, not far from the Lord, there passed by seven Jatila ascetics, seven Niganthas or Jains. seven naked ascetics, seven single-garment ascetics, and seven wanderers, all with hairy bodies and long nails, and carrying their requisites in a bundle on a shoulder pole. King Pasenadi of Kosala saw these groups of seven passing by not far from the Lord. On seeing them, he arose from his seat, arranged his robe over one shoulder, knelt down with his right knee on the ground. and raising his folded hands towards those groups of seven, he announced his name three times thus, revered sirs, I am King Pasenadi of Kosala. Then soon after the departure of those groups of seven, King Pasenadi of Kosala approached the Lord again, frustrated himself, sat down to one side and said to the Lord, revered sir, could any one of these be among those in the world who are Arahants or who have entered the path to Arahantship? Stop here for a moment. When this Sutta was spoken, this King Pasenadi had just come to have faith in the Buddha and did not know enough Dhamma to tell who is an Arahant and who is not an Arahant. So out of ignorance, he paid respect to all those external ascetics. Just like a lot of Chinese who don't really know the Dhamma, when you pass any Taoist temple, any type of statue. Out of fear, you also pay respect. Yes or no? A lot of Chinese like that. And then the Buddha said, Great King, being a layman, enjoying the pleasures of the senses, living at home with the encumbrance of children, making use of sandalwood from Kasi, wearing garlands, scents, and anguans, and handling gold and silver, meaning money. It is difficult for you to know whether or not these are arahants, or whether they have entered the path to Arahantship. It is by living with a person that his virtue is to be known, Great King, and then only after a long time, not after a short period, and only by considering it, not without consideration, and only by one who is wise, not by a fool. Similarly, it is by associating with a person that his purity is to be known. It is in adversity that a person's fortitude is to be known. It is by discussion with the person that his wisdom is to be known, Great King. And then only after a long time, not after a short period, and only by considering it, not without consideration, and only by one who is wise, not by a fool." Stop here for a moment. So here basically the Buddha says, To know a person really well, to know a person's heart, it takes a long time. A lot of people, they know somebody for a short time and they make conclusions that is not accurate. And not only that, the person who is making judgments, he has to be very sharp-witted, very able to notice, and a very intelligent person. The Buddha said, a fool cannot judge a wise man, but a wise man can judge a fool. And then the king said, it is wonderful, revered sir. It is marvelous, revered sir. How well this has been said by the Lord. These, revered sir, are my men in disguise for informers who are returning after spying on the country. First, information is gathered by them, and afterwards I will make them disclose it. Now, revered sir, when they have washed off the dust and mud, are well bathed and perfumed, and have trimmed their hair and beards and dressed themselves in white garments, they will go about given to and provided with the five kinds of sensual pleasure. Then, on realizing its significance, the Lord uttered on that occasion this inspired utterance, One should not strive everywhere, one should not be another's man, One should not live depending on another. One should not make a business of dhamma. Stop it for a moment. So the king, he agreed with the Buddha that it is hard to judge a person. Then he referred to his spies. The king has a lot of spies, informers. They disguise themselves and go and gather information for the king. After they come back and tell all the secrets to the king, and the king provides them with the five kinds of sensual pleasure to enjoy. 6.3. Pachavekanasutta. Thus have I heard. At one time, the Lord was staying near Savati in the Jeta wood at Anathapindika's monastery. On that occasion, the Lord was sitting, reviewing the various unwholesome states that had been abandoned by him, and the various wholesome states brought to completion. true development. Then on realizing that the various unwholesome states had been abandoned by him, and the various wholesome states had been brought to completion through development, bhavana, the Lord uttered on that occasion this inspired utterance, What formerly was, later was not. What formerly was not, later was. It was not, and will not be, and does not now exist. This is a famous phrase, but different people translate it differently. What formerly was not, that means in the former lives, was not. What formerly was, later was not. What formerly was, probably is the self. Formerly, the Buddha had a self. Later, he had no more self. And what formerly was not, later was probably He didn't have the wisdom before or enlightenment before and then later he had. It was not and will not be. There was no self before and there will be no self in the future and even now does not exist. But there are many different ways of interpretation. Different people will interpret differently. 6.4. Pathama Nyanatithya Sutta. How is it? Nyanatithya Sutta. Think Nyanatithya Pathama, the first Nyanatithya Sutta. Thus have I heard. At one time the Lord was staying near Savati in the Jeta wood in Anathapindika's monastery. At that time there were a number of recluses and Brahmins, wanderers of various sects living around Savati. And they were of various views, of various beliefs, of various opinions, and they relied on their support on their various views. There were some recluses and Brahmins who asserted and held this view. The world is eternal. Only this is true. Any other view is false. There were some recluses and Brahmins who asserted the world is not eternal. Only this is true. Any other view is false. And then the world is finite. The world is infinite. The life principle and the body are the same. The life principle and the body are different. The Tathagata exists beyond death. The Tathagata does not exist beyond death. The Tathagata both exists and does not exist beyond death. The Tathagata neither exists nor does not exist beyond death. Only this is true, any other view is false. And they lived quarrelsome, disputatious and wrangling, wounding each other with verbal darts, saying, Dhamma is like this, Dhamma is not like that. Dhamma is not like this, Dhamma is like that. Then a number of monks, having put on their robes in the forenoon, and taken their bows and outer cloaks, entered Savatthi for alms food. Having walked in Savatthi for alms food and returned after the meal, they approached the Lord, prostrated themselves, sat down to one side, and said to the Lord, At present, revered sir, there are a number of recluses and Brahmins, wanderers of various sects, living around Savatthi, and they are of various views, etc. Saying this and saying that. And the Buddha said, the wondrous of other sex monks are blind, unseeing. They do not know what is beneficial. They do not know what is harmful. They do not know what is Dhamma. They do not know what is not Dhamma. Not knowing what is beneficial and what is harmful. Not knowing what is Dhamma and what is not Dhamma. They are quarrelsome, disputing, etc. Saying Dhamma is like this, Dhamma is like that. Formerly monks, there was a certain king in this very Savatthi, and that king addressed a man, come now, my good man, bring together all those persons in Savatthi who have been blind from birth. Yes, your majesty, that man replied. And after detaining all the blind people in Savatthi, he approached the king and said, all the blind people in Savatthi have been brought together, your majesty. And the king said, now my man, show the blind people an elephant. Very well, Your Majesty, the man replied to the king. And he presented an elephant to the blind people, saying, This blind people is an elephant. To some of the blind people he presented the head of the elephant, saying, This is an elephant. To some he presented an ear of the elephant, saying, This is an elephant. To some he presented a tusk, the trunk, the body, the foot, the hindquarters, the tail, the tuft at the end of the tail. saying, this is an elephant. Then monks, the man having shown the elephant to the blind people, went to the king and said, the blind people have been shown the elephant, your majesty, do now what you think is suitable. Then the king approached those blind people and said, have you been shown the elephant? And they said, yes, your majesty, we have been shown the elephant. And the king said, tell me blind people, what is an elephant like? Those blind people who had been shown the head of the elephant replied, An elephant, your majesty, is just like a water jar. Those blind people who had been shown the ear of the elephant replied, An elephant, your majesty, is just like a winnowing basket. Those blind people who had been shown the tusks of the elephant replied, An elephant, your majesty, is just like a plough's chair. Those blind people who had been shown the trunk replied, An elephant, your majesty, is just like a plough's pole. Those blind people who have been shown the body replied, An elephant, your majesty, is just like a storeroom. Those blind people who have been shown the foot replied, An elephant, your majesty, is just like a post. Those blind people who have been shown the hindquarters replied, An elephant, your majesty, is just like a mortar. Those blind people who have been shown the tail replied, An elephant, your majesty, is just like a pestle. Those blind people who have been shown the tuft at the end of the tail replied, An elephant, your majesty, is just like a broom. Saying an elephant is like this, an elephant is not like that, an elephant is not like this, an elephant is like that. They fought each other with their fists, and the king was delighted with the spectacle. Even so, monks are those wondrous of various sects, blind, unseeing, saying Dhamma is like this, Dhamma is like that. Then on realizing its significance, the Lord uttered on that occasion this inspired utterance. Some recluses and Brahmins, so-called, are deeply attached to their own views. People who see only one side of things engage in quarrels and disputes." This reminds me, just like some people, they study one sutta, I didn't think they think they know everything about that topic. So just like these blind people, to really understand, you have to see it from different angles. The more angles you see, the more you understand. Similarly, for example, if you want to understand Satipatthana, you cannot understand just from the Satipatthana Sutta. You've got to study all the suttas dealing with Satipatthana, and most of it are in the Samyutta Nikaya. So the more suttas you read, then you understand the topic from more angles, just like this blind man. Don't be narrow-minded. You just study one sutta and you know everything. The more suttas, the more important it is. That's why I always encourage people to study the suttas. But some people they study Pali and then when they study Pali and then they go and dissect one sutta into all the details and they think they understand the sutta. But to me it's better if you study a lot of suttas instead of concentrating on one or two suttas and use knowledge of Pali to split hairs. I find some monks they do that. 6.5 Duttya Nana Titya Sutta. Thus have I heard. At one time the Lord was staying near Savati in the Jeta wood at Anathapindika's monastery. At that time there were a number of recluses and Brahmins, wanderers of various sects, living around Savati. And they were of various views, of various beliefs, of various opinions. And they relied for support on their various views. There were some recluses and Brahmins who asserted and held this view. The self and the world are eternal. Only this is true. Any other view is false. There were some who asserted the self and the world are not eternal. The self and the world are both eternal, not eternal. The self and the world are neither eternal or not eternal, etc, etc. And they lived quarrelsome, disputatious and wrangling, wounding each other with verbal darts, saying, Dhamma is like this, Dhamma is not like that, Dhamma is not like this, Dhamma is like that. Then a number of monks, having put on their robes in the forenoon and taken their bowls and outer cloaks, entered Savatthi for alms food. Having walked in Savatthi for alms food and returned after the meal, they approached the Lord, prostrated themselves, sat down to one side, and said to the Lord, At present, revered sir, there are a number of recluses and brahmins, wanderers of various sects, living around Savatthi, and they are of various views, saying, Dhamma is like this, Dhamma is like that. And the Buddha said, The wanderers of other sects, monks, are blind, unseeing, they do not know what is beneficial, they do not know what is harmful, they do not know what is Dhamma, they do not know what is not Dhamma. not knowing what is beneficial and what is harmful, not knowing what is dhamma and what is not dhamma. They are quarrelsome, saying dhamma is like this, dhamma is like that. Then on realizing its significance, the Lord uttered on that occasion this inspired utterance. Some recluses and brahmins, so-called, are deeply attached to their own views. Not finding a firm foothold, they sing in the middle of the stream. 6.6. Tatya nana titya sutta. Thus have I heard. Same as before, the recluses and Brahmins of various sects live quarrelsome, disputatious, and wrangling, wounding each other with verbal darts, saying dhamma is like this, dhamma is not like that, etc. Then on realizing insignificance, the Lord uttered on that occasion this inspired utterance. This humankind is attached to self, production or host to production by another. Those who have not understood this have not seen it as a dart. But one who sees this as it is, having drawn out the dart, does not think, I am the agent, nor does he think another is the agent. This humankind is possessed by conceit, fettered by conceit, bound by conceit, speaking vindictively because of their views. They do not go beyond samsara, the round of rebirths." So this first line, this humankind is attached to self-production or holds to production by another. Probably means that self-production means the world arose by itself. Some people say the world arose by chance. And then production by another, some people say the world arose because it was created by a creator, etc. 6.7. Subuti Sutta. Thus have I heard, at one time the Lord was staying near Savati in the Jeta Wood at Anathapindika's monastery. On that occasion, the Venerable Subuti was sitting cross-legged not far from the Lord, holding his body erect, having attained a non-discursive concentration. The Lord saw the Venerable Subuti sitting cross-legged not far away, holding his body erect, having attained a non-discursive concentration. Then on realizing its significance, the Lord uttered on that occasion this inspired utterance, in whom discursive thoughts have been burnt up, entirely cut off within himself. Having overcome that tie, perceiving the formless, surmounting the four bonds, he never comes back." 6.8. Gannika Sutta. Thus have I heard. At one time, the Lord was staying near Rajagaha in the bamboo wood at the squirrel's feeding place. At that time, there were two factions enamored of and infatuated with a certain courtesan." So we have a moment. This courtesan is like a high class geisha, high class prostitute. So there were two groups of people fighting over this beautiful high class They were quarrelsome, disputatious, and wrangling, and attacked each other with their fists, with cloths of earth, with staves, and with weapons, so that they went to their death, or suffered near to death. Then a number of monks, having put on their robes in the forenoon, and taken their bows and outer cloaks, entered Rajagaha for alms food. Having walked in Rajagaha for alms food, and returned after the meal, they approached the Lord, prostrated themselves, sat down to one side and said to the Lord. At present, revered sir, there are two factions enamored of and infatuated with a certain courtesan, etc. Then on realizing its significance, the Lord uttered on that occasion this inspired utterance. What has been attained and what is still to be attained, both these are littered with dust for a frail person who trains after one with wrong view. Those who hold training as the essence, or who hold virtue and vow or precepts, pure livelihood, celibacy and service as the essence, this is one extreme. And those with such theories and views, such as there is no fault in sensual desires, this is the second extreme. Both these extremes cause the symmetries to grow, and the symmetries cause wrong views to grow. By not penetrating these two extremes, some hold back and some go too far. But for those who penetrated them and were no more found among them, and who do not conceive on this account, there is no round for the manifestation of them." So here basically the Buddha is saying there are two extremes. One is Asceticism, those who practice self-austerity, self-torment. And the other is those who delight in sensual pleasures. And these two are wrong views, cause the cemeteries to grow. 6.9 Upati Sutta. Thus have I heard, at one time the Lord was staying near Savati in the jade of wood at Anathapindika's monastery. On that occasion, on a very dark night, the Lord was sitting in the open air and oil lamps were burning. Now at that time, many flying insects were coming to misfortune and destruction by falling into those oil lamps. The Lord saw those flying insects coming to misfortune and destruction by flying to those oil lamps. Then on realizing its significance, the Lord uttered on that occasion this inspired utterance, rushing headlong and missing the essence. They bring about renewed bondage, like insects falling into the flame. Some are intent only on what is seen and heard." So people who take delight in what is seen and heard, worldly things, they rush headlong to enjoy. Then they fall into the flame, flame of samsara, realm of rebirth. 6.10. Tathagata Upadasutta. Thus have I heard. At one time the Lord was staying near Savati in the Jeta Wood at Anathapindika's monastery. Then the Venerable Ananda approached the Lord, prostrated himself, sat down to one side and said, Revered Sir, as long as Tathagatas do not appear in the world, Arahant Samasambuddhas So long are wanderers of other sects respected, revered, honored, venerated, and given homage, and they obtain the requisites of robes, arms, food, lodgings, and medicines. But when Tathagatas appear in the world, Arahants, Sammas, Sambuddhas, then the wanderers of other sects are not respected, revered, honored, venerated, and given homage. and they do not obtain the requisites of robes, arms, food, lodgings, and medicines. Now revered sir, only the Lord is respected, revered, honored, venerated, and given homage, and also the Sangha of monks." And the Buddha said, so it is Ananda, as long as the Tathagatas do not appear in the world. So long are wondrous of other sects respected. Now only the Tathagata is respected, and also the Sangha of monks. Then on realizing its significance, the Lord uttered on that occasion this inspired utterance, The glow-worm shines as long as the sun has not risen, but when that illuminant arises, the glow-worm's light is quenched and shines no more. Even so, the wondrous shine only as long as fully awakened ones do not appear in the world. These thinkers are not purified, nor yet their disciples, for those of perverse views are not released from suffering." Let's stop here. Anything to discuss? Where did you read that? This thing about being ordained seven times is found in the Mahayana. In the Theravada, there is no limit to the number of times you can ordain, as long as the preceptor is willing to ordain that person. There are these things about seven times. It was from the external sect ascetics, even during the Buddha's time, so it crept into Mahayana Buddhism. For example, not only this ordaining seven times, also during the Buddha's time, these external sect ascetics, when they go and beg for their food, they only go to seven houses. And if they cannot get after seven houses, they stop begging for their food. And this is also mentioned in the Mahayana books. So a lot of things in the Mahayana are later, because we know very well that Mahayana started 500 years after the Buddha's passing away. So what was prevalent during that period, 500 years after the Buddha's passing away, a lot of things they absorbed from the external aesthetics and then they crept into Mahayana Buddhism and they call it Buddhism. This is a Thai tradition. Thai tradition when you drink or you eat is impolite to stand. You either have to sit or you have to squat. But it's not in the Vinaya, just like, it's not in the Vinaya that when a woman gives something to a monk, he must put a piece of cloth to receive it. You can receive it directly, but in the Thai tradition, you have to put a piece of cloth to receive it. So when I'm in Thailand, I have to follow, I do as the Romans do. When I'm in Malaysia, I do as Malaysians do. Because there are those monks who are very attached to the Thai tradition. They are unhappy with me. Okay. How is the fight on fire? Your, the, over Saturday, why the Buddha cannot recite the Hanukkah prayer, but in the gathering that's in Peru? Oh, because the monk's head was split into seven pieces. Hmm. He said that the monk is impure. Does it mean that the monk has committed all the serious offenses? It is not mentioned that basically the monk does not keep the precepts and he has no interest to keep the precepts. And he wears the robe just to be respected and a place to have a place to sleep, have free food and all this. Just like some people wear the robe for that purpose. Otherwise, if they live the life of a layman, they have to work very hard. A lot of people who wear the robe, they forget that when you wear the robe and you receive all these offerings, it's like you are using a credit card. You have to pay for it sometime or other. So if you don't practice well and you take all these offerings and all these bows and all that, next time you have to pay. That's why it is mentioned that the arahants, or maybe also the Aryans, not only they deserve the offerings that they receive. I can't tell you offhand, I have to check up Yeah, I should be in the notes behind. I think we went through the four bonds, the four floods, the four, all these things. The other thing. We can end here. you

08-KN-Udana-Chapter-7-(2011-08-16).txt

Okay, tonight is the 16th of August, 2011. This is the fourth night we're speaking on the Udana. Now we come to chapter seven, the minor, minor section or minor chapter, Chula Vaga, 7.1. Patamalakuntakabadiyasutta. Thus have I heard, at one time the Lord was staying near Savati in the Jeta wood at Anathapindika's monastery. On that occasion, the Venerable Sariputta, by a variety of means, was instructing, rousing, inspiring and gladdening the Venerable Bhaddiya, the dwarf, with talk on Dhamma. Then, while the Venerable Bhaddiya, the dwarf, was being instructed by the Venerable Sariputta with talk on Dhamma, His mind was freed from the asavas without grasping. The Lord saw that while the Venerable Bhadia, the dwarf, was being instructed by the Venerable Sariputta with talk on Dhamma, his mind was freed from the asavas without grasping. Then on realizing its significance, the Lord uttered on that occasion, this inspired utterance, above, below, and everywhere released, one not observing, I am this, has crossed the flood not crossed before. freed thus with no renewal of being. This Lakuntaka Bhadia, or Bhadia the dwarf, supposed to be the Arahant, who is not nice to look at. He's like a dwarf, and in other ways also, not nice to look at. But the Buddha says he has great psychic powers. So we can see here, it was Venerable Sariputta who helped him become enlightened. We find the Mahayana books, they always put down Sariputta as without wisdom. And that is because when Devadatta split the Sangha, caused the schism of the Sangha, the Buddha asked Venerable Sariputta to go and inform all the people that this Devadatta has nothing to do with the Buddha anymore. Whatever he says and does, he does not represent the Buddha. So, Reverend Sariputta went around telling the lay people. So, that's one of the reasons. Seems like the Mahayana, they adopt some of the things that Devadatta practiced. vegetarian practice and all that. Now 7.2. Dutiyalakuntakabadiyasutta. Thus have I heard. At one time, the Lord was staying near Savati in the Jeta wood at Anathapindika's monastery. On that occasion, the Venerable Sariputta, by a variety of means, was instructing, rousing, inspiring, and gladdening the Venerable Badiya the dwarf with talk on Dhamma, much more since he considered him to be still a learner. The Lord saw the Venerable Sariputta instructing, rousing, inspiring, and gladdening the Venerable Baddhiya the Dwarf. He talked on Dhamma. Then on realizing its significance, the Lord uttered on that occasion this inspired utterance, he has cut the round. One the desireless, the dried up river flows no more. The severed round does not revolve. Just this is the end of suffering. The round means a round of rebirths. The river means a river of life. 7.3, patamasatta-sutta. Thus have I heard. At one time the Lord was staying near Savati in the Jeta wood at Anathapindika's monastery. At that time, most people in Savati clung excessively to sensual pleasures. They lived greedy, for longing for, bound by, infatuated with, addicted to, and intoxicated by sensual pleasures. Now a number of monks, having put on their robes in the forenoon, and taken their bows and outer cloaks, entered Sravati for alms food. Having walked in Savatthi for alms food and returned after the meal, they approached the Lord, prostrated themselves, sat down to one side and said, Here in Savatthi, revered sir, most people cling excessively to sensual pleasures. They live greedy for, longing for, bound by, infatuated with, addicted to, and intoxicated by sensual pleasures. Then on realizing its significance, the Lord uttered on that occasion this inspired utterance. Clinging to sense pleasures, to sensual ties, seeing in fetters nothing to be blamed. Never will those tied down by fetters cross the flood so wide and great. That means they'll never cross over to Nibbana because they're clinging to sensual pleasures, fettered by sensual pleasures. 7.4, Duttiyasatta Sutta. Thus have I heard. At one time the Lord was staying near Savati in the Jeta wood at Anathapindika's monastery. On that occasion, most people in Savatthi clung to sensual pleasures. They lived greedy for, longing for, bound by, infatuated with, addicted to, and intoxicated by sensual pleasures. Now the Lord, having robed himself in the forenoon and taken his bowl and outer cloak, entered Savatthi for alms food. The Lord saw how most people in Savatthi were clinging to sensual pleasures and were greedy for sensual pleasures. Then on realizing its significance, the Lord uttered on that occasion this inspired utterance. Blinded by sense pleasures and meshed in the net, covered by the cloak of craving, bound in the bondage of negligence, like fish in a fisherman's strap, they go to decay and death as a suckling calf to its mother. All beings, we tend to follow our tendencies and our tendency is to enjoy. and shrink from suffering. 7.5. Paralakuntakabadiya Sutta. Thus have I heard. At one time the Lord was staying near Savati in the Jeta Wood at Anathapindika's monastery. On that occasion, the Venerable Bhaddiya the Dwarf, following behind a number of monks, was approaching the Lord. The Lord saw from afar the Venerable Bhaddiya the Dwarf coming, following behind a number of monks, ugly, unsightly, deformed, and generally despised by the monks. On seeing him, he said to the monks, monks, do you see that monk coming, following behind a number of monks, ugly, unsightly, deformed, and generally despised by the monks? And they said, yes, revered sir. And the Buddha said, monks, that monk is of great supernormal potency and power. It is not easy to find any attainment which that monk has not already attained. He has realized here and now through his own direct knowledge, that unequal goal of the holy life. for the sake of which sons of good family rightly go forth from home to the homeless state, and entering into it, he abides in it. Then on realizing its significance, the Lord uttered on that occasion this inspired utterance. Faultless with his white awning, the one spoke chariot rolls. See him coming, trouble free. The stream cut no more in bondage. So you see this verbal badia, He has great supernormal psychic powers, whereas the Arahant who helped him to become enlightened, Venerable Sariputta himself does not have psychic power, but his disciple has great psychic power. So monks, when they become enlightened, because of past karma, some of them, they attain psychic power naturally. You know the later books like the Mahayana books and the commentaries and the later books which the Hinayana monks follow, they talk about paramis, that to become enlightened, you got to have, develop the paramis. The Mahayanis talk about six paramis, the Hinayanis talk about 10 paramis. And you see somebody like this Bhadia, he's ugly, unsightly, deformed. and despised by the other monks. So if you look at him, you think he got no parami. And yet, he can become enlightened, fully enlightened. So enlightenment has nothing to do with paramis. Paramis were created later. 7.6. Tanha Sankaya Sutta. Thus have I heard. At one time, the Lord was staying near Savati in the Jeta Wood at Anathapindika's monastery. On that occasion, the Venerable Anyatha Kondanya was sitting cross-legged not far from the Lord, holding his body erect and reviewing his liberation by the destruction of craving. The Lord saw the Venerable Anyatha Kondanya sitting cross-legged not far away, holding his body erect and reviewing his liberation by the destruction of craving. Then on realizing its significance, The Lord uttered on that occasion this inspired utterance, for whom there is no root and soil, there are no leaves, how then creepers? Who can blame that heroic sage, free from every form of bondage? Even the devas praise such a one, by Brahma too he is praised." So this simile of the plant has no root, no soil. totally cut off the basis of rebirth, just like the tree cannot grow anymore. 7.7, Papancakkayasutta. Papanca is proliferation. Thus have I heard, at one time the Lord was staying near Savati in the Jeta wood at Anathapindika's monastery. On that occasion, the Lord was sitting, reviewing His own abandonment of perceptions and concepts born of proliferation. Then the Lord, on realizing His own abandonment of perceptions and concepts born of proliferation, uttered on that occasion this inspired utterance, The world with its devas does not despise that cravingless sage as he fares along, for whom there are no proliferations and stagnations. who has overcome the tether and bar. 7.8 Kacana Sutta. Thus have I heard. At one time, the Lord was staying near Savati in the Jeta Wood at Anathapindika's monastery. On that occasion, the rebel Maha Kacana was sitting cross-legged not far from the Lord, holding his body erect, having mindfulness with regard to the body set up and well established within him. The Lord saw the Venerable Mahakacana sitting cross-legged not far away, holding his body erect, having mindfulness with regard to the body set up and well established within him. Then on realising its significance, the Lord uttered on that occasion this inspired utterance, He for whom mindfulness of the body is always constantly established thus, If there had not been, there would not be for me. There will not be and there will not be for me. If he dwells upon that in graded steps, in time he will pass beyond attachment. This one we saw, we went through this verse last night. 7.9 Upadana Sutta. Udapana Sutta, sorry. Udapana Sutta, the well. Thus have I heard. At one time the Lord was journeying among the malas together with the large sangha of monks. and came to the Brahmin village of the Mahalas called Thu Na. The Brahmin householders who lived in Thu Na heard the recluse Gotama, the Sakyan son, who went forth from the Sakyan clan, has been journeying among the Mahalas together with the large Sangha of monks and has arrived at Thu Na. They then filled the well to the brim with grass and chaff, thinking, don't let those shaven-headed recluses get water to drink." You see, they're so bad-hearted, they refused. to allow the monks to use the well. Then the Lord stepped off the road, and going up to the foot of a certain tree, sat down on a seat prepared for him. Sitting there, the Lord addressed the Venerable Ananda, Come, Ananda, fetch me some water from that well. Thereupon, the Venerable Ananda said to the Lord, Just now, revered sir, the Brahmin householders living in Tuna filled the well to the brim with grass and chaff, thinking, Don't let those shaven-headed recluses get water to drink. Then a second time the Lord addressed the Venerable Ananda, come Ananda fetch me some water. And a second time the Venerable Ananda said to the Lord, this now revered sir, the Brahmin householders fill the well to the brim with grass and chalk. Then for a third time the Lord addressed the Venerable Ananda, come Ananda fetch me some water from that well. Just revered Sir, the Venerable Ananda replied, and taking her bowl, he went to the well. Now as the Venerable Ananda was approaching it, the well threw up all its grass and chaff from its mouth and stood filled to the brim. with pure, clean, clear water, as if it were overflowing. Then the Vembal Ananda thought, it is indeed wonderful, it is indeed marvelous, the great supernormal potency and power of the Tathagata. As I was approaching this well, it threw up all that grass and chaff from its mouth, and now stands filled to the brim with pure, clean, clear water, as if it were overflowing. And taking some water in the bowl, he approached the Lord and said, It is indeed wonderful, it is indeed marvelous, the great supernormal potency and power of the Tathagata. This well now stands filled to the brim with pure, clean, clear water as if it were overflowing. Drink the water, Lord, drink the water, Sugata." Then on realizing its significance, the Lord uttered on that occasion, This inspired utterance, what use is there for a well if there is water everywhere? When craving's root is severed, what should one go about seeking? So this one, either the Buddha used his psychic power to make all the dirt come out, or the devas, they respect the Buddha so much, they perform the psychic power. 7.10, Udenasutta, thus have I heard, At one time, the Lord was staying near Kosambi in the Gosita Monastery. At that time, the women's quarters in the Royal Park of King Udena had burned down and 500 women headed by Samavati had died. Then a number of monks, having put on their robes in the forenoon and taken their bowls and outer clothes, entered Kosambi for alms food. Having walked in Kosambi for alms food and returned after the meal, they approached the Lord. prostrated themselves, sat down to one side and said to the Lord, We heard, Sir, the women's quarters in the Royal Park of King Udena have burned down and 500 women headed by Samavati have died. What is the destiny? What is the future birth of those women lay followers? And the Buddha said, Monks, some of these women lay followers were stream entrants, some once returners, some never returners. That means Sotapanna, Sakadagamin and Anagamin. Not fruitless was the death of any of those women lay followers. Then on realizing its significance, the Lord uttered on that occasion this inspired utterance, the world is held in bondage by delusion and only appears to be capable to a fool, held in bondage by clinging and wrapped up in darkness. It appears to be eternal, but for one who sees there is nothing. This story about this Samavati dying in that fire, I think it's also in the Dhammapada commentary.

09-KN-Udana-Chapter-8-(2011-08-16).txt

I will come to chapter 8, Pataligamia Vaga, the Patali village, chapter on the Patali village. 8.1, Patama Parinibbana Sutta, thus have I heard. At one time, the Lord was staying near Savati in the Jeta Wood at Anathapindika's monastery. On that occasion, the Lord was instructing, rousing, inspiring, and gladdening the monks with the Dhamma talk connected with Nibbana. And those monks being receptive and attentive and concentrating the whole mind were intent on listening to Dhamma. Then on realizing its significance, the Lord uttered on that occasion this inspired utterance, There is monks that base where there is no earth, no water, no fire, no air. No base consisting of the infinity of space, no base consisting of the infinity of consciousness, no base consisting of nothingness, no base consisting of neither perception nor non-perception, neither this world nor another world nor both, neither sun nor moon. Here monks, I say there is no coming, no going, no staying, no desisting, no uprising, not fixed, not movable, it has no support. Justice is the end of suffering. So here the Buddha is talking about the state of cessation. Cessation of perception and feeling, which is also the cessation of consciousness. When the normal six consciousness stops, there, there is no, the four elements, the four elements, earth, water, fire, air, or wind, signifies the physical world. So the physical world has disappeared. And also there is no sun and moon there. And although there is no sun and moon, yet it is bright. But there is no objects there also. And when there is no objects, there is no self also. So when a person enters this state of cessation of perception and feeling, when he comes out of it, he automatically becomes an Arahant. 8.2, Duttya Parinibbana Sutta. Thus have I heard. At one time, the Lord was staying near Savati in the Jeta Wood at Anathapindika's monastery. On that occasion, the Lord was instructing the monks with a Dhamma talk connected with Nibbana, and those monks were intent on listening to Dhamma. Then on realizing its significance, the Lord uttered on that occasion this inspired utterance. The uninclined is hard to see. The truth is not easy to see. Craving is penetrated by one who knows. For one who sees, there is nothing." This word, unincline, anatang, from the word natta, it means incline, and meaning craving. Where there's unincline, there's no craving. It's nibbana, it's hard to see. 8.3, Tatya Parinibbana Sutta, thus have I heard. At one time, the Lord was staying near Savati in the Jeta Wood at Anathapindika's monastery. On that occasion, the Lord was instructing the monks with the Dhamma talk connected with Nibbana, and those monks were intent on listening to Dhamma. Then on realizing its significance, the Lord uttered on that occasion, this inspired utterance, there is monks are not Sorry, I'll use some other translation. There is amongst an unborn, unbecome, an uncreated, an unconditioned. If amongst there were not the unborn, the unbecome, the uncreated, the unconditioned, no escape would be discerned from what is born, from what is become, from what is created, from what is conditioned. But since there is an unborn and unbecome, uncreated, unconditioned, therefore an escape is discerned, is seen from what is born, from what is become, what is created, what is conditioned. This is a very interesting sutta. And here, because the world is something that is born, our earth came into, and one day it will be destroyed. So the world has been born, the world has become, everything in the world was created and is conditioned. But the Buddha says there is a state where there is no birth, there is no becoming, there is no creation, there is no condition. And this is the state of Nibbana, of Parinibbana. We talk about God, this is God. So many years ago, he wanted every religion to state what is their God. So this was the explanation given by the senior Buddhist monk that we have this, this is our aim to be one with God. to be one with the unborn, the unbecome, the uncreated, unconditioned. So because even like in Taoism and in Islam, they say God cannot be described. But everybody knows that God is unborn. God is uncreated. So they can accept this explanation. Although we don't pray to a figure that we think is God. But this is our concept of God. This is what we aim for. 8.4 Chatuta Parinibbana Sutta. Thus have I heard. At one time the Lord was staying near Savati in the Jeta Wood at Anathapindika's monastery. On that occasion, the Lord was instructing the monks with a Dhamma talk connected with Nibbana. And those monks were intent on listening to Dhamma. Then on realizing its significance, the Lord uttered on that occasion this inspired utterance, For the supported, there is instability. or the unsupported, there is no instability. When there is no instability, there is serenity. When there is serenity, there is no inclination. When there is no inclination, there is no coming and going. When there is no coming and going, there is no disease and uprising of birth. When there is no disease and uprising of birth, there is neither here nor beyond, nor in between the two. Just this is the end of suffering. Here refers to this world and beyond is another world. For the supported means for the condition, everything in the world is supported by conditions. And because it is supported by conditions, it is unstable. When you remove the conditions, then there is no support for it. 8.5. Chunda Sutta. Thus have I heard. At one time the Lord, while walking on tour among the malas together with a large sangha of monks, arrived at Bhava. And the Lord stayed at Bhava in the mango grove of Chunda the smith. Now Chunda the smith heard It is said that the Lord, while walking on tour among the malas together with the large sangha of monks, has arrived at Pava and is staying at Pava in my mango grove. Then Chunda the smith approached the Lord, prostrated himself and sat down to one side. And the Lord instructed, roused, inspired, and gladdened him with a talk on Dhamma. Then Chunda the smith, being instructed, roused, inspired, and gladdened by the Lord's talk on Dhamma, said to the Lord, Please consent, revered sir, to my providing a meal tomorrow for the Lord together with the Sangha of monks." The Lord consented by remaining silent. Then, on seeing that the Lord had consented, Chunda the smith rose from his seat, prostrated himself before the Lord, and keeping his right side towards him, went away. When the night had ended, Chunda the smith prepared in his own dwelling choy, solid and soft food, including a quantity of sukara madhava and announce to the lord the time for the meal saying it is time revered sir the meal is ready stop here for a moment this sukara madhava is supposed to be pork but some people like the mahayanis they don't accept that the buddha ate meat so they say that it is mushroom Then the Lord, putting on his robe in the forenoon, and taking his bowl and outer cloak, together with the Sangha of monks, went to the dwelling of Chunda the smith. On arriving, he sat down on the seat prepared for him, and said to Chunda the smith, serve me, Chunda, with that Sukara Madhava you have prepared, and serve the Sangha of monks with the other food. Very well, revered sir, said Chunda the smith, and he served the Lord with the Sukara Madhava, and the Sangha of monks with the other prepared food. Then the Lord said to Chunda the Smith, bury in the pit what is left over of the Sukara Madhava, Chunda, for I do not see in this world with its Devas, Maras and Brahmas, among humankind with its recluses and Brahmins, its princes and ordinary people, anyone here who could eat and fully digest it other than the Tathagata. Very well revered sir, Chunda the Smith replied, and he buried what was left over of the Sukara Madhava in a pit. Then he returned to the Lord, prostrated himself, and sat down to one side. As he sat there, the Lord instructed, roused, inspired, and gladdened him with a talk on Dhamma. Then he rose from his seat and departed." I'll stop here for a moment. You see, this man, he has a lot of faith in the Buddha. So when the Buddha told him to bury the rest of the meat in a hole, He did exactly what the Buddha asked, without asking why and without doing something else. Then after the Lord had eaten the food of Chunda the smith, a severe sickness arose in him, dysentery accompanied by the passing of blood and dire and deadly pains. These pains the Lord endured, mindful and clearly comprehending, without complaint. Then the Lord said to the rebel Ananda, come Ananda, we will go to Kushinara. On eating the smith Chunda's food, so I heard, the wise one felt a sickness dire as to end in death. When he ate the Sukra Madhava, a dire sickness arose in the teacher. Then being purged of it, the Lord announced, I will go to the city of Kusinara. Then the Lord stepped off the road, went up to the foot of a tree and said to the rebel Ananda, come Ananda, fold my rope in four and prepare a seat. I am tired and wish to sit down. Yes, revered sir, the Venerable Ananda replied to the Lord. And folding the robe in four, he prepared, that means four layers, he prepared a seat and the Lord sat down. Sitting there, the Lord addressed the Venerable Ananda. Come, Ananda, fetch me some water. I am thirsty, Ananda, and wish to drink. Thereupon, the Venerable Ananda said to the Lord. Just now, revered sir, as many as 500 wagons have crossed over, and the shallow water stirred up by the wheels flows muddied. But there is the river Kukutta close by with clear, pleasant, cool, pure water, easily approachable and delightfully situated. Here the Lord can drink the water and refresh his body." So they had come to a stream and the Buddha asked him to get some water for the stream. But these 500 horses had just passed by and so the water was dirty. Then the second time and the third time the Lord said, come Ananda, fetch me some water. Very well revered sir, the Venerable Ananda replied to the Lord, and taking a bowl he went to the stream. Then as the Venerable Ananda approached, that shallow water stirred up by the wheels and flowing muddied, flowed pure, clear and unmuddied. Then the Venerable Ananda thought, it is indeed wonderful, it is indeed marvelous, the great supernormal potency and power of the Tathagata. This stream now flows pure, clear, and unmuddy. And taking some water in the bowl, he approached the Lord and said, it is indeed wonderful, it is indeed marvelous, the great supernormal potency and power of the Tathagata. Drink the water, Lord. Drink the water, Sugata. And the Lord drank the water. Then the Lord, together with the large sangha of monks, went to the river Kukuta, and entering into the water, he bathed and drank. Having come out of the water, he went to a mango grove and said to the Venerable Chundaka, Come, Chundaka, fold my robe in four and prepare a couch. I am tired and wish to lie down. Yes, revered sir, the Venerable Chundaka replied. And folding the robe in four, he prepared a couch. The Lord lay down on his right side in the lion's resting posture, placing one foot on the other, mindful and clearly comprehending, determining the time of arising. and the rebel Chundaka sat down in front of the Lord. The Buddha came to the Kukuta River with pure, pleasant, clear waters. The teacher immersed his weary frame, the Tathagata, incomparable in the world. Having bathed, drank, and come back out, the honored teacher amid the group of monks, the foremost teacher, the Lord here now, the great sage, went to the mango grove. To the monk called Chundaka, he said, prepare my robe folded into four. Ordered by the composed one, Chunda quickly laid out the four-folded robe. The teacher laid down his weary frame and Chunda sat down there in front. Then the Lord said to the venerable Ananda, it may be, Ananda, that someone will cause remorse in Chunda the smith by saying It is a loss for you, friend Chunda. It is an ill gain for you that the Tathagata attained final Nibbana after he received his last meal from you. That remorse of Chunda the smith should be dispelled in this way. It is a gain for you, friend Chunda. It is a great gain for you that the Tathagata attained final Nibbana after he received his last meal from you. Face to face I heard it from the Lord, friend Chunda. Face to face I learnt it. These two offerings of alms food are of equal fruit, of equal result, of very much greater fruit and profit than any other offering of alms food. What two? That offering of alms food which the Tathagata ate just before he realized Supreme Enlightenment, and that offering of alms food which the Tathagata ate just before he attained final Nibbana in the Nibbana element with no residue left. These two offerings of alms food are of equal fruit, of equal result, of very much greater fruit and profit than any other offering of alms food. A deed has been performed by the worthy, Chunda the smith, conducive to long life, beauty, happiness, heaven, fame and supremacy. In this way, the remorse of Chunda the smith should be dispelled. Then on realizing its significance, the Lord uttered on that occasion this inspired utterance. Merit grows for one who gives. No enmity builds up for one restrained. One's guilt abandons evil deeds. With passion, hate, and delusion exhausted, one attains release, final nibbana. This story is also found in the, or this incident is also found in the Mahaparinibbana Sutta, detailing the last days of the Buddha. So the Buddha knew that after taking the offering of Chunda the smith, that he will pass away. That's why, but this meal is very meritorious. So the Buddha, after eating the food, told Chunda the smith, nobody else has the blessings to eat this food, so go and dig a hole and bury it in there, and Chunda did that. Then after that, after eating the food, the Buddha perched, and then later he passed away. But you notice at the age of 80, the Buddha was still fit, still walking around, and walking long distance some more. Most of us, by the time we reach 80, will be bedridden. Cannot even walk one mile, but the Buddha walked a long distance. He particularly wanted to go to a certain place to pass away. And that place was a place where a long time ago, he was a universal monarch, wheel-turning king, king of the whole world. And as a human being, that is the happiest life that you can have. as a whirling, is to be a real universal monarch, king of the whole world. So because of the memories, he went back to that place to pass away. 8.6 Pataligamia Sutta. Thus have I heard, at one time the Lord while walking on tour among the people of Magadha, together with a large sangha of monks, arrived at the village of Patali and stayed there. The lay followers of Patali village heard. It is said that the Lord, while walking on tour among the people of Magadha, together with a large sangha of monks, has arrived at Patali village. Then the lay followers of Patali village approached the Lord, frustrated themselves, sat down to one side and said to the Lord, We wept, sir, let the Lord consent to lodge in our rest house. The Lord consented by remaining silent. Then on seeing that the Lord had consented, the lay followers of Patali village rose from their seats, prostrated themselves before the Lord. and keeping their right sides towards Him, went to the rest house. On arriving, they spread coverings over the whole floor of the rest house, prepared seats, placed a water jar there, and set up an oil lamp. Then they went to the Lord, prostrated themselves, and standing there, they said to the Lord, The whole floor of the rest house has been spread with coverings. Seats are prepared. A water jar has been placed there, and an oil lamp set up. Let the Lord do now what He thinks it time to do." Then the Lord, robing Himself in the forenoon and taking His bowl and outer cloak, went to the rest house together with the Sangha of monks. On arriving, He washed His feet, entered the rest house, and sat down by the middle pillar facing east. The Sangha of monks sat down near the western wall, facing east with the Lord before them, and the lay followers of Patali village, having washed their feet, entered the rest house and sat down near the eastern wall, facing west with the Lord in front of them. Then the Lord addressed the lay followers of Patali village. There are householders, these five disadvantages for the immoral person through his failing in virtue, sila. What are the five? Here, householders, the immoral, unvirtuous person through negligence suffers great loss of wealth. This is the first disadvantage for the immoral person through his feeling in virtue. Furthermore, householders, an evil repute is spread about concerning an immoral, unvirtuous person. This is the second disadvantage. Again, householders, whatever assembly an immoral, unvirtuous person approaches, whether an assembly of nobles, brahmins, householders, or recluses, he approaches lacking confidence and assurance. This is the third disadvantage. Again, householders, an immoral, unvirtuous person dies confused. This is the fourth disadvantage. Finally, householders, upon the breaking up of the body after death, an immoral, unvirtuous person re-arises in a realm of misery, an unhappy state, a place of downfall, hell. This is the fifth disadvantage. These householders are the five disadvantages for the immoral person through his failing in virtue. Stop here for a moment. So an immoral person, he does not keep his precepts. Maybe he drinks too much, gambles too much, womanizes too much, and all that. So his wealth easily will be squandered away. Secondly, he has a bad reputation. If he wants to marry some young girl, the mother will probably object. This person has a bad reputation. And then thirdly, when he approaches a lot of people, he is not so confident because he does things that are blameable. Then fourthly, people who don't keep their sila because of killing, because of stealing, sexual misconduct and all that, when they die, their mind is very disturbed. They see unpleasant visions, ghosts or hell beings come to pull them away. And then after dying, they go to a woeful place of rebirth. There are householders, these five benefits for a moral person through his achievement in virtue. What are the five? Here, householders, the moral virtuous person through diligence obtains a great mass of wealth. This is the first benefit for the moral person through his achievement in virtue. Furthermore, householders, a good repute is spread about concerning a moral virtuous person. This is the second benefit. Again, householders, whatever assembly a moral, virtuous person approaches, he approaches confident and assured. This is the third benefit. Again, householders, a moral virtuous person dies unconfused. This is the fourth benefit. Finally, householders, upon the breaking up of the body, after death, a moral virtuous person re-arises in a happy state in a heavenly world. This is the fifth benefit. These, householders, are the five benefits for the moral person through his achievement in virtue. Then the Lord, having instructed, roused, inspired, and gladdened the lay followers of Patali village with talk on Dhamma for much of the night, sent them away, saying, The night is far spent, householders. Do now what you think it is time to do. Then the lay followers of Patali village, being pleased with and appreciative of what the Lord has said, rose from their seats prostrated themselves before the Lord, and keeping their right sides towards Him, departed. Soon after the lay followers of Patali village had departed, the Lord retired to an empty room. At that time, Sunida and Vasakara, government ministers of Magadha, were building a city at Patali village to ward off the Vajjis, and a large number of Devatas, counted in thousands, occupied sites around Patali village. Wherever powerful Devatas occupied sites, Powerful kings and royal ministers are inclined to build settlements. And wherever middling and minor devatas occupy sites, middling and minor kings and royal ministers are inclined to build settlements. Now with the divine eye purified and surpassing that of humans, the Lord saw those devatas, counted in thousands, occupying sites around Patali village. Then the Lord, at the end of the night when dawn was approaching, got up and said to the Venerable Ananda, Ananda, who is building a city at Patali village? The Venerable Ananda said, Sunida and Vasakara, the government ministers of Magadha, revered sir, are building a city at Patali village to ward off the Vajis. And the Buddha said, it is as if Sunida and Vasakara had consulted the devas of the Tavatimsa heaven, Ananda, before deciding on building a city at Patali village to ward off the vagis. I have seen Ananda with the divine eye. Large numbers of devatas, counted in thousands, occupying sites around Patali village. Wherever powerful devatas occupy sites, kings and royal ministers are inclined to build settlements. As far as the sphere of influence of the Noble One extends, Ananda, as far as the trade routes spread, this will be the chief city where bales of merchandise will be opened up. But Pataliputta Ananda will suffer three disasters, from fire, from water, and from the breaking of an alliance. Then Sunida and Vasakara, the government ministers of Magadha, approached the Lord, exchanged friendly greetings with Him, stood to one side and said, Please consent, good Gautama, to our providing a meal tomorrow for you together with the Sangha of monks. The Lord consented by remaining silent. Then on seeing that the Lord had consented, Sunida and Vasakara went to their own dwelling. Having prepared there choy, solid and soft food, they announced to the Lord the time for the meal, saying, It is time, good Gotama, the meal is ready. Then the Lord, putting on His robe in the forenoon and taking His bowl and outer cloak, together with the Sangha of monks, went to the dwelling of Sunida and Vasakara. On arriving, He sat down on the seat prepared for Him. Then Sunida and Vasakara, the government ministers of Magadha, served and satisfied with their own hands, the Sangha of monks headed by the Buddha, with choice food, both solid and soft. Then when the Lord had eaten and washed his hand and bowl, Sunida and Vasakara, choosing a low seat, sat down to one side. The Lord thanked Sunida and Vasakara with these verses. In whatever place a wise man sets up his home, here he should feed the virtuous, the controlled who lead the holy life. To those devatas there he should make offerings, revered they will revere him. honoured, they will honour Him. They will show compassion for Him, as a mother shows for her own child. A man for whom devatas have compassion always has good fortune. Having thanked Sunita and Vasakara with these verses, the Lord rose from His seat and departed. On that occasion, Sunita and Vasakara followed in the footsteps of the Lord, thinking, whichever gate the recluse Gautama leaves by today will be called the Gautama Gate, and the fort by which he will cross the river Ganges will be called the Gautama Fort, and the gate by which the Lord departed came to be called the Gautama Gate. Then the Lord approached the river Ganges, but at that time the river was so full that a crow standing on the bank could drink from it. Some people there, wishing to cross to the other shore, were searching for a boat, some were searching for a floating log, and some were constructing a raft. Then just as a strong man might extend his flexed arm or flex his extended arm, so did the Lord vanish from the hither bank of the river Ganges and reappear on the far bank together with the Sangha of monks. And the Lord saw those people constructing a raft, etc. Then on realizing its significance, the Lord uttered on that occasion this inspired utterance, Those who have made a bridge cross over the river flood, leaving the swampy pools behind, While people are binding a raft, the wise are already across." 8.7. Dvedapatha Sutta. Thus have I heard, at one time the Lord was journeying along a road among the people of Kosala, with the Venerable Nagasamala as his attendant. As they went along, the Venerable Nagasamala saw the road divided. And on perceiving this, said to the Lord, Revered Sir, that is the way, let us go that way. Whereupon the Lord said to the Venerable Nagasamala, This is the way, Nagasamala, let us go this way. A second time and a third time, the Venerable Nagasamala said to the Lord, Revered Sir, that is the way, let us go that way. And the second and the third time the Lord said, This is the way, Nagasamala. Let us go this way. Then the verbal Nagasamala put the Lord's bowl and cloak down on the ground and went off, saying, Here, revered sir, is the Lord's bowl and cloak. And as the Venerable Nagasamala was going along that road, robbers came upon him, knocked him down and kicked him and broke his bowl and tore his robe. Then the Venerable Nagasamala, with broken bowl and torn robe, went back to the Lord. Having prostrated himself before the Lord, he sat down to one side and said, This now revered Sir, as I was going along that road, robbers came upon me, knocked me down and kicked me and broke my bowl and tore my robe. Then on realizing its significance, the Lord uttered on that occasion this inspired utterance, Traveling together, dwelling as one, a wise man must mix with foolish people, but having known a bad one, he leaves him behind, as a milk-drinking heron leaves the water. So this silly disciple won't listen to the master, thinks he's smarter and got beaten up along the way. Probably after that the Buddha didn't want him to follow him. 8.8, Visakha Sutta, thus have I heard. At one time, the Lord was staying near Savati in the eastern park at Migara's mother's mansion, that means Visaka's mansion. On that occasion, the dearly beloved grandchild of Visaka, Migara's mother, had died. Then Visaka, or Migara's mother, with wet clothes and hair, approached the Lord in the middle of the day. Having prostrated herself She sat down to one side and the Lord said to her, Where have you come from, Visakha, arriving here in the middle of the day with wet clothes and hair? And she said, My dearly beloved grandchild has died. That is why I have arrived here in the middle of the day with wet clothes and hair. And the Buddha said, Visakha, would you like to have as many children and grandchildren as there are people in Savatthi? And she said, I would, Lord. like to have as many children and grandchildren as there are people in Savatthi. And the Buddha said, but how many people, Visakha, die daily in Savatthi? And she said, perhaps 10 people, revered sir, die daily in Savatthi, or perhaps nine people, or eight, or seven, or six, five, four, three, two people die, or perhaps one person dies daily in Savatthi. Revered sir, Savatthi is never without people dying. And the Buddha said, what do you think, Visakha, would you ever be without wet clothes or wet hair? So when the Buddha asked her, you like to have a lot of children and grandchildren, so much like the people in Savatthi, she quickly said yes. In that case, since people are dying every day, then she'll be mourning every day. And then after thinking about it, she said, no, revered sir, enough of my having so many children and grandchildren. And the Buddha said, Visakha, those who have a hundred dear ones have a hundred sufferings. Those who have ninety dear ones have ninety sufferings. Those who have 80, 70, 60, 50, 40, 30, 20, 10, 5, 4, 3, 2, dear ones have two sufferings. Those who have one dear one have one suffering. Those who have no dear ones have no suffering. They are sorrowless, stainless, without despair, I say. Then on realizing its significance, the Lord uttered on that occasion this inspired utterance, Whatever sorrows or lamentations there are, the various kinds of suffering in the world, it is because of something dear that these exist. Without something dear, these do not exist. So they are happy and free from sorrow, who having nothing dear anywhere in the world. So aspiring to be sorrowless and stainless, do not hold dear anything anywhere in the world. Although a lot of people know this, but most people are like Visakha, like to have as many children and grandchildren as possible. 8.9 Patama Dabba Sutta. Thus have I heard. At one time the Lord was staying near Rajagaha in the bamboo wood at the squirrel's feeding place. Then the verbal Dabba Malaputta approached the Lord, frustrated himself, sat down to one side and said to the Lord, Now Sugatha is the time for my final Nibbana." That means he's about to pass away. And the Buddha said, do now Dabba what you think it is time to do. Then the verbal Dabba Malaputta arose from his seat, prostrated himself before the Lord and keeping his right side towards him rose up in the air. And in the air while sitting cross-legged in space, he entered into the fire element, emerged and attained final Nibbana. Now, when the Venerable Dabba Malaputta entered into the fire element, emerged and attained final Nibbana, his body was burnt up and utterly consumed so that neither ashes nor soot remained behind. Just as when ghee or oil is burnt and consumed, neither ashes nor soot remain behind. Even so, it was with the Venerable Dabba Malaputta, who attained final Nibbana. Then, on realizing its significance, the Lord uttered on that occasion, this inspired utterance, the body disintegrated, perception ceased, all feelings became cool, mental activities were calmed, and consciousness came to an end. 8.10. Duttya Dabba Sutta. Thus have I heard. At one time, the Lord was staying near Savati in the Jeta Wood at Anathapindika's monastery. There the Lord addressed the monks, saying, Monks, yes, most revered sir. Those monks responded to the Lord. The Lord said, when Dabba Malaputta rose up in the air and in the sky while sitting cross-legged in space, entered into the fire element, emerged and attained final Nibbana, his body was burnt up and utterly consumed so that neither ashes nor soot remained, just as when ghee or oil is burned. So his body was burnt up and utterly consumed. Then on realizing its significance, the Lord uttered on that occasion, this inspired utterance, just as the born is not known. of the gradual fading glow given off by the furnace-heated iron as it is struck with the smith's hammer. So there is no pointing to the born of those perfectly released who have crossed the flood of bondage to sense desires and attain unshakable bliss." That's the end of the Udana. Anything to discuss? These Suttas in the Udana, what is supposed to be important are the verses at the end of the suttas. And the prose before the verses seem to have been taken from other suttas, seem to have been taken from other suttas. Some of them, they have shortened the sutta. I have put it here. But some are original, not found in other suttas. Like this one, there is monks, the unborn, the unbecome, the uncreated, the unconditioned. This one is very good. Only an enlightened being like the Buddha knows there's this state of the unborn, the unbecome, the uncreated, the unconditioned, because he has experienced it. So when the Buddha was enlightened, he said, O house builder, thou art seen. Thou shall not build this house again. This house referring to the body. So the Buddha has seen the creator. Only an enlightened person like the Buddha has seen the creator. All the rest, all the other religions, none of them have seen the creator. Anything, Brother Lai? I don't think the Buddha mentioned this. A lot of things like this. Some other books say that Devadatta was a bodhisatta. He purposely want to kill the Buddha and now he's in hell but he's not suffering in hell. But in the Suttas, the Buddha said, in the Vinaya books, the Buddha said that because of what Devadatta did, that he will go down to hell for a very, very long time. And he will be, he will have these five iron bars, hot iron bars poke through him, at the two hands and the two feet, and one through his chest. You remain there for a very, very long time. So how can you have all these iron bars poked through you and you're not feeling any pain? And the Buddha also said that when he asked Venerable Sariputta to go and spread the news that Devadatta is no more a disciple of the Buddha, that he has gone off the track. He was doing a lot of wrong things. Some people did not believe because Devadatta at one time, his practice was very good, he had psychic powers. So when the monks came back to tell the Buddha, the Buddha said that what he said is true, cannot be otherwise. And the Buddha said he cannot see in Devadatta Even a little bit of goodness in him is totally rotten, the Buddha said. Just like a person has fallen into a shithole, when he comes out of the shithole, he cannot find a spot on his body where there is no shit. So in the same way, the Buddha said, you cannot find a bit of goodness in Devadatta. Normally, the Buddha doesn't take the trouble to go and find out in the future this person will become like this, will become like that. And also, the Buddha does not make a precept until something goes wrong. Then only he says, okay, you don't do this. So in the same way, he won't eject somebody until he does wrong. In fact, the Buddha, we find in the Vinaya books, is very compassionate. There was a group of six monks, who were always creating problems, and the Buddha didn't eject them also. Each time they create a problem, the Buddha will make a new precept. He must not do this. And they cause some more problem, the Buddha will make another precept. Buddha was very compassionate. Unless they go overboard and cause problems for too much, then only, because he's inconveniencing other monks, then the Buddha throw them out. He wasn't doing it for people to see. It was just a clean way to go. It was very environment friendly. No dirt to pick up for anybody. And also, it will be good for others, like inspire, inspire you to follow in his footsteps. My follow-up question is, the amount of signal you need is based on your own actions, right? What about those that are Arahants? Also based on Vassa. But even those ones that are Arahants and are from the village, they still don't know Vassa. They still don't have any proof. Yeah, why? If a person is an Arya or an Arahant also, he doesn't want people to know him. But there's exceptions also, like this verbal Sariputta and Moggallana. The Buddha purposely chose them to be his right hand and left hand disciples, even though they are the most, not the most senior. There were other Arahants more senior than them. But the Buddha chose them because Sariputta is number one in wisdom, foremost in wisdom, and Moggallana is foremost in psychic power. That's the reason he chose them. Other than that, the others, according to seniority. So like nowadays, a monk might be an ariya. But when he goes, say, when he meets another senior monk, the senior monk might be a puttujana. And still he pays respect. This is respecting the Dhamma and the Vinaya. No personal feelings. I just want to ask you a question. It's a new month of the month of Kali. Very often, on the month of Kali, there is a change of the Vinaya. Are there any people who are not doing the Vinaya? Now that the Vinaya books are around, there is no harm in reading the Vinaya books. Only thing is you have to be careful. There are some people, after they know about the monk's Vinaya, they become very critical. They expect all the monks to follow all the precepts, but they don't understand that the Buddha said, even without prompting, His last instructions told Venerable Ananda, if the Sangha wants to abolish certain minor rules, they can do so. So it depends on circumstances. Yeah. But these Vinaya books are only available at present from the Pali Text Society. And if you buy them, it's not cheap also. That's why most people don't get them. The only thing is, in the Vinaya, the Buddha said, if a novice intends to take the higher ordination, then he should not be shown the patimokkha, all the rules, the Vinaya books. Because at one time, there was a novice who wanted to take the higher ordination. Then when he found out about the monks' precepts, so many precepts, and then he got cold feet, so he decided not to take the higher ordination. So from then, the Buddha said novice should not know more about the precepts. Although sometimes the Buddha said that his monks would rather die than not uphold the precepts, and yet you find, like in the Vinaya books, at one time, A monk came to tell the Buddha, he said, there are more than 150 precepts, so many I cannot keep up. Maybe it's a simple mind, he thinks so many, or maybe it's the fussy type, he thinks more than 150 precepts, he has to keep every one of them. So he finds it very difficult to keep all these precepts. So he told the Buddha he cannot do it. Then the Buddha asked him, Can you practice the higher morality, the higher mind and the higher wisdom? When you tell him three things, then he thought about it. Three things I can practice. Higher morality means try to keep a good standard as long as you don't harm others. The higher mind means to practice meditation every day. And then the higher wisdom is to contemplate on the Dhamma, to understand the Dhamma. So he taught these three things. Three things I can keep, he told the Buddha. Then the Buddha said, you practice these three things enough. In fact, initially the Buddha did not create any precepts. Just allowed the monks to guide themselves. And many of them attained Arahant, Arahanthood. And a lot of people are not aware, in fact in the Vinaya books, many of the precepts were created after the Arahants broke those precepts. In other words, those precepts are not important. For example, there was an Arahant who was walking a long distance and in the evening he came to a village or town Then they have these public resting places. So he asked to stay. Went there, asked the manager for a room to stay. And the manager happened to be a woman. And the woman said, all the rooms are taken up. But if you don't mind, you can take my room. And this Arahant, being very pure-minded, he never thought of anything. Say you can allow him to use the room, he will use. So he used the room. Then in the middle of the night, because he was very good looking and young, The woman came to tempt him. Then after that, of course, he was not moved. And the next morning he left. Then the woman apologized to him. And later when he arrived at the monastery, he told the other monks about it. And it came to the Buddha's ears. The Buddha asked him to come in front of all the other monks and asked him, is it true? And he said, yeah, it's true. And the Buddha from there made the precept that he cannot sleep in a room with another woman. And then another one was, there was one Arahant. He was staying up in the hill, quite far from the village. So he has to walk a long way to come on alms round and go and beg for his food and then walk up the hill again. I experienced this when I was a young monk. I was staying on the outskirt of Bali Pulau on a high hill. I walked down and walked up, it took me three hours. And on an empty stomach, I feel very exhausted. So he decided, why every day go Pindabad? And he's very simple, he's not fussy about his food. So when he brings back the food, he'll eat what he needs to eat. Then the rest of the rice, of the food, he will keep. And then when there's a sun, he will put it in the sun so that it can last. Then tomorrow, he'll eat the same food. The day after, he'll eat the same food. Then maybe he only goes on alms round once in three days. So when the news came to the Buddha, the Buddha also said, cannot. But there is a precept. But to us, it's not important. You're not hurting anybody by eating, keeping your food. But the Buddha doesn't want the monks to keep the food, and also the Buddha one's lay people to have the opportunity to get married every day. So a lot of people don't know a lot of these precepts actually. Even if we don't uphold the precepts, we don't create bad kamma. Out of the 227 precepts, only about 50, if a monk breaks a precept, creates bad kamma. For example, purposely killing an ant, purposely killing a bird is making too much noise. This happened during the Buddha's time. A monk was trying to meditate. All these birds making so much noise, he got angry. He used to be an archer, you know. Go and make a nice bow and arrow. He shot them. Shot them and then put them on a stick to frighten away the other birds so they don't disturb his meditation. Okay, shall we end here?

10-KN-Itivuttaka-Chapter-1-(2011-08-17).txt

Tonight is the 17th of August, 2011, and we are starting on the Iti Ubutaka, the first night. This Iti Ubutaka is the book after the Udana, in the Kudaka Nikaya, and consists of 112 short discourses of the Buddha in both prose and verse. The reason it is called Itthivuttaka, because just before each set of verses, usually there is this words, Itthivucchati, thus it was said. That's why this collection of suttas is called Itthivuttaka, thus it was said. These sayings of the Buddha are grouped into four unequal sections, arranged a bit like the Anguttara Nikaya, according to the number of items they contain from one to four. And according to this text, it says besides these four sections, ones, twos, threes, and fours, the text is further subdivided into vagas, sections, groups of roughly ten suttas. And okay, so we will start with the chapter one, the section of the ones. Eka nipata, eka is one, nipata you can see is the chapter 1.1, the first sutta is lobha sutta. This was said by the Lord, said by the Arahant, so I heard, or thus I heard. Abandon one thing, monks, and I guarantee you non-returning. What is that one thing? Greed is that one thing, monks. Abandon that, and I guarantee you non-returning, non-returning to samsara. Beings coveting with greed go to rebirth in a bad bond. But having rightly understood greed, those with insight abandon it. By abandoning it, they never come back to this world again. This too is the meaning of what was said by the Lord. Thus I heard." Sutta 1.2, Dosa Sutta. This was said by the Lord. Hate or hatred is one thing monks. Abandon that and I guarantee you non-returning. That was the Beginning is same as the previous one. Abandon one thing, monks, and I guarantee you non-returning. What is that one thing? Hatred is that one thing, monks. Abandon that and I guarantee you non-returning. Beings corrupted by hate go to rebirth in a bad bond. By having rightly understood hate, those with insight abandon it. By abandoning it, they never come back to this world again. Sutta 1.3, Moha Sutta. Similarly, as before, abandon one thing, monks. And what is that one thing? Delusion is a one thing, monks. Abandon that, and I guarantee you non-returning. Beings confused by delusion go to rebirth in the bad bond. But having rightly understood delusion, those with insight abandon it. By abandoning it, they never come back to this world again. Stop here for a moment. These three things, lobha, dosa, moha, these are the three roots of evil, the three things that keep us in samsara. So when a person becomes enlightened, he cuts off these totally. This was said by the Lord. Abandon one thing, monks. What is that one thing? Anger is that one thing, monks. Abandon that, and I guarantee you non-returning. Beings enraged with anger go to rebirth in a bad bond. By having rightly understood anger, those with insight abandon it. By abandoning it, they never come back to this world again. 1.5, Maka Sutta. That's now a Skoda Sutta. Number five is Makka Sutta. This was said by the Lord similarly as before. Abandon one thing. Contempt is that one thing, monks. Abandon that and I guarantee you non-returning. Beings despising others with contempt go to rebirth in a bad bond. But having rightly understood contempt, those with insight abandon it. By abandoning it, they never come back to this world again. 1.6, ma-na-sutta. This was said by the Lord. Abandon one thing, monks, et cetera. Conceit is that one thing, monks. Abandon that, and I guarantee you non-returning. Beings puffed up with conceit go to rebirth in a bad bond. But having rightly understood conceit, those with insight abandon it. By abandoning it, they never come back to this world again. This was said by the Lord. Sutta number 7, Sabba Parinya Sutta. This was said by the Lord. Monks, one who has not directly known and fully understood the All, who has not detached his mind from it and abandoned it, is incapable of destroying suffering. But one who has directly known and fully understood the All, and who has detached his mind from it and abandoned it, is capable of destroying suffering. One who knows the all in every way, who is not attached to anything, having fully understood the all, has overcome all suffering." According to the commentary, the all refers to the five aggregates. But usually in the Sutta, like in the Samyutta Nikaya, the all refers to the six sense bases. Six sense bases meaning eye, ear, nose, tongue, body, and mind. And from there, You get the six sense objects, sights, sounds, smells, tastes, touch, and thoughts. And because of these two, the sixth consciousness arises. And when the sixth consciousness arises, it always comes with Nama Rupa. Nama Rupa is the object of consciousness. And this object consists of mentality and materiality, the mental part and the physical part of the world. The world arises because of this. That's why here it says the all, the all, the whole world, the whole universe arises at the sixth sense basis. Sutta 1.8, mana-parinya-sutta. This was said by the Lord. Monks, one who has not directly known and fully understood conceit, who has not detached his mind from it and abandoned it, is incapable of destroying suffering, but one who has directly known and fully understood conceit, and who has detached his mind from it and abandoned it, is capable of destroying suffering. Humankind is possessed by conceit, bound by conceit and delighted with being. Not fully understanding conceit, they come again to renewal of being. But those who have abandoned conceit and who, by destroying conceit, are free, have conquered the bondage of conceit and overcome all suffering." If a person is delighted with being, delighted with the self, then conceit naturally grows, naturally rises. So when you abandon, concede, it's also equivalent to abandon, abandoning being, abandoning the concept of I am, I the self. 1.9, lobha dosa moha kodam akha parinya sutta. This was said by the Lord, one who has directly known and fully understood Greed, hatred, delusion, anger, contempt is capable of destroying suffering. Sutta 1.10, avijja nivarana sutta. Avijja is ignorance, nivarana is hindrance. This was said by the Lord. Monks, I do not perceive any single hindrance other than the hindrance of ignorance by which humankind is so obstructed and for so long a time runs on and wanders in samsara. It is indeed through the hindrance of ignorance that humankind is obstructed and for a long time runs on and wanders in samsara. No other single thing exists like the hindrance of delusion, which so obstructs humankind and makes it wander on forever. Those who have abandoned delusion, cleaving through this mass of darkness, no longer roam and wander on. In them the cause is found no more." This delusion normally is a translation of moha but here Avijja is ignorance and ignorance normally refers to ignorance of the Dhamma, ignorance of the Four Noble Truths. If a person does not have the good fortune to listen to the Dhamma, then he is ignorant. A delusion on the other hand is something that covers us, that makes us deluded. it is more concerning the state of mind. A person may come and listen to the Dhamma, but because of the five hindrances, sensual desire, ill will, sloth and torpor, restlessness and worry and doubt covering him, so he has delusion. So sometimes some people because of strong five hindrances, their delusion is more than sometimes they listen to the Dhamma so they cannot understand. So there's a difference between the two. 1.11 Tanha Sangyojana Sutta. Tanha is craving, Sangyojana is fetter. Monks, I do not perceive any single fetter other than the fetter of craving by which beings are so tied and for so long a time run on and wander in samsara. It's indeed through the factor of craving that beings are tied and for a long time run on and wander in samsara. A man, companion by craving, wanders on this long journey. He cannot go beyond samsara in this state of being or another. Having understood the danger thus, that craving is the origin of suffering, a monk should wander mindfully free from craving without grasping. Craving is said to be the cause of suffering in the Four Noble Truths. And craving arises because of pleasant feelings. Because of pleasant feelings, we have craving for sensual desire and also we have craving for existence. But if the feeling that arises is suffering, a lot of suffering, like now the economy is no good, some people go bankrupt. Then because of too much suffering, they want to commit suicide. So they crave for non-existence. They want to commit suicide. So these are the three cravings. Craving for sensual desire, for existence, and for non-existence. 1.12. Dhamma, Sekha, Sutta. This was said by the Lord. Monks, in regard to internal factors, I do not perceive another single factor so helpful as careful attention or careful consideration or thorough consideration for a monk who is a learner. who has not attained perfection but lives aspiring for the supreme security from bondage. Monks, a monk who wisely attends, abandons what is unwholesome and develops what is wholesome. For a monk who is a learner, there is no other thing so helpful for reaching the highest goal as the factor wise attention or careful attention. Wisely striving, a monk may attain the destruction of all suffering. This wise attention should be yoniso manasikara. And it is one of two conditions to attain right view. To attain right view, the first condition is the voice of another teaching you the Dhamma. This is mentioned in Sutta, I think, Majjhima Nikaya number 43, that Sutta. The first condition for attaining right view is listening to the Dhamma, somebody else teaching you the Dhamma. And the second condition is yoniso manasikara, careful attention or wise attention or thorough attention. So when we listen to the Dhamma, we must pay careful attention, then we can understand 1.13, Duttya Sekha Sutta. Monks, in regard to external factors, I do not perceive another single factor so helpful as a good friend. For a monk who is a learner, who has not attained perfection, but lives aspiring for the supreme security from bondage. Monks, a monk who has a good friend, abandons what is unwholesome and develops what is wholesome. When a monk has a good friend and is reverential and respectful, doing what his friend advises, clearly comprehending and mindful, he may progressively attain the destruction of all factors. There is a sutta, this good friend refers to Kalyana Mitta, supposed to be a spiritual friend or spiritual teacher. And there's one sutta where, remember, Ananda said, he told the Buddha, he thinks half of the holy life has to do with a good friend, a good advisor, Sanjus, our Chinese, we translate, good knowing advisor. And the Buddha said, don't say that. And the Buddha said, the whole of the holy life has to do with a good friend. Unless you have a good spiritual guide, you will not be able to know which way to go, how to practice. So a good spiritual friend is important. But now that the Buddha has come into the world, the best spiritual friend is the Buddha. And now there's this Anthony Bana. The Buddha is to be found in the Dhamma, in the Suttas, the words of the Buddha. It's the Buddha's Dhamma body, the Buddha's Dhamma body, the Suttas. It represents the Buddha now. 1.14 Sangha, Beda, Sutta. There is one thing monks, which when it appears in the world, appears for the detriment of many people. for the misery of many people, for the loss, detriment and suffering of devas and humans. What is that one thing? It is disunity in the Sangha. When the Sangha is divided, there are mutual quarrels, mutual recriminations, mutual denigrations and mutual expulsions. In this situation, those who are unsympathetic are not converted. and some who are sympathetic change their minds. One who divides the Sangha abides in a state of misery in hell for the aeon's full duration. Delighting in dissent, unrighteous, he is deprived of security from bondage. By dividing a unified Sangha, he suffers in hell for an aeon." There are five things, five types of kamma which are the most heavy evil kammas in the whole world. The first one is to injure a Buddha and cause him to shed the blood purposely. Second one is to kill an arahant. Third one is to kill your mother. Fourth is to kill your father. The fifth is to cause the sangha to split into two sanghas. But this normally refers to monks, monks who create problems within the sangha and divide the Sangha into two camps, like Devadatta. Once you commit one of these five offenses, there's no way of saving you. You will definitely go to hell for a world cycle. The world cycle is an extremely long time. 1.15, Sangha Samāghi Sutta. There is one thing, monks, which when it appears in the world, appears for the welfare of many people, for the happiness of many people, for the good welfare and happiness of devas and humans. What is that one thing? It is unity in the Sangha. When the Sangha is united, there are no mutual quarrels, mutual recriminations, mutual denigrations, and mutual expulsions. In this situation, those who are unsympathetic are converted. and those who are sympathetic increase in faith. Pleasant is unity in the Sangha, one who helps those in unity, who delights in unity and is righteous, is not deprived of security from bondage. By making the Sangha united, he rejoices in heaven for an aeon." When the Sangha is divided, then the monks do their duties. They beg for their food, give lay people a chance to plant blessings and they teach the Dhamma to educate people to walk the skillful way in life, not to be unskillful in life. 1.16 Here monks, some person has a corrupt mind. Having examined his mind with my mind, I know that if this person were to die at this time, as if carried there, he would be placed in hell. What is the reason for that? It is because his mind is corrupt. It is because of the mind's corruption that some beings here, when the body perishes, are reborn after death in a state of misery, a bad born. a state of ruin, hell. Understanding the corrupt mind of some person dwelling here, the Buddha explained its meaning in the presence of the monks. If that person were to die at this very moment now, he would be reborn in hell because of his corrupt mind. As if they were carried off and placed there, thus beings go to a bad bond because of mind's corruption. You all probably know in the Dhammapada, the first verse is about mind being the forerunner of all states. Mind is foremost, mind is chief. So our mind is extremely important. 1.17, pasanacittasutta. Dear monk, some person has a confident mind. Having examined his mind with my mind, I know that if this person were to die at this time, as if carried there he would be placed in heaven. What is the reason for that? It is because his mind is confident. It is because of the mind's confidence that some beings here, when the body perishes, are reborn after death in a good-born in a heavenly world. Understanding the confident mind of some person dwelling here, the Buddha explained its meaning in the presence of the monks. If that person were to die at this very moment now, he would arise in a good-born because of his confident mind, as if they carried off They were carried off and placed there. Thus beings go to a good bond because of mind's confidence. This confidence should be confidence in the Dhamma or you can say faith in the Dhamma. 1.18 Metta Sutta. Monks do not fear meritorious deeds. This is an expression denoting happiness. What is desirable, wished for, dear and agreeable, that is meritorious deeds. For I know full well, monks, that for a long time I experienced desirable, wished for, dear and agreeable results from often performing meritorious deeds. Having cultivated for seven years a mind of loving kindness, for seven aeons of world cycle of contraction and expansion, I did not return to this world, this human world. Whenever the aeon contracted, I reached the plane of streaming radiance. And when the aeon expanded, I arose in an empty Brahma mansion. And there I was a Brahma, the great Brahma, the unvanquished victor, the all-seeing, the all-powerful. 36 times I was Sakka, Devaraja, and many hundreds of times I was a wheel-turning monarch, righteous, a king of righteousness. conqueror of the four quarters of the earth, maintaining stability in the land, in possession of the seven jewels. What need is there to speak of mere local kingship? It occurred to me monks to wonder, of what kind of deed of mine is this the fruit? Of what deeds ripening is it that I am now of such great accomplishment and power? And then it occurred to me, is the fruit of three kinds of deeds of mine. The ripening of three kinds of deeds that I am now of such great accomplishment and power. Deeds of giving, dāna, of self-mastery, dhāma, and of refraining, sannyāma. One should train in deeds of merit that yield long-lasting happiness, generosity, a balanced life, developing a loving mind. By cultivating these three things, these yielding happiness, the wise person is reborn in bliss in an untroubled, happy world. This, when the world contracted, And then that means the end of the world. Then he was reborn in the plane of streaming radiance. This should be the second jhana, heaven. Then after that he arose in the Brahma mansion. The Buddha mentioned in some other sutra that our actions in this life on the human plane, the effects of it is carried on for many lifetimes. So that's why the human realm is extremely important. We create a lot of karma here. I like the heavenly beings who enjoy, enjoy, enjoy and use up their blessings. And then the beings in the woeful plane suffer every day, miserable, and they just keep suffering. They don't create so much karma. But we as human beings, we create a lot of karma. We use the mind a lot. So the next few lifetimes, it's all decided by the human life. So you see, after he was born as the great Brahm, in the second jhana, heaven. After that, he fell to the first jhana heaven, Mahabrahma. After that, he fell to the Sakadeva Raja. After that, fell to the human, became the wheel-turning king. So you see, the good karma lasted so many lifetimes. So he said, It's the fruit of three kinds of deeds, kamma. One is dana, generosity, doing charity. Second one is self-mastery. I can say self-mastery, for example, of your mind, that means bhavana, development of the mind. And of refraining, refraining from doing evil, that is sila. So we find in the other suttas, The Buddha says there are three bases of merit, getting blessings, dāna, sīla, and bhāvanā. Dāna is giving, sīla is refraining from evil action. Again, it's a kim-ok, restraining yourself from evil. And the third one is bhāvanā, development of the mind that means you, You master your mind, so that's why it's called self-mastery. It's because he mastered his mind that he could be reborn in the second jhana heaven without the Second jhana, how to be reborn there. Now we come to 1.19, ubhayatasutta. There is one thing monks developed and continually practice by which both kinds of welfare are acquired and maintained. Welfare here and now, and that pertaining to the future. What is that one thing? It is diligence in wholesome states. This is that one thing. The wise prays diligence in doing deeds of merit. For one who is wise and diligent obtains a twofold benefit, welfare in the here and now, and welfare in a future life. And because one has realized the good, the wise person is called a sage." So here, welfare now means in this present life, and future means in the future lifetimes. That is diligence in acquiring wholesome states. Hard working, energetic effort. The Buddha says there is one thing that can benefit us in some other suttas. There is one thing that can benefit us this life and future lives. What is that one thing? Diligence. Diligence in doing good, in cultivating good, skillful life. 1.20 Atipunja Sutta. monks, the skeletons of a single person, running on and wandering in samsara for an aeon. would make a heap of bones, a quantity of bones as large as this Mount Vipula. If there was someone to collect them and if the collection were not destroyed, the bones of a single person accumulated in a single aeon or world cycle would make a heap like a mountain, so said the great sage. He declared it to be as great as Mount Vipula. to the north of Vulture's Peak in the hill fort of Magadha. But when one sees with perfect wisdom the four noble truths as they are, suffering, the origin of suffering, the cessation of suffering, and the noble eightfold path leading to relief from suffering, having merely run on seven times at the most by destroying all fetters, one makes an end of suffering. So when one understands the Four Noble Truths, then one becomes a Sotapanna and has seven more rebirths at the most. And after destroying all the fetters, one enters Nibbana. So we have been in samsara for so long. Even this one world cycle, the Buddha is only talking about one world cycle. Our bones will be as much as Mount Vipula. But how many world cycles we have been in samsara? have been for a long time in samsara. That's why today we are spiritually mature enough to be interested in the Dhamma. Many world cycles ago, when we were animals, if somebody tried to teach you the Dhamma, or you're a ghost, you're also not interested. But now we have suffered after so many lifetimes, then we are interested in the Dhamma. 1.21, Musavadasutta. Monks, I say that for an individual who transgresses in one thing, there is no evil deed whatsoever he would not do. What is that one thing? It is this, monks, deliberately telling a lie. There is no evil that cannot be done by a person who deliberately lies, who transgresses in one thing, taking no account of the next world. So a person who purposely tells a lie is a shameless person. And a shameless person can do anything. He's not ashamed to do anything. 1.22, Dhanasutta. Monks, if beings knew, as I know, the result of giving and sharing, they would not eat without having given, nor would they allow the stain of meanness to obsess them and take root in their minds. Even if it were their last morsel, their last mouthful, they would not eat without having shared it, if there were someone to share it with. But monks, as beings do not know, as I know, the result of giving and sharing, they eat without having given. The stain of meanness obsesses them and takes root in their minds. If beings only knew, so said the great sage, how the result of sharing is of such great fruit, With a gladdened mind, rid of the stain of meanness, they would duly give to noble ones who make what is given fruitful. Having given much food as offerings to those most worthy of offerings, the donors go to heaven on departing the human state. Having gone to heaven, they rejoice and enjoying pleasures there. The unselfish experience the result of generously sharing with others. It's a very nice sutta. If beings only knew the result of giving and sharing, they would not eat without having given. And they would not be stingy at all. But because beings do not know, that's why you see in the world, there's so much suffering. There's starvation in Africa. Now in Somalia, they're showing the papers. People are dying. And other parts of the world, people have too much to eat, they throw away a lot of the food. So, if we only knew the result of karma, then we will be very skillful in our karma. 1.23. Metta bhavana sutta. Monks. Whatever grounds there are for making merit productive of a future birth, all these do not equal the sixteenth part of the radiation by mind of loving kindness or release by mind of loving kindness. The release by mind of loving kindness surpasses them and shines forth bright and brilliant. Just as the radiance of all the stars does not equal a sixteenth part of the moon's radiance, but the moon's radiance surpasses them and shines forth bright and brilliant. Even so, whatever grounds there are for making merit productive of a future birth, all these do not equal a sixteenth part of the mind of the released by mind of loving kindness. Just as in the last month of the rainy season in the autumn, when the sky is clear and free of clouds, the sun on ascending dispels the darkness of space and shines forth bright and brilliant. Even so, whatever grounds there are for making merit productive of a future birth, all these do not equal a sixteenth part of the release by mind of loving kindness. And just as in the night, at the moment of dawn, the morning star shines forth bright and brilliant, even so, whatever grounds there are for making merit productive of a future birth, all these do not equal a sixteenth part of the release by mind of loving kindness. The release by mind of loving kindness surpasses them and shines forth bright and brilliant. For one who mindfully develops boundless loving-kindness, seeing the destruction of clinging the fetters are worn away. If, with an uncorrupted mind, he pervades just one being with loving, kindly thoughts, he makes some merit thereby. But a noble one produces an abundance of merit by having a compassionate mind towards all living beings. Those royal seers who conquered the earth, crowded with beings, went about performing sacrifices. The horse sacrificed, the man sacrificed, the water rights the Soma sacrifice, and that called the unobstructed. But these do not share even a sixteenth part of a well-cultivated mind of love, just as the entire starry host is dimmed by the moon's radiance. One does not kill, nor cause others to kill. Who does not conquer, nor cause others to conquer? Kindly to us all beings, he has enmity for none." This too is the meaning of what was said by the Lord. I heard. So here, whatever dana we do cannot compare at all to the mind of loving kindness. Why? Because sometimes we do dana also, we still have selfishness, meanness inside us. But if you have a loving kindness, the Buddha says, mind is a forerunner of all states. So your loving kindness towards all beings, then you will always be kind towards all beings. Whereas you do dana, sometimes you do dana, sometimes you are selfish.

11-KN-Itivuttaka-Chapter-2-(2011-08-17).txt

Now we come to the next chapter, this chapter of the two's, Dukkha Nipata 2.1, Dukkha Vihara Sutta. Monks, possessed of two things, a monk lives in discomfort here and now, or suffering, bringing upon himself vexation, trouble, and distress. And when the body perishes after death, a bad bond is to be expected. What are the two? Being unguarded regarding the doors of the senses and being immoderate in eating. These are the two things possessed of which a monk lives in discomfort here and now, bringing upon himself vexation, trouble and distress. And when the body perishes after death, a bad bond is to be expected. The ear, nose, The eye, ear, nose, tongue, body, and likewise the mind. A monk who leaves these doors unguarded here, immoderate in eating, of uncontrolled senses, experiences suffering both bodily and mental, being tormented by body and tormented by mind, such a one lives in discomfort both by day and by night. For a monk, these two are important to always guard the doors of the senses. and to be moderate in eating. It's a good thing we don't have dinner. 2.2 Sukkha Vihara Sutta. Monks, possessed of two things, a monk lives in comfort here and now, not bringing upon himself vexation, trouble and distress. And when the body perishes after death, a good born is to be expected. What are the two? being guarded regarding the doors of the senses, and being moderate in eating. These are the two. The eye, ear, nose, tongue, body, and likewise the mind. A monk who has these doors well guarded here, moderate in eating, of controlled senses, experiences happiness both bodily and mental, not tormented by mind. nor tormented by body, nor tormented by mind. Such a one lives in comfort both by day and by night." If we guard the doors of the senses, the Buddha says, when we see or hear or smell, taste and touch, then we don't pay too much attention to the main features and the minor details. If we pay too much attention, then you start to discriminate. This is beautiful, this is ugly, this is nice, this is repulsive and all these things. And then the train of thought starts. And then greed can arise. avariciousness and grief. You are greedy for something and then if you can't get it, then grief will arise. 2.3 Tapaniya Sutta. There are two things monks causing remorse. What are the two? Here someone has not done what is good, not done what is wholesome, not done what is beneficial, but has done evil, careless, wrongful deeds. He is remorseful on thinking, I have not done good and is remorseful on thinking, I have done evil. These monks are the two things causing remorse. Having performed misconduct by body, misconduct by speech, misconduct by mind, and whatever else is reckoned a fault, not having done a good deed and done much that is bad, when his body perishes, that foolish one is reborn in hell." One thing we notice, a lot of people on their deathbed, they are very remorseful because of these two things. What is good, they had the chance to do, they did not do. For example, duty towards her parents, duty towards her family, etc. And then what was not good, they did. Broke the precepts and harmed others because of greed, hatred and delusion. So most people, they regret very much on their deathbed. 2.4 Atta Paniya Sutta There are two things, monks, causing no remorse. What are the two? Here someone has done what is good, done what is wholesome, done what is beneficial, and has not done evil, careless, wrongful deeds. He is not remorseful on thinking, I have done good, and is not remorseful on thinking, I have done no evil. These monks are the two things causing no remorse. Having abandoned misconduct by body, misconduct by speech, misconduct by mind, and whatever else is reckoned afore, not having done a bad deed and done much that is good, when his body perishes, that wise one is reborn in heaven." Sometimes to do good is very difficult. For example, to practice the holy path, practice the spiritual path, for lay people to devote, one or two hours every day to listen to the Dhamma, to practice meditation, to keep your precepts when you are working, etc. That is difficult. But what is difficult and you do it, then it's meritorious. What is easy to do and you do, there's very little merit. To give one dollar is very easy. When you do dana, people come and collect, charity, you give one, one ringgit, that's easy to do. But to give a lot is difficult. But if you think it's a good cause, worthy of your helping, then you are willing to give a lot. That is hard to do and you'll be happy next time when you think about it. Not only money, in other ways, if you help people go out of your way, as you see, walk the extra mile, for your friend, for your acquaintance or what. So, I always say, what is good is not cheap, what is cheap is not good. So, on the other hand, like refraining from doing wrong, sometimes it's difficult to keep the precepts well. It's not easy. Because then if you allow the lawyer inside, In your mind, then you say, if nobody is keeping the precepts so pure, why should I keep the precepts so pure? But if you take the trouble to do it, then on your deathbed, you will have no remorse, you will have only happiness. 2.5. Patamasila Sutta. Possessing two things monks, a person is placed in hell as if carried there. What are the two things? Bad behavior or evil behavior and wrong view or bad view. This is a bad behavior, papaka is evil, papa is evil. Or this one is papakaya, papikaya, wrong view. evil view. These things, these monks are the two things. If a person possesses these two things, bad behavior and wrong view, when his body perishes, that foolish one is reborn in hell. So, bad behavior or evil behavior is harming others. harming others, that means not keeping your sila, not having moral conduct. And then wrong view is not believing in kamma, not believing that there are planes of rebirth, that after death we take rebirth again according to our actions. And the third thing is not believing that there are holy men. So that is worldly wrong view. So people go to a bad rebirth because of these two things, not keeping the precepts, that means having no moral conduct and wrong view, not believing in kamavipaka, action and its result. 2.6. Duttiyasila Sutta. Possessing two things, monks, a person is placed in heaven as if carried there. What are the two things? Good behavior and right view. These are the two things. If a person possesses these two things, good behavior and right view, when his body perishes, that wise one is reborn in heaven. So a person goes to heaven because of these two things. So we ought to take care of these two things, moral conduct and right view. Right view we can only get when we learn the Dhamma. So we need to learn the Dhamma more, listen to the Dhamma and keep the sila, precepts. 2.7 Atapi Sutta. Monks, a person who is without ardor and without fear of wrongdoing is incapable of attaining enlightenment, incapable of attaining Nibbana, incapable of attaining the supreme security from bondage. But a monk who has ardour and a fear of wrongdoing is capable of doing so. One who is not ardent, ardent means diligent, vigorous, energetic effort. One who is not ardent, reckless, lazy and of little vigour, full of lethargy and torpor, shameless and without respect, Such a monk cannot attain enlightenment which is supreme, but a mindful and discerning meditator, ardent, scrupulous and diligent, having severed the fetters of birth and decay, can attain for himself right here and now enlightenment which is supreme." So to attain Nibbana, energetic effort is very important. The second one is fear of wrongdoing. Always examine yourself whether you are doing anything wrong. 2.8. Patama Nakuhana Sutta. Monks, this holy life is not lived for the sake of deceiving people, for the sake of cajoling people, for the sake of profiting in gain, honor and fame, nor with the idea, let people know me thus. This holy life, monks, is lived for the sake of restraint and abandoning. The Lord taught a holy life, not based on tradition, for restraint and abandoning, leading to and merging in Nibbana. This is the path followed by the great, pursued by the lofty sages. Those who enter that course, as taught by the enlightened one, heeding the teacher's instruction, will make an end of suffering." So monks, wear the robe, should not deceive people. Should not cajole, plead with people to do this and do that. Not for gains and honour and fame. But it's for the sake of restraining oneself, taming oneself and letting go. 2.9. Duttya Nakuhana Sutta. Monks, this holy life is not lived for the sake of deceiving people, for the sake of cajoling people, for the sake of profiting in gain, honor, and fame, nor with the idea, let people know me thus. This holy life, monks, is lived for the sake of direct knowledge and full understanding. The Lord taught a holy life not based on tradition, for knowledge and understanding leading to and emerging in Nibbana. This is the path followed by the great, pursued by the lofty sages. Those who enter that course, as taught by the enlightened one, heeding the teacher's instruction, will make an end of suffering." So the saying here, when one wears the robe, it is for the sake of understanding the Dhamma and direct knowledge, possible enlightenment, if not at least an Aryan stage. 2.10. Somanasa Sutta. Monks possessing two things, a monk lives here and now with much pleasure and happiness and is properly motivated for the destruction of the asavas. What are the two things? Being moved by a sense of urgency on occasions for urgency and being moved making a proper endeavor. These monks are the two things. A wise person should be urgently moved on occasions that make for urgency. As an ardent, discerning monk, he should investigate with wisdom. One living ardent thus of peaceful conduct, not proud, practicing tranquility of mind, may attain the destruction of suffering." So, one should have a sense of urgency, that life is very short. Life is very uncertain. We don't know any time our life may stop due to so many ways our life can end. And then knowing that life is impermanent, we should strive, make a proper endeavor. Don't be complacent. A lot of people are complacent. And then when death comes, they get a shock. Never thought that death will come so soon. 2.11, Vittakasutta. Monks, two thoughts often occur to the Tathagata, the Arahant, Sammasambuddha. The thought of security for beings and the thought of solitude. The Tathagata monks is one who delights in and enjoys non-ill will. As the Tathagata delights in and enjoys non-ill will, this thought often occurs to him. By this behavior, I do not oppress anyone, either frail or firm. The Tathagata monk is one who delights in and enjoys solitude. As the Tathagata delights in and enjoys solitude, this thought often occurs to him. What is unwholesome has been abandoned. Therefore, monks, I say you too must live delighting in and enjoying non-ill will. And as you so live, this thought will often occur to you. By this behavior, we do not oppress anyone, either frail or firm. Monks, you too must live delighting in and enjoying solitude. As you so live, this thought will often occur to you. What is unwholesome? What has not been abandoned? What have we abandoned? Two thoughts occur to him, the Tathagata, the awakened one, who endured what is beyond endurance. Security for beings was the first thought, Spoken of, solitude was the second announced, the dispeller of darkness, gone beyond, the great sage who has reached attainment, become a master, freed from Asavas, who has crossed over entirely, released by the destruction of craving, that sage bears his final body, and having left behind Mara, I say, he has gone beyond decay, as one standing on a mountain peak might see all round the people down below. So having ascended the Dharma Palace, the vastly wise one, all-seeing, views the people of the world. The sorrowless one views below, those still immersed in sorrow, overwhelmed by birth and decay." So the Buddha, he has no ill will or anger or hatred and he delights in solitude. Solitude is something you need to get used to. Initially, if you stay alone, you find it's difficult. But after you get used to it and the mind calms down, then you like to be alone. 2.12 Desana Sutta There are monks, two successive Dharma teachings of the Tathagata, Arahant, Sammasambuddha. What are the two? See evil as evil. This is the first Dharma teaching. Having seen evil as evil, be rid of it, be detached from it, be freed from it. This is the second Dharma teaching. These monks are the two successive Dharma teachings of the Tathagata. Regard the ordered words he spoke, the Tathagata, the awakened one, compassionate for all beings, and the two things he proclaimed. See what is evil is one, the other be detached from it. With the mind become detached from evil, you will make an end of suffering." So we must always differentiate the good from the evil, what is wholesome, what is unwholesome, what is skillful, what is not skillful. And then having seen it, then you know how to act, be detached from evil. 2.13 Vijja Sutta. Ignorance, monks, precedes and leads to unwholesome states, and shamelessness and lack of fear of wrongdoing follow after. Knowledge, monks, precedes and leads to wholesome states, and shame and fear of wrongdoing follow after. Whatever born whatever bad bonds there are in this world and hereafter, all are rooted in ignorance, constructed by desire and greed. Since one of evil desires is shameless and disrespectful, from that evil flows forth and he goes to a state of misery. Thus by discarding desire and greed, along with ignorance as well, a monk arouses knowledge and abandons all bad bonds." So because of ignorance of the Dhamma, We do unwholesome actions and our mind is unwholesome. And because our mind is unwholesome, we are shameless and we have no fear of wrongdoing. But if we have knowledge of the Dhamma, then our mind becomes a wholesome mind. And because of a wholesome mind, we have a sense of shame and we fear wrongdoing. So knowledge of the Dhamma is extremely important. 2.14. Panya Parihina Sutta. Monks, those beings are thoroughly deprived, who are deprived of noble wisdom. They live in discomfort even here and now, with vexation, trouble and distress. And when the body perishes at death, A bad bond is to be expected. Those beings are not deprived, who are not deprived of noble wisdom. They live in comfort here and now, without vexation, trouble or distress. And when the body perishes at death, a good bond is to be expected. See the world with its devas, destitute of wisdom, established in mentality and materiality, conceiving this to be the truth. Wisdom which leads to penetration is the best thing in the world. By this one completely understands the ending of both birth and being. Devas and human beings hold dear those awakened ones ever mindful, possessing joyous wisdom, bearing their final bodies." So noble wisdom gives us happiness. You don't have Aryan Noble refers to the Aryan. If you don't have Aryan wisdom, then you suffer here and now and in the future also. And wisdom comes from learning the Dhamma. 2.15 Sukha, Dhamma, Sutta. Monks, these two bright principles protect the world. What are the two? A sense of shame and fear of wrongdoing. If monks, these two bright principles did not protect the world, there would not be discerned respect for mother or maternal aunt, or maternal uncle's wife, or teacher's wife, or the wives of other honored persons, and the world would have fallen into promiscuity, as with goats, sheep, chickens, pigs, dogs, and jackals. But as these two bright principles protect the world, there is discerned respect for mother, or maternal aunt, or maternal uncle's wife, etc. Those in whom shame and fear of wrong are not consistently found, have deviated from the bright route and are led back to birth and death. But those in whom shame and fear of wrong are consistently ever-present, peaceful, mature in the holy life, they put an end to renewal of being." So the Buddha says these two things are very important. A sense of shame and fear of doing wrong. If these two did not exist, then human beings would become promiscuous, like animals. Animals, they don't consider, this is the mother, this is the one, they are entirely promiscuous. So when people don't understand the Dhamma and life is good, sometimes people also become very promiscuous. So in the world, there's a lot of sexual misconduct. 2.16, Ajata Sutta. There is monks, the unborn, the unbecome, the uncreated, the unconditioned. If monks, there were not the unborn, the unbecome, the uncreated, the unconditioned, no escape would be discerned from what is born, from what is become, from what is created, from what is conditioned. But since there is the unborn, the unbecome, the uncreated, the unconditioned, Therefore, an escape is discerned from what is born, from what is become, from what is created, from what is conditioned. The born, the become, the produced, the created, the conditioned, the transient, conjoined with decay and death, a nest of disease, perishable, sprung from nutriment and cravings caught, that is not fit to take delight in. The escape from that, the peaceful, beyond reasoning, everlasting, the unborn, the unproduced, the sorrowless state that is void of stain, the cessation of states linked to suffering, the stilling of the condition that is bliss. So this reminds us of the previous Sutta, I think 8.3, the Udana, where it talks about the unborn, the unbecome, the uncreated, the unconditioned. state of Nibbana or Parinibbana. And that is our aim. Because whatever is born or become or created or conditioned, it will cease. And because of impermanence, impermanence there, suffering arises. 2.17 Nibbana Datu Sutta. Monks, There are these two Nibbāna elements. What are the two? The Nibbāna element with residue left and the Nibbāna element with no residue left. What monks is the Nibbāna element with residue left? Here a monk is an arahant, one whose asavas are destroyed, the holy life fulfilled, who has done what had to be done, laid down the burden, attained the goal, destroyed the fetters of being, completely released to final knowledge. However, his five sense faculties remain unimpaired, by which he still experiences what is agreeable and disagreeable, and feels pleasure and pain. It is the extinction of attachment, hate, and delusion in him that is called the Nibbāna element with residue left. Now what monks is the Nibbāna element with no residue left? Here a monk is an arahant, etc., completely released through final knowledge. For him here in this very life, all that is experienced, not being delighted in, will be extinguished. That monk is called the Nibbāna element with no residue left. These monks are the two Nibbāna elements. These two Nibbāna elements were made known by the seeing one, stable and unattached. One is the element seen here and now, with residue, but with the cord of being destroyed. The other, having no residue for the future, is that wherein all modes of being utterly cease, having understood the unconditioned state, released in mind, with the cord of being destroyed. They have attained to the Dhamma essence, delighting in the destruction of craving. Those stable ones have abandoned all being." So this Nibbana element with residue left refers to the living arahant. And with no residue left is the one on passing away. When he passes away, the five aggregates are no more. 2.18 Patisalana Sutta Live enjoying seclusion, monks. Live delighting in seclusion. Engage in practicing inner mental tranquility, not neglecting meditation, possessing insight, and frequenting empty places. If you live enjoying seclusion, monks, etc. and frequenting empty places, one of two fruits is to be expected, final knowledge here and now, or there being some residual defilement, the state of non-returning. Those of peaceful mind, discerning, mindful, given to meditation, clearly see things rightly, and long not for sensual pleasures. Those peaceful ones, delighting in diligence, who see fear in negligence, are incapable of falling away, and are close to Nibbana." The Buddha himself liked to go into seclusion, so he encourages monks to go into seclusion and meditate. Then he says, if you practice that way, then two results are expected, either enlightenment in this lifetime, or anagamin, the fruition. Monks, 2.19, next sutta, Sikkhā-Nisangsa Sutta. Monks, live so as to realize the benefits of the training, the attainment of higher wisdom, the essence of release, and the control of mindfulness. Monks, if you live to realize the benefits of the training, etc., one of two fruits is to be expected, final knowledge here and now, or there being some residual defilement, the state of non-returning. One who has completed the training, incapable of falling away, attained to the higher wisdom, a seer of the end of birth, that sage bears his final body, and having left behind conceit, is gone beyond decay, I say. Therefore, ever delighting in meditation, concentrated with ardent energy, seeing the end of birth, O monks, conquer Mara and his host and go beyond all birth and death." So the benefit of training oneself on the Noble Eightfold Path. 2.20 Jagariya Sutta. Monks. A monk should be vigilant. He should live mindful, clearly comprehending, concentrated, happy and calm, and should know when it is suitable to cultivate those things that are wholesome. Monks. For a monk who is vigilant and living thus, one of two fruits is to be expected. Final knowledge here and now, or there being some residual defilement, the state of non-returning. You vigilant ones, hear this. Wake up, you who are asleep. Vigilance is better than sleep. There is no fear for the vigilant. One who is vigilant and mindful, comprehending and concentrated, joyful and calm in his thoughts, by rightly investigating the Dhamma with unified mind, will in time destroy the darkness of ignorance. Therefore, be devoted to vigilance. An ardent, discerning, meditative monk, having suffered the factor of birth and decay, One may here and now attain enlightenment which is supreme. This vigilance is another wakefulness, devoted to wakefulness. Jagariya no yoga. So this is vigilance or wakefulness. So the Buddha wants his monks to be wakeful all the time, not to fall asleep like most people. 2.21 Apaikasutta. Monks, these two will go to a state of misery, to hell, by not giving up such conduct as this. What two? One who, while no liver of the holy life, pretends to be one who lives the holy life, and one who falsely accuses another who lives the holy life in complete purity of not living it. These two will go to a state of misery, to hell, by not giving up such conduct as this. False accuser goes to hell, and also one who denies the deed he did. Both these become equal hereafter, persons of base actions in the world beyond. Many imposters wear the yellow robe, though evil-natured and uncontrolled. Because of their evil deeds, those evil ones are born in hell. Far better for him to swallow a fiery hot iron ball than that immoral and uncontrolled he should eat the country's arms. So here, these two the Buddha says is very bad kamma. One is to wear the monk's robe and pretending to be a monk, but not conducting oneself like a monk, not keeping the precepts, lazy and all that. The other one is to talk bad about a person who practices the holy life. accuse that person of doing wrong when he does not do wrong. So if that person happens to be an Aryan, Aryan Arya, then the person who slanders him may go to hell. 2.22 Diti Gata Sutta Monks, held by two kinds of views, some devas and human beings hold back, and some overreach. Only those with vision see. And how, monks, do some hold back? Devas and humans enjoy being, delight in being, are satisfied with being. When dhamma is taught to them for the cessation of being, their minds do not enter into it, or acquire confidence in it, or settle upon it, or become resolved upon it. Thus, monks, do some hold back, and how monks do some overreach. Now, some are troubled, ashamed, and disgusted by this very same being, and they rejoice in the idea of non-being, asserting, inasmuch as this self, good sirs, when the body perishes at death, is annihilated and destroyed, and does not exist after death, this is peaceful, this is excellent, this is reality, thus monks do some overreach. And how monks do those with vision see? Herein a monk sees what has come to be as having come to be. Having seen it thus, he practices the cause for turning away. for dispassion, for the cessation of what has come to be. Thus monks do those with vision see. Having seen what has come to be as having come to be, passing beyond what has come to be, they are released in accordance with truth by exhausting the craving for being. When a monk has fully understood that which has come to be as such, free from craving to be this or that, by the extinction of what has come to be, he comes no more to renewal of being. These two is the meaning of what was said by the Lord. So thus did I hear. That's the end of the chapter two. So this last sutta, there are some who hold back. That means when they are taught the Dhamma, they don't accept it. They don't want to understand it and practice it. They hold themselves back from going into the Dhamma. And some overreach, they are ashamed of their body and they think after death, their body will be annihilated and destroyed. But this is wrong view because a person who understands the Dhamma, then he will know that even when he's alive, there is no being. It's just the body that exists. There is no self, there is no core of being, what is called the Atta in Pali. This Atta means something that is permanent, that is unchanging. But everything in the world is changing in a state of flux. So the Buddha says, it's only the consciousness making us Making a big show of the whole world, we see ourselves lifetime after lifetime in samsara, actually it's just a play of the mind. No reality exists, no self exists. So these people who overreach, they don't understand that. So they are hoping when they pass away, this self will be annihilated. So that's the end of reading the suttas for tonight. Anything to discuss? I would like to draw the line between true friend and true man. And true man. Kalyana Mitha and Sapurisa. Kalyana Mitha is a good-knowing advisor, a spiritual friend whom you befriend and you take as like a teacher to guide you. They like to guide you in the Buddha's dhamma. So like for a monk, it's usually the acharya, what in Thai we call achan. So, Sapurisa is an ariya, a noble person. So he might be somebody whom you heard of, but you have no contact with. So Sapurisa is just a... But if you take the Sapurisa to be your teacher, then that is also your good friend, Kalyana Mittal. He has some confidence, but he cannot know 100% unless he has psychic power. So the Buddha said that When we practice the spiritual path, we wear away our defilements. So, the Buddha says, just like the Buddha's time, how do you say, the axe is for planing the wood. Nowadays, of course, everything is electric. But in my younger days, they hold this wooden thing with a sharp blade and they use two hands. So this is planing the wood with the edge. But during the Buddha's time, they use only one hand. They hold the instrument with the sharp metal and they plane the wood, make it smooth. So the Buddha says, this carpenter, he uses the edge. After a long time, he will see his fingerprints embedded in the wood. Then he knows he has worn away the wood. He doesn't know how much of the wood he worn away each day, or last year he worn away how much, this year he worn away how much, but after a long time, when his fingerprints are embedded in there, then only he knows he has worn away the wood. So in the same way, a person of the spiritual path, when he attains Arahanthood, then he know for sure that he is liberated. But if he attains the first fruit, or second fruit, or the third fruit, that is partial liberation. And he can guess, he can have certain confidence. For example, the Buddha says the characteristics of the Suttapanna, the first fruition, he has unshakable faith in the Buddha, unshakable faith in the Dhamma, unshakable faith unshakable faith in the Sangha, and he has the Aryan Sila. What is the Aryan Sila? The Aryan Sila, if you look at the Noble Eightfold Path, three factors make up the Aryan Sila. That is right speech, right action, and right livelihood. When you examine these three, it's actually seven precepts. Yeah, I haven't finished. So, okay, no need to go into detail, the seven precepts, basically right action and right speech. So, the other thing, a person who has attained the first path or the first fruit, he has the Dhammacaku, vision of the Dhamma. That means he has seen the Dhamma, he has seen basically the four noble truths, He understands the Four Noble Truths, but not completely. If he understands the Four Noble Truths completely, it will be an Arahant. He has a basic understanding of the Four Noble Truths. But because he has a basic understanding of the Four Noble Truths, his person changes. He's no more interested in worldly things, no more interested in worldly pursuits. So he focuses his attention on the spiritual path. He will spend as much time as he can on learning the Dhamma, either reading the book or listening to the CDs on the suttas, and also meditating, keeping a sila, all that, practice the Noble Eightfold Path. So that is Right Vision. Also, it is said, Sotapanna, he becomes independent of others in the Buddha's teaching. This is very important. He becomes independent of others in the Buddha's teaching. What does it mean? It means he does not need to rely on a teacher. His teacher basically is the Buddha. And the Buddha already stated that after he has passed away, don't think there is no more teacher in the world. The Buddha said, what I have taught, the Dhamma that I have taught and the Vinaya that I have taught, that will be your teacher after I'm gone. So you find a lot of people new on the spiritual path. They go all over the world looking for famous teachers. They go to Thailand, they go to Myanmar, they go to Sri Lanka, they go to China, they go to Taiwan, they go to Tibet, they go to all over the world. But actually, there's no need. The words of the Buddha are still with us and that is our real teacher. So these are the few characteristics of a Sotapanna. So if you think you have an understanding of the Dhamma, then you see whether you have these few characteristics. If you have, then you can be fairly confident. Okay. Because maybe because there are other, for example, Moggallana is a common name. Moggallana is a clan name. Kasapa also is a clan name. So, there are many Kasapas, there are many Mogulanas. So, because these are special, they are called Maha, the Great. Mogulana, the Great. In Thailand, we have this title, Maha, for monks. And that is given to a monk who has passed a number of years of the Dhamma exam, I think three years, the third stage, in Osampali. It's called Maha, like Maha Lungpho, Maha Bua. Oh yes, yes, in Buddhist countries they have. Monks have to study and pass the Buddhist exams. All Buddhist countries have. If a person only has a worldly right view, can he be a virtuous person? Oh no, no. If a person has a worldly right view, he'll be a virtuous person. And you have virtuous persons in any religion. You have good Christians, you have good Muslims, you have good Hindus and all that, but they don't have the Arian right view. Arian right view is knowledge of the four noble truths, four Arian truths. You have worldly right view, you're only a good person in the world, a virtuous person. You still come back. I mean, after death, I probably go to heaven. I come back as a human being. he will come back again and again, he won't leave the cycle of rebirth. But once you are in Arya, even in Sotapanna, your lifetimes left are limited now. Maximum of seven lifetimes, you know. Then a true man must be someone that understands the Four Noble Truths. Oh, definitely. Not just a priest. Okay, shall we end here?

12-KN-Itivuttaka-Chapter-3-(3.1-3.27)-(2011-08-18).txt

Tonight is the 18th of August, and this is the second night we are speaking on the Iti Buddha. We come to Chapter 3, Tikkani Pata, Chapter of the Trees, 3.1 Mula Sutta. This was said by the Lord. Monks, There are these three unwholesome roots. What three? The unwholesome root greed, the unwholesome root hatred, and the unwholesome root delusion. These are the three. Greed, hatred, and delusion, arisen from within himself, harms an evil-minded person as its own fruit destroys the bamboo tree. Or may say the fruit destroys the banana tree because When the banana gives off the fruit, then we will chop it down. 3.2, Datu Sutta. This was said by the Lord. Monks, there are these three elements. What three? The form element, the formless element, and the element of cessation. These are the three. By fully understanding the form element without getting stuck in the formless, they are released into cessation and leave death far behind them. Having touched with his own person, the deathless element free from clinging, having realized the relinquishment of clinging, his asavas all gone. The fully enlightened one proclaims the sorrowless state that is void of stain. This form element can refer to the form realm, understanding the form realm and not getting stuck in the formless. release into cessation. Cessation normally refers to cessation of perception and feeling. 3.3 Pathama Vedana Sutta. Monks, there are these three feelings. What three? Pleasant feeling, painful feeling and neither pleasant nor painful feeling. These are the three. A disciple of the Buddha, concentrated, clearly comprehending and mindful, knows feelings and the origin of feelings, where they cease and the path that leads to their full destruction. With the destruction of feelings, a monk without longing has attained Nibbāna. 3.4 Duttya Vedana Sutta. Monks, there are these three feelings. What three? Pleasant feeling, painful feeling, and neither pleasant nor painful feeling. Pleasant feeling monks should be seen as suffering. Painful feeling should be seen as a dart. Neither pleasant nor painful feeling should be seen as impermanent. When a monk has seen these three feelings thus, he is said to be a noble one who sees rightly. He has cut off craving, destroyed the fetters, and thoroughly understanding conceit, he has made an end of suffering. One sees pleasure as suffering and sees pain as a dart. One sees as impermanent the peaceful feeling that is neither pleasant or painful. Such a monk who sees rightly is thereby well-released, accomplished in knowledge, at peace, that sage has overcome all bonds. Why does it say here that pleasant feeling should be seen as suffering? Because pleasant feeling will change. You enjoy pleasant feeling, but when it changes, then you miss it, it is suffering. So because of that danger, you see it as suffering. Painful feeling is something that pokes you, so you see it as a dart. 3.5. Monks, there are these three kinds of search. What three? The search for sensual gratification, the search for being, and the search for a holy life. These are the three. A disciple of the Buddha, concentrated, clearly comprehending and mindful, knows searches and the origin of searches, where they cease and the path that leads to their full destruction. With the destruction of searches, a monk without longing, has attained Nibbana. This word search, you can also say quest, quest for sensual pleasures, quest for being, to be reborn again, and quest in the holy life to attain liberation. 3.6. Duttya esana sutta. Monks, there are these three kinds of search, sensual search, the search for being, the search for a holy life, of one who takes his stand upon a view and holds it tightly as the truth. These are heapings of defilements. For a monk wholly dispassionate and freed by the destruction of craving, searches have been relinquished and uprooted the standpoint of views, with the destruction of searches, a monk is free from desire and doubt. In the first Sutta of the Sanghuta Nikaya, the Buddha said, when he strove too hard, he was whirled about. And when he stood still, he sank. So without striving too hard and without standing still, he crossed the flood. Even in the holy life, if the desire to become liberated is too great, then we strive too hard, then we won't get what we want. So we have to let go of the desire, let's do the work. 3.7 Patama Asava Sutta. Monks, there are these three asavas. What tree? The asava of sensual desire, the asava of being, and the asava of ignorance. These are the three. A disciple of the Buddha, concentrated, clearly comprehending and mindful, knows the asavas or tains, and the origin of asavas, where they cease, and the path that leads to their full destruction. With the destruction of the asavas, a monk without longing has attained nibbana. This word asava, When a monk attains destruction of the asavas, he becomes enlightened. So asava is a tendency of the mind to flow. Basically, the tendency of the, the word asava literally means leakage. Some people say it's outflow, some people say it's inflow. Basically, it means leakage. So, I think it's a leakage of the mind, the leakage, the flow of consciousness, because the consciousness creates the world. So, I like to translate asava as uncontrolled mental outflows. It is this flow of the mind, the flow of consciousness that creates the world. So when you destroy the uncontrolled mental outflows, then this tendency of the mind to flow is stopped. So when a person attains destruction of the asavas, that is liberation. An arahant is called kinasava, one who has destroyed the asavas. So because of stopping the tendency of the mind to flow, when an arahant passes away, then the consciousness does not flow again and so he enters Nibbana. 3.8. Duttiya Asavasutta. Monks, there are these three things or asavas, one for whom the asava of desire for sensual pleasures has been destroyed, who has eliminated ignorance and exhausted the asava of being. Such a one is released without clinging. Having conquered Mara and his mount, he bears his final body." Another kind of implication of the word asava is the defilements, defilements of desire, sensual desire, being, ignorance, and views. Sometimes they add one more is views. 3.9, tanha-sutta. Tanha is craving. Monks, there are these three cravings. What three? The craving for sensual pleasures, the craving for being, and the craving for non-being. These are the three. Those fettered by the bond of craving, whose minds delight in being this or that, are people in the bondage of Mara, who enjoy no security from bondage. Such beings continue in samsara, going on from birth to death. But those who have abandoned craving, free from craving for being this or that, having attained the Asavas destruction, though in the world have gone beyond. 3.10 Mara Deya Sutta. Monks, being in possession of three things, a monk has passed beyond the domain of Mara and shines like the sun. What are the three? Herein a monk is in possession of the non-learners aggregate of virtue, sila, the non-learners aggregate of concentration, Samadhi, and the non-learners aggregate of wisdom, Panna. These are the three things in possession of which a monk has passed beyond the domain of Mara and shines like the sun. Virtue, concentration, and wisdom, one in whom these are fully developed on passing beyond Mara's domain, shines forth like the sun. This non-learner refers to the arahant who has nothing to learn anymore. He has attained liberation. And these three things, sila, samadhi, and panna, virtue, concentration, and wisdom, are three things that are also found in the Noble Eightfold Path. The eight factors can be divided into these three sections also. 3.11. Punya, kiriya, vattu, sutta. Monks, there are these three grounds for making merit. What three? The ground for making merit consisting in giving, dana. The ground for making merit consisting in virtue, sila. And the ground for making merit consisting in mind development, bhavana. These are the three. One should train in deeds of merit that yield long-lasting happiness, generosity, a balanced mind, developing a loving mind. By cultivating these three things, deeds yielding happiness, the wise person is reborn in bliss in an untroubled, happy world. The other day we read that the Buddha said in the past he developed these three things and he was reborn in the second jhana, heaven. And after a long time there, he became Mahabrahman in the first jhana heaven. And from there he came down to the human realm and became Sakka Devaraja many times, and also a universal monak many times. So these three things is the basis of blessings or merit, silas, dana, sila, bhavana. This word bhavana, development of the mind, refers to getting rid of the five hindrances. When we get rid of the five hindrances, then the Buddha says that we see and know clearly. There are some suttas we went through last year in the Majjhima Nikaya. And these Brahmins came to argue with the Buddha. And then the Buddha told Pokhara Sati's disciple, the Brahmin, that your teacher is fettered by the five hindrances. The five hindrances envelope him. How can he see and know things as they really are? So it's very clear that we have to develop our mind means that getting rid of the five hindrances. Only then we can see and know things clearly as they really are. 3.12 Chakku Sutta. Monks, there are these three I's. What three? The flesh I, the divine I or heavenly I, and the wisdom I. These monks are the three I's. The fleshly I or flesh I, divine I, and the unsurpassed wisdom I. These three eyes were described by the Buddha, supreme among men. The arising of the fleshly eye is the path to the divine eye, but the unsurpassed wisdom eye is that from which knowledge arises. By obtaining such an eye, one is released from all suffering. So the flesh eye is what we have, the divine eye is what somebody who attains the psychic powers can develop. With the divine eye or heavenly eye, you can see spiritual beings. But the eye of knowledge is the wisdom eye. When you learn the Dhamma and you attain wisdom, that is different. 3.13, Indriya Sutta. Monks, there are these three faculties. What three? The faculty of the assurance, I shall come to finally know what is as yet not finally known. the faculty of final knowledge, and the faculty of one who has finally known. These monks are the three faculties. For a learner who is training in conformity with the direct path, the knowledge of destruction arises first, and final knowledge immediately follows. Freed by that final knowledge, by destroying the fetters of being, the serene one has the certainty, unshakable is my release. Endowed with this faculty, the peaceful one delights in the peaceful state. Having conquered Mara and his mount, he bears his final body. This first one, faculty of the assurance, I shall come to finally know what is as yet not finally known. This can refer to the learner. The learner is an aria who has not attained Arahant would not attain full liberation, he has only attained partial liberation. So he knows that he will come to finally know, finally become enlightened. And the faculty of final knowledge, the faculty of final knowledge refers to the final knowledge. And the faculty of one who has finally known is the person who has become liberated. 3.14 Adda Sutta. Monks, there are these three times. What three? Past time, future time, and present time. These monks are the three times. Perceiving what can be expressed through concepts, beings take their stand on what is expressed. Not fully understanding the expressed, they come under the bondage of death. But by fully understanding what is expressed, one does not misconceive the speaker. His mind has attained to freedom. the unsurpassed state of peace. Understanding what is expressed, the peaceful one delights in the peaceful state. Standing on Dhamma, perfect in knowledge, he freely makes use of concepts, but no more enters into concepts range. So you see sometimes like the Buddha, he talks about I, he talks about, he refers to himself as the Buddha, the Tathagata. But that is just a concept. So it also refers to other beings. But some people ask, the Buddha has no self. Why does he talk as though he's got a self? Because when he talks to people, he has to use worldly expressions. 3.15, Ducarita Sutta. Monks, there are these three kinds of misconduct. What are the three? Misconduct by body, by speech and by mind, these are the three. Having performed misconduct by body, misconduct by speech, misconduct by mind, and whatever else is reckoned a fault, not having done a good deed and done much that is bad, when his body perishes, that foolish one is reborn in hell. Buddha says there are 10 types of misconduct, three by body, four by speech, and three by mind. Body means, misconduct by body means killing, taking what is not given, and sexual misconduct. Speech refers to lying, carrying tales to cause disharmony, cause of vulgar speech, and idle gossip. And misconduct by mind refers to avariciousness, excessive greed, ill will or anger, and wrong view, not believing in karma, vipaka, basically. 3.16. Sucarita Sutta. Monks, there are these three kinds of good conduct. What are the three? Good conduct by body, good conduct by speech, and good conduct by mind. These are the three. Having abandoned misconduct by body, by speech, and by mind, and whatever else is reckoned a fault, not having done a bad deed and done much that is good. When his body perishes, that wise one is reborn in heaven." So this good conduct is abstaining from wrong conduct, the ten types. 3.17 Socea Sutta. Monks, there are these three kinds of purity. What are the three? Purity of body, purity of speech, and purity of mind. These are the three. Bodily pure, pure of speech, mentally pure and taintless. A pure one possessing such purity is called one who has abandoned all. Three kinds of purity. Body, speech, and mind can refer to the pure conduct of body, speech, and mind. 3.18 Monier Sutta. Monks, there are these three kinds of perfection. What are the three? Perfection of body, perfection of speech, and perfection of mind. These are the three. Bodily perfect, perfect of speech, mentally perfect and taintless. A sage possessing such perfection is called one cleansed of evil. So this should refer to perfection of body conduct, perfection of speech and perfection of mind could be a person has attained wisdom. 3.19 Patama Raga Sutta. Monks, one in whom attachment is not abandoned, hate is not abandoned, and delusion not abandoned, is said to be in the bondage of Mara. He is caught in Mara's nose and at the mercy of the evil one. Monks, one in whom attachment is abandoned, hate is abandoned, and delusion is abandoned, is said to be free from the bondage of Mara. He has cast off Mara's nose and is not at the mercy of the evil one. One who has destroyed the attachment along with hate and ignorance is called one inwardly developed. The Tathagata becomes supreme, awakened, past enmity and fear. One who has abandoned all." These three things here says attachment, hatred and delusion probably in other places is translated as Passion, Raga, or Lust, Hatred, and Delusion. These are the three poisons. When you abandon these three things, you become liberated. 3.20, Duttiya, Raga, Sutta. Monks, any monk or nun in whom attachment is not abandoned, hatred is not abandoned, and delusion is not abandoned. It's said to be one who has not crossed the ocean with its waves, breakers, and eddies, with its sharks and demons, but any monk or nun in whom attachment or lust is abandoned, hatred is abandoned, and delusion is abandoned. It's said to be one who has crossed the ocean with its waves, breakers, and eddies, its sharks and demons, one of whom it is said crossed over, gone beyond. The Brahmana stands on dry ground, one who has destroyed attachment or lust, along with hate and delusion, has crossed this ocean with its sharks and demons, its fearful waves so hard to cross. He has surmounted every tide, left death behind, become free from clinging, forsaken suffering and renewal of being. Vanished, he cannot be defined, I say. He has bewildered the king of death. He said to be vanished because he has lost the self. The self is destroyed, so you cannot see him. 3.21. Miccadittica Sutta. Monks, I have seen beings who practice misconduct by body, speech, and mind, who vilify the noble ones, who hold wrong view and perform various deeds because of their wrong view. When the body perishes, those beings are reborn after death in a state of misery, a bad bond, a state of ruin in hell. I say this, monks, without having learned it from another recluse or Brahmin. It is because I myself have known it, seen it, and observed it that I say, monks, I have seen beings who practice misconduct by body, speech, and mind reborn after death in a state of misery in hell. An individual here with a wrongly directed mind who utters wrong speech and performs wrong deeds. One of little learning who does demerit in this short life. Upon the perishing of the body, that foolish one is reborn in hell. Here when the Buddha says one of little learning, it does not mean scholarly learning. It does not mean going to school or going to university. It means learning the Dhamma. Sometimes the Buddha says two Pali words, one is bahusutta, one is bahusacca. Bahusutta is much hearing, much hearing of the Dhamma. Bahusacca is much truth, much knowledge of the truths, much knowledge of the truths. The truths refer to the Dhamma. So if a person does not listen to the Dhamma, he has wrong view. And because of wrong view, he misconducts himself in body, speech, and mind. And then because of that, he goes to a woeful plane of rebirth. So it's very important to know the Dhamma so that we lead a skillful life. 3.22, Samaditika Sutta. Monks, I have seen beings who practice good conduct by body, speech and mind, who do not vilify the noble ones, who hold right view and perform various deeds because of their right view. When the body perishes, those beings are reborn after death in a good-born, a heavenly world. I say this, monks, without having learned it from another recluse or Brahmin. It is just because I myself have known it. seen it and observed it, that I say. Monks, I have seen beings who practice good conduct by body, speech, and mind reborn after death in a good-born heavenly world. An individual here with a rightly directed mind who utters right speech and performs right deeds, one of much learning, who does much merit in this short life, upon the perishing of the body, that wise one is reborn in heaven. 3.23, Nisaranya Sutta. Monks, there are these three elements of escape. What three? They escape from sensual desires, that is renunciation. They escape from form, that is the formless. And they escape from whatever has come to be, from whatever is conditioned and dependently arisen, that is cessation. These monks are the three elements of escape. Having known the escape from sensual desires and the overcoming of forms, one whose energy is always ardent reaches the stilling of all volitions, sankara. Such a monk who sees rightly is thereby well released, accomplished in knowledge, at peace, that sage has overcome all bonds. If we still have a self, we still want this and we want that. And because of wanting to do this and do that, so we have volitions. Volitions, you can say intentions also. Once you have volition, sankara, if you look into dependent origination, sankara conditions, vijnana, consciousness. Once you have volition in will, you use your will, then consciousness continues. So it's only when a person doesn't desire anything more, no more desires, then he has no more volitions, no more intentions, then consciousness will naturally stop. 3.24. Santa Tara Sutta. Monks, the formless is more peaceful than the form realm, and cessation is more peaceful than the formless. Those beings who reach the form realm and those established in the formless, if they do not know cessation, come back to renewal of being. Those who fully understand forms without getting stuck in the formless are released into cessation and leave death far behind them. Having touched with his own person, the deathless element free from clinging, having realized the relinquishment of clinging, he is as of us all gone, the fully enlightened one, proclaims the sorrowless state that is void of stain. When a person attains the rupa jhanas, he's in the form realm. And when he attains the arupas, he's in the formless. But when he attains cessation of perception and feeling, or nirodha samapatti, then the six consciousness stops. 3.25 Puttasutta. Monks, there are these three kinds of sons not found existing in the world. What three? The superior kind, the similar kind, and the inferior kind. Now what monks is the superior kind of son? In this instance, a son has a mother and father who have not gone for refuge with the Buddha, Dharma, and Sangha. who do not abstain from taking life, from taking what has not been given, from wrong conduct, insensual desires, from false speech, and from intoxicating drink, leading to negligence, who are unvirtuous and of bad conduct. But the son is one who has gone for refuge with the Buddha, Dhamma, and Sangha, who abstains from taking life, from taking what has not been given, from wrong conduct, insensual desires, from false speech, and from intoxicating drink, leading to negligence. Who is virtuous and of good conduct? This monk is the superior kind of son. Now what monks is the similar kind of son? In this instance, a son has a mother and father who have gone for refuge with the Buddha, Dharma, and Sangha, who abstain from taking life, et cetera, and are virtuous and of good conduct. And the son also is one who has gone for refuge with the Buddha, Dharma, and Sangha, who abstains from taking life, et cetera, who is virtuous and of good conduct. This monk is the similar kind of son. Now what monks is the inferior kind of son? In this instance, the son has a mother and father who have gone for refuge with the Buddha, Dharma, and Sangha, who abstain from taking life, et cetera, of virtuous and good conduct. But the son is one who has not gone for refuge with the Buddha, Dharma, and Sangha, who does not abstain from taking life, et cetera, unvirtuous and of bad conduct. This monk is the inferior kind of son. These monks are the three kinds of sons found existing in the world. The wise wish for a son who is superior or similar. They do not wish for an inferior son, one who disgraces the family. But such sons in the world who are devoted lay followers, excelling in faith and virtue, Liberal, without selfishness, shine forth in assemblies, like the moon freed from clouds. 3.26. Avuttika Sutta. Monks. These three kinds of persons are found existing in the world. What three? One who is like a rainless cloud, one who rains locally, and one who rains everywhere. Now what kind of person, monks, is like a rainless cloud? Here a certain person is not a giver to anyone. He does not give food, drink, clothing, vehicles, garlands, scents, ointments, beds, lodging and lamps to recluses and Brahmins, to the poor, destitute and needy. This kind of person is like a rainless cloud. Now what monks is the kind of person who rains locally? Here a certain person is a giver to some, but not a giver to others. Food, drink, clothing, vehicles, garland, scents, ointments, beds, lodging and lamps he gives only to some recluses and Brahmins, to some of the poor, destitute and needy, but not to others. This is the kind of person who reigns locally." Now what monks is the kind of person who reigns everywhere? Here a certain person gives to all. He gives food, drink, clothing, vehicles, garlands, scents, ointments, beds, lodging and lamps to all recluses and Brahmins, to the poor, destitute and needy. This is the kind of person who reigns everywhere. These monks are the three kinds of persons found existing in the world. Neither to recluses nor Brahmins, nor to the poor and destitute, does he distribute his store of food and drink and goods. That base person is called one like a rainless cloud. To some he does not give, to some he offers alms, that one wise people call one who reigns only locally. A person renowned for his bounty, compassionate towards all beings, distributes alms gladly. Give, give, he says, like a great storm cloud that thunders and rains down, filling the levels and hollows, saturating the earth with water. Even so is such a person, having righteously gathered wealth, which he obtains by his own effort. He fully satisfies with food and drink, whatever beings live in need." Yesterday we heard that sutta, but the Buddha said, if only beings knew, as I know, the result of giving, they would not be stingy. That's a very good sutta. 3.27. Suka, patana, sutta. Monks, aspiring for these three kinds of happiness, a wise person should guard virtuous conduct. What are the three? Aspiring, may praise come to me, a wise person should guard virtuous conduct. Aspiring, may I become wealthy, a wise person should guard virtuous conduct. Aspiring, upon the perishing of the body at death, May I be reborn in a good bond in a heavenly world. A wise person should guard virtuous conduct. These are the three kinds of happiness aspiring for which a wise person should guard virtuous conduct. Aspiring for three kinds of happiness, the wise person should guard virtue. Praise the obtaining of property, rejoicing in heaven hereafter. If one who does no evil associates with an evildoer, He is suspected of evil and his disrepute grows. Whatever person one befriends, whomever one associates with, one becomes of like quality, one becomes like one's companion, the follower and the followed, one who contacts and one contacted. are like an arrow coated with poison that contaminates its quiver. Fearing contamination, the wise person should not have evil friends. A man who ties up putrid fish with some blades of kusa grass makes the kusa grass smell putrid. So it is with those who follow fools. But a man who wraps tagara powder in the broad leaf of a tree makes the leaf smell fragrant. So it is with those who follow sages. Therefore, as with the leaf container, understanding the outcome for oneself, the unvirtuous should not be followed. A wise person should follow the virtuous. The unvirtuous lead one to hell. The virtuous helps one reach heaven.

13-KN-Itivuttaka-Chapter-3-(3.28-3.40)-(2011-08-18).txt

3.28. Bindana Sutta. This body monk is perishable. Consciousness is of a nature to dissolve, and all objects of clinging are impermanent, suffering, and subject to change. Having known the body as perishable, and consciousness as bound to dissolve, having seen fear in objects of clinging, he has gone beyond birth and death. Having attained supreme peace with composed mind, he bides his time, he waits his time. 3.29 Datu So Sam Sandhana Sutta Datu Sosam Sandanasutta. Monks, it is according to like elements that beings associate with each other and come together. Beings of low disposition associate and come together with beings of low disposition. Beings of good disposition associate and come together with beings of good disposition. It was so in the past, it will be so in the future, and it is so in the present. Desire born of association is severed by non-association, as one riding on a wooden plank would sing in the mighty ocean. Even so, one of virtuous life sings by consorting with an idler. Therefore, shun an idle person or a lazy person, one who makes little effort. Live with those who dwell secluded, the noble ones resolved and meditative, who are ever strenuous and wise. 3.30. Parihana Sutta. Three things, monks, lead to the falling away of a learner monk. What are the three? Here, a learner monk enjoys activity, is fond of activity, enjoys indulging in activity. He enjoys gossip, is fond of gossip, enjoys indulging in gossip. He enjoys sleep, is fond of sleep, enjoys indulging in sleep. These are the three things that lead to the falling away of a learner monk. Three things monks protect a learner monk from falling away. What are the three? Here a learner monk does not enjoy activity, is not fond of activity, does not enjoy indulging in activity. He does not enjoy gossip, is not fond of gossip, does not enjoy indulging in gossip. He does not enjoy sleep, is not fond of sleep, does not enjoy indulging in sleep. These are the three things that protect a learner monk from falling away. A monk who enjoys activity, restless, fond of gossip and sleep, will never be able to attain enlightenment which is supreme. Thus, let him restrict his duties, give up sloth and restlessness. Such a monk can attain enlightenment which is supreme. So too much activity, too much things to do, talking too much, sleeping too much, obstacles. 3.31, Vitaka Sutta. Monks, there are these three kinds of unwholesome thoughts. What three? A thought concerned with not being despised. A thought concerned with gain, honor, and fame. A thought concerned with involvement in the affairs of others. These monks are the three kinds of unwholesome thoughts. One concerned with not being despised, with gain, honor and esteem, and who delights in companionship, is far from the destruction of fetters. But having abandoned sons and herds, family life and possessions, such a monk can attain enlightenment which is supreme." So if a monk is serious about the spiritual path, He's not concerned with how people think about him, whether people despise him or give him fame and all that. He's not bothered. And also bothered about other people's affairs. He's only concentrating on practicing the spiritual path. 3.32 Sakara Sutta. Monks have seen beings overwhelmed and with minds obsessed by receiving homage upon the perishing of the body after death, take rebirth in a state of misery, a bad bond, a state of ruin, hell. I've seen beings overwhelmed and with minds obsessed by not receiving homage, by not receiving homage and later by both receiving homage and later not receiving homage, upon the perishing of the body after death, take rebirth in a state of misery, a bad bond, a state of ruined hell. I say this, monks, without having learnt it from another recluse of Brahmin. It is just because I myself have known it, seen it, and observed it, that I say, I have seen beings overwhelmed and with minds obsessed by receiving homage or not receiving homage, etc., and after death take rebirth in hell. He is one who lives diligently with concentration undisturbed, both when homage is paid to him and when he receives no homage. Meditating continuously, gifted with subtle view and insight, enjoying the destruction of grasping, they call such a one a true man." So a person serious about the spiritual path, he doesn't bother about homage, respect and all that. 3.33. Devasaddha Sutta. Monks, among the Devas, three joyous utterances are proclaimed from time to time upon certain occasions. What three? At the time when a noble disciple, having had his hair and beard shaved off, and having clothed himself in the yellow robe, intends going forth from the home into homeless to homelessness. At that time, among the devas, the joyous utterance is proclaimed, a noble disciple intends to do battle with Mara. This is the first joyous utterance proclaimed among the devas from time to time, for on a certain occasion. Again monks, at the time when a noble disciple lives engaged in cultivating the seven groups of the requisites of enlightenment, At that time among the devas the joyous utterance is proclaimed, a noble disciple is doing battle with Mara. This is the second joyous utterance proclaimed among the devas from time to time upon a certain occasion. And again monks, at the time when a noble disciple through realization by his own direct knowledge here and now enters and abides in the released by mind and released by wisdom that is stainless by the destruction of the stains or asavas. At that time among the devas, the joyous utterance is proclaimed, a noble disciple has won the battle. He was in the forefront of the fight and he now dwells victorious. These monks is the third joyous utterance proclaimed among the devas from time to time upon a certain occasion. These monks are the three joyous utterances. On seeing that he has won the battle, even the devas honor him, the fully enlightened one's disciple, a great one free from diffidence. We salute you, O thoroughbred man, you who have won a difficult conquest. Having routed the army of death, you are unhindered in liberation. Thus do the devas extol him, the one who has attained the goal, for they do not perceive in him ground for subjection in death's control." So when somebody decides to renounce and become a monk, so the devas, they are very happy. And the second time is when a monk is striving hard, fighting hard with Mara. Third is when he has won the battle and become liberated. 3.34, panca bhubha nimitta sutta. Panca is five, bhubha refers to the past, nimitta is a science. Monks, when the deva is due, this one prognostic science, means for telling science. Ah monks, when a deva is due to pass away from a company of devas, five prognostic signs appear. His flower garlands wither, his clothes become soiled, sweat is released from his armpits, his bodily radiance fades, and the deva takes no delight in his heavenly throne. The devas observing the prognostic signs that this deva is due to pass away, encourage him in three things with the words, go from here friend, to a good bond. Having gone to a good bond, gain that which is good to gain. Having gained that which is good to gain, become firmly established in it." So this Puba is not Pubey. Pubey is past. This is different. When this was said, a certain monk asked the Lord, Venerable Sir, what is reckoned by the devas to be a good bond? What is reckoned by the devas to be a gain that is good to gain? What is reckoned by the devas to be firmly established? And the Buddha said, it is human existence, monks, that is reckoned by the devas to be a good bond. When a human being acquires faith in the Dhamma Vinaya taught by the Tathagata, this is reckoned by the devas to be a gain that is good to gain. When faith is steadfast in Him, firmly rooted and established and strong, not to be destroyed by any recluse or Brahmin or Deva or Mara or Brahma or by anyone else in the world, this is reckoned by the Devas to be firmly established. When a deva whose life is exhausted passes away from a deva company, the devas encourage him in three ways with the words, Go friend to a good bond, to the fellowship of humans. On becoming human, acquire faith unsurpassed in the true Dhamma. That faith, made steadfast, become rooted and standing firm, will be unshakable for life. in the true Dhamma well proclaimed, having abandoned misconduct by body, misconduct by speech as well, misconduct by mind, and whatever else is reckoned as a fault, having done much that is good, both by body and by speech, and done good with the mind that is boundless and free from clinging. With that merit as a basis, made abundant by generosity, you should establish other people in the true Dhamma and the holy life. When the devas know that a deva is about to pass from their midst, out of compassion they encourage him, return here, deva, again and again. So here, when a deva is about to pass away, the other devas know because of these five signs of his flower garlands, which are always fresh, now they wither. And then his clean clothes become dirty. And then he starts to sweat under his armpits, which he didn't do before. And his bodily radiance, the brightness fades. And he's not happy. He used to be so happy. So when they see this, they tell him three things. Take rebirth in the human realm. Then acquire faith in the Buddha, Dhamma, Dhamma Vinaya. make the faith steadfast, firmly rooted. This means get unshakable faith, become ariya, become sotapanna, three things. 3.35. Bahujanahitasutta. Monks, these three persons appearing in the world appear for the welfare of many people. for the happiness of many people, out of compassion for the world, for the good, welfare and happiness of devas and humans. What three? Here monks, a Tathagata appears in the world, an Arahant, Sammasambuddha, possessing perfect knowledge and conduct, a sublime one, a world-knower, an unsurpassed leader of persons to be tamed. a teacher of devas and humans, an enlightened one, a lord. He teaches dhamma that is good at the outset, good in the middle, and good at the end, with its correct meaning and wording. and he proclaims the holy life in its fulfillment and complete purity. This monk is the first person appearing in the world who appears for the welfare of many people, for the happiness of many, out of compassion for the world, for the good welfare and happiness of devas and humans. Next monk, there is a disciple of that teacher, an arahant, one whose stains or asavas are destroyed, the holy life fulfilled, who has done what had to be done, laid down the burden, attained the goal, destroyed the fetters of being and is completely released to final knowledge. He teaches Dhamma and he proclaims the holy life in its fulfillment and complete purity. This monk is the second person appearing in the world for the good, welfare and happiness of devas and humans. A next monk, there is a disciple of that teacher, a learner or an ariya, who is following the path, who has learned much and is of virtuous conduct. He teaches Dhamma and he proclaims the holy life in its fulfillment and complete purity. This monk is the third person appearing in the world. for the good, welfare, and happiness of devas and humans. These monks are the three persons appearing in the world who appear for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of devas and humans. The teacher and the great sage is the first in the world. Following him is the disciple whose composure is perfected. and then the learner training on the path, one who has learned much and is virtuous. These three are chief among devas and humans, illuminators preaching dhamma, opening the door to the deathless. They free many people from bondage. Those who follow the path, well taught by the unsurpassed caravan leader, who are diligent in the sublime one's dispensation, make an end of suffering within this very life itself. This is interesting. The three most compassionate people in the world, the first one is the Buddha. The second one is an Arahant disciple of the Buddha. The third one is Arya, who has not attained Arahanthood, either first path or first fruit, second path, second fruit, third path, third fruit, or fourth path attainer, who teaches the Dhamma like the Buddha teaches for the welfare of them. world and for devas and humans. Sometimes people think I do charity, it's very compassionate. It's not so compassionate as teaching the Dhamma. You do charity, you only benefit people for a short while. You give them food, you help them one day only. I teach them Dhamma, you help them this life and future lifetimes. 3.36, Asubhanupasisutta. Monks, live contemplating the foulness of the body. Let mindfulness of breathing be inwardly well-established before you. Live contemplating the impermanence of all volitions. For those who live contemplating foulness in the body, the tendency to lust with regard to the element of beauty is abandoned. When mindfulness of breathing is inwardly well-established before one, the tendencies of extraneous thoughts to produce vexation of mind remain no more. For those who live contemplating the impermanence of all volitions, ignorance is abandoned and knowledge arises. Contemplating foulness in the body, being mindful of in and out breathing, ever ardent and seeing clearly, the calming down of all volitions, such a monk who sees rightly is thereby well released, accomplished in knowledge, at peace, that sage has overcome all bonds. So you notice here, this Buddha encourages the monk to practice these three things, not just one, three things. The unattractiveness of the body, the anapanasati, mindfulness of the breath, to keep the mindfulness firm, and impermanence in all volitions. You see, volitions, when we have a volition, when we exercise an intention, there is a result, there is a sequence of results from it. For example, even for you to move your hand, you've got to have the volition to move your hand, the intention before your hand can move. So for the world, anything to happen in the world, there must be a volition before something happens. If volitions are impermanent, and volitions condition other things, for example, I have this intention to move my hand, then I move my hand. So if the volition is impermanent, then the movement of the hand is even more impermanent, because the movement of the hand depends on the volition. Just like, for example, if the shadow of a tree depends on the sun and depends on the tree itself. But the sun is impermanent, the sun is always shifting. It can be covered by the clouds. And the tree itself can fall down one day. So because the shadow depends on the tree and depends on the sun, which itself is impermanent, then the shadow is even more impermanent. Depends on other conditions which are impermanent. In the same way, almost everything in the world depends on volitions. If volitions are impermanent, then everything in the world is even more impermanent. 3.37 Dhamma nu dhamma patipānasutta. Practice according to the Dhamma. When referring to a monk who practices according to Dhamma, this is the proper way of defining, practice according to Dhamma. When speaking, he speaks only Dhamma, not non-Dhamma. When thinking, he thinks only thoughts of Dhamma, not thoughts of non-Dhamma. By avoiding these two, he lives with equanimity, mindful and clearly comprehending. A monk enjoying the Dhamma and delighting in the Dhamma, reflecting upon the Dhamma, does not fall from true Dhamma. Whether walking or standing, sitting or lying down, with mind inwardly restrained, he attains to lasting peace. I think earlier last year when we talked on the Majjhima or the previous year on the Samyutta Nikaya, We came across a sutta where the Buddha said, what do you mean by speaker of Dhamma? A speaker of Dhamma is one who teaches suffering, the arising of suffering, cessation of suffering, and the path leading to the cessation of suffering. Only then is called a speaker of Dhamma. Sometimes you find this kind of Dhamma is very heavy, a lot of worldly people. are not interested. So you find some monks in their dhamma talk, they'll be telling stories, and then people laugh, people feel very entertained. Or some people, some monks, they teach their own dhamma, their own interpretation. But the Buddha's disciples, we can find from the suttas, when they teach dhamma, they say it is not their dhamma, it is the Buddha's dhamma, it is the Tathagata's dhamma that they teach. So when a monk teaches Dhamma, it should be the Buddha's Dhamma, not his own Dhamma. 3.38, Anda Karana Sutta. Monks, these three kinds of unwholesome thoughts produce blindness, lack of vision, and absence of knowledge. The abstract wisdom lead to vexation and are not conducive to Nibbana. What are the three? A sensual thought, a thought of ill will or anger, and an aggressive thought. This ill will can also be said to be ill will or enmity. These monks are the three kinds of unwholesome thoughts that produce blindness and are not conducive to Nibbana. Monks, these three kinds of wholesome thoughts remove blindness and produce vision, knowledge and the growth of wisdom. They do not lead to vexation and are conducive to Nibbana. What are the three? A thought of renunciation, a thought of loving-kindness, metta, and the thought of harmlessness. These monks are the three kinds of wholesome thoughts that remove blindness, etc., and are conducive to Nibbana. Three wholesome thoughts should be entertained, three unwholesome thoughts rejected. One who stops such strains of thought as a shower settles a cloud of dust with a mind that has quelled such thoughts attains in this life the state of peace." This is The second factor of the Noble Eightfold Path, right thoughts and the opposite, wrong thoughts. 3.39, antara mahala sutta. Monks, these three are inner stains, inner enemies, inner foes, inner murderers, inner adversaries or enemies. What three? Greed is an inner stain. an inner adversary. Hate is an inner stain, an inner adversary. Delusion is an inner stain, an inner adversary. These are the three. Greed is the cause for misfortune. Greed agitates the mind. People do not understand this as a danger produced within. A greedy person does not know the good. A greedy person does not see the Dhamma. Blinding darkness then prevails when greed overwhelms a person. But one who has abandoned greed longs not for what invites stupidity. Greed slips away from him. as a water drop from a lotus leaf. Hate is a cause of misfortune. Hate agitates the mind. People do not understand this as a danger produced within. A hater does not know the good. A hater does not see the Dhamma. Blinding darkness then prevails when hate overwhelms a person. But one who has abandoned hate is not angered by what incites to anger. Hate drops away from him as a palmyra fruit from its stalk. Delusion is a cause of misfortune. Delusion agitates the mind. People do not understand this as a danger produced within. One deluded does not know the good. One deluded does not see the Dhamma. Blinding darkness then prevails when delusion overwhelms a person. But one who has abandoned delusion is not bewildered by confusing things. He puts an end to all delusion as the sunrise dispels the darkness." These are the three basic poisons in us, greed, hatred and delusion. I'll just finish one more sutta. 3.40 Devadatta Sutta. Monks overcome with his mind obsessed by three kinds of wickedness, Devadatta will inevitably go to a state of misery, to hell for the duration of an aeon or world cycle. What are the three? Overcome with his mind obsessed by evil desires. Overcome with his mind obsessed by evil friends. And although there was more that should have been done, he stopped halfway through gaining a trifling attainment of distinction. These monks are the three. So the Buddha said, Devadatta was overcome by three things. One is evil desires, ambition to lead the Sangha, ambition to be famous. The second one is evil or wrong friends. The third one, he already gained some psychic powers, but he stopped. He should have continued to attain liberation. Surely no one of evil desires is born again into this world. know that he goes to the bond of those who live in the grip of evil desires. I heard how Devadatta was regarded as a wise man, one developed in meditation, who shone as it were with fame. Having thought himself as equal, he assaulted the Tathagata, and went to the four-doored frightful place, Avici, the unremitting hell. When one plots against an innocent who has done no evil deed, that evil merely affects the one, corrupt of mind and disrespectful. One who thinks he could pollute the ocean with a pot of poison would not be able to pollute it. Awesome is that mass of water. It is similar to in attacking with abuse. the Tathagata who has reached perfection and ever dwells with peaceful mind. Abuse has no effect on him. A wise man should befriend such a one and constantly follow after him. A monk who goes along this path can reach the end of suffering. Okay, we stop here. Anything to discuss? I think one more night, then we can finish the Itihuttaka. But in the sutra, what we are trying to see is as they really are. And yet we heard from these two sutras, sutra 51 and sutra 73, that one can start with the foremost opinion. One can what? One can start in the formless being. What is missing here? Is that one view or some other view? Right view. The Buddha said the foundation in the Samyutta Nikaya, Satipatthana Samyutta, the Buddha says two foundations are very important. Right view, and moral conduct. If a person does not have right view, has not entered on the Noble Eightfold Path, he may have attained like Devadatta, all the Jhanas, and have psychic power. But without right view, he has not entered on the Noble Eightfold Path. He's just like one of the external ascetics who have psychic power. So right view is extremely important. That's why the Buddha said that is the foundation And how to attain right view? Study the suttas. Study the suttas and understand the suttas. Then you have right view. That's why a lot of people, they put the cart before the horse. They go into meditation first without studying the suttas. So they don't have right view. And then many of them after struggling many years and they don't make progress, then they change their religion. No more interested in Buddhism. So like in the case of Devadatta, because he didn't have right view, his ego was a stumbling block. He wanted fame. He already got fame because he had psychic power. And the Prince Ajatasattu was feeding him 500 dishes every day, morning and evening. So his ego became bigger. He wanted to take over the Buddha's place, and the Buddha scolded him in front of all the monks. He was so angry, he decided to kill the Buddha. when it comes to the 5th or 6th time it seems to say that devas also know about teachers of the earth when the devas is passing away there are other devas who knows there are some teachers of the earth so does it mean that all the devas in the heaven realm knew this? No, not only those who are interested to know. Okay, thank you. Here in the Deva, does it include Nagas and Buddhas and Asuras? Yeah, it includes. The only thing is like among the Nagas and Asuras, not many of them would be interested. This book tells me that a virtuous person will not know dharma when he passes away. Because of his virtue, he will be born in heaven. And if he is lucky enough, other devas will know and say, hey, go to hell. And that's why it says in the Bible. No, all devas who are passing away, they will encourage him to, because if a deva is passing away, that means his merit is being used up. So he's bound to fall. So below the deva realm, it depends on what level he is. If he's on the 33, heaven of the 33, he can also be reborn in the heaven of the four great kings, right? But the devas might tell him, Go and take rebirth in the human realm. Don't go for the four great kings. It's better to go and learn the Dhamma. So, following your what you said, what happens if he is in the lowest realm, let's say the Asuras? Oh, you mean among the four great heavenly kings? Okay. So, does the Asuras, other Asuras... Asuras are not in the four great heavenly kings. Asuras are in the 33 heavens. Also, asuras also often tell you to seek the Dhamma. Asuras may not be very interested in the Dhamma because they are not interested in the Dhamma. You see, we read in the suttas that when somebody practices the Dhamma according to the Buddha's teaching, then the devas are very happy. The devas in the 33 heavens, they say, our devas will grow in population because Mel and Kawai and all that is practicing the Dhamma. They are going to join us in the heaven, okay? Those who practice the Dhamma, when you pass away and go to the heaven of the 33, you are born with Sakka Devaraja. But those who are not interested in the Dhamma, they might do some good. Like in this world, there's a lot of people rich. They are philanthropists. They do a lot of charity. But they are not interested in the Dhamma. They're only interested to become rich. And maybe they think by doing a lot of charity, they become richer. Okay, so such people, when they have a lot of blessings and they pass away, they go to the heaven of the 33, they are born among the Asuras. They are born among the Asuras. And then they like to drink, like to enjoy life. They are not interested in the Dhamma. Those devas probably, they won't tell each other, go and go to Earth. Only those who are interested in the Dhamma. Not all devas are interested in the Dhamma, you know. We heard in the Atanatya Sutta, the Yakka, Devaraja, he said most of the Yakkas don't like the Buddha and don't like the Buddha's disciples. Okay? I have one more question. It seems to be mentioned that those who are born in the Devarama, when they die, They will go to the next realm to go. Yeah. Depending on their karma. Do they have a chance to be born in the Dojo realm? Of course. Dojo realm also have. If they have done evil as a deva, if they have done evil. Dojo realm is karma, is past karma. Which one will manifest? Not only past karma, that life itself as a deva. You see there are some yakas, they might live in the mountain and then some monk comes to the mountain to practice. They get angry, come and intrude on their privacy. They may kill the monk. Then they die and go to hell. We saw in the In one of the suttas, two yakas were flying by and Sariputta was in deep samadhi. And then one of them gave a knock on Sariputta and then immediately he went to hell. Okay, shall we end here?

14-KN-Itivuttaka-Chapter-3-(3.41-3.50)-(2011-08-19).txt

Tonight is the 19th of August. This is the third night we are talking on the Iti Vutaka. We were at chapter 3. The 3s. We came to 3.40. Tonight we come to 3.41. Agapasadasutta. Monks, there are these three foremost kinds of faith. What are the three? Whatever beings there are, whether footless or two-footed or four-footed, with form or without form, percipient or non-percipient, or neither percipient nor non-percipient. Of these, the Tathagata is reckoned foremost, the Arahant, Sammasambuddha. Those who have faith in the Buddha have faith in the foremost. And for those with faith in the foremost, the result will be foremost. Whatever states there are, whether conditioned or unconditioned, of these detachment is reckoned foremost. That is the subduing of vanity, the elimination of thirst, the removal of reliance, the termination of the round of rebirth, the destruction of craving, detachment, cessation, nibbana. Those who have faith in the Dhamma of detachment, have faith in the foremost. And for those with faith in the foremost, the result will be foremost. Whatever communities or groups there are, monks of these, the Sangha of the Tathagata's disciples is reckoned foremost. That is the four pairs of persons, the eight individuals. This Sangha of the Lord's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassable field of merit for the world. Those who have faith in the Sangha have faith in the foremost, and for those with faith in the foremost, the result will be foremost. These monks are the three foremost kinds of faith. This is foremost for those with faith, for those who know the foremost Dhamma, having faith in the Buddha as foremost, worthy of offerings unsurpassed, having faith in the Dhamma as foremost, the peace of detachment bliss, having faith in the Sangha as foremost, a field of merit unsurpassed, distributing gifts among the foremost. Foremost is the merit that accrues, foremost their life and beauty, fame, reputation, happiness and strength. The wise one who gives to the foremost, concentrated on the foremost Dhamma, whether he becomes a deva or a human, rejoices in his foremost attainment. These are the three precious things in the world, triple gem, Buddha, Dhamma and Sangha. 3.42, Jivika Sutta. Monks, this is a contemptible means of subsistence, this gathering of alms. In the world, monks, it is a form of abuse to say, you alms gatherer, wondering about clutching a bowl. Yet this means of subsistence has been taken up by young men of good family for a reason, for a purpose. They have not been reduced to it by kings, nor by robbers, nor because of debt, nor through fear, nor from loss of an alternative means of livelihood. But with the thought, we are beset by birth, aging, and death, by sorrow, lamentation, pain, grief, and despair, overcome by suffering, afflicted by suffering. Perhaps an end can be discerned of this whole mess of suffering. So this young man of good family has gone forth into homelessness, but he may be covetous for objects of desire, strongly passionate, malevolent, corrupt in thought, unmindful, uncomprehending, unconcentrated, of a wandering mind and uncontrolled faculties. This is a brand from a funeral pyre, burnt at both ends and in the middle smeared with excrement, can be used as timber, neither in the village nor in the forest. So by such a simile do I speak about this person. He has missed out on the enjoyments of a householder, yet he does not fulfill the purpose of recluseship. He has missed both a layman's pleasure and his recluseship too, the luckless man. Ruining it, he throws it away and perishes like a funerary bran. Far better for him to swallow a fiery hot iron ball than that immoral and uncontrolled he should eat the country's arms. This bran means a smoldering piece of wood. So if a monk If a person goes forth and he doesn't practice as a monk should practice, then he's wasting his life and he's losing out on the lay life and he's also losing out on the monk's life. It's neither good for anything, not good for anything, just like this funeral brand, smoldering piece of wood, you can't use it for anything. 3.43 Sangatikanasutta. Monks, even though a monk might hold on to the hem of my robe and follow close behind me step by step, if he is covetous for objects of desire, strongly passionate, malevolent, corrupt in mind, unmindful, uncomprehending, unconcentrated, of wandering mind and uncontrolled faculties, He is far from me and I am far from him. What is the reason? That monk does not see Dhamma. Not seeing Dhamma, he does not see me. Monks, even though a monk might live a hundred leagues away, a thousand kilometers away, if he is not covetous for objects of desire, not strongly passionate, not malevolent, uncorrupt in mind, in thought, With mindfulness established, clearly comprehending, concentrated, of unified mind and controlled faculties, he is close to me and I am close to him. What is the reason? That monk sees Dhamma. Seeing Dhamma, he sees me. Though closely following behind, full of longings and resentment, see how far away he is, the desirous one from the desireless, one unquenched from the quenched, a greedy one from the one without greed. But a wise person who by direct knowledge has fully understood the Dhamma becomes desireless and tranquil, like a calm, unruffled lake. See how close he is to him, a desireless one to the desireless, one quenched to the quenched, the greedless one to the one without greed. So seeing the Buddha is seeing the Dhamma, seeing the Dhamma is seeing the Buddha. 3.44, Agi Sutta. Monks, there are these three fires. What three? The fire of lust, the fire of hate, and the fire of delusion. It should be Raga, Dosa, and Moha. These monks are the three fires. The fire of lust burns mortals, infatuated by sensual pleasures. The fire of hate burns malevolent people who kill other living beings. The fire of delusion burns the bewildered, ignorant of the noble one's Dhamma. Being unaware of these three fires, humankind delights in personal existence. And free from the bonds of Mara, they swell the ranks of hell, existence in the animal realm, Asura, demons and the sphere of ghosts. But those engaged in practicing the Buddha's teaching day and night ever perceiving the body's foulness, extinguish the fire of lust. Those best of humans, by loving kindness, extinguish the fire of hate, and they extinguish the fire of delusion by wisdom that leads to penetration. Having extinguished these fires, unwary night and day, those discerning ones attain Nibbana and overcome all suffering. The noble seers, masters of knowledge, wise ones with perfect understanding, by directly knowing the end of birth, come no more to renewal of being." This is the third paragraph. It talks about hell, animal, ghosts, and Asura demons. This Asura demons shows that this part was added later because there are no Asura demons. There are only Asura. Devas and Devis according to the Digha Nikaya. The later books talk about the four realms, four planes, four worlds, four planes of existence. Earlier books talk only of three. Next Sutta is 3.45. Monks. A monk should so investigate that as he investigates, his consciousness is not distracted and diffused externally. and internally is not fixed, and by not grasping anything, he should remain undisturbed. If his consciousness is not distracted and diffused externally, and internally is not fixed, and if by not grasping anything, he remains undisturbed, then there is no coming into existence of birth, aging, death, and suffering in the future. When a monk has abandoned the seven ties and cut the cord, his wandering on in birth is finished. There is no renewal of being for him. So a monk's consciousness should not be distracted outside and internally is not fixed. I'm not sure what this means. I'm not grasping on it. Normally in other suttas they talk about the mind not being, having sloth and torpor, etc. Okay, 3.46. Kammupatthi Sutta. Monks, there are these three ways of obtaining the objects of sensual desire. What three? There are those objects of sensual desire already existent. There is the way of those who delight in creating them. And there is the way of those who gain control over objects created by others. These are the three ways. Those who enjoy what exists, those devas exercising control, those who delight in creating, and others who enjoy sense objects, being in this state or another, they cannot pass beyond samsara. Understanding this danger in objects of sensual enjoyment, let the wise person abandon all sense pleasures, those both heavenly and human, by severing the flow of craving, the flow so difficult to overcome. of greed for pleasing, enticing forms, they attain to final nirvana and overcome all suffering. The noble seers, masters of knowledge, wise ones with perfect understanding, by directly knowing the end of birth, come no more to renewal of being. These three ways of obtaining sensual desire, those already existent, this refers should be human plane and the lower devas. And those who delight in creating them are those in the fifth heaven of the sensual desire realm, the Nimanarati heaven. Then those who gain control over objects created by others, this is the sixth heaven, the highest heaven in the sensual desire realm, where they make use of other devas to create for them. That heaven is called 3.47, Kama Yoga Sutta. Monks, one bound by the bond of sensual desire and by the bond of being is a returner, one who comes back to this state. One freed from the bond of sensual desire but still bound by the bond of being is a non-returner, one who does not come back to this state. One freed from the bond of sensual desire and freed from the bond of being is an arahant, one in whom the thanes are destroyed. Fettered by both these bonds, the sensual bond and the bond of being, living beings continue in samsara, journeying on to birth and death. Those who abandon sensual desires but have not reached the thanes' destruction, fettered by the bondage of being, are declared to be non-returners. But those who have cut off doubts, destroyed conceit and renewal of being, who reach the asava's full destruction, though in the world have gone beyond." One born by the, born, bound by the bond of sensual desire are ordinary beings. And one born by the bound, bound by the bond of being is an anagamin, is a returner. Sorry, by the bond of being is a non-returner. One, or the first one is bound by the bond of sensual desire and of being. It's a returner. That means an ordinary person. And then the second one is free from the bond of sensual desire, but still bound by the bond of being. It's a non-returner. It's an anagamin. An anagamin has attained the fourth jhana, so he's free from the bond of sensual desire, but he still has a being, a self. And then the last one is the Arahant. 3.48, Kalyana Sila Sutta. Monks, a monk who is of a lovely behavior, lovely nature, and lovely wisdom is called in this Dhamma Vinaya one who is fully accomplished, who has reached fulfillment, the supreme among humans. And how is a monk of lovely behavior? Here a monk is virtuous. He lives restrained by the restraint of the rules of discipline. Endowed with perfect conduct and resort, seeing danger in the slightest force, he undertakes the rules of training and trains in them. In this way, a monk is one who is of lovely behavior. Thus, he is of lovely behavior. This one, he has good sila. And how is he of a lovely nature? Here a monk lives engaged in cultivating the seven groups of the requisites of enlightenment. In this way, a monk is one who is of a lovely nature. Thus, he is of a lovely behavior and lovely nature. This monk is of a lovely nature, is one who cultivates the seven groups in the Bodhipakkha Dhamma. What are these seven? The four Satipatthana, the four Edhipada, the four Right Efforts. And then the five faculties, the five bala, the five powers. And then the seven bodhi, bojangas, and the eight, the Noble Eightfold Path. These are the seven groups. And how is he of lovely wisdom? Here, through realization by his own direct knowledge, among here and now, enters and abides in the liberation by mind and liberation by wisdom. that is stainless by the destruction of the Asavas. In this way a monk is one who is of lovely wisdom. This one is an Arahant, so he has great wisdom. Thus he is of lovely behavior, lovely nature and lovely wisdom. In this Dhamma Vinaya he is called one who is fully accomplished, who has reached fulfillment and is supreme among humans. A conscientious monk who never does wrong in any way, neither by body, speech or mind, is called one of lovely behaviour. An unassuming monk who has cultivated well the states that lead to enlightenment is called one of lovely nature. A taintless monk who understands for himself the end of suffering here is called one of lovely wisdom. who excels in these three things, untroubled, without, destroyed, unattached in all the world, is called one who has abandoned all." 3.49. Dhanasutta. Monks, there are these two kinds of giving, the giving of material things and the giving of Dhamma. Of these two kinds of giving, this is the foremost, namely the giving of the Dhamma. There are these two kinds of sharing, the sharing of material things and the sharing of Dhamma. Of these two kinds of sharing, this is the foremost, namely the sharing of Dhamma. There are these two kinds of help, help with material things and help with Dhamma. Of these two kinds of help, this is the foremost, namely help with the Dhamma. When they say that giving is supreme and unsurpassed, The Lord Himself has extolled sharing, who, wise and knowing, confident in the foremost field of merit, would not give at the appropriate time. Both for those who proclaim it and for those who listen to it, confident in the sublime one's teaching, the supreme good is fully purified as they live diligently in the teaching. 3.50. Devija Sutta. Monks, I declare that it is through the Dhamma that one becomes a Brahmana, a holy man, possessing the threefold knowledge. I do not say this of another merely because he can talk persuasively and recite. But how do I declare that it is through the Dhamma that one becomes a Brahmana? possessing the threefold knowledge. Here monks, a monk recollects a variety of former lives, that is one birth, two births, three, four, five, 10, 20, 30, 40, 50, 100 births, 1,000 births, 100,000 births, many eons of world contraction, many eons of world expansion, many eons of both world contraction and expansion. He recollects in a particular life being such a one by name, of such a clan, of such an appearance, having this kind of nutriment, experiencing these kinds of pleasure and pain, having this lifespan, and diseasing from there he arose here. Thus with all their details and particulars, he recollects a variety of former lives. This is the first knowledge attained by him. Ignorance is dispelled. Knowledge has arisen. Darkness is dispelled. Light has arisen, as happens in one who lives diligent, ardent, and resolute. Then again monks with the divine eye purified and surpassing the human. A monk sees beings passing away and reappearing inferior and superior, fair and ugly, fortunate and unfortunate. And he understands how beings pass on according to their deeds thus. Those worthy beings practicing misconduct by body, speech and mind, insulters of the noble ones, of wrong view and undertaking deeds in consequence of wrong view. When the body perishes, have been reborn after death in a state of misery, a bad bond, a state of ruin, hell. But those worthy beings practicing good conduct by body, speech, and mind, not insulters of the noble ones, of right view and undertaking deeds in consequence of right view. When the body perishes, have been reborn after death in a good bond, a heavenly world. Thus he sees this with the divine eye, and he understands how beings pass on according to their deeds. This is the second knowledge attained by him. Ignorance is dispelled. Knowledge has arisen. Darkness is dispelled. Light has arisen, as happens in one who lives diligent, ardent, and resolute. Then again monks, a monk to realization by his own direct knowledge, here and now enters and abides in the release by mind and release by wisdom that is stainless by the destruction of the attains or asavas. This is the third knowledge attained by him. Ignorance is dispelled. Knowledge has arisen. Darkness is dispelled. Light has arisen, as happens in one who lives diligent, ardent, and resolute. Thus, monks, do I declare that it is through the Dhamma that one becomes a Brahmana, possessing the threefold knowledge. I do not say this of another, merely because he can talk persuasively and recite. He who knows his former lives, who sees heaven and states of war, who reaches the end of a sage and master of direct knowledge. By these three ways of knowing, one becomes a Brahmana, having the threefold knowledge. This is what I call the threefold knowledge, not another's babbling and reciting. This too is the meaning of what was said by the Lord, so I heard." So this is the end of chapter three. This threefold knowledge is what the Buddha attained on the night of enlightenment and also Many of his disciples attained the same.

15-KN-Itivuttaka-Chapter-4-(2011-08-19).txt

Now we come to the last chapter, chapter 4, Catukani Bhatta, 4.1. Monks, I am a Brahmana, ever accessible to entreaties, open-handed, one bearing his last body, an unsurpassed physician and surgeon. You are my own legitimate sons, born from my mouth, born of Dhamma, fashioned by Dhamma, heirs of Dhamma, not heirs of material things. Monks, there are these two kinds of giving, the giving of material things and the giving of the Dhamma. Of these two kinds of giving, this is the foremost. namely the giving of the Dhamma. There are these two kinds of sharing. Similarly, these two kinds of help, these two kinds of offerings, the offering of material things and the offering of Dhamma. Of these two kinds of offering, this is the foremost, namely the offering of the Dhamma. The Tathagata has made the Dhamma offering unselfish, compassionate towards all beings. Living beings revere such a one, gone beyond being, as chief of devas and humans. 4.2. Sulabhasutta. These four monks are trifling things, easily obtained and blameless. What for? A robe made of cast-off rags is a trifling thing, easily obtained and blameless. Food gathered on alms round is a trifling thing, easily obtained and blameless. The root of a tree as a dwelling place is a trifling thing, easily obtained and blameless. Medicine consisting of Putrid urine is a trifling thing, easily obtained and blameless. These monks are the four trifling things, easily obtained and blameless. When a monk is content with these things that are trifling and easily obtained, I see of him that he has the requisites for recluseship. One content with what is blameless, things trifling and easily obtained, does not become vexed in mind when not obtaining a place to live. a robe to wear, and food and drink. He has no resentment in any quarter. These are the things declared to be suitable for a recluse's life, by possession of which a monk may abide content and diligent." This one, the medicine, is actually our own urine. Filtrate urine means smelly urine after keeping for several days. But the commentary interpreted as cow's urine. So we find, like for example in Burmese monks, they keep cow's urine and they put the fruits, those medicinal fruits, in the cow's urine. An old side dog told me that he that they believe all this from all the time. So when he was teaching in a university in India, he was in India for many years, more than 10 years. And then he went to these Ayurveda centers, and he saw them healing people using Ayurveda herbal ways of treating. And he saw them using urine, so he asked them whether it's cow's urine. They said no. They say it's human urine. And they said for thousands of years they have been using human urine, not cow urine. So it's something wrong by the commentary. So a monk should be not fussy about these four requisites. Sometimes certain monks are very fussy about food, about ropes and all that. If you are really fussy, you cannot really be a monk who stays in the forest and all that. Last time when we were in Thailand, sometimes we go on alms round in the village areas. The people are so poor. You go in several houses to beg for food. What you get is white rice and one egg only, one hard-boiled egg. Nothing else. Even with that, we are happy because with one hard-boiled egg, it will last you 24 hours. But if they give you only vegetables, then by night, you'll be hungry. You need a bit of protein. Sometimes, bake the whole morning, you get a small fried fish from the paddy field. You know what we call it, ikan sepak, the small fish. So, enough to survive if you are not fussy. 4.3. Asavakaya Sutta. For one knowing and seeing monks, I say there is the destruction of the asavas, not for one not knowing and not seeing, but for one knowing what, seeing what, is there the destruction of the asavas. For one knowing and seeing this is suffering, there is the destruction of the asavas. For one knowing and seeing this is the origin of suffering, this is the cessation of suffering, this is the path leading to the cessation of suffering, there is the destruction of the asavas. Thus it is, monks, that for one knowing and seeing there is the destruction of the asavas. For a learner who is training in conformity with the direct path, the knowledge of destruction arises first. And final knowledge immediately follows. To one freed by that final knowledge, the topmost knowledge of freedom, there arises the knowledge of destruction. Thus the factors are destroyed. Certainly not by the lazy person, nor by the uncomprehending fool, is nibbana to be attained, the loosening of all worldly ties. This destruction can refer to the destruction of the asavas. or like here destruction of the fetters also 4.4 samana brahmana sutta monks whatever recluses and brahmins do not understand as it actually is. This is suffering. This is the origin of suffering. This is the cessation of suffering. This is the path leading to the cessation of suffering. Those recluses and Brahmins are not considered by me to be true recluses among recluses, to be true Brahmins among Brahmins. These venerable ones live without having realized and achieved here and now, by their own direct knowledge, the aim of being a recluse, the aim of being a Brahmin or Brahmana. But monks, whatever recluses and Brahmins understand as it actually is, this is suffering, this is the origin of suffering. This is a cessation of suffering. This is a path leading to the cessation of suffering. Those recluses and Brahmins are considered by me to be true recluses among recluses, to be true Brahmins among Brahmins. These venerable ones indeed live, having achieved and realized here and now by their own direct knowledge, the aim of being a recluse, the aim of being a Brahmin. Those who do not understand suffering, or how suffering is produced, or where suffering finally stops, all together without remainder, and who do not know that path leading to relief from suffering, they are destitute of relief by mind, and lack relief by wisdom too. Unable to make an end of it, they fare on in birth and decay. But those who understand suffering, and how suffering is produced, and where suffering finally stops, all together without remainder, and who also know that path leading to relief from suffering. They possess that release by mind and the release by wisdom too, able to make an end of it. They never come back to birth and decay." So a real monk or a real recluse is one who understands the Four Noble Truths. There are some They only want to meditate, they don't want to study the Dhamma. So even if they attain psychic powers and all that, they are not considered real recluse or real Brahmana because they don't know the Dhamma. Even with all their psychic power, they cannot get out of the round of rebirths. 4.5 Sila Sampatta Sutta. Monks, as to those monks who excelled in virtue, excelled in concentration, excelled in wisdom, excelled in liberation, excelled in knowledge and vision of liberation, who are advisors, instructors and demonstrators, who are inspired and encouraged, and who are competent teachers of the true Dhamma, seeing those monks is very helpful, I say. Listening to those monks, approaching them, attending upon them, remembering them and following their example in going forth into homelessness is very helpful, I say. For what reason? By following such monks, by associating with them and attending upon them, the aggregate of virtue, as yet incomplete, reaches completion of development. The aggregate of concentration, of wisdom, of liberation, and of knowledge and vision of liberation, as yet incomplete reaches completion of development. Such monks as these are called teachers, caravan leaders, fault abandoners, dispellers of darkness, light bringers, makers of radiance, luminaries, torch-bearers, bringers of illumination, noble ones, possessors of vision. For those who are knowledgeable, this is a state making for joy, living the life of Dhamma under the noble ones perfected in mind. They clarify the true Dhamma shining forth and illuminating it. Those light bringers, heroic sages, endowed with vision, dispelling thoughts. Having heard their teaching, the wise with perfect understanding, by directly knowing the end of birth, come no more to renewal of being." So if you can meet somebody who excels in virtue, sila, samadhi, concentration and wisdom, then you are very fortunate. Okay, the next sutta is 4.6. Tanthupada Sutta. Monks, there are four things that arouse craving, whereby the craving that has arisen in a monk arises. What are the four? Because of robes, because of alms food, because of a dwelling place, because of gaining this or losing that, the craving that has arisen in a monk arises. These monks are the four things that arouse craving, whereby the craving that has arisen in a monk arises. A person companioned by craving wanders on the long journey in this state of being or another and cannot go beyond samsara. Having understood the danger thus, that craving is the origin of suffering, a monk should wander mindfully free from craving without grasping. So a monk is supposed to possess very little things, but then even those very little things, he can still have attachment for them, robes, food, dwelling place, this or that, gaining or losing this or that. 4.7, sabramaka sutta. Living with Brahma are those families where within the home, mother and father are respected by their children. Living with the early Devas are those families where within the home, mother and father are respected by their children. Living with the early teachers are those families where within the home, mother and father are respected by their children. Living with those worthy of adoration are those families where within the home, mother and father are respected by their children. Brahma monks is a term for mother and father. Early devas and early teachers and those worthy of veneration are terms for mother and father. For what reason? Because mother and father are very helpful to their children. They take care of them and bring them up and teach them about the world. Mother and father are called Brahma, early teachers and worthy of veneration, being compassionate towards their family of children. Thus the wise should venerate them, pay them due honor, provide them with food and drink, give them clothing and a bed, anoint and bathe them, and also wash their feet. When he performs such service for his mother and father, they praise that wise person even here, and hereafter he rejoices in heaven. So, there's a saying, charity begins at home. So, the first people we should take care are our family members, the children towards their parents, parents towards their children. 4.8, Bahukara Sutta. Monks, Brahmins and householders are very helpful to you. They provide you with the requisites of robes, arms, food, lodgings, and medicine in time of sickness. And you monks are very helpful to Brahmins and householders as you teach them the Dhamma that is good at the outset, good in the middle, and good at the end, with its correct meaning and wording. And you proclaim the holy life in its fulfillment and complete purity. Thus, monks, this holy life is lived with mutual support for the purpose of crossing the flood. and for making a complete end of suffering. Householders and homeless alike, each a support for the other, both accomplish the true Dhamma, the unsurpassed security from bondage. From householders, the homeless receive these basic necessities of life, robes to wear and a place to dwell, dispelling the hardships of the seasons. And by relying on one of good conduct, home-loving layfolk dwelling in a house, place faith in those worthy ones of noble wisdom and meditative. Practicing the Dharma in this life, the path leading to a good born, those wishing for pleasure rejoice in the delights of the deva world. So lay people and monks, they mutually support each other, each have to do their duty. 4.9. Kuha Sutta. Monks, whatever monks are deceitful, stubborn, mere talkers, frauds, arrogant and unconcentrated, these monks are no followers of mine. They have turned aside from this Dhamma Vinaya and will not achieve growth progress or development within it. But whatever monks are not deceitful, not mere talkers, wise, adaptable and well-concentrated, these monks are indeed my followers. They have not turned aside from this Dhamma Vinaya and will achieve growth, progress and development within it. Deceitful, stubborn, mere talkers, frauds, arrogant, unconcentrated. These make no progress in the Dhamma taught by the Fully Enlightened One. Undeceitful, not talkative, wise, adaptable, well-concentrated. Such as these progress in the Dhamma taught by the Fully Enlightened One. 4.10 Nadi Sotasutta Suppose, monks, a man was being borne along by the current of a river that seemed pleasant and agreeable. But upon seeing him, a keen-sighted man standing on the bank would call out to him, Although you are being borne along by the current of a river that seems pleasant and agreeable, lower down there is a pool with turbulent waves and swirling eddies with monsters and demons. On reaching that pool, you will die or suffer close to death." Then monks, upon hearing the words of that person, that man would struggle against the current with both hands and feet. I have made use of this simile, monks, to illustrate the meaning. And this is the meaning here. The current of the river is a synonym for craving. Seeming pleasant and agreeable is a synonym for the six internal sense bases. The pool lower down is a synonym for the five lower factors. Turbulent waves is a synonym for anger and frustration. Swirling eddies is a synonym for the five strands of sensual pleasure. Monsters and demons is a synonym for women folk. Against the current is a synonym for renunciation. Struggling with hands and feet is a synonym for instigating energy. The keen-sighted man standing on the bank is a synonym for the Tathagata, the Arahant, Samasambuddha. Desiring future security from bondage, one should abandon sensual desire, however painful this may be. Rightly comprehending with wisdom, possessing a mind that is well released, one may reach freedom step by step. One who is a master of knowledge, who has lived the holy life, is called one gone to the world's end. One who has reached the further shore." So here you see the verses. the second and the third. One should abandon sensual desire or sensual pleasures, however painful this may be. So to cultivate the spiritual path, sometimes for some people it's very painful. But the Buddha says, what is right, what is skillful, what should be done, even though With tears coming down your eyes, the Buddha said, to grit your teeth and beg is worthwhile. 4.11 Charasutta. Monks, if while walking, a sensual thought or a thought of ill will or an aggressive thought arises in a monk, and if he tolerates it and does not reject it, does not dispel it and get rid of it, and bring it to an end, that monk who in such a manner is lacking in ardour and unafraid of wrongdoing, is called constantly lazy and indolent. If while standing or sitting or lying down, a sensual thought or a thought of ill-will or an aggressive thought arises in a monk, and if he tolerates it and does not reject That monk is called constantly lazy and indolent. But if while walking, standing, sitting, lying down, a sensual thought or a thought of ill will or an aggressive thought arises in a monk and he does not tolerate it, but rejects it, dispels it, gets rid of it and brings it to an end, that monk who in such a manner is ardent and afraid of wrongdoing is called constantly energetic and resolute. Whether walking or standing, sitting or lying down, whoever thinks such thoughts that are evil and worldly, he is following a wrong path, infatuated with delusive things. Such a monk cannot reach enlightenment which is supreme. Whether walking or standing, sitting or lying down, whoever overcomes these thoughts, delighting in the quelling of thoughts, such a monk is able to reach enlightenment which is supreme. So we must constantly look into our thoughts, what kind of thoughts we have, wholesome thoughts we should get rid of and develop wholesome thoughts. Sometimes certain thoughts we have, we must also examine what is the motive, why we think like this or why we react like this and all that, to understand ourselves and cut our defilements. 4.12 Sampanasila Sutta. Monks, you should live perfect in virtue, perfect in the practice of the rules of discipline, and be restrained by the restraint of the rules, perfect in conduct and resort, seeing danger in the slightest faults. You should train in the rules of training you have undertaken. Living perfect in virtue, monks, and training in the rules of training you have undertaken, what is there further that should be done? If while he is walking, standing, sitting, and lying down, a monk is free from covetousness and ill will, free from sloth and torpor, free from restlessness and worry, and has abandoned doubts, his energy becomes strong and unflagging, his mindfulness is alert and unclouded, his body is calm and undistressed, his mind concentrated and one-pointed, a monk who in such a manner is ardent and afraid of wrongdoing is called constantly energetic and resolute. Controlled while walking, controlled while standing, controlled while sitting, controlled while reclining, controlled in bending and stretching his limbs above, across, and below. As far as the world extends, a monk observes how things occur, the arising and passing of the aggregates, living thus ardently of calm and quiet conduct, ever mindful, he trains in the course of calm, tranquility of mind. Such a monk is said to be one who is ever resolute." So the Buddha always encourages his monks to get rid of the five hindrances and attain one-pointedness of mind. Because the condition for seeing things as they really are, seeing and knowing things as they really are, is samadhi, one-pointedness of mind. In several suttas, they say so. 4.13 Loka Sutta. Monks, the world has been fully understood by the Tathagata. The Tathagata is released from the world. The origin of the world has been fully understood by the Tathagata. The origin of the world has been abandoned by the Tathagata. The cessation of the world has been fully understood by the Tathagata. The cessation of the world has been realized by the Tathagata. The path leading to the cessation of the world has been fully understood by the Tathagata. The path leading to the cessation of the world has been developed by the Tathagata. Monks, in the world with its Devas, Maras and Brahmas, with its recluses and Brahmins, among humankind with its princes and people, whatever is seen, heard, sensed, cognized, attained, sought and reflected upon by the mind, that is fully understood by the Tathagata. Therefore, he is called the Tathagata. Monks, from the night when the Tathagata awakened to unsurpassed full enlightenment until the night when he passes away into the Nibbana element with no residue left, whatever he speaks, utters and explains, all that is just so and not otherwise. Therefore, he is called the Tathagata. As the Tathagata says, so he does. As the Tathagata does, so he says. Therefore he is called the Tathagata. In the world with his Devas, Maras and Brahmas, with his recluses and Brahmins, among humankind with his princes and people, the Tathagata is the conqueror, unvanquished, all-seer, wielding power. Therefore he is called the Tathagata. By knowledge of the whole world, The whole world as it truly is, is released from all the world. In all the world he is unattached, the all-conquering heroic sage. Freed from every bond is he, he has reached that perfect peace, Nibbana which is free from fear. Rid of taints he is enlightened, trouble free with doubts destroyed. reached the final end of deeds, released by clinging's full destruction. The Enlightened One, the Lord, aligned as He unsurpassed, for in the world together with His Devas, He set the Brahma wheel in motion. Thus those Devas and human beings, gone for refuge to the Buddha, on meeting him, pay homage to him, the great one free from diffidence. Tamed, of the tamed he is the best. Calmed, of the calmed he is the seer. Freed, of the freed he is the foremost. Crossed, of the crossed he is the chief. Thus do they pay him due homage, the great one free from diffidence. In the world together with his devas, there is no person equaling you. This too is the meaning of what was said by the Lord, so I heard. That's the end of the Itthi Uttaka. So the Buddha says, whatever he says is just so and not otherwise. Whatever the Buddha says is true. But sometimes certain books, you see the Buddha, it seems like the Buddha says one thing and in another book the Buddha says another thing. So the two books cannot be correct. So you can know from there that there are certain later books which contradict what the Buddha says. So the Buddha says, whatever any monk says, he must always compare it to the suttas and the Vinaya. Only accept it if it agrees with the suttas and the Vinaya. Anything to discuss? The most important to me is understanding of the Dhamma. Because if you understand the Dhamma, then As you walk the spiritual path, there'll be a lot of suffering. There'll be some disappointment. There'll be some obstacles. And if you strive hard, then there's even more suffering. But if you understand the Dhamma, you know that life is impermanent. Very soon, this body will die. and what you thought was you will vanish forever and ever as if it never existed. Then you are willing to put the effort and suffer for it. So the first important thing is understanding the Dhamma. Secondly, even understanding the Dhamma, a lot of people, they think they want to become a monk. More than a year ago, was an Australian. He, at that time, was living in America. He wrote to me and he called me on the phone and all that. He told me he wants to become a monk. So I told him, you only think you want to become a monk. What I meant was that you have to be very sure. A lot of people think they want to become a monk. After they come to the monastery and then they taste the monk's life, then they find a lot of suffering. to get up at 3.30 in the morning when you're not used to, go to bed at 9 o'clock at night when you're not used to. No TV, no computer, no internet and all that. Then they get cold feet. So they only think they want to become a monk. They're not sure they want to become a monk. And then there are some people who come into monkhood, wear the robe for 10 years, 20 years, 30 years. More than 30 years also they disrobed. Why? So the right view is very important. If you understand the Dhamma, and then you attain right view, then you go forth, then all the obstacles, you'll be able to stand. Some people like Ajahn Chah, who is a great seer, a great Buddhist disciple, how do you do today? Yes, but I consider Thailand, the Thai Forest Monasteries, to be a very good place for a new monk. This monastery is not a good place for a new monk because this is not a training monastery. I don't have time, there are not enough monks here to do the training. If you want to train a monk, there have got to be many other monks to teach him. So the Strict Forest Monasteries in Thailand, It's a very, very good place for a new monk to get a few years of training. After you've gotten a few years of training, you come back here, a place like this, where it's more relaxed. But you start off in this monastery where it's very relaxed. Then you find when you go to other monasteries, you cannot stand it. When I first became a monk, I went to America in a very strict Mahayana monastery. Practically had to work the whole day. and start at seven something on an empty Samang. No coffee, no tea, no breakfast, nothing. And heavy work. Carry Buddha statues, plant trees, repair pipes and electricity and all that. So because of the tough training I had, I go to most monasteries I can take it. So you got to have that kind of initial training, then only you can go anywhere, you can survive. Also, from experience, I can see when a person is young in the monkhood, he's full of vigor. So it's good to go to a strict monastery, and then later as you mellow and you grow old, you start to become more lax. But if you have a good start, a very strict start, even if you become lax a bit, you don't become too lax. But if you start off with a lax attitude, then when you let go, you become even worse. So I mentioned about that Australian guy. I told him, go to Thailand now. He's in Thailand. But he appreciates our place. I don't think so. Hard to say, probably I can try to discourage him from doing something wrong. And if he persists, maybe Don't directly report him, but maybe hint to some people so that they maybe watch him more so that he slowly, slowly he gets to know, that people know. But somebody has told me before that his direct boss was doing this kind of thing and he tried to report him. It didn't work because the higher bosses were also all on the take. So when the whole system is corrupt, it's very hard to change. Best thing to do, you can't tolerate it, it will run away, go away. The first sentence, the knowledge of destruction arises first and final knowledge immediately follows. Perceiving that arises, we enter the path and become good. Where is this? The first sentence, the knowledge of destruction. Is it P? What page? Page 228. Number 1. Here is page 102, chapter 4, 102, which is the first sutra of the chapter 4. And the words, the first sentence, the knowledge of destruction arises first, and final knowledge immediately follows. Sutta number 4.1? 4.3. 4.3. If this one is correct, then maybe it refers to knowledge of destruction of the Asavas are destroyed. And then he knows. Final knowledge is liberation. But then, you know, the commentaries, they have interpretation which has nothing to do with the suttas. They say when a person attains the path of the fruit, that he sees the Nibbana element. They see the Nibbana element, then only they attain the Ariya-hood. I don't know whether this refers to that. If it is, then it's not the Buddha's teaching. Or it can be the knowledge of destruction of the factors. But this kind of thing is not very important because it doesn't help you to become enlightened. What is important is the Noble Eightfold Path and how to practice the Noble Eightfold Path. I think you have mentioned that this might do for people who are born in a rural area, like in a rural town city, there's a mother and a father. So this might do for people, many of them are involved in a home, other home people. But a mother and a father, sometimes you can have a father with a daughter and a sister or a mother with a child. They may not be old people. I think it's just that this is the result of... Even if you carry your mother in your arms, after all this time, and you take off the excrement and all that, for a hundred years, you still cannot create death. But for children who find their parents abusive, and who think about this, When the Buddha talks about this mother and father, I think it means the two persons who act like parents to you, who act like mother and father. Like somebody, like one of the devotees asked me, he said his parents never look after him. when he was young, very young. It was his aunties, other aunties who looked after him. His grandmother looked after him. So he doesn't feel that closeness to his parents. It's understandable because they didn't act like parents. There are some, for example, give birth to the child and give away the child. So they might be biological parents, but they are not really parents. They're not acting like parents. They did not act like parents, in which case, it does not include them, I think. On the other hand, I suppose now a couple, they adopt a child and bring up this child like their own child with all the love and all this thing. And then if that child kills these parents, that is breaking one of the most serious offenses because they act like parents to you. You don't act like a son to them. By the way, just now you mentioned the five heaviest kammas. It's not killing the Buddha, because if a Buddha is not ready or not willing to enter Nibbana, nobody can kill him. What he says there is injuring a Buddha, shedding his blood. Okay, shall we end here? I love you so.

16-KN-Sutta-Nipata-Chapter-1-(2011-08-20)-Part-A.txt

Okay, tonight is the 20th of August, 2011, and we come to the Sutta-Nipattha. In the Kudakkha-Nikaya talks, we already finished the third book, Udana, the fourth book, Iti-Uttaka, now we come to the fifth book, Sutta-Nipattha. Sutta-Nipattha can be translated as section of suttas or group of suttas. or collection of suttas even. And of all the books in the Kuddakanikaya, I think this one is the most important. It consists of five chapters, totaling 71 suttas. And some of the suttas are among the oldest in the Pali Canon and not found elsewhere. Also, some of it are very inspiring. Now, we come to the first chapter called the Uraga Vaga, the chapter of the snake. The first sutta is Uraga Sutta, the snake skin. It's about the monk who discards all human passions. compared to a snake that casts its skin. 1. He who gives up anger which has arisen, as the snake poison diffused in the body is removed by antidotes or herbs, that monk gives up the cycle of existence as the snake sheds its old, decayed skin. 2. He who has completely destroyed lust. As one cuts off a lotus flower in a lake, that monk gives up the cycle of existence as the snake sheds its old decayed skin." I'll stop here for a moment. To give up anger and to give up lust is extremely difficult because as long as we have an ego and something does not go our way, anger will easily arise. And anger, if it's not too much, it's still bearable. When a person has too much anger, it can affect the whole body and also affect other people. Some people are moved by anger to violence, even kill somebody. To give up anger is extremely difficult and to give up lust. Lust is one of our natural tendencies. Lust means extreme greed for something that you like. The more you like something, the more you want it. That's why it's so difficult to cut off lust. So, but if you can do this, give up anger, give up lust, then just like the snake poison is removed by antidotes or by herbs, then you give up the cycle of existence. You can only do this on two conditions. One is you understand the Dhamma very well. You have the right view. And secondly, your mind is strong enough, and the mind cannot be strong enough until you have attained jhāna, one-pointedness of mind. The third one, he who has completely destroyed craving like drying up a once swiftly flowing river, that monk gives up the cycle of existence as the snake sheds its old decayed skin. Craving also difficult to give up. Four, he who has completely destroyed pride, like a weak bridge of reeds swept away by a mighty flood, that monk gives up the cycle of existence as the snake sheds its old decayed skin. Pride is concerned with our ego. As long as we have ego, we have pride. That's why the livelihood of a monk, the Buddha, one of the cornerstones of a monk's life, the Buddha, wanted the monks to go on alms round, Pindapatta, to cut our pride. If you go on alms round, you are a beggar. Like in the previous sutta, we read that it is one of the lowest means of livelihood to beg, going around with a bald head and alms bowl, begging for food. That is precisely because we want to destroy pride, ego. If he who does not see any substantiality in forms of becoming or existence, as one does not find flowers on a fig tree, that monk gives up the cycle of existence as the snake sheds its old decayed skin. You can see any substantiality, that means any core. This core is connected with the atta. or Anatta. Anatta is no Atta, no self, meaning there is no core, no essence, something permanent, something everlasting. In the whole universe, you cannot find. Everything is changing, changing, changing. Nothing stays the same. Sixth, he who has no ill temper within him and who has overcome all forms of becoming, that monk gives up the cycle of existence as the snake sheds its old decayed skin. Seventh, he who has destroyed, here you see speculations, you can see unwholesome thoughts, well cut off without remainder, that monk gives up the cycle of existence as the snake sheds its old decayed skin. If you can cut off firstly unwholesome thoughts, later if you can attain the second jhāna then you cut off all thoughts entirely in the second jhāna. Once you do that then the mind becomes more peaceful because it understands that there is another type of happiness free from thinking. 8. He who is neither Here it says restless. He who is neither restless nor indolent, and who has overcome all such impediments, that monk gives up the cycle of existence. He who is neither restless nor indolent. There's another translation. He who has neither transgressed nor caused another to transgress, that means to do wrong, He doesn't do wrong, he doesn't cause others to do wrong. Then he gives up the cycle of existence as the snake sheds its old decayed skin. Sometimes I see this Pali, I can translate it different ways. Nine, he who is neither restless nor indolent, same thing, and knows that all in the world is unsubstantial, that monk gives up the cycle of existence as the snake sheds its old decayed skin. 10. He who is neither restless nor indolent, and knowing that all is unsubstantial, freed from greed, that mount gives up the cycle of existence, as the snake sheds its old decayed skin. He who is neither restless nor indolent, or cause others to transgress, and knowing that all is unsubstantial, free from lust, that monk gives up the cycle of existence as the snake sheds its old, decayed skin. 12. He who is neither restless nor indolent, and knowing that all is unsubstantial, free from anger, that monk gives up the cycle of existence as the snake sheds its old, decayed skin. He who is neither restless nor indolent, and knowing that all is unsubstantial, free from delusion, that monk gives up the cycle of existence as a snake sheds its old decayed skin. 14. He who has no unhealthy tendencies whatsoever, and has completely destroyed the roots of evil, that monk gives up the cycle of existence as a snake sheds its old decayed skin. 15. He who has no anxieties whatsoever, which are the causes of entering this world, that monk gives up the cycle of existence, as a snake sheds its old decayed skin. 16. He who has no cravings whatsoever, which cause attachment to becoming, that monk gives up the cycle of existence, as a snake sheds its old decayed skin. 17. He who has eradicated the five hindrances, freed from confusion, having overcome doubts and sorrow, that monk gives up the cycle of existence as a snake sheds its old decayed skin." So you can see from here, it's not easy to give up the cycle of existence unless you give up all these things which to a normal human being is desirable. Now we come to 1.2, Dhaniya Sutta. It's a dialogue between Dhaniya, the herdsman and the Buddha. Dhaniya was a herdsman who lived at the time when the Buddha was staying at Savatthi. It was the monsoon season just before the onset of rain. Dhaniya says, I have cooked my rice and milked the cows. I dwell with my people near the bank of the Mahi River. My house is thatched. The fire is kindled. Therefore, rain, O cloud, if you like. Just like now, we can tell the rain deva to rain if he likes. The Buddha said, I am free from anger, free from passion. I abide for the night near the bank of the river Mahi. My house or body is uncovered. The fire of passion is extinguished. Therefore rain or cloud if you like. Then Danya says, get flies and mosquitoes are not to be found. My meadows are abounding with grass on the marshy land. The cattle can endure the rain when it comes. Therefore rain, oh cloud, if you like. The Buddha says, by me is made a well-constructed raft. I have passed over the floods to Nibbana. There is no further use of the raft. Therefore rain, oh cloud, if you like. Danya says, Gopi, my wife, is not wanton and is obedient to me. For a long time she has lived with me pleasantly. Of her I do not hear any evil whatever. The Buddha replies, My mind is obedient and is free from passion. For a long time it has been trained and well subdued. So evil is not to be found in me. And Danya says, I am self-employed and support myself. My sons are all healthy. About them, I do not hear any evil, whatever. And the Buddha says, I am no one's servant. With the gaining of my object, I wander through the world. There is no need for me to serve. And Danya says, I have young bulls and calves, also cows in calves, and hyphes, and a bull who is leader of the herd. And the Buddha replies, I have neither young bulls nor calves, neither cows in calves nor heifers, nor the bull who is the leader of the herd. And Danya says, the stakes are firmly fixed. The ropes made of munja grass are new and well made. Even the young calves are not able to break them. And the Buddha says, having broken the fetters like a bull, as an elephant having broken the putilata creepers, so there will be no more rebirth for me. Then all of a sudden a shower poured down, filling all the levels and hollows. Hearing the roaring of the storm, Dhanya spoke the following words, Great indeed is the gain that we see the Blessed One, the Omniscient One. To You we come for refuge. O Great Seer, be our refuge. Both my wife and I will be obedient to you in the dispensation of Sugata, the Welcome One. We shall lead the holy life. Overcoming birth and death, we will make an end of suffering." Mara now appeared to tempt him. And Mara says, he who has children delights on account of the children. He who has cattle, likewise delights on account of cattle. For the delights of man are on account of acquisitions, upadi, alone. He who has no acquisitions has no delight. And the Buddha replied, he who has children has grief on account of his children. He who has cattle has grief on account of cattle. For acquisitions are the cause of sorrows of men, but he who has no acquisitions has no sorrow." So if you have any acquisitions, any property, that is the cause of our sorrow. So this Mara, this man, You see, after the Buddha sort of convinced him that the Buddha is enlightened, straight away he wants to lead the holy life with the wife under the Buddha. But Mara came to tempt him, reminding him of all the property. It doesn't say in the end actually whether he did go forth or not with the wife. Now we come to 1.3. Kaga Visana Sutta. Here it says unicorn's horn. Some other places it says rhinoceros horn. Actually the word kaga means sword or something very sharp. And visana means horn. And the Indian rhinoceros is unlike the African rhinoceros. Indian rhinoceros has only one horn. I think the African rhinoceros has two horns. So they say as lonely as a rhinoceros horn. But actually I think this word kagavisana means rhinoceros only. Because I looked up the English Pali dictionary, I looked for the word rhinoceros, it is kagavisana. Okay. Having abandoned the harming of living beings, not tormenting even one of them, let one not wish for a son, not to speak of a friend. Let one live alone like a rhinoceros, or let one wander alone like a rhinoceros. Attachment arises from companionship. Dissatisfaction proceeds from attachment. Observing the perils resulting from attachment, let one live alone like a rhinoceros. Maybe it sounds better, let one wander alone like a rhinoceros. Being compassionate to friends and dear ones, having a fettered heart, he neglects his welfare. Seeing such fear in intimacy, let one wander alone like a rhinoceros. The attachment towards children and wives is like a bamboo clump, thickly grown and entangled. Being free from entanglement like the new bamboo tip, that one wander alone like a rhinoceros, like the unfettered forest deer, roaming and feeding at leisure, that the wise man, observing his freedom, live alone, that one wander alone like a rhinoceros. One is petitioned with requests if he is among friends, during rest, whilst being entertained, whilst on a visit, or during a journey, observing the freedom that is not desired by others, let one wander alone like a rhinoceros. Love of amusement and desire arises in the midst of friends, and there also arises strong attachment for children. Loathing the conditions for separation from beloved ones, let one wander alone like a rhinoceros. One who has no hatred towards any of the four directions, being contented with little or much, having overcome all danger, fearless, let one wander alone like a rhinoceros. Some monks are difficult to please, also the laity living the household life. Having become unconcerned about others' children, let one wander alone like a rhinoceros. Having given up the characteristics of a layman, like the covilara tree which has cast off its leaves, having broken the fetters of a household life, the courageous one lives alone, that one wanders alone like a rhinoceros. If one finds a wise friend, a companion living according to good virtues, prudent and having conquered all dangers, then live with him happily and mindfully. If one does not find a wise friend, a companion living according to good virtues and prudent, then like a ruler who has abandoned his conquered country, let one wander alone like a rhinoceros. Certainly we praise the acquisition of friendships and friends, those who are either higher or equal in attainment or development should be associated with. Not finding such friends enjoying blameless food, let one wander alone like a rhinoceros. Having seen the glittering golden armlets well finished by the goldsmith, we strike against each other on one's arm. let one wander alone like a rhinoceros. Thus, when I live with a second person, I am either compelled to speak too much or to be angry with him. Observing these fears in the future, let one wander alone like a rhinoceros. Sensuous objects are indeed varied, sweet and delightful, and upset the mind by their illusions. Seeing the unhealthy results of sensuous objects, let one wander alone like a rhinoceros. Sensuous objects are the cause of calamity, danger, disease, a dart and a fear to me. Observing this danger resulting from sensuous objects, let one wander alone like a rhinoceros. There are cold, heat, hunger, thirst, wind, sun, insects, snakes. Having endured all these things, let one wander alone like a rhinoceros. Like the huge-bodied, white-marked noble elephant wandering in the forest to his heart's content, abandoning his herd, let one wander alone like a rhinoceros. Even temporary deliverance is impossible to the person who is fond of society. Observing these words of Adicca Bandhu, the Pacheka Buddha, let one wander alone like a rhinoceros. I have removed wrong views, gained the right path, and indeed arrived at the end. Wisdom is born in me, and I have understood with my own effort. Let one wander alone like a rhinoceros, being free from greed and deceit, without craving and envy, having removed ignorance, having no desire for anything in the whole world. Let one wander alone like a rhinoceros, The cynical friend who indulges in mischief, who is attached to wrong views, is to be avoided. Such a friend who is irresponsible should not be associated with, let one wander alone like a rhinoceros. One should associate with a friend who is learned, who knows the Dhamma, developed and possessed of knowledge, having known the meaning Having known the meaning of things and removed doubts, let one wonder alone like a rhinoceros, one who disdains thought. amusement and worldly pleasure, avoiding a life of self-aggrandizement, speaking the truth, let one wander alone like a rhinoceros. Having abandoned the excessive desires with regard to son, wife, father, mother, wealth, tangible goods and relations, let one wander alone like a rhinoceros. Attachment to things is a bond. Here, happiness is temporary, and sorrow is greater, and enjoyment is less. The wise person, knowing this to be like a fishhook in the throat, lives alone. Let one wander like a rhinoceros. Having broken the ties like a fish which has broken the net in the river, like the fire that does not return to a burnt-up spot, let one wander alone like a rhinoceros. with downcast eyes, not fond of loitering, with guarded sense and restrained mind, which is not soaked by lust and is not burning with it, let one wander alone like a rhinoceros, having given up the sartorial or clothing characteristics of the householder, like the parichatta tree with leaves destroyed, having gone forth clad in yellow robes, let one wander alone like a rhinoceros, not greedy for delicacies, not disturbed by taste, having no one dependent on him, begging from house to house without any attachment to those families, let one wander alone like a rhinoceros. Having eliminated the five hindrances from the mind, having destroyed all defilements of the mind, having broken the factors of attachment and being free, let one wander alone like a rhinoceros, doing away with happiness and sorrow. and the previous mental ease and mental agony, having gained equanimity, calm and pure, let one wonder like a rhinoceros. In order to attain the supreme good, being strenuous, prudent, industrious, resolute in perseverance, possessed of the power of strength, let one wonder alone like a rhinoceros. Not abandoning solitude and meditation, living always according to Dhamma, realizing the painful consequences of forms of becoming, let one wander alone like a rhinoceros. Being diligent, aspiring to the eradication of craving, skilled, learned, mindful, proficient to examine the Dhamma, sure in the path, energetic, that one wanders alone like a rhinoceros, like a lion not frightened by noises, like the wind not caught in a net, like a lotus not defiled by the water, that one wanders like a rhinoceros. As a lion, the king of beasts, strong with his teeth, roams overcoming other beasts, living in solitary surroundings, that one wanders alone like a rhinoceros. Practising loving-kindness, equanimity, compassion, liberation, and joy at the appropriate time, unobstructed by all the world, that one wanders alone like the rhinoceros. having discarded lust, anger and delusion, having broken the fetters, entertaining no fear in death, let one wander alone like the rhinoceros. Many keep companionship and associate with each other for the sake of self-advantage. Today it is difficult to find friends free from ulterior motives. They are clever enough to obtain personal advantages and therefore are despicable. Knowing this, let one wander alone like a rhinoceros." That's the end of this sutta. So you see this sutta is very ascetic and very inspiring. If a person really wants to attain liberation in this lifetime, he has to follow this sutta, wander alone like a rhinoceros. A few people have the courage to do this. 1.4 Kasi Bharadvaja Sutta. This sutta is also found in Samyutta Nikaya 7.1. Thus have I heard, once the Buddha was dwelling in a Brahmin village called Ekkanala, situated in the district of Dakkhinagiri in the country of Magadha. At that time, being the sowing season, 500 ploughs owned by the Brahmin Kasi Bharadvaja were set to work. In the morning then, the Buddha, having robed himself and taking his bowl and robe, went to that place where Kasi Bharadvaja's work was in progress. It was lunchtime and the food was being distributed by the Brahmin. When the Buddha arrived at the place where the food was being distributed, he stood aside. The Brahmin seeing the Buddha standing for alms said thus, O recluse, I plough and sow, and having ploughed and sown, I eat. You also, recluse, should plough and sow. and having ploughed and sown, you should eat." And the Buddha said, I too Brahmin, plough and sow, and having ploughed and sown, I eat. And he said, We see neither yoke, nor plough, nor ploughshare, nor goat, nor oxen of the venerable Gotama. And yet you say, I too Brahmin, plough and sow, and having ploughed and sown, I eat. Thereupon, Kasi Bharadvaja addressed the Buddha in this stanza, You claim to be a farmer, yet we do not see your ploughing. Being questioned by us about your ploughing, tell us in such a manner that we may know of it. And the Buddha said, Confidence is the seed, self-control the rain, wisdom my yoke and plough, modesty is my pole, mind is the rope, mindfulness my ploughshare and goat. Stop for a moment. This confidence, you can translate it as faith. Faith is the seed. Self-control, the rain. Wisdom, my yoke and plough. Modesty is my pole. Mind is the rope. Mindfulness, my plough, chair and goat. Bodily action is well guarded. Speech is well guarded. Moderate in food. I make truth the destroyer of weeds and calm my release. Exertion is my yoke oxen which carries me towards Nibbana. It goes onward without stopping. Having gone there, one has no regrets. In this way the ploughing is done. It bears the fruit of immortality. Having accomplished this ploughing, one becomes free from all suffering. Then Kasi Bharadwaja filled a large golden bowl with milk rice and offered it to the Buddha, saying, Let the Venerable Gautama eat the milk rice. You are a farmer by reason of that lying. It bears indeed the fruit of immortality. And the Buddha said, What is obtained by chanting hymns is not to be eaten by me. This is Brahmin, not the practice of those who see rightly. The Buddha refused what is obtained by chanting hymns. You should serve other food and drink to an accomplished great sage who is free from the mental impurities and remorse. That is the field for him who seeks merits." And the Brahmin said, Then, Venerable Gautama, to whom should I give this milk rice? And the Buddha said, Brahmin, in the world which includes Gods, Maras, Brahmas, and among Brahmins and men, I do not see anyone except a Tathagata or a disciple of the Tathagata by whom this milk rice when eaten can be properly digested. Therefore, Brahmin, you had better cast this milk rice either in a place where there is no grass or float it in water where there are no living creatures. So Kasi Bharat Bhaja floated the milk rice in water which contained no life. Whereupon it made a hissing sound, with much steam and smoke emanating from all sides. Just as a plough's chair, when heated all day and plunged into water, produces a hissing sound, and emits steam and smoke on all sides. Then Kasi Bharadwaja, greatly excited and with hair standing on end, approached the Buddha and fell with his head at the Master's feet, saying, It is amazing, Venerable Gautama. It is wonderful, Venerable Gautama. Just as if one might raise what had been overturned, or reveal what has been hidden, or point out the way to him who has gone astray, or hold out a lamp in the dark so that those who have eyes may see objects, So likewise has the truth been explained by Venerable Gautama in various ways. Therefore, I take refuge in him, his Dhamma and his Sangha. I wish to enter the homeless life and to receive the higher ordination near the Venerable Gautama. Then Kasi Bharadwaja received ordination as a novice and received the higher ordination near the Buddha. Later, by leading a secluded life, diligently, energetically, and with a resolute will. In a short time, he understood, experienced and attained that highest perfection of a noble life, for which the sons of good families live the household life harmoniously and take to the life of homelessness. Rebirth has been ended, a noble life has been led, what was to be done had been done, and there was nothing else to be done in this earthly existence. Kasi Bharadwaja had become one of the Arahants. You notice here, Indians, when they meet a holy man, and they are impressed by the holy man, easy, seems like quite easy for them to renounce. Very difficult for Chinese, China man, very hard to let go.

17-KN-Sutta-Nipata-Chapter-1-(2011-08-20)-Part-B.txt

1.5. Cunda Sutta. Cunda asked the Buddha, I asked the sage Buddha of great wisdom, Lord of Dhamma, who is free from craving, the noblest of men, the noblest of guides, how many kinds of monks are there in the world? Please tell me. And the Buddha said, Cunda, there are four kinds of monks, not a fifth. I shall elucidate them to you since you asked me. One, one kind has won the path, one expounds the path, one lives on the path and one defiles the path." And Cunda asked, whom does the Buddha describe as one who has won the path? How does the one who expounds the path become incomparable? Tell me about the one who lives on the path. and then explain to me the one who defiles the path." And the Buddha said, one who has, one who overcomes uncertainty is free from sorrow, delights in Nibbāna, is detached, a guide of men and gods, such a person is said by the Buddhas to be one who has won the path. Here one knows Dibbāna as the noblest state and expounds and explains the Dhamma. That sage who destroys uncertainty is desireless. This second of monks is called the one who expounds the path. One who has controlled himself mindfully lives well on the path according to the words of the Dhamma well expounded. One who practices correct principles. This third of monks is called the one who lives on the path. That means an ariya. One who disguises himself by wearing the robes of the well-conducted ones, travels for gain, disgraces families, is impudent, deceitful, unrestrained, a gossip and waffler pretending to be a real monk, he is one who defiles the path. Having comprehended these four, he who is well-versed, householder, who is a noble, wise disciple, and who has understood that all of them are not alike. Seeing thus, he does not diminish his confidence of faith. How could the defiled one and the undefiled one, the pure and the impure, be considered as equals?" So here there are four types of monk. One who is liberated, the second one is who is liberated and teaches the Dhamma. The third one is one on the path. Most likely an ariya and the fourth one is one who disgraces the path, a false monk. The next sutta is very interesting, 1.6, Parabhava Sutta. This sutta is not found elsewhere. It's about how a person has a downfall. Thus have I heard. Once the Buddha was living near Savati in the Jeta Grove at Anathapindika's monastery. Then one beautiful night, a certain Devata, having illuminated the whole Jeta Grove with surpassing splendor, came to the Buddha and making salutations, stood on one side and uttered these words, I wish to ask you, Gautama, about a person who suffers downfall. I have approached you in order to inquire as to the causes of downfall. And the Buddha said, Easily known is the progressive one, easily known the one who declines. He who loves Dhamma progresses, he who hates it declines or has a downfall. One who loves the company of the evil finds no delight with the virtuous. He prefers the doctrine of the evil. This is a cause for one's downfall. Being fond of sleep, talkative, lethargic, lazy and irritable, this is a cause of one's downfall. He who, being sufficiently affluent, does not support his father and mother, who are old and infirm, this is the cause of one's downfall. He who deceives by falsehood, a Brahmin, recluse, or any other ascetic, this is the cause of one's downfall." Here this priest and monk actually is Brahmana and Samana, the two classes of recluses or ascetics. during the Buddha's time. Those who come from the Brahmin caste are called Brahmana. Those who come from the other caste are called Samana. Having ample wealth, assets and property, enjoying them alone, this is the cause of one's downfall. If a man is conceited through his birth, wealth or community, and looks down on his own kith and kin, that means relations, This is the cause of one's downfall. To be a womanizer, a drunkard, a gambler, and to squander all one earns, this is the cause of one's downfall. Not to be contented with one's wife, but to be seen with a prostitute, or the wives of others, this is the cause of one's downfall. Being past one's youth to take a young wife and to be unable to sleep for jealousy of her, this is the cause of one's downfall." This is what Hokkien is called, lao heaw. Old already, take a young wife and always thinking the wife may be talking to another man, cannot sleep. To place in authority a woman given to drink and squandering or a man of like behavior, this is a cause of one's downfall." This one, that means you appoint a manager to take care of your business and this manager does not have sila. A person who looks after your property or whatever, if he does not have sila, he will squander away all the property. If a member of an influential family with vast ambition and of slender means seeks power or control over others, this is a cause of one's downfall." This one refers to somebody over-ambitious, over-stretching yourself. You don't know your blessings are limited. Just like some people when they do business, when their business is small, they are very successful. and their business becomes very big, suddenly they collapse. They don't have the blessings, enough blessings. Reflecting thoroughly on those causes of downfall in the world, the wise one, endowed with insight, enjoys bliss in a happy state. That's the end of the sutta. So this sutta is quite interesting. So many causes, so many reasons, so many ways a person can have a downfall. The first one is very important, one who does not appreciate the Dhamma, so he lives his life not in accordance with Dhamma. So he will have a downfall, not only in this lifetime, even in future lifetimes. But if we live, if we appreciate the Dhamma and we live according to Dhamma, then we will always progress. This type of suttas, it's good to copy it and read it again and again. 1.7. Vassalasutta, about the outcaste. Thus have I heard, once the Buddha was living near Savatthi in the Jeta Grove at Anathapindika's monastery. Then in the forenoon or morning, having robed himself and taking his bowl, he entered Savatthi for alms. At that time, in the house of the Brahmin Aghika Bharadvaja or Bharadvajja, the fire worshipper. A fire was lit and the objects for sacrifice were made ready. Then the Buddha, going from house to house, came to that Brahmin's abode. Seeing the Buddha approaching, he shouted, Stop there, chivalry! Stop there, ascetic! Stop there, outcast! And the Buddha calmly replied, O Brahmin, can you recognize an outcast or know those things that constitute an outcast? And he said, no indeed, Master Gautama. I cannot recognize an outcast or know those things that constitute an outcast. It would be profitable, therefore, Master Gautama, if you were to enlighten me on this matter. I'll stop here for a moment. So this person is quite straightforward or so. He admits that he doesn't know. What is an outcast? The Buddha continued. Very well, Brahmin, listen and bear well in your mind what follows. Whoever is angry, harbors ill-will, is evil-minded and envious, whose views are delusive, who is deceitful, he is to be known as an outcast. Whoever destroys life or takes life, whether bird or animal, insect or fish, has no compassion for life. he is to be known as an outcast. Whoever is destructive or aggressive in town and country and is a known vandal or thug, he is to be known as an outcast. Whoever steals what is considered to belong to others, whether it be situated in villages or the forest, he is to be known as an outcast. Whoever, having contracted debts, defaults when asked to pay, and retorts, I am not indebted to you, he is to be known as an outcast. Whoever kills a man going along the road, desirous of stealing even a trifle, and takes such a trifle thing, he is to be known as an outcast. Whoever commits perjury, either for his own benefit, for that of others, or for the sake of profit, he is to be known as an outcast. Whoever has illicit affairs with the wives of his relatives or friends, either by force or through mutual consent, he is to be known as an outcast. Whoever does not support his father or mother, who are old and infirm, being himself in a prosperous position, he is to be known as an outcast. Whoever strikes or abuses by words, either father, mother, brother, sister, or mother-in-law, he is to be known as an outcast. Whoever being asked for good advice, teaches what is misleading, or speaks in obscure terms, he is to be known as an outcast. Whoever having committed an offence wishes to conceal it from others and is a hypocrite, he is to be known as an outcast. Whoever having gone to another's house and taken advantage of the hospitality there, does not reciprocate in like manner, he is to be known as an outcast. Whoever deceives a Brahmin or a recluse or any other ascetic, he is to be known as an outcast. Whoever abuses with words and does not serve a Brahmin or a recluse coming for a meal, he is to be known as an outcast. Whoever being enmeshed in ignorance makes untrue predictions for paltry gain, he is to be known as an outcast. Whoever exalts himself and despises others, smug in his self-conceit, he is to be known as an outcast. Whoever is a provoker of quarrels or is avaricious, has malicious desires, is envious, shameless, and has no qualms in committing evil, he is to be known as an outcast. Whoever insults the Buddha or his disciples, whether renounced ones or laymen, he is to be known as an outcast. Whoever not being an arahant, pretends to be one, He is indeed the greatest robe in the whole world, the lowest outcast of all. Thus have I exposed those who are outcasts. One does not become an outcast by birth. One does not become a brahmana by birth, a holy man. It is by deed that one becomes an outcast. It is by deed that one becomes a brahmana." I'll stop here for a moment. So you see the 20. The lowest outcast, the lowest type of person is one who is not a holy man. He pretends to be a holy man. Such people, they are heading for hell. That's why there's a Thai saying that if you go to hell, there's a lot of people in yellow robes. So sometimes people try to hint they have psychic power. or say they have psychic power, this is a very low outcast. Now listen and I will give you an illustration. Once there was the son of an outcast whose name was Matanga of the Sopaka caste. He attained the pinnacle of fame and when he had done so, warriors, Brahmins and many others came to serve him. Having destroyed worldly passions, he entered that noble path and reached the Brahma world. Caste did not prevent him from being born in the heavenly realm. Those Brahmins who are familiar with the Vedas and who are born in a family which recites the Vedas, If they are addicted to evil deeds, they are not only disgraced in this life itself, but in the next they are born in a state of suffering. Caste does not prevent them from disgrace or birth in a painful state. One does not become an outcast by birth. One does not become a brahmana by birth. It is by deed that one becomes an outcast. It is by deed that one becomes a brahmana, a holy man. When the Buddha had spoken, the brahmin Ajika Bharadwaja exclaimed, It is amazing, Venerable Gautama. It is wonderful, Venerable Gautama. It is as if one might raise what has been overturned, or reveal what had been hidden, or point out the way to him who has gone astray, or hold out a lamp in the dark so that those who have eyes may see objects. So likewise has the truth been explained by Venerable Gautama in various ways. Therefore I take refuge in him, his Dhamma and Sangha. May the Venerable Gautama accept me as a lay follower. who henceforth has taken refuge in him for the rest of his life. A lot of Brahmins, they think very highly of the Brahmin caste, so they always like to come and challenge the Buddha, so the Buddha has to talk like this. The next Sutta is 1.8 Metta Sutta, also found in the Kudakapatta, the first book of the Kudaka Nikaya. The Buddha says, He who is skilled in welfare, who wishes to attain that calm state, should act thus. He should be able, upright, perfectly upright, of noble speech, gentle and humble. This is the chant we always do. easily supported with few duties of livelihood, with senses calmed, discreet, not impudent, not greedily attached to families. He should not pursue the slightest thing for which otherwise men might censure Him. May all beings be happy and secure. May their hearts be wholesome. Whatever living beings there be, feeble or strong, tall, stout or medium, short, small or large, without exception, seen or unseen, those dwelling far or near, those who are born or those who are to be born, may all beings be happy. Let none deceive another, nor despise any person whatsoever in any place. Let him not wish any harm to another out of anger or ill-will, just as a mother would protect her only child at the risk of her own life. Even so, let him cultivate a boundless heart towards all beings. Let his thoughts of boundless love pervade the whole world, above, below, and across, without any obstruction. without any hatred, without any enmity. Whether he stands, walks, sits, or lies down, as long as he is awake, he should develop this mindfulness. This, they say, is the noblest living here. Not falling into wrong views, being virtuous, and endowed with insight, by discarding attachment to sense desires, never again is he reborn." You see, one thing very good about our Buddha's teaching is that we see all beings as related to us. Buddha says it's very difficult to find a being you meet who has not been your father, your mother, your relative before, and understanding that we go on the cycle of rebirth again and again. So we understand this is very probable. So we don't discriminate on religion, we don't discriminate on race and all that. So we practice loving kindness and we have no reason to kill people. The Buddha's teaching, we practice the Buddha's teaching, we never go to war. Very peaceful religion in the world. 1.9, Hemavatasutta. This is about two yakas. The yakas, Satagiri, Satagira said, Today is the full moon day of the lunar month. The divine night has approached. Let's see Master Gautama, the teacher, perfectly named." So this Satagira, he has a faith in the Buddha, whereas his friend Hemavata does not, not yet. The yaka Hemavata said, it's the steadfast one's mind. well-directed towards all beings, as he brought his thoughts as regards pleasant and unpleasant things under his control. And Satagira said, the steadfast one's mind is well-directed towards all beings. Moreover, he has brought his thoughts as regards pleasant and unpleasant things under his control. That means he is well-directed towards all beings. That means he has loving kindness towards all beings. And as regards pleasant and unpleasant things, he is not greedy for pleasant things and averse to unpleasant things. And Hema Bhatta says, does he not steal? Is he self-controlled towards living beings? Is he far from being lethargic or lazy? Does he not give up meditation? And Satagira said, he does not steal. His attitude is one of self-control towards living beings. He is far from being lethargic. The Enlightened One does not abandon meditation. And Hemavata says, Does he not speak falsehood? Does he not use harsh words? Does he not say things which cause distress? Does he not indulge in frivolous talk? And Satagira said, He does not speak falsehood. Neither does he use harsh words, nor does he say things which cause distress. He speaks only wise and useful things. And Hemavata asked, Is he not attached to worldly pleasures? Is his mind undisturbed? Has he overcome delusion? Has he acquired insight into all things? And Satagira answered, He is not attached to worldly pleasures. His mind is undisturbed. All his delusion has vanished. The enlightened one possesses insight into all things. And Hemavata asked, Is he endowed with knowledge? Is his conduct pure? Has he destroyed all passions? Has he brought to an end the cycle of rebirth? And Satagira said, He is endowed with knowledge. His conduct is pure. He has destroyed all passions. He will not be subject to further rebirth. And Hemavata said, The sage's mind is filled with good speech and action. He possesses right knowledge and conduct. Let's go and see Gautama. The sage Gautama limped like the antelope, lean, firm, taking little food, not greedy, who meditates in the jungle. Let's go and see him. Having approached him who is like a lion who lives alone, who is indifferent to worldly pleasures, let's ask for an escape from the snare of death. And both of them asked the Buddha. We ask Gautama, the enlightened one, who declares the Dhamma, who expounds the Dhamma, who has realized all truth, who has overcome hatred and fear. And Himavata asked, upon what is the world produced, with what is the world intimate, after having clung to what, by what is the world troubled? And the Buddha said, Himavata, In six is the world produced, with six it is intimate. After having clung to six, by six the world is troubled." This six I think refers to the six pieces, the six sense pieces because the six sense pieces produces the world in consciousness. And Hemavata asked, what is that attachment by which the world is troubled? Please tell us the means of deliverance. How does the world escape from misery? And the Buddha said, having destroyed the desire of the five sensual pleasures in the world and that of mind, the six sense, one escapes from misery. This is the salvation of the world. I have told you as it is. This alone I tell you. Thus the world escapes from misery. And Hemavata asked, who is the one who crosses the flood? Who is the one who crosses the sea without a footing and when not supported, who will not sing in the deep ocean and sea? And the Buddha said, one who is always virtuous, wise, well-concentrated, reflects within himself and mindful, he crosses the flood which is difficult to cross. Abstaining from lustful thoughts and having broken all fetters, being one in whom desire for existence is extinct, he will not sink into the deep." And Hemavata says, look at that great sage who possesses deep wisdom, who is subtle in realizing the truth, passionless, not attached to worldly pleasures, free from all fetters and who walks on the superhuman path. Look at that great sage of perfect name, who is subtle in realizing the truth, who imparts wisdom, who is not attached to worldly pleasures, who is all-knowing, whose wisdom is perfect, who walks on the noble path. A good sight indeed has arisen today, a good daybreak, a beautiful arising, for we have seen the perfectly enlightened one, who has crossed the flood, who is free from passions. These thousand Devas assembled here, who possess supernatural power and fame, all take refuge in you. You are our noble teacher. Thus we shall wander from village to village and mountain to mountain, paying our respects to the enlightened one and to his Dhamma which is well preached." So these devas, they come and ask questions. When the Buddha answers their questions, they become his disciples. 1.10. Alavaka Sutta. This Sutta is also found in Sangyuta Nikaya 10.12. Thus have I heard, once the Buddha was dwelling in the residence of the Yakka, Alavaka, near the town of Alavi. Then Alavaka came to the Buddha and shouted, get out recluse. By the way, it seems the Buddha was around that area, then the wives of this Yakka, Alavaka, they came to talk to the Buddha. And then after talking to the Buddha, they invited the Buddha into their city, which was supposed to be like in a huge tree or something like that. So the Buddha went inside. And then when Alavaka came back, he saw all his wives talking to the Buddha, he got jealous. Then Alavaka came to the Buddha and shouted, Get out, recluse. The Buddha departed, saying, Very well, friend. The Yakka then ordered, Come in, recluse. And saying, yes friend, the Buddha entered. For a second time, the Yakka shouted thus to the Buddha, get out recluse. The Buddha again departed saying, very well friend. For a second time, the Yakka ordered, come in recluse. Saying, yes friend, the Buddha again entered. For a third time also, the Yakka shouted, get out recluse. And for a third time, the Buddha departed saying, very well friend. However, when Alavaka shouted his orders to the Buddha, yet again the Buddha retorted, I will not obey you and you can do whatever you like about it. And he said, I shall put a question to you then, recluse, and if you do not answer, I will derange your mind, or make you mad, or tear out your heart. or take you by the feet and throw you to the other side of the river?" And the Buddha said, I do not see, friend, in the world of gods, Maras, Brahmas or men, anyone who could do to me such as you say. However, friend, proceed with your question. And Alavaka asked, What is the best wealth to a man in this world? What is the good practice that brings happiness? What is the sweetest of all tastes? What manner of living is said to be the noblest kind? And the Buddha said, confidence of faith is the best wealth to a man in this world. Well-practiced Dhamma brings the most happiness. Truth is the sweetest of all tastes. Living with wisdom is said to be the noblest kind. And Alavaka again asked, how does one cross the flood of recurrent birth? How does one cross the sea of existence? How does one transcend unhappiness? How does one get purified? And the Buddha said, one crosses the flood of samsara by confidence of faith. One crosses the sea of existence by vigilance. One transcends unhappiness by strenuous effort. One purifies oneself by wisdom. Stop here for a moment. One transcends unhappiness by strenuous effort. You know when a monk first renounces, there'll be a lot of thoughts troubling him. The thoughts always bring him back to his home. And the Buddha says, that to overcome these thoughts that trouble the new monk, he should practice satipatthana. Satipatthana means intense state of recollection. For example, the first meditation the Buddha taught is chanting the 32 parts of the body, head, hair, body, hair, nails, teeth, skin, flesh, sinew, bone, bone, marrow, kidney, heart, etc. So if a monk keeps chanting this, then the mind does not stray, go back to the home. So in the same way, when we have unhappiness, unhappiness is due to a lot of thinking, proliferation of thoughts. These thoughts multiply and disturb us. So we do all this, keep the mind very occupied. That's why it says strenuous effort. All the time you must use effort and then the mind does not disturb you. And then Alavaka again asks, how does one acquire knowledge? How does one obtain wealth? How does one attain fame? How does one gain friends? How does one not repent passing from this world to the next? And the Buddha says, one acquires knowledge by reposing confidence or trust and listening or faith, and listening to the Dhamma of the Arahants for the attainment of Nibbana, being diligent and attentive. One who does what is proper, one who is resolute, one who is industrious, acquires wealth. One attains fame by truth. One who gives, gains friends. If you are always generous, you'll have a lot of friends. A confident householder in whom there are four virtues, truthfulness, goodness, Energy and generosity will not repent after his death. And the Buddha said, I challenge you to consult other ascetics and Brahmins to ascertain whether there can be any other qualities higher than truth, self-control, generosity and patience. And Alavaka said, why should I consult other ascetics and Brahmins? Today I know which one will prove for my good in the future. The Buddha indeed came to my residence near Alavi for my benefit. Today I know what should be given to achieve great results. From today I will wander from village to village, from town to town, paying my respects to the fully enlightened one and to his perfect teaching." So this fierce yaka converted and became a protector of the Buddha. 1.11, Vijaya Sutta. It's about reflection on the unattractive. nature of the body, the 32 parts of the body. Anyone, if either walking, standing, sitting or lying down, contracts or stretches his body, such is motion of the body. The body is put together with bones and sinews, plastered with skin and flesh, whose real nature is not perceived. It is filled with intestines in the stomach, It should be intestines in the abdomen. The lump of the liver in the abdomen, the bladder, heart, lungs, kidneys and spleen, with mucus, saliva, perspiration, lymph, blood, the synovial fluid, bile and fat. Then in nine streams impurity constantly oozes from the eye-eye excrement, from the ear-ear excrement, from the nose mucus. Sometimes the body emits vomit from the mouth. and ejects bile and phlegm. From the body flows sweat and dirt. The cavity of the head is filled with the brain. but the fool, because of his ignorance, regards it as a fine thing. When the body lies dead, swollen and livid, cast away in the cemetery, the relatives do not care for it. Dogs, jackals, wolves, worms, crows and vultures and other living beings eat it. In the world, the monk who is wise, listening to the Buddha's word, fully comprehends the body and sees it in its true perspective. He compares his body to a corpse, and thinking that this body is the same as a corpse and a corpse is the same as this body, he removes desire for his own body. In the world, such a wise monk who is free from desire and attachment attains the immortal, tranquil and deathless state of Nibbāna. The body is impure, bad-smelling, and replete with various kinds of stench which trickle here and there. If one possessed of such a body thinks highly of himself and despises others, that is due to nothing other than his lack of insight." So when we are young, we think we are very beautiful, very handsome, and we look at old people and we tend to despise old people looking so ugly. but actually very soon we will also grow old and look ugly and then very soon our body will turn into a corpse. So here the Buddha says we must compare your body to the corpse and realize your body is the same as the corpse and the corpse is the same as your body in a very short time. So that will help you to not be so vain about the body Come to the last sutta of the chapter 1.12, Muni Sutta. Muni is a sage. Fear arises because of intimacy. Sensual desire is born of the household life. Homelessness and detachment is therefore appreciated by the sage. One who cuts off defilements that have arisen, who would not plant them again, and who would not enter into what is being grown, he is said to be the solitary wandering sage, that great sage has seen the state of peace. Having considered the ground, having discarded the seed, and not supplying moisture for the growth of that seed, having abandoned sophistry, that sage who has seen the end of birth cannot be categorically described. He who has known all kinds of birth but does not desire to enter into any of them. Such a sage is freed from greed and desire. He toils not, for he has reached the other shore. One who has overcome all, who knows all, who is intelligent, who does not cling to any object, who has abandoned everything, who has freed himself by destroying desire, is called a sage by the wise. One who possesses the strength of wisdom, born of the moral precepts and restraints, who is tranquil in mind and delights in meditation, who is mindful, freed from attachment, freed from mental barrenness and the asavas, is called a sage by the wise. The sage who wanders alone, who is diligent and undisturbed by praise or blame, not frightened by noises like a lion, not caught in a net like the wind, not soiled by water like the lotus, leading others but not led by others, is called a sage by the wise. One who is firm as the post in a bathing place, controlled over what others say, who is passionless, whose senses are well composed, is called a sage by the wise. One who is firm-minded and straight as a shuttle, who despises evil actions, investigating what is good and bad, is called a sage by the wise. One who is self-restrained and does not commit evil, that wise one, whether young or middle-aged, whose mind is well-restrained, who is not provoked and does not provoke others, is called a sage by the wise. The monk who depends on others, who does not praise or blame the giver when he has received alms, either from the top or the middle portion or the remainder, and who neither flatters nor treats with disrespect, is called a sage by the wise. The sage who wanders alone, who has abstained from sexual intimacy, who even in his youth is not attached to anything, who has detached himself from pride and indolence, is called a sage by the wise. One who has known the world, who has perceived the highest truth, who has crossed the flood and sea of existence, who has cut the ties of rebirth, who has no clinging to sense objects, who is free from the asavas, is called a sage by the wise. The sage who is accustomed to living in distant places, the egoless and well-conducted one, and the householder who supports a family, they are not equal, for the householder is unrestrained and destroys life. The sage is well-restrained and protects living beings. The blue-necked peacock which flies through the air never approaches the speed of the swan. Similarly, the householder can never resemble the monk who is endowed with the qualities of a sage who meditates aloof in the forest." That's the end of the sutta and the chapter. So you see all these verses are very inspiring, always encouraging a monk to wander alone, to live alone. This lonely life, if you're not used to it, can be a lot of suffering. But when you get used to it, you like to be alone. Anything to discuss? You can see from these suttas, why I say the Sutta Nibbata is the most important or the best book in the Kuddhaka Nikaya. And next to this is the Dhammapada. Dhammapada also has a lot of Dhamma inside. Where is that? Stage twenty, twenty-one? Twenty-two. Twenty-two. Which ... Fear arises because of intimacy. When you are intimate with people, you fear losing them, those you love. Why do the monks accept the view after changing the view? Ah, I didn't hear clearly. Why can't, why can't? Don't put too near the, your, what now? Have to wait a while. Why can't the buddhas accept the view after changing the view? Why can't the Buddha accept the food after saying those words? The Buddha says he does not chant for his meal. So, in other words, what a lot of monks are doing is wrong, just like the pat-ui. Pat-ui collect money after the chanting. It's against the Buddha's teaching. So people give. Because they want to give. Because you see, after the Buddha said those words, and you give, it's like the Buddha begging you to give. So that's why the Buddha said, throw away that food. If you want to give, give another portion. Not that food. Yes, yes, yes. Not exactly because this one is the way the Buddha said is that convincing him to give like that. So that is wrong. Or if you do the chanting as a means of livelihood. Like we do the chanting, transference of merit is different. So like the chanting of transference of merit is after the food is given. And that is also for the departed. Arahanthood is achieved not only by listening to the Dhamma but by having the four jhanas. So those devas who come to listen to the Dhamma generally are those that are nearby, in the sensual desire realm, and they don't have the four jhanas. So usually after listening to the Dhamma, they attain stream entry, they understand and attain stream entry. So from the suttas we find generally there's the highest they attain, because other higher stage than stream entry you have to meditate. So they have so much, they are so busy with enjoyment and no time to meditate. That is provided you practice. If you don't practice, then being a deva is better. Yes, if a person has four jhanas, but he must know the Dhamma. If he does not know the Dhamma, then the most is he has psychic power, external ascetics. But even Ascetics, when they have four jhanas, Mara cannot sit still. He's afraid they become enlightened, so he comes and disturbs. So as long as you have not attained the four jhanas, don't worry that Mara will come and disturb you. So I hope you all, after listening to this, you can take back the book and look through it again, so you can understand better. And if you have questions tomorrow, also you can ask. Okay, shall we end here?

18-KN-Sutta-Nipata-Chapter-2-(2011-08-21)-Part-A.txt

Tonight is the 21st of August and this is the second night we are talking of the Sutta Nipata. Now we come to Chapter 2, Chula Vagga, minor chapter. The Sutta is Ratana Sutta. This Ratana Sutta is also found in the Kudaka Pata of the Kudakanikaya. This is one of the protections. Whatever beings are assembled here, whether terrestrial or celestial, let all such beings be happy. Let them moreover attentively listen to what is said. Therefore, O beings, do you all pay attention, diffuse loving-kindness towards mankind, who day and night bring offerings to you. Protect them, therefore, with earnestness. Whatever treasure there be, either here or elsewhere, or whatever precious jewel is in the heavenly worlds. Yet there is none comparable to the Tathagata. This precious jewel is in the Buddha. By this truth, may there be peace. The sage of the Sakyans is of a tranquil mind. Realize that cessation which is passionless, immortal, and excellent. There is nothing equal to that state. This precious jewel is in the Dhamma. By this truth, may there be peace. The Supreme Buddha prays pure meditation. He gives instantaneous results. There is nothing equal to that meditation. This precious jewel is in the Dhamma. By this truth, may there be peace. Eight individuals are praised by good people. They constitute the four pairs. They are the disciples of the Buddha, worthy of offerings, whatever is offered to them. yields abundant fruit. This precious jewel is in the Sangha. By this truth may there be peace. Those who are free from desires are well established in the teaching of Gotama with firm mind. They have attained to that which should be attained. Having plunged into immortal Nibbana, they enjoy the peace having obtained it for nothing. This precious jewel is in the Sangha. By this truth, may there be peace. Just as a city gate fixed in the earth is not shaken by the winds from the four directions, even so do I declare to be a good man, he who thoroughly perceives the noble truths. This precious jewel is in the Sangha. By this truth, may there be peace. Those who comprehend clearly the noble truths, well taught by him who is endowed with profound wisdom, However exceedingly heedless they may be, they do not take birth for the eighth time. This precious jewel is in the Sangha. By this truth may there be peace." Stop here for a moment. This one, if one clearly comprehends the Noble Truths, then he's a Sotapanna at least. So a Sotapanna would have a maximum of seven rebirths, not the eighth time. Three conditions are forsaken by him at the instant of acquisition of seeing, dasana, namely identity, view, doubt, attachment to rules and vows or ceremonies, should there be any. He is also absolutely free. He has his four states of misery. that there should be three and is incapable of committing the six crimes. This precious jewel is in the Sangha, but this truth may there be peace. Stop here for a moment. So again, you can see here this later addition. Originally three states, three woeful planes of existence. Now they say four because of the adding the Asura. And then the, actually there should be Five, the most heaviest crimes, but here they say six. They added one more, it's upholding wrong views. The first five is purposely injuring Buddha until blood flows, then killing an Arahant, then killing mother, and fourth, killing father, and fifth, dividing the Sangha. Whatever evil deed he commits, either by his body, speech, or mind, is incapable of concealing it, for it has been said that such an act is impossible for one who has seen the path. This precious jewel is in the Sangha. By this truth, may there be peace. As a clump of trees whose tops are blossoming during the first heat of the summer months, so the sublime Dhamma leading to Dhimbana was taught for the highest goal. This precious jewel is in the Sangha. By this truth, may there be peace. The excellent one, knower of the excellent, giver of the excellent, and bringer of excellence, has expounded the excellent Dharma. This precious jewel is in the Buddha. By this truth, may there be peace. With the old extinct, nothing new to be reproduced. The mind detached from future birth. They have destroyed the seeds of existence. Their desires do not spring up again, and those wise ones go out even as this lamp. This precious jewel is in the Sangha. By this truth may there be peace. Whatever beings are assembled here, whether terrestrial or celestial, let us salute the Buddha. The Tathagata is honored by gods and men. May there be peace. Whatever beings are assembled here, whether terrestrial or celestial, let us salute the Dhamma. The Tathagata is honored by gods and men. May there be peace. Whatever beings are assembled here, whether terrestrial or celestial, let us salute the Sangha. The Tathagata is honored by gods and men. May there be peace. So this Ratana Sutta, we often chant. But in the Thai tradition, we chant only six paragraphs, six verses. But here, there's so many, 17. This Sri Lanka, they chant 16, 17. So this protection, paritta, that people like to chant, for their hoping for peace. Now we come to one of the important suttas. This is 2.2, Amagandha Sutta. This Amagandha Sutta, the Buddha related, actually concerns his previous teacher, the Buddha Kassapa. Our Bodhisatta, according to the suttas, only met one Buddha. not 24 Buddhas, as later books say. This ascetic, Tisa, he was not happy with the Buddha Kassapa for eating meat. You can see from this sutta, quite a number of external ascetics, they are vegetarians, but not the Buddha and the monks. So Tisa says, Millet, cingula, beans and peas, edible leaves and fruits, the fruit of any creeper, the virtuous who eat these, obtain justly, do not tell lies out of sensuous delight. O Kasapa, you who eat any food given by others, which is well prepared, nicely arranged, pure and appealing, he who enjoys such food made with rice, eats stensha, meaning rotting flesh. Oh Brahmana, although you say that the charge of stench does not apply to you whilst eating rice with well-prepared fowl, yet I inquire the meaning of this from you. Of what kind is your stench? Up here for a moment. So you see because the Buddha and his disciples, they have a very good reputation because they keep their precepts very pure and they practice very well. So they get a lot of offerings. very good food, various types of food. And then this external ascetic, Tissa, he blamed the Buddha for that, for enjoying his food. But this one is not a person's choosing, depending on our kamma, whether we get good food or not so good food, it all depends on our kamma. So here he He says the Buddha eats stench, but the Buddha says this is not stench. So he asked the Buddha to explain, then what type of stench is yours? The Buddha Kasapa said, taking life, beating, wounding, binding, stealing, lying, deceiving, worthless knowledge, adultery, this is stench, not the eating of meat. In this world, those individuals who are unrestrained in sensual pleasures, who are greedy for sweet things, who are associated with impure actions, who are of nihilistic views, that means Annihilationist, crooked, difficult to follow. This is stench, not the eating of meat. In this world, those who are rude, arrogant, backbiting, treacherous, unkind, excessively egoistic, miserly, and do not give anything to anybody. This is stench, not the eating of meat. Anger, pride, obstinacy, antagonism, deceit, envy, boasting, excessive egoism, association with the immoral, this is stench, not the eating of meat. Those who are of bad morals, refuse to pay their debts, slanderous, deceitful in their dealings, pretentious. Those who in this world, being the vilest of men, commit such wrong things, this is stench, not the eating of meat. Those persons who, in this world, are uncontrolled towards living beings, who are bent on injuring others, having taken their belongings, immoral, cruel, harsh, disrespectful, this is stench, not the eating of meat. Those who attack these living beings either out of greed or of hostility, and are always bent upon evil, go to darkness after death, and fall headlong into woeful states. This is stench, not the eating of meat." abstaining from fish and meat, nakedness, shaving of the head, matted hair, smearing with ashes, wearing rough deer skins, attending the sacrificial fire. None of the various penances in the world perform for unhealthy ends. Neither incantations, oblations, sacrifices, nor seasonal observances purify a person who has not overcome his doubts. Stop here for a moment. So this is a list of the external sect ascetic practices where they do all kinds of, practice all kinds of austerities. So we can see from here abstaining from fish and meat. The Buddha says they practice all this. Does not purify a person. who has not overcome his doubts. So it's very clear from here, the Buddhas, they are not vegetarians. He who lives with his senses guarded and conquered and is established in the Dhamma, delights in uprightness and gentleness, who has gone beyond attachments and has overcome all sorrows. That wise man does not cling to what is seen and heard. Thus the Buddha Kasapa preached this again and again. That ascetic who was well-versed in the Vedic hymns understood it. The sage who is free from defilements, non-attached, and difficult to follow, uttered this discourse in beautiful stanzas. Thus, having listened to the well-spoken words of the Buddha, who is free from defilements which end all misery, he worshipped the Tathagata with humble mind and requested to be admitted into the Sangha at that very place. So you see this, after the Buddha explained to him what really is stancha, not just the eating of meat by itself, then he understood, he asked to go forth under the Buddha. 2.3, hiri sutta. Hiri is, usually comes hiri otapa, the sense of shame, having a sense of shame. The Buddha delivered this discourse to a Brahmin of Savatthi who wished to know the answers to the following four questions. With whom should one not associate? With whom should one associate? What brings happiness? What is the sweetest condition? Buddha said, know this well, that he is not my friend who behaves shamelessly and who despises his friend while saying, I am your friend, without undertaking any work he can do for him. The wise know him as a mere talker but not a doer, one who uses pleasant words to friends but does not act accordingly. He is not a friend who is always anxiously alert to a conflict and who is only looking out for defects. He is indeed a friend who is incapable of being separated from you by others, like a son on his father's breast, one who bears human responsibility which yields good results who cultivates that cause which gives joy and brings praise and happiness. Having drunk the sweetness of solitude and also the sweetness of tranquility, one becomes free from fear and wrongdoing while drinking the sweetness of the joy of truth." So initially the Buddha says what is a false friend, what is a true friend, and then what brings praise and happiness. And then what brings the joy of truth. 2.4, Mahamangala Sutta. This Sutta is also found in the Kudaka Patha, definition of the highest blessing. Thus have I heard. Once the Buddha, this one also one of the Suttas we chant. Once the Buddha was living near Savatthi in the Jeta Grove at Anathapindika's monastery. Then one beautiful night, a certain Devata, having illumined the whole Jeta Grove with surpassing splendor, came to the Buddha and making salutations, stood to one side and addressed the Buddha in the following verses. Many gods and men wishing for well-being have pondered over those things that constitute the highest blessings. Tell us, what is the highest blessing? The Buddha said, Not to associate with fools, but to associate with the wise, and to honor those who are worthy of honor. This is the highest blessing. Copy for a moment. Fools and wise in the Buddha's teachings may be different from fools and wise in the worldly sense. The worldly sense, a fool is a person who doesn't know. Wise is a person who knows. But in the Buddha's teaching, a fool is one who does not practice the Dhamma, A wise person is practicing the Dhamma and going off for a good rebirth, whereas the fool is going to the woeful planes of rebirth. To reside in a suitable environment, to have done meritorious deeds in the past, and to set oneself on the right course, this is the highest blessing. Stop here for a moment. A suitable environment is one where you can practice the Dhamma, where you can listen to the Dhamma, and ideally if you have monks to do dana, to teach you the Dhamma also. And you have monasteries to go and keep the eight precepts, and learn the Dhamma, and learn to meditate, etc. So like a Buddhist country would be the best environment. If you have done meritorious deeds in the past, then this life, you will have a lot of blessings. And then thirdly, to set yourself on the right course, that means on the course of Dhamma, is the highest blessing. Number four, this one is bahu saccanca sipanca vinaya casusikito. Bahu saccanca is much learning. Sacca is truths, bahu is much, much truths, much learning of the truths. Sipanca is knowledge, some people say knowledge of a craft, it's just knowledge. Highly trained in discipline and pleasant speech, this is the highest blessing. This much learning is very important, much learning of the Dhamma. If you learn the Dhamma much, then you know how to conduct yourself, you know how to lead a skillful life, and you won't regret at the end of life. A lot of people, they don't know the Dhamma, and then they don't practice according to the Dhamma at the end of life. Most people, they regret they didn't do a good job of their life. Then Sipanca, knowledge, can be knowledge of the craft or general knowledge. Nowadays, we need knowledge because this is a very dangerous world. We eat also have to eat wisely, otherwise we get cancer. And then we live also have to live wisely, associate with friends also have to associate wisely. Otherwise, especially girls, they make friends with wrong people, especially wrong boyfriends. The boyfriend might even sell them off. And then train in discipline, in the vinaya, in the precepts, and pleasant speech. Supporting one's father and mother, cherishing wife and children, and unconflicting occupation. This is the most, it is the highest blessing. Supporting father and mother, we know, cherishing wife and children, the family. An unconflicting occupation, that means your job, your livelihood. You don't have conflicts with other people. It's a peaceful job, not like some occupations. You have to have a lot of conflicts. Then, Dhananjaya, this is generosity. Dutiful conduct, helping relatives, and blameless actions. This is the highest blessing. Generosity, we know. Dhana. Dhananjana. Dhananjana. Dhananjana. Dhananjana. Dhananjana. Dhananjana. Dhananjana. Dhananjana. Dhananjana. Dhananjana. Dhananjana. Dhananjana. Dhananjana. Dhananjana. Dhananjana. Dhananjana. Dhananjana. Dhananjana. Dhananjana. Dhananjana. Dhananjana. Dhananjana. Dhananjana. Dhananjana. Dhananjana. Dhananjana. Dhananjana. Dhananjana. Dhananjana. Dhananjana. Dhananjana. Dhananjana. Dhan drinks and drugs, and diligence in virtue. This is the highest blessing. Abstaining from evil, miskeeping the precepts, abstention from intoxicants, and practicing the virtues, moral conduct, reverence, humility, contentment, gratitude, and timely hearing of the Dhamma. This is the highest blessing. reverence, knowing how to give respect to those worthy of respect, and then practicing humility, practicing contentment. Contentment is very important because a lot of people are not happy because they are not contented. If you are contented, then whatever we have, we are contented with. You don't feel you're lacking anything, but if you are not contented, you might even be a millionaire, but you're still not happy. Having gratitude also is a good quality and hearing the Dhamma. Forbearance, obedience, association with exemplars of the Dhamma life and participation in religious discussions. This is the highest blessing. Sometimes people say patience or forbearance, obedience. And then association with those who practice the Dhamma. And discussion of Dhamma is also very important because sometimes you listen to Dhamma or you read the books, certain things you don't understand. When you discuss with other people, there might be those who know more than you, then you clarify your doubts. Self-control. perception of the noble truths and the realization of Nibbāna, this is the highest blessing. If one's mind is sorrowless, stainless and secure, and is not disturbed when affected by worldly vicissitudes, this is the highest blessing. Those who thus acting are everywhere unconquered, attain happiness everywhere. To them, these are the highest blessings. So this is a very good sutta. Actually, this sutta was spoken to a deva. Devas also want blessings, not only human beings, want blessings. And even what we call bomo. Bomo is, how do you say? Kongtaoshi. They even go to monasteries. to offer dana so they have the more power. Shaman, shaman. So this, if we practice all these things, we will have a lot of blessings. And not only having blessings, we will be very safe and secure. When you have blessings, then the devas also look after you. 2.5, Suchiloma Sutta. This sutta is also found in the Sangyuta Nikaya 10.3. This discourse is similar to the Alavaka Sutta. Thus have I heard. Once when the Buddha was spending some time at Gaya on a stone couch in the abode of the Yakka Suchiloma, the Yakkas Kara and Suchiloma were passing nearby and Kara asked, Is this man an ascetic? Suchiloma replied, He is no ascetic, but merely feigning his appearance. However, I'll make sure. Then Suchiloma went up to the Buddha and tried to press himself against his body. But the Buddha drew back from his touch. Thereupon Suchiloma asked the Buddha, Ascetic, are you afraid of me? The Buddha replied, Friend, I am not afraid of you, but your touch is unpleasant. And Succi Loma said, I shall ask you a question ascetic. If you fail to answer, I'll drive you out of your mind or tear out your heart or take you by your feet and fling you to the other side of the Ganges. And the Buddha said, I do not see friend in the world, a person who could do so. However, friend, ask any question you like. And Suchiloma asked, from where do passion and hatred spring? From where do discontentment, attachment and terror spring? From where do evil speculations arise and harass the mind as do boys accrue? And the Buddha said, passion and hatred spring from egoism. So do discontentment, attachment and terror. Speculative thoughts also spring therefrom and harass the mind as do boys accrue. They spring from desire, are in oneself like the shoots which spring from the branches of a bunion tree. They are attached to sense desires like a maluva creeper which overgrows the jungle. Listen, yaka, those who know the source overcome it. They cross the flood which is difficult to cross, which has never been crossed before. and are no more reborn. So here, all these evil states come from the ego, egoism. Because of the ego, we have passion, we want to satisfy our sensual desires. And then we have hatred, when we cannot satisfy our wants. Then discontentment, attachment, fear, stray thoughts and all these things. 2.6. Dhammacarya Sutta. Carya is conduct, I think. Conduct. According to Dhamma. If one renounces household life, becomes a recluse, and leads a pure and celibate life, this is the worthiest jewel. However, if he be by nature garrulous or talkative, and brutishly derives pleasure from injuring others, the life of such a one becomes unprofitable, and his defilements increase. A monk who delights in quarreling, being veiled by delusion, does not understand the Dhamma preached by the Buddha, even when explained. Led by ignorance, he does not understand that injuring those whose minds are well composed is misconduct that leads to a woeful state. That kind of monk certainly will experience misery after death, going to places of suffering from birth to birth, from darkness to darkness. Like a cesspool, shit hole, filled over a number of years, such an impure one is difficult to be purified. Monks, if you should know such a one who is attached to the worldly life, having unwholesome desires, ulterior motives, and evil modes of behavior, ostracize and oust him, all being united. As thus sweep him out, as refuse, remove him. Then remove those hollow ones who, not being monks, yet pretend to be so. Eject those possessing the aforementioned undesirable traits of character. Be pure and associate with the pure. Being mindful, united. Arise and put an end to suffering. So this last part, the Buddha says, if a monk in a monastery is not practicing as a monk, but is a hypocrite, pretending to be a monk, then the Buddha said, Don't let him stay, throw him out of the monastery. The seventh sutta, Brahmana Dhammika Sutta. Thus have I heard, once the Buddha was living near Savatthi in the Jeta Grove at Anathapindika's monastery. Then a great many wealthy Brahmins of Kosala, decrepit, elderly, old, advanced in years, arrived at old age, went to where the Buddha was residing, and were highly pleased with seeing him, having exchanged friendly speech, causing delight and worthy of being remembered. They sat down on one side and asked the Buddha, Venerable Gautama, are the Brahmins of the present day found engaged in the Brahmin duties of the ancient Brahmins? And the Buddha said, the Brahmins of the present day are not indeed found engaged in the Brahmin duties of the ancient Brahmins. And they said, it would be good of you, Gautama, if you will explain them, if it is not inconvenient to you. And the Buddha said, The sages of ancient times possessed of self-control and restrained mind, abandoning the fivefold sensual pleasures, led a life for their own welfare. The Brahmins of ancient times had no cattle, neither gold nor corn. Learning was wealth and corn for them. They protected this divine treasure. Whatever food prepared for them was offered at the door. They considered that it was prepared through devotion to those seekers. Prosperous people from the provinces and outside countries worshipped those Brahmins with garments of various colours, beds and dwellings. The Brahmins were neither injured nor conquered. They were protected by virtue. No one ever opposed them at the entrance of any household. Formerly, the Brahmins practised celibacy from their youth up to their 48th year. They were engaged in search of learning and good conduct. The Brahmins cohabited not with another's wife, nor did they buy a wife. Being brought by mutual love to love together, they were pleased with each other. The Brahmins cohabited not except with the wife whose menstrual discharge had ceased, and at no other time but the right time." Stop here for a moment. So in the years gone by, the Brahmins were the ascetic caste. So up to the first 48 years, they practiced the holy life, begging for their food. property and all that. And then after 48 years old, if they want, they can marry, choose another Brahmin girl they like. And then if they have sex, it's only for the purpose of having a child, not other purpose. They praised chastity, morality, integrity, amiability, penance, gentleness, non-violence and forbearance. If there was any Brahmin of great influence who was the noblest of them, even he was chased. and did not, even in dreams, indulge in sexual intercourse. Here some wise men, following the Brahmin's precepts, praised chastity, morality, and forbearance, having begged for rice, beds, cloth, butter, oil, and collecting them by fair means. They offered such objects as these for sacrifice, and at the sacrifice they did not kill cows. The cows by means of which medicinal drugs are produced are our great friends, like our mother, father, brother and other relations. They give food, strength, beauty, health. Knowing these benefits, they did not kill cattle. The Brahmins were graceful, large-bodied, handsome and honoured. very attentive to their duties and zealous as to what should be done and what should not be done. This community thus prospered happily in the world as long as they lived accordingly. Having seen worthless things such as wealth and well-adorned women, however, there was a change in them. The Brahmins coveted the great enjoyments of men surrounded by herds of cows, groups of beautiful women, chariots with well-trained horses, well decorated with beautiful curtains, and homes and dwelling places built to good proportion. Composing hymns, they then approached the king, Okaka, and said, You are possessed of manifold wealth. Offer us your vast riches. Offer us your immense wealth. Then the king, the lord of chariots, persuaded by the Brahmins, performed freely in the horse sacrifice, the human sacrifice, the water rites and the sacrifice of liquor. Having performed these sacrifices, he gave wealth to the Brahmins." Stop it for a moment. So the Brahmins taught him how to do the sacrifices to heaven so that he can get a lot of blessings. And then after that, he gave them a lot of things. Cattle, beds, garments, adorned women, well-made chariots drawn by noble horses, and covers of various embroidery, beautiful houses well-planned into apartments, filling these with various kinds of grain, thus gave this wealth to the Brahmins. And they, having thus received wealth, desired to hoard, and being overwhelmed by covetousness, their greed increased. They composed hymns and again approached Okaka, the king. Like water, earth, gold, and corn, even so are the cattle, for they are the necessary appendage of living beings. Therefore, sacrifice your wealth, sacrifice your riches, oh no, Therefore sacrifice as your wealth is immense, sacrifice as your riches are vast. Then the king, the lord of chariots, persuaded by the Brahmins, caused to be killed many hundred thousand cattle in sacrifice. Neither with their legs nor with their horns do the cows hurt anybody, being obedient like lambs and yielding jars of milk. The king, seizing them by the horns, had them killed by a sword. Then the gods, ancestors, Indra, Asuras, and rakasas cried out as the sword fell on the cows. This is unjust. In ancient days, there were only three diseases, desire, hunger, and decay or sickness or aging. But owing to the killing of animals, these sprang to 98. This old injustice has come down. The innocent cows are killed. The sacrificing priests have fallen from virtue. Thus this ancient mean practice is censured by the wise. Wherever such a practice is seen, people blame the sacrificing priests. Thus, dutiful conduct being destroyed, the workmen and traders were divided. The warriors were also widely separated. The wife disregarded her husband. The warriors, Brahmins and others who protected their caste, disregarding their caste, came under the influence of sensual pleasure. It being thus spoken, the Brahmins of great wealth said to the Buddha, this amazing Venerable Gautama, this wonderful Venerable Gautama, just as if one might raise what had been overturned, or reveal what had been hidden, or point out the way to him who has gone astray, or hold up a lamp in the dark so that those who have eyes may see objects. So likewise has the truth been explained by the Venerable Gautama in various ways. Therefore we take refuge in him, his Dhamma and his Sangha. May the Venerable Gautama accept us as lay followers who henceforth have taken refuge in him for the rest of our lives. So you see the Buddha because he has, he's able to see the past. So these Brahmins also don't know how the Brahmins are supposed to behave, to conduct themselves, the duties of a Brahmin. So the Buddha explained in detail.

19-KN-Sutta-Nipata-Chapter-2-(2011-08-21)-Part-B.txt

The Eighth Sutta, Navasutta. That man should venerate him from whom he learns the Dhamma as the gods venerate Indra. The learned person, thus being venerated, being pleased with the disciple, makes the Dhamma manifest. Having paid attention to it and considered it, the wise man, putting the Dhamma into practice, becomes learned, intelligent and accomplished, and being vigilant, he associates with such a teacher. One who follows an inferior and foolish teacher, who has not realized the meaning and who is jealous, approaches death without comprehending the Dhamma and unrelieved of doubt. As a man who has fallen into an overflowing river with deep water and a rapid current, carried away by a swift flowing current, how can he help others to cross it? Even so, he who has not comprehended the Dhamma, has not paid attention to its meaning, as expounded by the learned, being himself without knowledge, how can he make others understand? As one who, having boarded a boat firmly equipped with oars and a rudder, and knowing the method, is skillful and wise, by means of it he causes many others to cross over. Even so, he who has attained knowledge and has a well-trained mind, who is learned and unmoved, clearly knows he can help others to understand, who are attentive to listen and ready to comprehend. Therefore, one should surely associate with a good man who is wise and learned. He should know the meaning and practice accordingly, and gaining understanding of the Dhamma will attain happiness." So this Sutta is telling us to follow a good teacher. not a foolish teacher, and to practice what has been learned. Also here it says, it gives a simile, as a man who has fallen into an overflowing river with deep water and a rapid current, carried away by a swift flowing current, how can he help others to cross it? We got to help ourselves before we can help others. Don't be like some of the people nowadays, want to walk the Bodhisattva Bodhisattva path, I want to help everybody, but they don't get rid of their defilements. They don't want to practice really the spiritual path. And if you practice, they say you are selfish, just want to help yourself instead of helping everybody. But the Buddha's teaching is that you've got to help yourself first before you can help others. There's another simile in the suttas. The Buddha said a man in the mud cannot pull another person out of the mud. You have to get out of the mud before you can pull another person out of the mud. The ninth sutta, Kimsila Sutta. Sariputta asked, a man of what character, of what conduct, by performing what actions will be well established and will attain the highest well-being? And the Buddha said, let him be one who honors his elders, who is not envious, knows the right time for seeing the teacher, knows the right moment to listen attentively to the discourses well preached by him. Let him go to the presence of his teachers at the right time. Be obedient, discarding obstinacy, stubbornness. Let him remember and practice the teaching, self-restraint and virtue. One who rejoices and delights in the Dhamma and who is well established in it. One who does not speak in opposition to the Dhamma. One who refrains from unprofitable conversation. Let him pass his time with true and well-spoken words. Having abandoned laughter, gossip, complaining, ill will, deception, hypocrisy, greediness, spite, bad temper, impurity, and attachment, let him live free from pride with steady mind. The essence of well-spoken words should be understood. The essence of learning and understanding is concentration here. The essence of learning and understanding is concentration of it, or learning when understood is the essence of concentration. The wisdom and learning of a man who is hasty and negligent do not increase. Those who delight in the teaching taught by the noble ones are unique in speech, mind and action, are established in peace, gentleness and meditation, and obtain the essence of learning and wisdom. So basically to learn the Dhamma well and to be obedient and not to practice the unwholesome things like laughter, gossip, complaining, etc. Next Sutta is 2.10, Uttanasutta. It's an urgent exhortation to exert effort. Arise, sit up, What advantage is there in your sleeping? What sleep is there to those who are afflicted by disease? pierced by the arrow of suffering. Arise, sit up, train yourselves resolutely to attain peace. Do not let the king of evil, knowing you are negligent, delude you and place you under his control. Overcome this craving to which gods and men remain attached and seek pleasure. Do not let the opportune moment pass. Those who let the opportune moment pass grieve when they are consigned to woeful to a woeful rebirth. Negligence is a defilement, and so is the defilement which falls continuously from negligence to negligence. By earnestness and knowledge, let one pluck out his dart of passions." Advice not to sleep so much. Next Sutta 2.11, Rahula Sutta. The Buddha says to Rahula, do you not despise the wise man by constantly living with him? Is the holder of the torch to mankind honored by you? And Rahula said, I do not despise the wise man by constantly living with him. The holder of the torch to mankind is always honored by me. Stop here for a moment. Sometimes a disciple stays with the teachers for some time and then He looked at his faults sometimes, even though his faults are not big faults, but a person can be very critical. And after living for some time with the teacher, he finds fault with the teacher, so he'll despise the teacher. So here Buddha is asking Rahula whether, constantly living with the Buddha, whether Rahula despises the teacher. And the Buddha said, discarding the five pleasures of sense, enticing and delightful to the mind. Renounce the home through confidence of faith. Be one who puts an end to suffering. Associate with good friends. Resort to a remote dwelling place which is secluded and quiet. Be moderate in eating. Do not crave for these things, robes, food, medicines, and dwelling. Do not be one who returns to the world. Have restraint according to the disciplinary code. Be restrained in the five senses. Be mindful of the body and continually develop this passion. Avoid lustful signs which are connected with passion. Cultivate your mind which is concentrated and undisturbed on the impurities of the body. Meditate on the signless. Forsake the tendency of egoism. Thereby ending such egoism, you will live calmly. Thus the Buddha constantly advised Venerable Rahula by these stanzas. Although it's short, there's a lot of advice inside here. 2.12, Panggisa Sutta is also found in the Theragatha, verses 1263 to 1278. Panggisa wants the Buddha to confirm that his teacher has attained Nibbana. Once the Buddha resided near Alavi at a shrine called Agal Lava. At that time, the Venerable Nigrodha Kappa, the preceptor of Venerable Vangisa, had passed away there not long before. Then a thought occurred to the Venerable Vangisa. during his private meditations as to whether his preceptor had attained Nibbana or not. Then rising from his retirement in the evening, Venerable Vangisa approached the Buddha with due respect and questioned thus, We ask the Buddha of great wisdom, the remover of doubts in this world, the well-known monk, possessor of glory and peaceful mind, who died at Agalavva, O Buddha, the name Nigrodha Kappa was given to him by you. Being strenuous, he wondered about venerating you, aspiring to liberation, firm in the perception of the Dhamma. O Buddha, the all-seeing one, we all wish to know about that disciple. We are ready to hear. You are our master. You are incomparable. Cut off our doubt. Tell us about this. O you of extensive wisdom, make known to us whether he has attained Nibbana. O you all seeing one, speak in the midst of us as the thousand-eyed Indra, the king of gods. Whatever knots there are in the world, leading to delusion, associated with ignorance, causing doubt, all these are you untied when one comes to the Tathagata. Indeed, His eye is the greatest for all men. If a man such as you did not dispel passions as wind dispels the clouds, the whole world would be covered with darkness. Not even illustrious men would shine. Wise men are the enlighteners. For certain, I think you are a wise one. We have come to you endowed with insight and knowledge. Will you reveal the position of Venerable Nigrodha Kappa to us? in the midst of this assembly. Oh, lovely one, quickly raise your sweet voice as a swan stretching forth its neck with a rich and well-regulated voice. We will all listen to you attentively. We earnestly request you, the pure one who has overcome birth and death completely, to proclaim the Dhamma, for this is not a mere fulfillment of the desire of those who are worldlings. Let the Tathagata act with wisdom. The explanations from you who are endowed with guileless wisdom have always been accepted. This final folding of hands is well raised. O Supreme Sage, do not keep us in ignorance. Knowing thoroughly the teaching of the noble ones, O you who are of untiring energy, do not leave us in ignorance. As one suffering from heat in the hot season, longs for water. We long for your words, so please shower your words of wisdom. Rememberable Nigrodha Kappa led a holy life. Was this fruitful? Did he attain Nibbana with residue left behind? How was he liberated? That we long to hear." And the Buddha said, He cut off the desire for Nama Rupa, mentality and materiality in this world, which was Mara's stream flowing for a long time. He has crossed completely all births and deaths. Thus said the Blessed One, the Chief of the Five." Stop here for a moment. This Nama Rupa is mentality and materiality. And Nama Rupa in the Suttas is the counterpart of Vijnana. When Vijnana consciousness arises, Nama Rupa automatically arises, and when Vijnana ceases, Nama Rupa also ceases. And consciousness is knowing, conscious of something. That something is Nama Rupa. So Nama Rupa is the whole world, the whole universe, consisting of Nama, which is the mental mentality, the mental side, and Rupa is the physical world, So mentality and materiality is the whole world. So he has cut off desire for the world, mentality and materiality. And the Buddha is the chief of the five, the chief overcome the five and the five, probably the commentary says it's the five senses, but it can also be the five aggregates. has overcome the Five Aggregates, Chief of the Five Aggregates. And this monk Langgisa said, You are the noblest of the great sages. Hearing your words, I am pleased. My inquiry has not been in vain. The Buddha did not delude me. The Buddha's disciple was one who acted as you said. He has cut asunder the outspread and strong net of deceitful Mara. Oh, blessed one, The Venerable Nirodha Kappa saw the source of grasping and certainly crossed the realm of death, so difficult to cross. The next sutta is 2.13, Samma Paribhajanaya Sutta. The right homeless life or the perfect homeless life. Yes, it's the correct homeless life. Somebody asked the Buddha, I asked the sage of great wisdom who has crossed the flood of existence and gone over to the other shore, who has attained Nibbana and is steadfast, how should a monk properly lead a homeless life after going forth from the household life and having repelled the sense desires? And the Buddha said, In whom believe in the efficacy of omens like shooting stars, dreams and science is destroyed. That monk who has avoided the resulting consequences would properly lead a homeless life. Let the monk give up the desire for sense pleasure, either earthly or heavenly, and passing beyond existence and understanding the teaching, he would properly lead a homeless life. Let the monk refrain from slander and give up anger and greed, and be free from attraction and repulsion, he would properly lead the homeless life. Having given up what is pleasant and unpleasant, grasping at nothing, not dependent upon anything, being free from the factors, he would properly lead the homeless life. Not seeing any value in material belongings, removing strong desire for grasping objects, being one who is unattached and who is not led by others, he would properly lead the homeless life. Being one who is not opposed to anyone, either by word, thought or deed, understanding the teaching well, aspiring to the state of Nibbana, he would properly lead the homeless life. The monk who did not become elated, thinking the people respect me, and when abuse did not feel ill will, and receiving food from others did not become exhilarated, he would properly lead the homeless life. The monk who, abandoning craving and becoming, abstaining from harming and obstructing others, has overcome doubt and removed the arrow of desire, he would properly lead the homeless life. The monk who, knowing what is suitable for himself, would not hurt anyone in the world, realizing the teaching as it really is, he would properly lead the homeless life. He in whom there are no latent evil tendencies whatsoever, and all the roots of evil have been destroyed, who, overcoming desires, has freed himself from them, he would properly lead the homeless life. one whose asavas are destroyed, who has abandoned egoism, who has completely escaped from the path of passion, who is restrained, emancipated and steadfast, he would properly lead the homeless life. One who is confident, learned, who sees the path leading to Nibbana, a wise man who does not take sides with quarreling sects, who has removed greed, anger, and ill will, he would properly lead the homeless life. He who has conquered the defilements, who has torn asunder the veil of evil, who is well disciplined in the teaching, who has gone to the other shore, who is firm and skillful in the knowledge concerning the cessation of volitions, he would properly lead the homeless life. I'll stop here for a moment. Here it says, karma producing tendencies. The Pali word is sankara nirodha, cessation of sankara. Sankara is usually a volition. Volition, as I explained yesterday or the night before, that whenever we want anything, there must be the volition, the intention first. So if a person destroys the volition or seizes volition, then he has no more desire, does not want anything, that's why he has no volition anymore, does not use the will anymore. One who has transcended egoistic thought in relation to the past and future, who is of exceedingly clear wisdom, who is released from all sensual objects, he would properly lead the homeless life. Having realized the truth, having understood the teaching, having seen clearly the abandonment of the asavas, by the elimination of all attachments, he would properly lead the homeless life. And the questioner said, certainly, blessed one, it is so. The monk who lives thus restrained and having overcome all factors would properly lead a homeless life. So basically here is how to lead the homeless life. The last sutta in this chapter is 14th Dhammika Sutta. Thus have I heard. Once when the Buddha was dwelling near Savatthi in a jaded grove at Anathapindika's monastery, the lay disciple Dhammika, accompanied by 500 colleagues, visited him. After paying their respects, they took their seats and Dhammika addressed the Buddha. O Gautama of great wisdom, I ask you, acting in what manner does a disciple who goes from home to a homeless life, or one who is still a good lay devotee, act well? For you know the cause of the world, including that of the gods, and also the way beyond. There are none comparable with you, who see the subtle meaning of things. They say that you are indeed the most excellent and enlightened one. Realizing all wisdom and being merciful to all sentient beings, you expounded the Dhamma. You are the destroyer of the veil of ignorance. you are the possessor of eyes on every aspect. Stainless, you illumine the whole world. The king of elephants, Eravana, hearing you were the conqueror, came near to you. After listening, he made an utterance of delight and went away, saying, Excellent! The Yakka king, Vesavana Kuvera, called upon you to ask a question on the Dhamma. When you were so questioned by him, O wise one, you spoke to him, and he also, after listening, was delighted. None of those disputing heretics, whether Ajivakas or Nigantas, can overcome you by wisdom, as one who is stationary cannot overtake the one who walks swiftly. Those disputing Brahmins, whosoever they may be, who are experienced, and others considered to be disputants, all of them expect some explanation from you. Indeed, this Dhamma, subtle and pleasant, which has been well preached by you, blessed one, we all are longing to hear. O Noble Buddha, will you speak to us when you are requested? that all these monks as well as lay disciples sitting down together hear the Dhamma realized by the Stainless One. As gods, hear the well-spoken words of Indra." So basically he's asking the Buddha to explain the monk and the lay disciple how they are supposed to act well. And the Buddha said, Monks, listen to me. I shall make you hear the pure Dhamma. Will you bear it in mind? Let the wise man who is intent upon his own progress practice the way of deportment suitable for a renounced one. The monk should not be wandering at the wrong time, but should go to the village for alms at the proper time. Temptations cling to him who wanders at an improper time. Therefore, the wise ones do not wander at the wrong time. Stop here for a moment. The right time for a monk to go to the village is supposed to be in the morning to beg for the food. And the rest of the day, generally, we don't go unless we have something important to do. Form, sound, taste, odors, and context completely intoxicate people. Putting away the desire for these things, he should go at the right time for the morning meal. The monk, having thus obtained his meal and returned alone, should sit in solitude, reflecting within himself. He should be self-composed, avoiding distractions. If he speaks with a follower, or with anybody else, or with a fellow monk, We should speak of the excellent Dharma. We should not slander nor speak ill of others. Some put forward controversial arguments. We do not praise the people of lower wisdom. Temptations from here and there ensnare them, for their minds become deeply involved in them. The follower of the noblest wise one, on hearing the Dhamma taught by him, should make use of food, lodging, bed, seat, water, and clean his robe with due care. Therefore, in being detached from these things, the monk must be as a drop of water on a lotus leaf." That means not stick or attach to things. Now I will tell you of the rules of conduct for a householder, acting according to which he becomes a good disciple. The monk duty cannot be fulfilled by him who possesses household property. Let him not destroy life, nor cause others to destroy life. and also not approve of others' killing. Let him refrain from oppressing all living beings in the world, whether strong or weak. Then because the disciple knows that it belongs to others, stealing anything from any place should be avoided. Let him not cause to steal nor approve of others' stealing. All stealing should be avoided. The wise man should avoid the unchaste life, the brahmacharya, or the non-celibate life, as if it were a burning charcoal pit. If he's unable to lead a celibate life fully, let him not transgress with another's wife." Stop here for a moment. So even for a lay person, the Buddha says, to lead a non-celibate life, that means not to engage in sex. And if he's unable to do that, then he should only only do it with the wife, not with another person, another person's wife. Whether he sees he's in an assembly or in a public place, let him not tell lies to another. Let him not cause others to tell lies, nor approve of others telling lies. The householder who delights in self-control, knowing that taking intoxicants results in its loss, should not indulge in taking intoxicants, nor should he cause others to take them, nor approve of others doing so. Fools commit evil deeds as a result of drunkenness and cause other people who are negligent to act accordingly. One should avoid this fear of evil deeds, this madness, this delusion, this delight of fools. One should not destroy life, should not take that which is not given, should not tell lies, should not be a drinker, He should refrain from all unchastity, should not eat untimely food at night. One should not wear ornaments nor use perfumes. One should lie on a mat spread on the ground. This they call an eightfold sacred observance or fast day proclaimed by the Buddha who came to do away with sorrow. I'll stop it for a moment. This is what we call Pakwan Chai. keeping the Eight Precepts. Being happy-minded, one should observe this virtue of Eight Precepts on the 14th, 15th, and 8th days of the lunar fortnight. Stop it for a moment. This 14th, 15th, and 8th days. The 8th days refers to what we call the 8th day of the lunar calendar, or the 23rd day of the lunar month. But in India, they observe every two weeks. So the 8th day is the 8th. The 23rd also is the 8th day because they only have these two weeks. So the 14th and the 15th refers to either the 15th The 15th is the 15th of the lunar month. It can also mean the 30th of the lunar month. And then the 14th refers to the 29th of the lunar month. Or the 14th, because this is for lay people, for the monks. The 14 and the 15 refers to the 29th and the 30th of the lunar calendar, and also the 15 for the laypeople. 14 can be the 14th of the lunar month or the 29th of the lunar month. And 15 can be either the 15th or the 30th of the lunar month. And the 8th refers to the 8th day of the lunar month or the 23rd day of the lunar month. Then on the following morning, the wise one who has observed eight precepts should happily provide the Sangha monks with food and drink in a suitable manner. Let him support his father and mother in a proper manner and also pursue a blameless livelihood. The householder observing these duties with diligence is reborn in the sphere of self-luminant beings. That's the end of the sutta. The Buddha is telling how a monk should behave and how a lay person should behave, a good disciple. The Buddha advised lay people to keep the Eight Precepts at least once a week. And if possible, every day also, keep the Eight Precepts for lay people. Anything to discuss? Okay. When I'm listening to your Dharma basics, please remind me of a man's personal drama. Does that mean even a bit is okay? A bit is okay, but during the Buddha's time, if a bit is high or broad, it's considered luxurious. So in the monk's precepts, A monk is not supposed to sleep on the bed where the bottom, the gap is more than nine inches. One of the reasons for this was this nun, Upalavanna, she was practicing in the forest and This Upalavana was one of the young nuns, was extremely beautiful. So a young man fell in love with her. So then because her kuti was in the forest, this young man went into her kuti when she went for alms round and hid under the bed. When she came back, this young man raped her. So this is in the Vinaya books. So maybe this is the reason the Buddha says the gap should not be more than nine inches. Otherwise somebody can go underneath and hide. Certain things considered luxurious during the Buddha's time is not considered luxurious now. As long as you use something which is not considered luxurious, it's okay. If you use mattress which is 9 or 10 inches thick, that's considered luxurious. Why would the Buddha advise many people to observe 8 days at a time instead of other days? There is a reason because the Buddha says on those Uposatha days, the 8th day of the lunar calendar, the 15th, the 23rd, and the 30th, or if there's no 30th, then 29th day. The devas of the four great heavenly kings, they come down to observe human beings. And they see, ah, Kawai is keeping the eight precepts very good. Next time he'll be our member. In this chapter, we just went through the three popular suttas, the Ratana Sutta, which we chant often, the Amaganda Sutta, and the Mahamangala Sutta. The Amaganda Sutta shows that not only our Buddha, but other, the previous Buddha also was not a vegetarian, so we can assume that all Buddhas are not vegetarians because all Buddhas beg for their food and beggars are not choosers. As far as eating meat is concerned, the Buddha says if we eat meat, there must be three conditions. You don't see, you don't hear and you don't suspect. That's what is stated in the Vinaya books. That's all. You don't see, you don't hear, and you don't suspect. So what is it that you don't see, you don't hear, and you don't suspect? You don't see, you don't hear, and you don't suspect that the animal was purposely killed for you. So if they already killed the animal and they sell it in the market, so when you buy, it's already slaughtered. Buying an animal, as long as you're buying a corpse, it's allowable. If you buy an animal to eat, that is not allowable because somebody has to slaughter it. If it's already slaughtered, then it's allowable. I've written a book called The Buddha's View on Meat Eating. You all can look at that. If there are these three conditions, the Buddha said, there is no evil come out. It's entirely pure, totally pure. Okay, shall we end here?

20-KN-Sutta-Nipata-Chapter-3-(3.1-3.5)-(2011-08-22).txt

Okay, tonight is the 22nd of August, 2011. And this is the third night we are speaking on the Sutta Nipatta. Tonight we come to Chapter Three, Mahavagga, the great chapter or the major chapter. This is a long chapter, so we won't be able to finish the whole chapter tonight, probably only go halfway. The first sutta is Babajja Sutta, going forth. This is not the words of the Buddha, this is just somebody describing about the Buddha. I shall tell you about the renunciation, the manner in which the one with insight renounced the world, and the manner of his inquiry which led him to choose the life of renunciation. In a home thought that man, a life is stifled, Impurity is everywhere like dust. For the wanderer thought that man, there is space. He lives out in the open, in the air. He saw this was so and set off. He was now a wanderer. So he worked to purify his life. In everything he did and in everything he said, he avoided the unwholesome and the bad. And as he, the Buddha, the one full of noble characteristics, walked about in search of food, he came in time to Rajagaha in Magadha. The king, Bimbisara, stood in his palace, and seeing the one possessing the noble characteristics, called out to his followers, look carefully, friends, he is handsome. shapely and of beautiful complexion. His gait is pleasing, with his eyes cast at only a little distance. With downcast eyes he is mindful and he does not seem to be from a low family. Send out the palace messengers to find out where he is going. So the king's men were sent out and they followed him, inquiring, where is the monk going? Where is he planning to stay? The beggar walked on from house to house, watching the saint's doors, well restrained, alert and mindful. Soon his bowl was full. When his begging round was over, he set off for the hills. and made its way towards Mount Pandava. The messengers now knew that he would stay there. Seeing that he was going to stay there, some sat down and watched, while another messenger went back to inform the king. Your Majesty, he said, the monk has settled down on the east side of Mount Pandava. He is sitting there in his mountain lair, like a lion or a tiger or a bull. Hearing the messenger's words, the warrior king had his special chariot prepared and then set off with the greatest haste to Mount Pandava. The king went as far as he could go by the chariot and then got off and walked up the mountain to the monk. He sat down beside him, exchanged greetings and respects, and then spoke thus. You are only a young man, sir, a lad in the prime of your life. You are handsome and shapely. You appear to be a prince of noble birth, adorning a splendid army, esteemed by a council of nobles. Enjoy wealth which I can bestow upon you. However, can you please tell me what family you are from? King came the answer, not far from Himavat, the snow land, is a country called Kosala. The people of Kosala are rich and they are strong. They come from the race of the sun and the family name is Sakya. That was the people I left when I walked away from the wish and the longing for pleasure. I have seen the miseries of pleasure. I have seen the security involved in renouncing them. So now I will go. I will go on into the struggle. This is to my mind delight. This is where my mind finds bliss." So this is not really a sutra. This is just somebody describing what he thought happened during the Buddha's meeting, the King Vimbisara. Sutta, the second sutta is padana sutta, striving. These must be the words of the Buddha. I was living on the bank of the Naranjara River, engaged in deep struggle, practicing meditation with all my strength in the effort to find freedom from bondage. Mara came up to me and started talking to me in words appearing to be full of sympathy. You're so thin and pale, he said. Why, you're near to death. I'll bet a thousand to one you're going to die. There's only the slightest chance that you'll survive. My dear sir, do live. It's far better to live. You could accumulate merit if you stayed alive. You could lead the religious life, perform the offerings to the Fire God. It's a sure way to get lots of merit. What's the point of all this exertion? The path of exertion and struggle is difficult, hard and strenuous, and full of troubles. Uttering these verses, Mara stood right next to the Buddha. Then the Buddha told Mara, who was uttering such words, Why have you come here, evil one, you friend of negligence? I do not need the least merit you speak of, Mara. You should preach about marriage to those who need them. I have confidence and energy and knowledge as well. So have I engaged myself in effort. Why do you inquire about my life? When the wind blows, even rivers and streams are dried up. So why shouldn't it dry up my blood while I am deep in struggle? As the blood dries up, so too will bile and phlegm. The body may be wasting away, but the mind gets more and more settled. More and more do mindfulness, wisdom, and concentration get established in me. While living in this manner, experiencing the extremes of sensation, my mind no longer aspires for sensuous delight, for sensuous pleasures. The foremost of your armies is that of desire. The second is called dislike. The third is hunger, thirst. And the fourth is craving. The fifth is the army of lethargy, laziness. And the sixth is fear. The seventh is doubt. And the eighth is obstinacy and restlessness. Then there are also material gain, praise, honour and fame obtained by wrongful means. One may also think highly of oneself and disparage others. These, Mara, are your forces, the attackers of the evil one. One less than a hero will not be victorious over them and attain happiness. Look, do you see this strand of munja grass I am wearing? I do not care for life. I would rather die in this conflict than be alive but defeated. There are monks and hermits who have drowned in defilements and never see that path which the well-conducted ones tread. I can see the troops all around me, with Mara mounted on an elephant, and I go forward into the struggle. Even though the whole world, inclusive of its gods, cannot beat that army of yours, I am going to destroy it with the power of wisdom, like an unfired clay pot with a stone. With discipline, thought, and firmly grounded mindfulness, I shall travel from country to country, training numerous disciples. alert and energetic in the practice of my teaching. Contrary to your wish, they will attain that which having attained, they will not come to grieve." And Maharaj said, I followed the blessed one for seven years, and I've watched every step he's made. And not once have I had access to him who's completely enlightened and mindful. I remember once seeing a crow hovering above a lump of fat on the ground below. Ah, food, it thought. But the lump turned out to be a rock, hard and inedible, and the crow flew away disgusted. We have had enough. It's like that crow eating rock for us. We are going away. We are finished with Gotama. Mara was so upset by his failure that he dropped the loot he was carrying, and at the moment it fell to the ground. The evil-minded yakka disappeared." So Mara I've been trying to discourage the Buddha in his struggle, but I could not. Determination is very important. A person's determination is very strong. The Buddha said, even devas cannot obstruct you. The next sutta is 3.3, Subbasita Sutta. This is also found in Samyutta Nikaya 8.5. Thus have I heard. Once when the Buddha was staying in the Jeta Grove near Savatthi, he said to his monks, speech which has four characteristics is speech well spoken, blameless and not censured by the wise, namely the speech of a monk who speaks only what is wholesome or well spoken and not what is unwholesome. who speaks only what is Dhamma and not what is non-Dhamma, who speaks only what is pleasant and not what is unpleasant, who speaks only what is true or truthful and not what is untruthful. Speech characterized by these four factors is well-spoken, not ill-spoken, blameless and not censured by the wise. That is what the Master said. And having said this, he went on as teacher to say this, wholesome speech, the sensei is foremost. One should speak what is Dhamma and not what is non-Dhamma. and this is the second. One should speak what is pleasant, not what is unpleasant, and this is the third. One should speak what is true or truthful, and not what is false, and this is the fourth. Then the monk called Vangisa, got up from his seat, and went up to the Buddha. He respectfully placed his robe over one shoulder, and with his hands placed together, asked the master for permission to speak. Having obtained it, he spoke these appropriate words of praise. Let us use words that do not cause us pain. Let us use words that do not hurt each other. Those truly are wholesome words. Let us use pleasant speech, where the words make people glad, not resorting to evil speech. Let us use pleasant speech on others. The words of truth are immortal. This is an eternal nature. As the old saying goes, words of truth cannot die. And good people, they say, are well grounded in truth, the goal, and dhamma. And the words which the Buddha speaks, words that lead to blowing out, putting an end to suffering, are the worthiest words. This disciple of the Buddha, Venerable Vangisa, is very good at speaking inspired words. When he feels inspired, he can say very nice words. Right at the moment, it comes naturally. So in the Sangyuta Nikaya, there's one whole chapter on him, Vangisa. The next sutta is 3.4, Puralasa Sutta. It has another name called Sundarika Bharadvaja Sutta. And it is also found in Samyutta Nikaya 7.9. But I think there it's a bit shorter. Thus have I heard. Once the Buddha was staying in Kosala, on the bank of the river Sundarika. Nearby, a Brahmin called Sundarika Bharadwaja was busy performing sacred rituals and burning offerings on a fire. When the Brahmin had finished his rituals, he got up from his seat and looked around. Who shall I give the remains of my offerings to?" he asked. Then not far away he noticed the Buddha sitting under a tree, completely covered by his robe. So with the offerings in one hand and the water jar in the other, the Brahmin walked over to the Buddha. As he heard the Brahmin's footsteps, the Buddha uncovered his head. Why?" thought the Brahmin. This man had his head shaved. He's nothing but a shaveling. And he thought of turning back. But then he thought, some of the Brahmins have also shaved their heads. I had better go and ask him what family he's from. Stop here for a moment. These Brahmins, I don't know whether you have seen this Hare Krishna and all that. Although most of their head is shaved, they have a little hair at the back, like a pigtail like that. So when they saw the Buddha was completely shaven, he knew that he was not a Brahmin. So he went up to the Buddha and said, what caste are you? Or what birth are you? And the Buddha made his answer to the Brahmin. I am not a Brahmin, nor am I a prince or a farmer or anything else. I have come to understand clearly how worldly people are born, or how castes have come about. Now I wander through the world as a wise man, without possessions, with nothing. I wear a double robe, I have shaved off my hair, and I wander without a home, without the need to mix with people in this world, fully calm. The question about caste is irrelevant. But Sir, said the Brahmin, when Brahmins meet, they always ask one another whether or not they are Brahmins, the Buddha said. If you can say that you are a Brahmin and that I am not, then I must remind you of Savitri's mantra of three lines and 24 letters. Hmm, this one I'm not sure what it's about. Then the Brahmin said, but why have wise men of all kinds, whether religious, military, or secular, always made so many offerings to the gods here in this world? And the Buddha said, if the person who receives the offering is at the moment of offering, perfect in understanding, fulfilled and accomplished, then I would say the offering will be successful. And he said, this offering will certainly be successful then. For here in front of me is just such a man, a man perfect in understanding. If I hadn't seen you or someone like you, then I would have given the cake to some other person." And the Buddha said, Since you are searching for something, Brahmin, come and ask about it. Perhaps you might find here an understanding that is clear, without anger or pain or desire, one that is calm. And the Brahmin said, Oh Gautama, I very much like making offerings and I am anxious to make more, but I do not understand them. Can you teach me and tell me what makes an offering effective? The Buddha said, listen carefully then, Brahmin, and I will teach you about it. Do not ask about caste, but ask about conduct. Look at the flames of a fire. Where do they come from? From a piece of wood. In the same way, a wise man may come from a low caste. Through his firmness and moral restraint, he becomes noble. I'll stop here for a moment. What the Buddha means is any type of wood can make a flame. You don't need top-class wood. Any type of wood, whether it's cheap wood or expensive wood, will make the same flame. This sense of truth quietens him. He learns self-control and living a life of good conduct. He comes to complete understanding. This is where offerings should be given when offerings are due. This is where the Brahmin, the man intent on positive action, gives offerings. There are wanderers who have given up homes and let sense pleasures go, who are practiced in restraint and whose movement is as straight as a shuttle. This is where the Brahmin, the man intent on positive action, gives offerings. Those are those who are free from passion and with well-composed faculties, who like the moon that has got free from the grip of Rahu. This is where the Brahmin, the man intent on positive action, gives offerings." This is the last part about Rahu. Rahu is a huge Asura. So one day he caught the Moon God and he wanted to eat the Moon God, kill the Moon God. So the Moon God called to the Buddha for help and then he managed to get free. There is no clinging to anything for these world wondrous. They are always mindful and self thoughts have been left behind. This is where the Brahmin, the man intent on positive action, gives offerings. The wandering conqueror who has let sense pleasures go has seen where birth and death end. In the fullness of extinguishing He is cool like a lake. He is the One Thus Gone, Tathagata, and worthy of offerings. On a path with His equals, the even-minded and beyond comparison with the uneven, the One Thus Gone has limitless understanding. Nothing in this world or anywhere can pollute Him. The One Thus Gone is worthy of offerings. Pride and deceit do not exist. There is no trace of ignorance. of self-thoughts, of desire. Anger has been lost, and in the atakam of full extinguishing, the brahmana has removed the taint of grief. The one that's gone is worthy of offerings." Resting places for the mind have gone. Grasping is no longer there at all. Clinging to nothing in this world or anywhere, the one thus gone is worthy of offerings. He has crossed the stream. The mind is composed. In the perfection of knowledge, he has realized the way things are. He is in his last body, and the passions are burnt out. The one thus gone is worthy of offerings. The intoxication of being has been destroyed and eliminated, and so has abuse of speech. There is none of it. Liberated and fulfilled in every respect, the one thus gone is worthy of offerings. He has shaken off ties. He is not tied down in any way, and there is never any pride, even when he is amongst proud people. He has come to understand where suffering begins and how far it goes. The one thus gone is worthy of offerings. He seeks seclusion, not accepting desires, and untouched by opinions. No objects of sense are clung to, none whatsoever. The one thus gone is worthy of offerings. All ties of every description, thoroughly examined, are destroyed and eliminated. They have all gone. Calm in the freedom of extinguished attachment, He is the one that's gone and worthy of offerings. He sees the end of birth, the end of habit chains. He has left completely the path of passion, pure, faultless, spotless, flawless. He is the one that's gone and worthy of offerings. He does not see himself in terms of the self, poised, upright, firm, and free from desire, harshness, and doubt. He is the one that's gone and worthy of offerings. There is nothing in him that can lead to bewilderment. Causes of ignorance are gone. There are none whatsoever. He perceives with insight all phenomena. He bears the last body. Full enlightenment is reached, ultimate and blissful, and purification of the person takes place. This is the one thus gone and is worthy of offerings. And the Brahmin said, I have met a being who is complete in understanding. May my offering therefore be true. With Brahma as my witness, I ask the Buddha to accept me. May the Buddha enjoy these offerings. And the Buddha said, now Brahmin, I do not accept gifts earned by chanting. This is not the way with people of clear knowledge. Enlightened beings reject what is earned by chanting. And while truth exists, This will always be the practice of the Buddhas. You may attend upon a great sage who is perfect, who is passion-free, and who has calm anxiety with some other food and drink. That will be a field for the man intent on merit. And the Brahmin said, very good my lord, but I should like to know to whom people like me should offer gifts. Tell me in the light of your teaching whom I should look for when I am making sacrifices. And the Buddha said, where there is no quarrel, where the mind is undisturbed, where there is freedom from lust, where lethargy is done away with, where passions are conquered, where birth and death are understood, here is a man of wisdom. the Muni or sage. When a person like this is present at an offering, we should welcome him and honor him with food and drink without any trace of a frown. This is how a gift will be effective. And the Buddha said, Buddha, you are worthy of a gift, unsurpassable field of merit and a recipient of sacrifice. What is given to your reverence is of immense fruit. Then Sundarika Bharadwaja said, It is amazing, Venerable Gautama. It is wonderful, Venerable Gautama. It is as if one might raise what has been overturned, or reveal what has been hidden, or point out the way to him who has gone astray, or hold out a lamp in the dark so that those who have eyes may see objects. So likewise has the truth been explained by the Venerable Gautama in various ways. Therefore, I take refuge in him, his Dhamma and his Sangha. I wish to enter the homeless life and to receive the higher ordination near the Venerable Gautama. Then Sundarika Bharadwaja received ordination as a novice and received the higher ordination near the Buddha. Later, by leading a secluded life diligently, energetically and with a resolute will, in a short time he understood experience and attain that highest perfection of a noble life for which the sons of good families leave the household life harmoniously and take to the life of homelessness. Rebirth has been ended. A noble life has been led. What was to be done has been done. And there was nothing else to be done in this earthly existence. Sundarika Bharadwaja had become one of the Arahants. So this man initially was only interested in making merit, making sacrifices to heaven and all that, and to the holy men to get merit. But after he was impressed by the Buddha, decided to become a monk, go forth. When a person goes forth, he's no more interested in merit. 3.5 Magha Sutta. Thus have I heard, once the Buddha was staying on Mount Vulture's Peak near Rajagaha. One day a young man, a Brahmin called Magha, came to see the Master. They greeted each other in the usual way, and the young man sat down by the side of the Buddha. Gautama Sir, he said, I am a lay sponsor. I make donations, give financial support. presents, gifts, and such like. I am an approachable person and quite open to requests. The wealth I give away, I have made quite lawfully, and I distribute these lawful profits to one or two people, or sometimes to twenty or thirty people, or sometimes to a hundred or more. What I would like to know, sir, is whether it's worthwhile making all these gifts and offerings. Could you tell me if they produce merit for me? And the Buddha said, young man, all these gifts and offerings you make are certainly worthwhile, and they do produce great merit. It is the same for any man who makes donations and gives support, who stays approachable and open to requests, and who shares his lawful profits amongst one or two, or 20 or 30, or 100 people or more. All these gifts will bring great merit to him. Then the young Brahmin asked another question, and this time he spoke in verse. Gautama sir, he said, you are a yellow robe wanderer, a man without a home. You are a man who knows meaningful speech. Could you please answer this question for me? If a layman who is a charitable person, one from whom a gift may be expected, makes an offering, desiring merit by giving food and drink to others, then offering to whom will his offering be pure? And the Buddha said, if this charitable layman is going to make an offering or donate food and drink, and if he needs and wants to make merit, then to make the offering successful, he must give it to someone who can receive a sacrifice. He must give it to someone who is gift-worthy. Then the Brahmin asked the Buddha to tell him who these people were who could receive a sacrifice from such charitable and well-intentioned laymen. Which people, asked the Brahmin, are gift-worthy? And the Master replied, There are people who wander around in this world without attachments, possessions, with nothing. They are whole and complete, and they have control of the self. When the time comes for giving, these are the people to give to. These are the people whom the well-intentioned Brahmin should give to. Those who have cut off the fetters and bonds, who are tamed, free, passionless and desireless, those who are free from all fetters, have tamed the wild and become free, free from the rage of passion and from desire. Getting rid of lust, hatred and delusion, they have eradicated defilements and have perfected their religious life. There are people with no room for trickery or pride. They have no greed, no thoughts of I, no desire. They have gone across the ocean, for they did not fall prey to the thirst of craving. And so now they can live and move around without thoughts of I. They do not have longings or yearnings for anything in the world. They have no longing to be something in this world, and no longing to be in any other world. They have given up pleasure that is sense-based, and they have perfect and fine self-control. They walk from one place to another without homes to return to, and they move with directness like a shuttle pulling thread through a loom. They are free from lust. Their senses are well composed. They are free, slipped loose, like the moon easing free from the teeth of Rahu. They are quietened and calm, with no passions or anger. They are not going anywhere in this world. Once they die, they have given up rebirth. They have given up birth and death with no remainder, and they have gone beyond all doubt and uncertainty. They are islands unto themselves. They have nothing. They go from place to place, and in every way they are free. They know precisely what this sentence means. There will not be a rebirth, no more becoming. This is my last existence. In the enjoyment of meditation, in the fullness of knowledge, and in the strength of mindfulness, a person has full enlightenment and is a shelter for many. When the time comes for giving gifts, this is the person to give to. This is the person whom the well-intentioned Brahmin gives to. Master, said Magha, my question has certainly brought full rewards for me. You have explained to me what give worthy means and who these people are, for you know it as it really is. You have seen this in accordance with fact. But tell me one thing, Master, when a charitable and well-intentioned layman makes an offering or gives away food and drink, how should he do it to make the offering successful? and the Buddha said, make your offering Magha as you make it be pleased in mind. Make your mind completely calm and contented. Focus and fill the offering mind with the giving. From this secure position, you can be free from ill will. If you have no rush of passions, and can get rid of ill will. And if you develop the mind of boundless loving-kindness, with constant care and alertness, night and day, then the loving-kindness will spread infinitely in each direction. O Master, said Maga, tell me who can be pure, who can be free, who can be enlightened? How do you get to the Brahma world on your own? O Master of Wisdom, please tell me the answers. O Master, you yourself can witness that today I have seen Brahma, for you are the same as Brahma to us. It's true. O Master, Shining Light, please tell me how a man can get to the Brahma world? And the Buddha said, Maga, I will say this to you, when the third or the three of the three qualities of perfect giving is completed by giving to a gift worthy person, then Maga, the completed act of giving itself, takes the giver, the man whose practice is giving, into the world of Brahma. Then Magha, the young Brahmin, spoke in praise of the Master. It is amazing, Venerable Gautama, it is wonderful, Venerable Gautama, just as if one might raise what has been overturned, or reveal what has been hidden, or point out the way to him who has gone astray, or hold out a lamp in the dark so that those who have eyes may see objects. So likewise has the truth been explained by Venerable Gautama in various ways. Therefore I take refuge in him, his Dhamma and his Sangha. May the Venerable Gotama accept me as a lay follower, who henceforth has taken refuge in him for the rest of his life." So he was pleased with the Buddha's explanation on how to make an offering that would give a lot of merit.

21-KN-Sutta-Nipata-Chapter-3-(3.6-3.8)-(2011-08-22).txt

Next Sutta 3.6, Sabiha Sutta. Thus have I heard, once the Buddha was staying in the bamboo grove by the squirrel's feeding ground at Rajagaha. Now at about this time, a wandering holy man was visited by a deva. The wanderer's name was Sabiha, and this deva had in an earlier life been a relative of his. The deva taught Sabiha a list of questions that he should put to any holy man he met. If you find any Brahmin or recluse who can answer them, then, said the Deva, you should take that man as your teacher and commit yourself to a life of purity with him. So Sabiya, the wanderer, learned the questions by heart and set off to find all the great religious leaders of the time, all the famous teachers who had their own groups of followers and monks. He saw successively Purana Kasapa, Makali Gosala, Ajita Kesa Kambali, Pakuda Kacayana, Sanjaya Belati Putta, and the Jain teacher Nataputta or Mahavira. But none of them could answer his questions. Indeed, all of them got angry or uneasy when they saw that they had failed and started asking Sabiha questions in return. And Sabiha thought, I might as well give up and go back to easy living and a life of pleasure. But then he thought of something else. There was one other holy man famous for his teaching and the number of his followers, a young man named Gotama. Why not ask him? But he, thought Sabiha, is very young and has not been a holy man for long. How could he know more than the other older teachers I have seen? Another thought occurred to Sabia. A holy man should be respected for his power and his dignity, not for his age. So he decided after all to go and see the holy man Gotama. Off he went on his pilgrimage, until one day he came to Rajagaha. There, in the bamboo grove, by the squirrel's feeding ground, he found the Master. He greeted him politely, paid his respects, and after sitting down to one side, he spoke in verse to the Master. I have come to you, said Sabia, full of confusion and doubt. I so much want to have these questions answered. Please settle them for me once and for all, and explain each answer to me one by one. And the Buddha said, You have come a long way, Sabiha, with these questions that you so much want to have answered. I will settle them for you once and for all and explain each answer to you one by one. Ask me whatever you want, Sabiha, and I will explain it and clear up your confusion. Sabiha thought, It's amazing, it is surprising. Other recluses and Brahmins do not even permit me to raise the questions. But the ascetic Gautama has at last permitted me to raise them. He was glad, elated and encouraged. And so he questioned the Buddha. What master must you do to be called a monk? What does it mean to be gentle? What is the meaning of restraint? And what does it mean to be a Buddha, to be enlightened? Please explain these four things to me, Master." And this is what the Buddha said. A monk, Sabiya, is a person who has created a path for himself by which he has attained complete tranquility, overcoming doubt. He, having abandoned being and non-being, has perfected the religious life and has destroyed re-becoming. He is constantly equanimous and mindful. He does not harm anyone anywhere. A recluse is one who has crossed over to Nibbāna. He is unconfused. He has no evil traits. Such a one is gentle. He has crossed the ocean of saṃsāra. He whose senses are cultivated in connection with the whole world, both internal and external, with penetrative understanding of this and the other world, the cultivated and restrained person awaits with equanimity the time of death. He who has scrutinized the entirety of thoughts and cyclic existence, consisting of both birth and death, the dustless, stainless, pure One, who has attained the destruction of birth, is called the Buddha." Sabiha was thrilled to hear these words and went on to ask another set of questions. What do you have to do to be a Brahmana? What does it mean to renounce to be a holy man, a Samana? What does it mean to be cleansed and who can be called a hero? Please explain these things to me, Master." And so the Master replied, A Brahmana is a person who, having avoided all evil, is stainless, good, composed and poised, overcoming the cycle of existence, he has become perfect, he is unattached and steadfast. A holy man is a man who has calmed himself, is a man who has abandoned merit and demerit. Knowing this world and the other, he is dustless and has overcome birth and death, washing away all evil connected with the whole world. both inner and outer, and with regard to men and gods, he does not engage in conceptual thought. He is called the cleansed, someone who lives in the world without doing wrong, someone who has untied all ties and chains, someone who does not hang on to anything anywhere. who is released is called a steadfast hero." Sabiha, thrilled with these answers, went on to ask more questions. Who do enlightened men consider to be a world winner? What does it mean to be skilled? What does it mean to be a man of understanding? And who is entitled to be called a wise man? Please, Master, explain these things to me. And the Master answered, You ask what a world winner is. There are three worlds, the world of men, the world of gods, and the world of Brahma beings. A world winner examines and understands all three. He has pulled up by the roots his links to these worlds, and he is free. This is a state called world winner. You ask what skill is. There are three kinds of treasures or stores, those stocked by men, those stocked by gods, and those stocked by Brahma beings. The man of skill examines and understands all three. He is pulled up by the roots, his links to these stocks, and he is free. This is the state called skill. A man of understanding is a man who has looked at his senses. He has understood how the senses work both in the mind and in the outside world. He sees with clarity. He has gone beyond black and white and is steadfast. And a man of wisdom A wise man knows the way of distinguishing good from bad, in connection with both the inner and the outer world. Both gods and men respect him. He has broken the chains and robes. Sabiha, thrilled with these answers, went on to ask another set of questions. What do you have to achieve to be a man of knowledge? By what does one become an insightful person? How does one become an energetic man? And what does thoroughbred mean? Please explain these things to me, Master. And the master of the Buddha said, when a man has looked at knowledge and understood all that is known to recluses and Brahmins, then all the longings and yearnings for sensations disappear. Going beyond all knowledge, he is a man of knowledge. Understanding the obsession of Nama Rupa, mentality and materiality, the root of the disease, both internal and external, he is free from the ties to all roots of disease. Due to this reason, he is called a steadfast, insightful person. Here he is free from all evil and has overcome the misery of hell. Hence he is energetic. He is zealous, energetic, steadfast. You ask about the thoroughbred, the man of high birth. The thoroughbred snaps chains. There are internal and external chains with ropes and bonds. Nobility means breaking them. It means pulling them up at the roots and being freed. This is the state called thoroughbred. Sabiha, thrilled with these answers and full of joy, asked the master another set of questions. What do you have to do to be a man of learning? What does it mean to be an ariya, a man of noble birth? What is a man of perfect action and who is entitled to the name of wanderer? Please master, explain these things to me. So the master told him. Having listened to all views, he knows with wisdom Whatever is blameworthy and blameless, he is victorious, freed and beyond confusion and disturbance. He is a man of learning. The wise one has cut off asavas and attachments. He does not go into lying in a womb. He has got rid of the three drives, greed, hatred and delusion. and he does not enter into the mud of conceptual thinking. He is called the man of noble birth. Because a man of perfect action has lived and done correctly and with skill he grasps the way things are, he has no attachment anywhere, he is free, he has no built-in aversions. This is perfect action. And you ask about the wanderer. When you see which actions hurt, and when you leave those actions, and are not in those actions, or above or below or beyond or between or anywhere near those actions, then you are a wanderer. When you move from place to place and never lose your power to understand, then you are a wanderer. When you lose your hating, wanting, delusion and pride, when you end your sense of psychophysical individuality, then you have won success and then you are a wanderer. Sabiha, the wanderer, was thrilled at the Master's words. Full of joy and delight, he got up from his seat, and with his hands folded and his shoulders bare, he spoke to the Master in verse. Master, wise one, he said, you have done away with the traditional sixty-three argumentative theses. the conclusions of recluses, which are mere conventions and speculative ideas. You have crossed over the flood and reached its end. You have gone to the very furthest point of suffering, and then you have gone beyond it. You, Master, are a man of worth. For you, I think, there are no more inner drives. You are glowing with understanding, radiating wisdom, finished suffering and carrying me across. You saw what I was looking for, you knew what I was unsure of, and you carried me across. What mastery, what heights! This is the ultimate in wisdom. I can give nothing but respect, nothing but honour to this powerhouse of gentleness, this brother of the sun. You have cleared up all my doubts with the eye of your perfect vision. So this wisdom, This is full enlightenment. This is what it's like to have nothing in your way. All worries are gone, disturbances cut out, and instead you have all that is calm, controlled, firm and precise. When you speak, the gods celebrate. When they hear you, they rejoice. You are a hero amongst heroes, and a power amongst the strong. Nowhere in this world is there anyone like you. You are the best and the noblest being. I salute you and I honor you. You are the Buddha, the enlightened. You are the master, the teacher. You are the Mara, conquering wisdom. You have cut out inner bias, inner weighing, and you have crossed over and you are taking us, all of us with you. With the rebirth factors ended and the drives destroyed, you are at the end of clinging. You are a lion in the jungle with nothing to frighten and nothing to fear. It's like a lotus flower on a lake, good and evil roll off you. ineffective, like water drops off a lotus petal. Let me honour the feet of a conqueror. I am Sabiha, the worshipper at the feet of his teacher." And so Sabiha the wanderer went down in respect at the feet of the Buddha and said, this amazing Venerable Gautama, this wonderful Venerable Gautama, just as if one might raise what has been overturned, or reveal what has been hidden, or point out the way to him who has gone astray, or hold out a lamp in the dark so that those who have eyes may see objects. So likewise has the truth been explained by Venerable Gotama in various ways. Therefore I take refuge in him, his Dhamma and his Sangha. I wish to enter the homeless life and to receive the high ordination near the Venerable Gotama. Then Sabya the wanderer received ordination as a novice and received the higher ordination near the Buddha. Later, by leading a secluded life, diligently, energetically and with a resolute will, in a short time, he understood experienced and attained that highest perfection of a noble life, for which the sons of good families leave the household life harmoniously and take to the life of homelessness. Rebirth had been ended, a noble life had been led, what was to be done had been done, and there was nothing else to be done in this earthly existence. Sabiha, the wanderer, had become one of the Arahants." This Sabiha got a lot of questions. Next Sutta is 3.7, Sela Sutta. This is also found in the Majjhima Nikaya, Sutta number 92. So this is quite long also. Thus have I heard. Once the Buddha was traveling in the company of over 1,250 monks and reached a market town called Apana in Anguttarapa. An ascetic with matted hair called Kenya heard thus, that the Venerable Gotama, a descendant of the Sakyan clan, who had renounced his family, had arrived at Apana, and he also heard these words of praise. That, blessed one, is such, since he is accomplished, fully enlightened, endowed with wisdom and conduct, sublime, knower of worlds, incomparable leader of men to be tamed, teacher of gods and men, enlightened and glorious. He himself, having realized the truth, makes it known to the world of men and gods, including ascetics and brahmins. He teaches the truth, which is good in the beginning, in the middle and at the end, full of meaning, rich in words, and wholly complete. He teaches a perfect, pure life. Good, indeed, is the sight of such saints." Then the ascetic Kenya went to see the Buddha, and after exchanging greetings, sat on one side. The Buddha made him very happy with the discourse, whereupon Kenya invited the Buddha together with his retinue of monks for lunch on the following day. However, the Buddha warned him of the large number of monks in his company and alluded to Kenya's close friendship with the Brahmins. Undeterred, Kenya persisted with his invitation, and on the third occasion of asking, the Buddha accented to his request by keeping silent. Thereupon, Kenya returned to his hermitage and solicited the assistance of his friends, servants, and relations to help arrange the almsgiving. They all worked in various capacities. Kenya himself erected a circular pavilion. Stop here for a moment. So when this Kenya invited the Buddha, the Buddha gave him two warnings. One is that the Sangha with him is more than a thousand monks, so not easy to make an offering. The second one, he said that he's very close to the Brahmins. He has a lot of Brahmin friends. So why the Buddha mention this? Because a lot of the Brahmins don't like the Buddha. don't like the Buddha. So since he has a lot of Brahmin friends, he might jeopardize his friendship with the Brahmins. But still he pleaded with the Buddha three times and the Buddha accepted. At that time a Brahmin called Sela lived in Apana. He was well versed in the three Vedas, vocabulary, prosody, rhetoric, etymology, history, verse in meter, grammarian, one not deficient in popular controversy and the science of physiognomy. He taught 300 young men. Since he was on friendly terms with Kenya, he visited his hermitage along with his pupils. Seeing the brisk preparations going on there, he remarked to Kenya, will there be a marriage of a son or daughter? It's a great sacrifice about to take place. Or has King Bimbisara of Magadha been invited for lunch tomorrow together with his large army?" And Kenya replied, nothing of that kind is going on here. Yet a great sacrifice of mine is approaching. The ascetic Gautama, the Buddha, with his disciples has been invited for lunch tomorrow. And Selah said, do you say that he is a Buddha? Yes, I do, said Kenya. Then this thought occurred to Selah. The word Buddha is indeed rare, but in our Vedas, the 32 signs of a great man are found. There are but two conditions to such a person and none other. If he leads a household life, he will become a king. an emperor, a just ruler. If, however, he renounces the household for the homeless life, he will become a saint, a fully enlightened one, Sammasambuddha, one who has removed the covering of the asavas. And he asked, O Kenya, where does the Buddha dwell now? And Kenya replied, Where, O Sela, lies the forest belt? Then Sela, Together with his 300 disciples, approached the Buddha, and noticing the signs of a great man on his body, praised him in a suitable verse, O Buddha, you have a perfect body, you are resplendent, well-born, handsome, of golden color, you have white teeth, and you are energetic. If there be any signs of a man who is well-born, all those signs of a great man are on your body. You have bright eyes, a handsome countenance. You are great, straight, majestic. You shine like the sun in the midst of the assembly of monks. You are a monk of lovely appearance. You have a skin like gold. What advantage can there be in being an ascetic when you are possessed of such a splendid complexion? You deserve to be a king and emperor, the lord of chariots, whose conquests reach to the limits of the four seas, lord of the Jambu Grove, that is, India. Warrior and healthy kings are devoted to you, O Gotama. Exercise your royal power as a king of kings, a chief of men. And the Buddha said, I am a king, O Sela, supreme king of the teaching of Dhamma. I turn the wheel by pure means. This wheel is irresistible. And Sela said, you maintain that you are a fully enlightened one, a king of Dhamma. O Gautama, you say I turn the wheel by pure means. Who is your general? Who is your disciple? Who is the follower of the teacher? Who hereafter will turn the wheel of Dhamma turned by you?" And the Buddha said, Sayla, Sariputta will hereafter turn the incomparable wheel of Dhamma turned by me. He walks after the Tathagata. He's just like the Tathagata. He teaches just like him. What is to be known is known by me. What is to be cultivated is cultivated by me. What is to be destroyed has been destroyed by me. Therefore, Brahmin, I am the Buddha. Brahmin, subdue your doubts about me. Have confidence in me. Rare is it to obtain the sight of a fully enlightened one. O Brahmin, of those whose manifestation is rare for you to see, I am a representative, an incomparable physician, pre-eminent, matchless, the vanquisher of Mara and his army. Having brought under subjection all enemies, I rejoice, secure from all directions." And Sela said, O friends, pay attention to what the seeing one says. He is a physician, a great hero, and roars like a lion in the forest, having seen him, pre-eminent, matchless, the vanquisher of Mara and his army, who cannot be overcome, even if he be of black origin. He who wishes, let him follow Me. He who does not wish, let him go away. For I shall now enter the Sangha under the Excellent Wise One." And the followers of Selah said, If the dispensation of the Fully Enlightened One pleases you, we shall also enter the Sangha under the Excellent Wise One. These 300 Brahmins with clasped hands said, we will practice the pure life under the accomplished one, and the Buddha said, Sela, the pure life is well proclaimed by me, visible here and now, affording result without delay. It is not in vain that one may become a monk, whereby one may train himself diligently. Then the Brahmin Sela, together with his assembly of 300, entered the Sangha and received the higher ordination under the Buddha. Meanwhile, the ascetic Kenya informed the Buddha that lunch was ready. Consequently, he went to Kenya's hermitage together with his assembly of monks, where they were served with sumptuous food. On completion of the meal, the Buddha delighted Kenya with these words, The principal item in the sacrifice is fire. The principal figure in the hymns is Savitri. The king is the principle amongst men, and amongst rivers, the sea is principle. Amongst the planets, the moon is the principle, or the chief. Amongst burning objects, the sun is principle. Amongst those who make offerings, wishing for merit, the Sangha of monks is indeed principle. Then the Buddha, having delighted Kenya with these verses, went away. Then the Venerable Sela, together with his assembly, retired to a solitary place and led such a strenuous, ardent and energetic existence that within a short time, in this present life, by his own understanding, ascertained and possessed himself of that highest perfection of a pure life, for the sake of which men of good family renounced their home for homelessness. Becoming was destroyed. A pure life had been led. What had to be done was done, and there was nothing else to be done in this existence. Thus the Vembul say, together with his assembly became Arahants. This, although it says within a short time, probably took several years. 10 years or more. Thereafter, they went to the Buddha, and after making salutation, addressed him in verse. This is very fast. On the eighth day previous to this, we took refuge in you, O Venerable Sir. Within seven nights, we were trained in your dispensation. You are the Buddha, you are the teacher, you are the Muni who conquered Mara. After cutting off latent inclinations, You crossed over the stream of existence and took over these beings to the other shore. The objects of attachment have been overcome by you. The influxes have been destroyed by you. You are a lion not seizing on clinging. You have left behind fear and terror. These 300 monks stand here with clasped hands, O hero. Stretch out your feet and let the Nagas worship the teacher's feet." That means they attain enlightenment after seven nights. This is quite unusual. It shows that probably already attained jhana before they became the Buddha's disciples. This is an Indian tradition. They value the holy life. So when they meet somebody they think is a holy man, they easily renounce. Next sutta is 3.8, Salah Sutta. Life is unpredictable. This is a reflection on death. Life is unpredictable and uncertain in this world. Life here is difficult, short, and bound up with suffering. A being once born is going to die, and there's no way out of this. When old age arrives, or some other cause, then there is death. This is the way it is with living beings, and fruits become ripe they may fall in the early morning. In just the same way, a being once born may die at any moment, disappear for a moment. Fall in the early morning means a person very early in life passes away, just like some children get leukemia. Just as the clay pots made by the potter tend to end up being shattered, so it is with the life of mortals. Both the young and the old, whether they are foolish or wise, are going to be trapped by death. All beings move towards death. They are overcome by death. they go to the other world, and then not even a father can save his son, or a family their relatives. Look, while relatives are watching, tearful and groaning, men are carried off one by one, like cattle being led to the slaughter. So death and aging are endemic to the world. Therefore the wise do not grieve seeing the nature of the world. You cannot know his path as to where he has come from or where he is going to. So it makes no sense to grieve for him. The man who grieves gains nothing. He is doing no more than a foolish man who is trying to hurt himself. If a wise man does it, it is the same for him. Peace of mind cannot come from weeping and wailing. On the contrary, it will lead to more suffering and greater pain. The mourner will become pale and thin. He is doing violence to himself, and still he cannot keep the dead alive. This mourning is pointless. The man who cannot leave his sorrow behind him only travels further into pain. His mourning makes him a slave to sorrow. Look at beings who are facing death, who are living out the results of their previous deeds. People are terrified when they see that they are trapped by death. What people expect to happen is always different from what actually happens. From this comes great disappointment. This is the way the world works. A man may live for a hundred years or even more, but in the end he is separated from his relatives. and he too lives life in this world. So we can listen and learn from the noble man as he gives up his grief. When he sees that someone has passed away and lived out their life, he says, he will not be seen by me again. When the house is burning, the fire is put out by water. In the same way, the wise man, skillful, learned and self-reliant, extinguishes sorrow as soon as it arises in him. It is like the wind blowing away a tuft of cotton. The person who is searching for his own happiness should pull out the dart that he has stuck in himself, the arrowhead of grieving, of desiring, of despair. The man who has taken out the dart, who has no clinging, must obtain peace of mind, pass beyond all grief. This man, free from grief, is still. So this is a good reminder to us. Life is such that everyone has to die. But even though we all know this, we see it all around us. A lot of people don't want to accept it. So they don't want to accept it, they don't want to think about it, they don't want to prepare themselves for the day when they will die, or their beloved ones will die. So when death comes, then people will cry and grieve. As this sutra says, what's the point? You already know that this is going to happen, so you should expect it. And if you expect something, as the scouts say, be prepared. So when you're prepared, whatever comes, you won't grieve. But if you don't want to prepare yourself when death comes, then you suffer, you grieve. We have seen people grieve at a funeral and you know there's no grief like the grief that you see at a funeral. Anything to discuss? When we sit down and meditate, we are supposed to practice Samatha because Vipassana, Samatha and Vipassana is the 8th factor and the 7th factor of the Noble Eightfold Path. This vipassana, contemplating body, feelings, mind and dhamma, you can do in any posture. But when you sit down to meditate with your eyes closed, you practice samatha, which means you focus your attention on only one object. only one object and unremitting mindfulness on one object. So for example, you are contemplating your breath, mindfulness of your breath. So the breath goes in and the breath goes out, in and out. You put your attention there. So if your mind is pulled by thoughts, it runs away from your object, you must pull it back. Pulling your attention back to your object is called vittaka. And then keeping it, keeping your attention, your mindfulness on your object, your breath, is called vichara. So these two things are the most important in your meditation, vittaka and vichara. Thought directed and thought sustained. That means you are thinking of your breath all the time. So each time your mindfulness runs away, you pull it back again to your breath. That is thought directed to your breath again. Again it runs out, again you direct it to your breath again. And then keeping it on your breath is sustain, thought sustain, that is vichara. So in our meditation, in practicing samatha, you only use these two things. We keep using these two things. And if you practice and the conditions are right, then you are able to stay with your breath. Your attention, you are able to stay with your breath. And if you are able to stay with your breath continuously, then the mind becomes one-pointed. At the same time, delight will arise and bliss will arise. Delight means you're delighted, your mind is becoming one-pointed. And bliss, you're experiencing a happiness that you didn't know before. It's so nice, so sweet. So at the same time, your mind becomes one-pointed. So these five things, vittaka, vicara, piti, which is delight, sukha which is bliss and ekagatha which is one-pointedness of mind. These five things bring you into the first jhana. However, for some people the thoughts are extremely strong. So you try to bring your attention to your object of meditation, you're not able to because the stray thoughts are too strong. In which case, you have to use some trick. And what is that? One way is to imagine your mind is a big TV screen. The mind is a big series and the thoughts are arising one after another. Unwanted thoughts, stray thoughts are arising. Thoughts about your family, thoughts about your work. and all these things. So, you look at this screen, and you let the thoughts arise. As soon as any thought arises, you push it away, you wait for the next thought. And then you arise again, you push it away, don't pay attention, wait for the next thought. As it arises, you push it away, wait for the next thought. As you keep doing this, then the thoughts will slowly slow down. Because you're expecting it, So it slows down until it stops. I'll give you a simile. Just like if you didn't notice, suddenly you achoo, you sneeze. And then you feel you're going to sneeze again. You're expecting it, then you ah, ah, ah. But it doesn't sneeze, you don't sneeze because you're expecting it. But you don't expect it, suddenly you sneeze. So in the same way. Because you are waiting for your thoughts to show up, and then they start to feel shy, and they slow down, slow down, slow down until they stop. It's one way. One-pointedness, ekagatha, means your attention is focused on one object and only one object. So it takes training. You have to keep doing that. The mind He's not used to it, so he doesn't like that. Because for years, for umpteen years, for many lifetimes, you have allowed your mind to be entertained by sights, by sounds, by smells, tastes and all that. Now you want to restrict it. It's like a young kid. The kid has been used to going out, playing and all that. Now you tell him you cannot go out, you stay in your room. You think he likes that? He doesn't like that. So the same way, when you try to discipline your mind, the mind just won't accept it. It's so used to running out, it wants to keep running out through the six senses. Okay? So it needs a lot of discipline. Is it a feeling? How obvious is it a feeling? Is it a feeling? How obvious is it a feeling? You can consider it a feeling, you consider it sukha is a feeling. Delight, I guess you can call it a feeling. It's an experience. Don't analyze like splitting hairs. There's no point in splitting hairs. You're not going to get anything out of it. People have this tendency, just like scholars. You go and read commentaries and all that. This is what they do. Every word of the Buddha they will analyze and all this thing. Of all, what you want to do is you want to know what is the purpose. What is your purpose? Your purpose is to practice and get that one-pointedness. So you just practice like what the Buddha says. Go and analyze the Buddha's words one by one. As I explained just now, one-pointedness means your mind is one-pointed on one object. That's it. It's not running away. It's just on one object. That is when the mind is very wild. We are not talking about the mind anymore. We are talking about the stream. The very thought that comes into the stream. Whether it is living, dying, living, or dying, it is the stream. It is the stream in the human mind. A human and I are the stream. So now, I'm going to go beyond the stream. Because I have, in fact, been doing that. And sometimes people go, well, how do I help you? I don't know how. And then they come back and say, well, I'm going to stress the stream. And it's not the stream. This method, I said just now, is to look at the source of the thoughts. So where it's coming from, where your thoughts are coming from. So when you look at it, then thought will surface. And as soon as it surfaces, you push it aside and wait for the next one. Don't try to follow the thought or find out what it's about. Just know that it arises and push it aside and wait for the next one until it slows down. Then when it stops, you don't stand still. When it stops, you go back to your object, which is your breath. Because you must keep the mind, the mind wants to do some work all the time. You cannot have an idle mind. You think, oh, now the stop, the mind, the thought stop already, and then you can relax. No, you don't relax. You put your mind to work again on your object of meditation. You cannot relax one. An idle mind is a devil's workshop. So you can never let the mind be idle. The mind wants to do, is so used to working 24 hours a day, 7 days a week, and not only 24 hours, every second. Every second also, don't know how many times it is working. It's working non-stop. So the mind wants to work, so we let the mind work. But instead of working at so many areas, wanting to see, wanting to hear, wanting to smell, taste, touch, and think, we only let it do one job only, one job. We don't let it do so many jobs, just one job. So as soon as the mind calms down, you bring it back to the job you want it to do. For example, your breath. Don't relax. Oh, so happy. No thought already. I don't relax. What do you mean by point? It's not a point. It's a state of mind. We are talking about the breath itself becoming finer and finer, right? No, no, no. You use your breath, your object, in that way I just described, to get into the first jhana. Okay? So after you get into the first jhana, you must perfect your first jhana. Okay? Then after your first jhana is strong, then you shift your attention. From the breath, you shift it to your piti and sukha. When you shift your attention to the piti and sukha, that means you enjoy your piti and sukha. You indulge in your piti and sukha. Because as you strengthen your first jhana, it becomes stronger. Then when you put your attention on piti and sukha, you are no more focused on the breath. You are no more focused on the breath, then the vittaka and vichara falls away. Then you enter the second jhana. So the breath is only useful in the first jhana. Okay, shall we end here?

22-KN-Sutta-Nipata-Chapter-3-(3.9-3.10)-(2011-08-23).txt

Tonight is the 23rd of August and this is the fourth night we are speaking on the Sutta Nipattha. Last night we came up to 3.8, so tonight we start with 3.9, Vasetta Sutta. This Sutta is also found in Majjhima Nikaya, Sutta 98. Thus have I heard. Once the Buddha was staying in the forest of Ichanangala, many Brahmins were staying there too, famous men like Chanki, Taruka, Pukarasati, Janusoni and Todeya, all well-known erudite and wealthy Brahmins. Amongst these men were two young Brahmins, one called Vaseta and the other Bharadvaja. Now one day, as these two young men were walking up and down, they started a conversation regarding the factors that make one a Brahmana. Bharat Bhaja said, it's to do with one's family. If one's family background is pure, and there has been no intermarriage with other castes for seven generations back, on either one's mother's or one's father's side, then one is a Brahmana. But Vaseta said, if one's actions are good and duties are observed, then one is a Brahmana. Parabhaja stuck to his theory and Vaseta stuck to his. Neither could convince the other that he was right. So Vaseta suggested that they go and ask someone else's advice. Listen, he said to Bharadvaja, there is a hermit called Gautama, a prince of the Sakyans, who has renounced his family, and of whom it is said, that blessed one is such since he is accomplished, fully enlightened, endowed with wisdom and conduct, sublime, the knower of worlds, incomparable leader of men to be tamed, teacher of gods and men, enlightened and glorious. He himself, having realized the Dhamma, makes it known to the world of men and gods, including ascetics and Brahmins. He teaches the Dhamma, which is good in the beginning, in the middle and at the end, full of meaning, rich in words and wholly complete. He teaches a perfect, pure life. Good indeed is the sight of such Arahants. Well, Bharat Vajra said Vaseta, let's go to this man Gautama and ask him to clear up this question and we will take it as the recluse Gautama explains it. Very well, said Bharadwaja, let's go. So the two young men went off to look for this master. When they found him, they greeted him politely and sat down on one side. Then Vaseta spoke to the master in these words, Sir, we are both students of the orthodox teachings and we are both recognized and accepted as experts in the study of the Vedas. My teacher is Pokhara Sati, and my friend here studies with Taruka. We have studied all the commentaries on the three Vedas, and we are qualified to teach the subjects of meter, grammar, and chanting. But even so, Gautama, there is one question about which we are in disagreement, namely the importance of heredity. Bharadvaja insists that a man is a brahmana because he is born as one, but I am sure that it's what that it's what a man does that counts. We want you who has vision to know about this argument. Because we can't settle it between ourselves, we have come to ask you about it. We have heard that you are called the fully enlightened one. You are treated with respect by men. They fold their hands when they see you in the same way they go forth to respect the waxing moon. You are the eye of the world, Gautama, so we ask you to look at this question. What is it that makes a man a Brahmana? Is it by birth or is it by what he does? We can't work it out, Gautama, so please explain it to us and tell us what a Brahmana is. The Buddha answered Vasseta in these words, I shall explain to you in proper order and in accordance with the fact the different kinds of living things. Since there are diverse species, if you look at trees or grass, although they may not be conscious of it, there are lots of different kinds and species. there are divergent species. Then there are insects, large ones like moths and small ones like ants. With these creatures too, you can see that they are of different kinds and species. And in our four-footed friends, in our four-footed animals, whatever the size, you can see that they are of different kinds and species. Now look at the creatures that crawl on their bellies. the reptiles and the snakes. You can see that they are of different kinds and species. Look at the fish and water life. Look at birds and the breeds that fly. You can see that they are of different kinds and species. There is not among men different kinds and species in the manner that they are found among other species. Unlike in other species, there is not among men Differences in kind or species with regard to their eyes, ears, mouths, noses, lips, eyebrows, and even their hair, all are of the same type, from the neck to the groin, from the shoulder to the hip, from the back to the chest. It is all of one kind with men. Hands, feet, fingers, nails, calves and thighs are all standard, and so are the features of voice and of color. Unlike other creatures, men do not have characteristics which distinguish them at birth. They do not have the variety of inherited features that other creatures have. In fact, in the case of humans, differences are differences only by convention. For example, Vaseta. If a man keeps cows and lifts off their produce, then we know that he is a farmer. We do not call him a brahmana. Similarly, when a man lives by a particular craft, then we know he is a craftsman. We do not call him a brahmana. If he supports himself by trading, then we know he is a merchant, not a brahmana. When a man gets paid for serving other people, then we call him a servant rather than a brahmana. A man who lives by taking other people's things is known as a thief rather than a brahmana. And a bowman who sells his skill is known as a soldier. We do not call him a brahmana. A man whose work is performing rites and ceremonies is known as a priest and not as a brahmana. And the man who lives off the produce of countries and villages is known as the landlord or a king. We do not call him a brahmana. I do not call a man a brahmana just because of his mother or because of his breeding. Just because a man is entitled to be called sir, it does not mean that he is free from habit and attachment. He who is free from attachment He who is free from grasping is the person I call a Brahmana. This word Brahmana, here the Buddha means a holy man. When all the chains are shattered, when there is no more agitation, and a man has freed himself and thrown off his shackles, that is the person I call a Brahmana. He who has cut off the strap of ignorance and harnessed of false views, who has removed obstacles and is enlightened, is one I call a Brahmana. He who, without getting annoyed, endures insults and violence, whose strength and army's endurance is one I call a Brahmana. There is no anger and there is no ignorance. There is only strength of restraint and the power of pure action. So there is no habitual repetition, no rebirth. This is what I call a Brahmana. Like a water drop on a lotus leaf, a mustard seed on the top of a needle, sense desires roll off and leave no trace in him. It is such a person I call a Brahmana. Losing weight and dropping a chain, here, right here in this world, we can see how even suffering has an end. This is whom I call a brahmana, one who is deep in wisdom, wise, proficient in what the right or the wrong path is, who has reached the ultimate goal, is one I call a brahmana. No props, no dependency, no need to mix with other people, whether property owners or wandering monks, the minimum being good enough. This is what Brahmana means. To lay down the weapons of violence, to stop killing any being, to stop causing others to kill any being. This is what Brahmana means. He who shows no anger towards those who are angry, peaceful towards those who are violent, not grasping among those who are bent on grasping, is one I call a Brahmana. He whose wanting, hating, pride and envy have dropped away, like the mustard seed which has rolled off the needle top, is one I call a Brahmana. He who speaks words which are not harsh, and words which are meaningful and true, words which do not arouse another's anger, is one I call a Brahmana. No possessions, no things have been appropriated, whatever the size, quantity, or value, this is what Brahmana means. No expectations, not a hankering for this world, or for any other. He is untied. released. This is what Brahmana means. An absence of wanting, questions and doubts disappear in knowledge and he plunges into the absence of death. This is what Brahmana means. He who has gone beyond the impurity of both merit and demerit, who is free from grief and defilement and is pure. This is what Brahmana means. The clear, calm, stainless, moonlight quality where the shackles of constant becomings are cut and thrown away. This is what Brahmana means. He who has gone beyond The rough and dangerous road of cyclic existence and delusion, who has crossed over and gone beyond, the contemplative, passionless and doubt-free, one who is calm without grasping, is one I call a Brahmana. Sense pleasures have gone. He lets them go for the life of a wanderer without a home. The sensual pleasure of constant becoming has gone, thrown away. This is what Brahmana means. Craving demandings have gone. He lets them go for the life of a wanderer without a home. The hankering after constant becomings has gone, thrown away. This is what Brahmana means. The dead weight on the backs of men, the loads that weigh down even gods, all these burdens are discarded, thrown off and overcome. He is untied from the yoke, released. This is what Brahmana means. Avoiding delight and aversion, he is cooled. and free from bases that lead to rebirth. He is a hero who has overcome all the worlds and is one I call a Brahmana. He who has fully comprehended how beings come to be and how they cease to be, is unattached, faring rightly and enlightened, is one I call a Brahmana. He whose destiny cannot be known by gods and human beings. The person who has eradicated the passions, a worthy one, is one I call a Brahmana. As for possessions, he has nothing, nothing in the past, nothing in the future, nothing in the present. He does not hold on to anything at all. freed from clinging, this is what I call a Brahmana. A hero, a man of greatness, of prominence, of wisdom, a man of fearlessness and victory, non-attached, washed in the waters of wisdom, enlightened, this is what I call a Brahmana. He knows his earlier lives, he has seen the other forms of life, the woeful states and the happy states. This is the attainment, reaching the end of the chain links of births. This is what I call a Brahmana. So what of all these titles, names and races? They are mere worldly conventions. They have come into being by common consent. This false belief has been deeply ingrained in the minds of the ignorant for a long time. And still these ignorant ones say to us, one becomes a brahmana by birth. On the contrary, no one is born a brahmana. No one is born a non-brahmana. A brahmana is a brahmana because of what he does. A man who is not a brahmana is not a brahmana because of what he does. A farmer is a farmer because of what he does, and a craftsman is a craftsman because of what he does. A merchant, a servant, a thief, a soldier, a priest or a king. Each of them is what he is because of what he does. So the wise men see action as it has really come to be. They are proficient in the fruits of action, and they are seers of dependent origination. The world exists because of causal actions. All things are produced by causal actions, and all beings are governed and bound by causal actions. They are fixed like the rolling wheel of a cart, fixed by the pin of its axle shaft. A brahmana is a result of self-restraint, wholesome living, and self-control. This is the essence of a brahmana. So Vaseta, let this be clear. There are people who are wise and experienced in all the three areas of knowledge, who are calm and have finished with the chain links of repeated becoming. These people should be known like Brahma or Indra. Stop it for a moment. These three areas of knowledge, I think the commentary says, is the three Vedas. But in the Buddha's discourses, the three knowledges are the three Abhinyas. It's not the three Devijja. The three Abhinyas are being able to see the past life. Second, having the divine eye, I can see beings dying and taking rebirth according to kamma. And the third one is destruction of the asavas. Then Vasetha and Bharadvaja said to the Buddha, it's amazing, Venerable Gautama. It is wonderful, Venerable Gautama. Just as if one might raise what has been overturned and reveal what has been hidden. or point out the way to him who has gone astray, or hold out a lamp in the dark so that those who have eyes may see objects. So likewise has the truth been explained by Venerable Gautama in various ways. Therefore we take refuge in him, his Dhamma and his Sangha. May the Venerable Gautama accept us as lay followers who henceforth have taken refuge in him for the rest of their lives." So this Sutta I, The Buddha clarified to the two young Brahmins. To the Brahmins, this word Brahmana means their caste. But because there are no more real Brahmanas, Brahmanas are supposed to be ascetics. First 48 years of their life, they beg for their food, live a life of renunciation and all that. Later, Brahmins did not practice, so we differentiate the Brahmins from the Brahmana. The real Brahmana is a holy man, what he's supposed to be. These two young men, Vasetha and Bharadvaja, later became monks. If you remember, in the Digha Nikaya we went through, there's one sutta where they became monks. Then they came to ask the Buddha some questions again. The next sutta is 3.10, Kokalika Sutta. This is also found in Samyutta Nikaya 6.10. This Kokalika is a follower of Devadatta. Once when the Buddha was staying in the Jetavana monastery at Savatthi, a monk called Kokalika came up to him and said, Sir, Sariputta and Moggallana are full of unwholesome desires. They have been quite taken over by unwholesome desires. And the Buddha said, Kukalika, don't say such a thing. Have confidence in your mind as far as they are concerned. Sariputta and Moggallana are well behaved. But Kokalika repeated his accusation against the two disciples. The Buddha replied as before, but the monk again insulted the disciples in the same way. For a third time, he was asked by the Buddha not to do so. Then Kokalika, making a deep bow to the Buddha, got up and went away. He had only gone a short way when he started to feel ill. His whole body came out in boils, boils the size of mustard seeds. These boils began to swell, growing bit by bit until they were as large as peas. Then they grew as large as beans, as eggs, as crab, apples, and as quinces. At this point, they burst open, oozing pus and blood. From the illness, Kokalika died, and as a result of the ill will that he had shown, he was reborn in one of the states of misery which is known as the Paduma or Lotus Hell. Towards the end of that night, the Brahma Sahampati came to the Buddha and told him how Kokalika had died and how his ill will had caused rebirth to take had caused rebirth to take place in the Padumah hell. Early next morning, the Buddha called all the monks together to explain what he had been told about Gokalika's death. Monks, the life of a being in the Padumah hell state lasts so long that we can hardly describe it in numbers. Gokalika has taken birth there because of the ill will he had for Sariputta and Moggallana. And as teacher, the Buddha went on to say, a person that is born is born with an axe in his mouth. He whose speech is unwholesome cuts himself with the axe. When a man praises someone who should be blamed or attacks someone worthy of praise, then this man is accumulating evil with his mouth. And this evil will not lead to happiness. It is little harm if one loses money in gambling with dice, even losing everything, including oneself. But if one bears ill will towards well-conducted ones, it is greater harm indeed. Insulting men of real worth, bearing ill will in thought and speech, Leads to aeons upon aeons in the states of misery. Means world cycles. Lying leads to these states. Doing something and then saying, I didn't do it. This is the same as lying. In terms of death and rebirth, both actions are equivalent. At death, you must face the consequences of unwholesome actions. When a man attacks someone who is peaceful, pure and uncorrupted, then the attack turns back on the foolish man who started it, as dust thrown against the wind. The person who has a greedy disposition insults others with words. He is faithless, greedy, miserly and slanderous. If you are a man like this, untrue and unworthy, slanderous, evil and misbehaved, mean, bad, you had better not talk too much, or else you will come to a state of misery. You are spreading pollution when you act like this. It is an insult to men who do good, and it is a polluted action in itself. If you accumulate actions like this, you will fall into the realm of misery. Why is this? This is because the things that men do just do not disappear into the past. They will come back to us. They will return to their maker. A man whose actions are polluted is foolish. In time, he will feel the pain of it himself. The pain he will feel will be like the pain of iron bars that are thrashing him and iron stakes that are piercing him. In a state like that, what he eats feels like red hot balls of iron. Nothing there is said that is not hard and painful. There are no pleasing words of consolation. Nothing offers escape for the sufferers in this state, this state where the world is a furnace, where even a bed is of red, hot ashes. Tangled up in nets, crushed by hammer blows, they are immersed in thick darkness, stretching out on all sides. Then they find themselves in a cauldron. burning and boiling, bubbling up and down in the heat of the furnace, heaving their bodies around. The man of unwholesome deeds is in this state, stewing and boiling in blood and rotten flesh. Wherever he moves to, he rots from the touch of this putrid mash. Then the man of unwholesome deeds boils in water infested with worms. He cannot stay still. The boiling pots, round and smooth like bowls, have no surfaces where he can get hold of. Then he is in the jungle of sword blades. limbs mangled and hacked, the tongue hauled by hooks, the body beaten and slashed. Then he is in Vetharani, a watery state difficult to get through, with its two streams that cut like razors. The poor beings fall into it, living out their unwholesome deeds of the past. Gnawed by hungry jackals, ravens and black dogs, and speckled vultures and crows, the sufferers groan. Such a state is experienced by the man of unwholesome deeds. It is a state of absolute suffering. So a sensible person in this world is as energetic and mindful as he can be. The paduma health state lasts a long time. The experts work out its length in terms of the number of cartloads of sesame seeds that would be emptied if one seed were removed every hundred years. They see the cartloads would number 5,120 million. And as long as the woeful states are called woeful by people in this world. For so long will people have to go on living through those states. Take care, therefore, and with pure, wholesome, and friendly qualities, constantly watch the movements of mind and the movements of speech." So you can see here the description of hell is very frightening. So a lot of people don't know. They don't like somebody. They like to talk bad about that person. If they knew the consequences, they would very quickly shut up, not say anything unpleasant. You see that lifespan there. 100 years, you can only remove one seed. Even it's one cartload, how long before you can remove all the seeds from that cartload? But how many here? 5,120 million.

23-KN-Sutta-Nipata-Chapter-3-(3.11-3.12)-(2011-08-23).txt

The next sutta, 3.11, Nalaka Sutta. This one about the birth of the Buddha and the description of the qualities of enlightenment. I think another one of those that were created later. One day during the afternoon siesta, the sage Asita noticed that the 30 gods had all gathered together. This sage Asita is supposed to be taking his afternoon siesta in the heaven of the 33. full of joy and overflowing with praises to Indra. They were dressed in the purest white and waved their robes and banners with delight. Seeing all this excitement, Asita respectfully asked the gods what it was that they were celebrating. Why are you all so happy and joyful, he asked. What's all this waving and whirling of banners for? I've never seen such excitement as this. not even when the gods won their battle against the Asuras. What can they have seen now? It must be something wonderful for there to be all this rejoicing. They are singing and shouting, playing music, dancing around, clapping and waving. Tell me why, you people from the top of Mount Meru. Please answer my questions, put my mind at rest." And the god said, in a village called Lumbini in the Sakyan country, a Bodhisatta has been born, a being set on Buddhahood has been born, a superlative being without comparison, a precious pearl of the health and goodness of the human world. That's why we are so glad, so excited, so pleased. Of all beings, this one is perfect. This man is the pinnacle, the ultimate, the hero of creatures. This is the man who, from the grove of the seers, will set the wheel of Dhamma turning, the roar of the lion, king of beasts. When he heard this news, Asita left the Tusita heaven and went straight to the palace of Suddhodana, king of the Sakyans." Here you can see again, it's definitely a later writing. Rajasuddhodana is not the king of the Sakyans. But there he, there when he had sat down, he said to the Sakians, where is the prince? I would like to see him. So they took the hermit Asita, the unattached, as he was called, and showed him the newborn prince. He was shining, glowing and beautiful. It was like seeing molten gold in the hands of a master craftsman as he takes it out of the furnace. To see the prince was to see brightness, the brightness of the flames of a fire, the brightness of the star constellations crossing the night sky, the brightness and clarity of the autumn sun shining on a cloudless day. It was a sight that filled the hermit with joy, and he experienced great delight. In the sky above, invisible beings were holding up a vast canopy out in circles from its center and stretched over a thousand spokes. Other gods waved yuktail fans on golden stems, and these gods too were invisible. The long-haired sage, the dark splendor as he was called, looked at the baby lying on the orange clothes, shining like a golden coin, with the white sunshade held up above him. With great joy he picked him up. Now the lion of the Sakyans was in the arms of a man who had waited for him, a man who could recognize all the signs on his body, a man who now, filled with delight, raised his voice to say these words, There is nothing to compare with this. This is the ultimate. This is the perfect man." Just then, the hermit remembered that he was going to die quite soon, and he felt so sad at this that he began to cry. The Sakins asked him why he was crying. Is the prince in some danger, they asked. To settle their worries, the sage explained to them why he felt sad. No, he said, there will not be any danger or threat to the prince's life as far as I can see. In fact, for him, there won't be any obstacles at all. There couldn't be for him. He is not an ordinary being. This Prince will come to the fulfilment of perfect enlightenment. This Prince of supremely pure vision will start turning the wheel of Dhamma out of compassion for the well-being of many. The religious life will be fully expounded. But for me there is a grain of sadness and a pain in this, for I will not live much longer now, and during his life I shall die. So I won't be able to see this man of such unparalleled strength teaching how things are, as that's the only reason that I felt sad. The Sakyans were thrilled to hear what he said and he left them, went out from the inner rooms of the palace and set out to follow the practices of a pure and virtuous life. But as he was leaving, he began to think of his nephew, Alaka. And full of compassion, he stopped to tell him about this man of unequal strength and his teaching. One day, he said to his nephew, you will hear someone talking about a Buddha. You will hear of a man who has reached full enlightenment by following the correct path. When you hear this, go and find out all the details of his teaching. Go and live with this master, this Lord, and follow the practices of a pure life. And Nalaka, helped by the merit he had accumulated by many years of good and wholesome actions, remained alert and restrained, always moderating the play of his senses, looking forward to the appearance of this conquering hero. In time, the news did come. The Buddha started to turn the teaching wheel. On Asita's advice, Nalaka went off to find this noble sage, and having done so, asked the man of wisdom about the highest wisdom. What Asita told me many years before has turned out true, said Nalaka. I can see that now. You, Gautama, have reached the perfection of all things. May I now put a question to you, Master? I have lived for some time as a wanderer and now I would like to live as a monk. So please answer this question for me. What is the highest wisdom state?" And the sublime master replied, I will explain the wisdom state to you, a state which is hard to get and hard to put into effect. Be alert and full of effort. Develop the mind of equilibrium. You will always be getting praise and blame, but do not let either affect the poise of the mind. Follow the calmness, the absence of pride. Forms, both high and low, come across, like tongues of flame from a log. Women tempt the sage, but you should not develop the desire for them. being free from sensuous union, without aversion or attachment towards beings, however weak or strong they may be, comparing oneself to others in such terms as, just as I am so are they, just as they are, so am I. He should neither kill nor cause others to kill. The impulse, I want, This impulse is probably a volition. And the impulse I'll have, lose them. That is where most people get stuck. Without those, you can use your eyes to guide you through this suffering state. Eating little and moderate in food, with few wants and free from greed, he is unafflicted by wants. He is desireless and calm. This is the pattern that the man of wisdom follows. He goes around collecting offerings for his meals, and then he goes off to the edge of the woods or the grove and sits down under a tree. He applies himself to meditation practice. With his skill in this practice, he can find it pleasurable. He can make himself joyful, living under a tree on the edge of the wood. meditating. He spends the night like this and in the morning sets off for the village. He does not get distracted. He does not get excited by the offerings and invitations that people offer him there. Once he has reached the edge of the village, he does not rush from door to door. And when he is begging for food, he does not talk about it or pass any hints. He simply says, this is what I've been given. That's good. Or I haven't been given anything, that's fine. With this attitude towards begging, he can return undisturbed to the tree. So he wanders around with begging bowl in hand. Although he is not dumb, he seems to be dumb. He accepts even the smallest gift of the giver without scorn and without pride. The methods, both quick and slow, by which Nibbana may be discerned, have indeed been expounded by the ascetic Gautama. It is never discerned twice. This perceiving of the beyond is realized gradually. When a person is desireless, when a monk has extinguished the river of becomings, when he has given up all the activities of duty and obligation, What ought to be done and what not ought to be done, then the fever is passed. Yes, said the sublime master, I will explain the wisdom state to you. Be razor sharp, keep your tongue relaxed so the tip is resting on the roof of your mouth and your stomach or appetite is restrained. Let go of the chain minds, the states involving attachment. Do not spend much time thinking about irrelevancies. No defilements, no ties, no dependency, only dedication to the practices of a pure life. In the discipline of living alone, in the service of hermits, it is the silence of solitude that is wisdom. When the solitude becomes a source of pleasure, then it shines in all the ten directions. This is the sound of the meditation of wisdom of those who have let sense pleasures go. When you, a follower, hear this sound, then you grow in confidence, modesty and strength of practice. Listen to the sound of water. Listen to the water running through chasms and rocks. It is the minor streams that make a loud noise. The great waters flow silently. The hollow resounds and the full is still. Foolishness is like a half-filled pot. The wise man is a lake full of water. The hermit can talk of many things with good sense and precision. He can describe the way things are from a position of knowledge. There is much that he can talk about from that position. But when a man of knowledge retains his self-control, when a man of knowledge speaks only a little, then you have found a man of wisdom, a man for whom that silence is appropriate and deserved. Such a man has found the silence of wisdom. Sutta is probably a later addition. I guess the next Sutta 3.12. Dvayatanupassana Sutta. Thus have I heard. Once the Buddha was staying in the eastern part of Migaram Mother's estate at Savatthi. One evening on a full moon day, he was sitting in the open air with all the monks gathered round. He saw that they were silent, and so he spoke to them. Monks, he said, it sometimes happens in this world that things are said concerning skillful states. Distinguished and liberating statements are made that lead to full enlightenment. Now monks, why should you bother to listen to those statements? People may ask you the same question, and if they do, you should answer them like this. It is for the purpose of knowing two things as they have come to be. They may ask you what these two ideas are. If they do, you should answer them like this. The first insight is this. This is suffering and this is what causes it. The second insight is this. This is where suffering stops and this is how you get there. These are the twofold insights. Grasp them together and in the course of a life of energy, dedication and care, you can expect one of two results that will either be the fruit of perfect knowledge or If any essential components are not yet exhausted, then there will be at least no further births. When the Buddha had said this to the monks, he went on as teacher to explain, there are people who do not understand suffering. They do not know where it comes from, where it totally ends, or how to get to where it ends. So without a chance to emancipate the mind or achieve, so without a chance to attain liberation by mind or liberation by wisdom. They cannot effect an ending. They can only go on and on, being born and getting old. There are also people who comprehend suffering, who know how it happens, where it totally ends, and how to get to where it ends. They have got the liberation by mind and the liberation by wisdom. Now they can effect an ending, no more going on and on. being born and getting old. This is the proper twofold insight. But you may be asked to describe it in another way. And that you could do like this. One insight is that grasping is the basis of all suffering, grasping or attachment. The other insight is that by the complete cooling and cessation of all this grasping, there is no more arising of suffering. These are the two insights. Grasp them together, and with energy, dedication, and care, you can expect one of those two results. There are many kinds of suffering in this world, and all of them grow from the same source, grasping or attachment. When a man knows no better, he gives way to this grasping, and slowed and dull, he goes through one misery after another. So do not create it for yourselves. Use your knowledge to see how suffering begins and develops in attachment. There is another way of describing this twofold insight. One insight is that ignorance is the basis of all suffering. The other is that by the complete cooling and cessation of ignorance, no more suffering is produced. These are the two insights. Grasp them together, and with energy, dedication, and care, you can expect one of those two results. Constant traveling from birth to birth, from this form to that form, again and again. This is what results from ignorance. It is due to this ignorance that people's minds become dull and muddled, that they go on endlessly wandering from life to life. But if you walk towards wisdom, you leave these rebirths behind, you do not go on becoming. There is another way of describing this twofold insight. One insight is that sankara or volitions are the basis of all forms of suffering. The other is that by the complete cooling and cessation of volition, no more suffering is produced. These are the two insights. Grasp them together and with energy, dedication and care, you can expect one of those two results. Every form of suffering grows out of a mental volition. Eradicate the volitions and no more suffering is produced. Consider this harmful consequence of volitions that they are the basis of suffering. By the complete calming of the volitions and the stopping of the train of perceptions, Suffering disappears. Wise men understand this in accordance with fact. With right knowledge, the wise ones overcome the yoke of Mara. There is no more rebirth for them. There is another way of describing this twofold insight. One insight is that consciousness is the basis of all suffering. The other is that by the complete cooling and cessation of consciousness, no more suffering is produced. These are the two insights. Grasp them together, and with energy, dedication and care, you can expect one of those two results. Every form of suffering grows out of consciousness. By the cessation of consciousness, no more suffering is produced. Consider this harmful consequence of consciousness, that it is the basis of suffering. But once consciousness is quietened, a person's craving ends. Total calm is realized. There is another way of describing this twofold insight. One insight is that contact is the basis of suffering. The other is that by the complete cooling and cessation of contact, no more suffering is produced. These are the two insights. Grasp them together, and with energy, dedication, and care, you can expect one of those two results. For some people, contact, the point where sense plus sense object meet, is enthralling, and so they are washed by the tides of being, drifting along an empty, pointless road. Nowhere is there any sign of broken chains. But others come to understand their sense activity, and because they understand it, the stillness fills them with delight. They see just what contact does, and so their craving ends. They realize the total calm. There is another way of describing this twofold insight. One insight is that sensations or feelings are the basis of all suffering. The other is that by the complete cooling and cessation of sensation, no more suffering is produced. These are the two insights. Grasp them together and with energy, dedication and care, you can expect one of those two results. Those two results should be liberation by mind and liberation by wisdom. Whether it is pleasurable sensation or unpleasant sensation or neutral sensation, whatever is sensed internally or externally, one should understand all this as suffering, as deluding experience, as fragile experience. One should see with insight its rising and falling nature and by this means should be detached towards it. The monk becomes free from craving. and completely calm by the elimination of sensations. There is another way of describing this twofold insight. One insight is that the thirst of craving is the basis of suffering. The other is that by the complete cooling and cessation of this thirst, no more suffering is produced. These are the two insights. Grasp them together and with energy, dedication and care, you can expect one of those two results. When a man walks hand in hand with the thirst of craving, he will wander from birth to birth, now here, now there, and with never an end in sight. Consider this harmful consequence of craving, that it is the basis of suffering, and with this knowledge, you could let the thirst dissolve. The clinging would go with it, and you would be free to live, always mindful as a wanderer. There is another way of describing this twofold insight. One insight is that clinging is the basis of all suffering or attachment. The other is that by the complete cooling and cessation of clinging, no more suffering is produced. These are the two insights. Grasp them together and with energy, dedication and care, you can expect one of those two results. Becoming is dependent on clinging. When one comes to suffering, a person who is born dies also. This is the production of suffering. And so, perfected in understanding, the wise dissipate all clinging. They have seen how the forces of becoming can be stopped, so they do not go towards more births. There is another way of describing this twofold insight. One insight is that Effort or exertion is the basis of all suffering. The other insight is that by the complete cooling and cessation of exertion, no more suffering is produced. These are the two insights. Grasp them together and with energy, dedication and care, you can expect one of those two results. Every form of suffering grows out of exertion. Eradicate exertion and no more suffering is produced. Consider this evil consequence of exertion, that it is the basis of suffering. And when all exertion has been abandoned, there is the freedom of the effortless. For the person whose feverish thirst is to be is destroyed, and the mind has become calm. The cycle of birth and rebirth is left behind, and there is no more coming back for rebirth. Stop here for a moment. This, what it says, this suffering grows out of exertion. If too much energy, if too much desire to be liberated, then you won't become liberated. There is another way of describing this twofold insight. One insight is that nutrients or sustenance are the basis of food, are the basis of all suffering. The other is that by the complete cooling and cessation of nutrients or sustenance, no more suffering is produced. These are the two insights. Brass them together and with energy, dedication and care, you can expect one of those two results. Every form of suffering grows out of nutrients. Eradicate those nutrients and no more suffering is produced. Look at the harmful consequences of nutrients, that they are the basis of suffering. When you have comprehended all nutrients, you do not get attached to them. When someone fully understands what is healthy, then he can do away with the asavas. He can stand firm and clear-sighted in the practice of the teachings as a person fulfilled as a being beyond definition. These nutrients, the Buddha says that all beings need food. So if we continue to take food, we continue to make this body live. And especially if we are attached to it, it creates problems. It's not that we don't need nutrients at all, but not to be too attached to it, probably. But if a person is very tired of the world, then he probably doesn't want the body to continue to live. But just by starving himself, he also cannot get out of the world. He has to use wisdom. There is another way of describing this twofold insight. One insight is that Mental agitations are the basis of all suffering. The other is that by the complete cooling and cessation of these agitations, no more suffering is produced. These are the two insights. Grasp them together and with energy, dedication and care, you can expect one of these two results. Every form of suffering grows out of agitation. Eradicate agitation and no more suffering is produced. Consider this harmful consequence of agitations. that they are productive of misery. Therefore, give up agitation. Break the impulses or volitions and free from agitation and clinging. Let the monk mindfully wander along. There is another way of describing this twofold insight. One insight is that there is trembling for one who is dependent. The other is that the one independent does not tremble. These are the two insights. Grasp them together. and with effort, dedication, and care, you can expect one of those two results. The independent man does not tremble or get confused, but a man who is dependent on something is clutching, grasping at existence in one form or another, and he cannot escape from existence. Consider this evil consequence, that there is grave danger in being dependent, therefore relying on nothing, the mindful monk wanders on, free from clinging. This dependent means you are attached to something. For example, beloved family members, your property, your wealth, because you are dependent on them for happiness. So anything happens to them, you will suffer very much. But a monk, he gives up everything. He has no family members to give him suffering. property to be afraid of losing, etc. There is another way of describing this twofold insight. One insight is that there is calm in the formless. There is more calm in the formless than in the formed. The other is that there is more calm in cessation than in the formless. These are the two points. Grasp them together with effort, dedication, and care. You can expect one of those two results. Beings who do not understand cessation will come back to the process of re-becoming, whether those beings be those of the sphere of form or of the sphere of the formless. But those beings who, having understood the nature of form, are well established in the formless and free themselves in cessation, are the ones who leave death behind them. There is another way of describing this twofold insight. One insight is that what the world at large inclusive of its Maras, recluses, Brahmins, as well as men and rulers, thinks of, as truth, the higher beings, the men of worth, see quite clearly to their superior wisdom as false. The other is that what the world at large thinks of as false, the higher beings, the men of worth, see quite clearly as the truth. These are the two insights. Grasp them together, and with energy, dedication, and care, you can expect one of those two results. In the world inclusive of its gods, substance is seen in what is insubstantial. They are tied to their psychophysical beings, and so they think that there is some substance, some reality in them. But whatever be the phenomenon to which they think of seeking their self-identity, it turns out to be transitory. It becomes false, for what lasts for a moment is deceptive. The state that is not deceptive is Nibbana. That is what the men of worth know as real, as being real. With this insight into reality, their hunger ends. Cessation, total calm. So, for a person of wisdom, the world is false. Only Nibbana is real. Because the world is like a dream, changing all the time. There is another way of describing this twofold insight. One insight is that what the world at large thinks of as pleasure, the higher beings see quite clearly as suffering. The other is that what the world at large thinks of as suffering, the higher beings see quite clearly with their superior wisdom as blissful. These are the two points. Grasp them together, and with energy, dedication, and care, you can expect one of those two results. Whatever there is which is said to be existent, the delightful, enticing and pleasant forms, sounds, tastes, odours, tactile sensations and thoughts, these are all agreed upon by the world, inclusive of its gods to be happiness. In your world, these things are thought of as pleasures, and yet when they cease, they are thought of as suffering. To the higher beings, when the individual body and personality comes to an end, It is considered to be blissful, but this varies sharply from the way it is seen by the rest of the common world. What is generally called blissful is called suffering by men of worth, and what is generally called suffering is known to be blissful by them. Be aware of this paradox. It is difficult to understand, and the ignorant are in error in this regard. It is dark where they are trapped. It is pitch dark for the blind. and crystal clear for the wholesome. For those that can see it, there is light. But if you are blind to the teachings of the way things are, if you know nothing of the path, then you will not be able to make out anything, though you may be right on top of it. This teaching about the way things are does not become a force of full enlightenment for someone who is infected with desire. yearning to be, or for someone who is in the grip of Mara. For who else can justifiably reach this state of full understanding except for those beings of distinction? Who else has come to understand this state and disperse all the forces of confusion? This is what the Buddha said on that occasion. The monks were full of gladness and joy when they heard these things. Indeed, some 60 monks let go of all clinging and grasping during this talk, and they were freed. Freed of the asavas. So we stop here for tonight. Nothing to discuss. You can see from the suttas we have gone through that some of them are later additions, spoken by the Buddha. Okay, can we stop here?

24-KN-Sutta-Nipata-Chapter-4-(2011-08-24)-Part-A.txt

Okay, tonight is the 24th of August, 2011. And this is the fifth night we are speaking on the Sutta Nibbata. Tonight we come to Chapter 4, Ataka Vagga, the chapter of the eights. There are certain sections from this chapter which are quoted in other Nikayas, like Samyutta Nikaya, So we can say that this is probably one of the oldest suttas. The first sutta is Kama Sutta. If he who desires sensual pleasures is successful, he will certainly be gratified, having obtained what a mortal wishes for. But if those sensual pleasures are denied to the person who desires and wishes for them, he will suffer as one peers with darts. He who avoids sensual pleasures as he would avoid crushing the head of a snake with his foot. Such a one, being thoughtful, will conquer this desire. He who desires different sense objects, such as estates, gardens, gold, money, horses, servants, relations, passions will overpower him, dangers will crush him, and pain will follow him as water leaks into a wrecked ship. Therefore, let one always be thoughtful and avoid sensual pleasures. Having abandoned them, let him cross the flood of defilements, and like bailing out a damaged ship, go to the further shore. So here is warning us about sensual pleasures. Sight, sound, smell, taste, and touch, and even thoughts. There are certain similes given in the, I think we saw in the Majimanikaya last year. One of them is like if a crow picks up a piece of meat and he flies away hoping to eat that meat, other birds will go after him and peck him and try to snatch the meat from him. And if he does not let go of that meat, he'll be, bitten and pecked at by the eagle and other birds. So in the same way, when we enjoy sensual pleasures, there's always the danger other people also want to enjoy, so they'll fight with us for it and all this. So it's just like, it's always dangerous, just like you try to crush the head of a snake with your foot, you might get bitten by the snake and die. Now the second sutta, 4.2, Guha Taka Sutta. That man who is greatly attached to the cave of the body and sung in delusion, such a one is far from detachment. Sensual pleasures are not easy to abandon in the world. Those who are bound to worldly pleasures, conditioned by craving, are difficult to liberate. They cannot be liberated by others. Perceiving their past and future indulgence, they hanker after sensuality. Stop here for a moment. Because of past enjoyment, the memory always comes up, how pleasant it was. So we want to enjoy it, we crave for it. And we have fantasies that in the future, this indulgence will be even more satisfying. So we hanker after sensuality. Those who are greedy, stingy, engaged in and are infatuated by sensual pleasures, who are led to a miserable state, will wail. What will happen to us after that? Therefore, a person should train himself in the immediate present. If he knows that the world is wicked, he should not take the wicked way. Life is short, say the wise. Observe these trembling beings of the world, given to desire for various states of becoming. They are wrecked, who cringe at death, not being free from craving for repeated birth. Look at those who struggle after their petty ambitions, like fish in a stream that is fast drying up. Seeing this, let one fare unselfish in this life, while ceasing to worry about various states of becoming. overcoming desire alike for sensory enjoyment and their causes, comprehending sense impressions, not hankering after enjoyments, and not doing what is against one's conscience. The wise one does not get attached to what he sees or hears. Having realized the nature of ideas or perceptions, the sage is not attached to worldly objects. Having pulled out the dart of passion and faring heedfully, he does not crave for this world or the next." If you want something, we're always trembling with fear that we might lose it or we might not get it. The next sutta, 4.3. Duttatakkasutta. Some people speak with malicious intentions and others with the conviction that they are right. But the sage does not enter into any controversy that has arisen. Therefore, the sage is free from all mental obstruction. The person who is led by his impelling desire and continues according to his inclination finds it difficult to give up those views he had he adheres to, coming to conclusions of his own, he speaks in accordance with his knowledge. If a person, without being asked, praises his own virtue and practices to others, or talks of himself, The good say he is ignoble, the calm, disciplined one who abstains from praising himself or his virtues, declaring, so I am. The good call him a noble. In him there is no arrogance concerning the world. He whose views are mentally constructed, causally formed, highly esteemed but not pure, views in which he sees personal advantage, will experience a calm which is unstable. It is hard to go beyond preconceived ideas reached by passing judgment regarding doctrines. Therefore, with regard to these views, he rejects one and grasps another. For the person with spiritual excellence, nowhere in the world does he have any mentally constructed view about various fears of becoming. As he has eradicated delusion and deceit, in what manner can he be reckoned? He cannot be reckoned in any manner whatsoever. He who is attached enters into debate about doctrines. By what and how can an unattached person be characterized? He has nothing to grasp or reject. He has purified all views here itself." So the person is liberated, is free from views. Views only lead to arguments. 4.4, Suddhatakasutta. I see what is pure, noble, and healthy. A person's purification emerges from what he has seen. Thus holding this opinion and having seen this view to be the best, he considers knowledge to lead to purity. If a man's purity comes from what is seen by him, or if by this knowledge he can be freed of sorrow, then something other than the noble path makes the person with grasping a pure one. This view itself reveals the nature of this person. No Brahmana or holy man claims purity from an external source, such as what is seen, heard or cognized, or from rules or rituals. Unsullied by both merit and demerit, he has discarded the ego. He does not commit here any action productive of re-becoming. results. Those who leave one thing to take up another and follow attachment never relinquish desire. They are like monkeys who let go of one branch to grasp another, only to let it go again. The man who, having undertaken certain holy practices himself, attached to ideas, passes from superior to inferior states. But the wise man, having understood the truth by the supreme means of knowledge, does not pass from superior to inferior states. He who has dissociated himself from whatever is seen, heard, or cognized, how can one have doubts about such an infulsite person? insightful person who conducts himself openly. They do not speculate, they do not esteem any views and say this is the highest purity. They release the knot of dogmatic clinging and do not long for anything in the world. The Brahmana who has transcended the limits of mundane existence. He has no grasping after his knowing or seeing. He delights neither in passion nor in dispassion. For him there is nothing here to be grasped. Paramatthaka Sutta The person abiding by a certain dogmatic view, considering it is the highest in the world, claims this is the most excellent, and disparages other views different from that as inferior. As a result, he is not free from disputes. When he sees personal advantages from the things that he has seen, heard, or cognized, or from rules or rituals, he clings passionately to that alone, and sees everything else as inferior. The experts say that it is a bond to depend on, what one associates with, and to see everything else as inferior. Therefore, the disciplined one should not trust in things seen, heard, or felt, or in rules and rituals. A disciplined man does not engender dogmatic views because of knowledge or rules and rituals. Therefore, he does not consider himself superior, inferior, or equal. The sage has abandoned the notion of self or ego and is free from clinging. He does not depend even on knowledge. He does not take sides in the midst of controversy. He has no dogmatic views. For him, there is no desire to strive for this or that, in this world or the next. He has ceased to associate with dogmas, for he no longer requires the solace that dogmas offer. To the sage, there is not the slightest prejudice view with regard to things seen, heard, or felt. How can anyone in the world characterize by thought such a pure one who does not dogmatically grasp any views? They neither form any particular dogma nor prefer anything. Dogmatic views are not esteemed by them. The Brahmana is not led by rules and rituals. Thus, the steadfast one has gone to the further shore. Nevermore to return. So basically also the same, no views by one who is enlightened. Jara Sutta. Short indeed is this life. 4.6. Short indeed is this life. One dies within a hundred years, but if anyone survives longer than that, he surely dies of old age. People grieve for the things they are attached to as mine, but there is no enduring object of grasping. Comprehending this situation, the wise one should lead a homeless life. What one grasps, thinking this is mine, is left behind by death. Recognizing this fact, let not the wise one who follows the right path turn to acquisitiveness. The awakened one does not see what he has dreamt in sleep. the awakened person does not see what he has dreamt in sleep. Likewise, one does not see the beloved that has passed away and is dead. Seen and heard are those people whose particular names are mentioned, but only the name of a person remains when he has passed away. The selfish, greedy ones do not give up sorrow, lamentation, and miserliness. Hence the sages, giving up objects of grasping, wonder about, You can say with tranquility. For the disciplined one who leads a contemplative life and cultivates a mind of seclusion, it is to be expected that he will not continue in existence. The sage who is independent in all circumstances does not exhibit like or dislike. Sorrow and avarice do not cling to him as water does not stick to the lotus leaf. As a drop of water does not stick to a lotus leaf, or as a lotus flower is untainted by the water, so the sage does not cling to anything seen, heard, or thought. The liberated one does not seek anything that is seen, heard, or thought. He does not seek purity through anything else, for he has neither passion nor dispassion. If you want to stop me anytime when I'm speaking, you can put up your hand. 4.7. Tisamatiya sutta. Sisamatiya asked, Tell me, gracious sir, the mishaps or harm for him who is given to sexual intercourse. By learning your admonition, we will train ourselves in seclusion. And the Buddha said, Both learning and the practice of the teaching are lost to him who is given to sexual intercourse. He employs himself wrongly. This is what is ignoble in him. He who formerly fared alone but is now given to sexual intercourse, they call that uncontrolled one a low and ordinary being who is like a lurching chariot. What fame and renown he had before is lost to him. Having seen this, he should train to give up sexual intercourse. He who is overcome by imaginative thoughts broods thereon like a miserable fellow. And having heard the reproach of others, he becomes depressed. Tormented by the words of others, he injures his life by wrongdoing. He becomes attached and plunges into falsehood or lying. First, they thought him a wise one when he took up the solitary life. But since he has given himself up to sexual intercourse, they call him a fool. Realizing this danger in the world from beginning to the end, the sage keeps strictly to his solitary life. He does not give himself up to sexual intercourse. Let him train in the solitary life, for that is the noble life. Because of that, he should not think himself the best. He truly is the person who is at the threshold of liberation. The tranquil and solitary sage remains free from sensual desires and has crossed the stream of such tendencies. He is indeed envied by those attached to carnal bonds." If a person has renounced as a monk and he breaks this precept of sexual intercourse, It's very dangerous. It's one of the major, the most heaviest offenses among the precepts. Might even go to hell. 4.8, Pasura Sutta. They say that purity is theirs alone. They do not say that there is purity in the teachings of others. Whatever teachings they have devoted themselves to, they claim that as the most excellent, and thus separately hold diverse views. The debaters, having entered into the gathering, start disputes, calling each other fools. Since they are depending on certain teachers, they seek praise, calling themselves the experts. Engaged in disputations in the midst of a gathering, one becomes frustrated in one's quest for praise. In defeat, he becomes downcast, and seeking for flaws in others becomes enraged by their criticism. When those who have tested his questions say that his talk is faulty, he laments, grieves and wails in his worthless disputes, saying, They have defeated me. These disputes arise among recluses, and as a result of them there is elation and depression. Seeing this, avoid disputation. There is no value in it other than the praise won thereby. He who is praised in the midst of a gathering for having successfully defended his view will be thrilled with joy and be much elated in mind for having won his case. Elation itself is the ground of his downfall, for still he talks with pride and arrogance. Seeing this, one should not dispute, for the wise never say that purification is achieved thereby. Like the bold one, nourished by good food, he goes forth roaring, looking for a rival. Wherever there is such a rival, you may go there, but here there is nothing left which could provoke a fight. Those who have embraced a certain theory and argue over it, maintaining that that alone is the truth. You may talk with such people, but here there is no opponent to battle with you. Those who fare on without association. Without countering one theory with another, what opponent would you obtain, O bold one, from them? For them there is nothing embraced as the highest. Speculating in your mind on different philosophical views, you have come reflecting on them, but you cannot go along together with the one who is purified." That's the end of the sutta. In India last time, there were a lot of these ascetics going around debating with each other. And you can see in present day Buddhism, this is still found in Tibetan Buddhism. I can find Tibetan monks when they train, they are trained to argue with each other. So we can know in Tibetan Buddhism there is a lot of external sect teachings like mantras, tantric Buddhism, and all those things. The next sutta is 4.9, Magandiya Sutta. This is a dialogue between Magandiya and the Buddha. It seems Magandiya wanted to offer his daughter to the Buddha. The Buddha said, Even seeing Mara's daughters tanha, craving, rati, attachment, and raga, passion, there was not the least arising of carnal desire in me for intercourse. What is this thing full of urine and excrement? I would not like even to touch it with my foot." Stop here for a moment. Mara's three daughters, being from the sixth heaven, were extremely beautiful. They tried to tempt the Buddha, but the Buddha was not moved. Then they changed their form into a few, each one of them I think 100 beautiful young girls. So three of them, 300, something like that. And still the Buddha was not moved. Then they thought maybe he likes older women. Then they started to change their form into older women and all that, and still he was not moved. Finally they realized they could not moved the Buddha's heart. So here the Buddha says, you want to offer me this daughter? What is this thing full of urine and excrement? I won't even touch it with my foot. So if this girl was around, probably she would be very, very offended. Magandya said, if you do not want such a jewel, a maiden desired by many kings, tell me what is your view, what is your way of life in accordance with virtue and practice, and your future destiny. And the Buddha said, Magandya, after studying what men hold fast to, I do not say, this I declare. Seeing all these views, but not grasping them and searching for the truth, I found inward peace. Mahagandha said, noble sage, without grasping those judgments incorporated in the speculative systems, you talk of inward peace. How is it described by the wise? The Buddha said, I do not say one attains purification by view, tradition, knowledge, virtue or rituals, nor is it attained without view, tradition, knowledge, virtue or ritual. It is only taking these factors as the means, and not grasping them as ends in themselves, that one so attains, and consequently does not crave for re-becoming. And Magandya said, if you do not say that purification is not attained by view, tradition, knowledge and rituals, nor by absence of these, it seems to me that your law or knowledge is a nonsense, because some deem purification is from view. The Buddha said, because of your view, you are continually asking these questions. It is because you are obsessed with your preconceived notions that you are holding fast. From this you have not perceived the least sense. That is why you see this as nonsense. He who thinks himself equal, inferior or superior to others, by that very reason enters disputation. But there are not such thoughts equal, inferior or superior to him who is unmoved by these three measurements. Why should the Arahant argue with whom he contends, saying this is a truth or that is a lie? If one has no such thoughts, equal or unequal, with whom should he enter into dispute? The sage who has forsaken his home, not entering upon intimate relations in villages, free from lust, Without preferences, he does not engage in disputatious talk with people. Let's stop here for a moment. This verse 844 is found in Samyutta Nikaya 22.3, the third sutta in the Khanda Samyutta. The sage who has forsaken his home, not entering upon intimate relations in villages, free from lust, without preferences, he does not engage in disputatious talk with people. The noble one who wanders in the world, liberated from views, does not grasp them and enter into arguments. As the lotus rises on its thorny stalk, unsoiled by mud and water, so the sage, speaker of peace and free from desire, is unsoiled by the world and its carnal pleasures. That wise one does not become conceited through views or knowledge, for he is not attached to that sort. He is neither Influenced by action nor by learning, being detached in every circumstance. There are no ties for him who is free from ideas. There are no delusions for him who is delivered by wisdom. Those who grasp ideas and views wonder about coming into conflict in the world. The next sutta, number 10, 4.10, Pura Veda Sutta. Gautama sir, a questioner said to the Buddha, I want to ask you about the perfect man. There are those people whom we call men who are calm. Can you tell me how they see things and how they behave? And the Buddha said, a man who is calmed, who has extinguished all his cravings before the time his body disintegrates into nothing. who has no concern with how things began or with how they will end, and no fixation with what happens in between. Such a man has no preferences. He has no anger, no fear, and no pride. Nothing disturbs his composure, and nothing gives him cause for regret. He is the wise man who is restrained in speech. He has no longing for the future and no grief for the past. There are no views or opinions that lead him. He can see detachment from the entangled world of sense impression. He does not conceal anything and there is nothing he holds on to. Without acquisitions or envy, he remains unobtrusive. He does not disdain or insult anyone. He is not a man who is arrogant or a man who is addicted to pleasure. He is a man who is gentle and alert with no blind faith. He shows no aversion to anything. He is not a person who is energetic because he wants something. If he gets nothing at all, he remains unperturbed. There is no craving to build up the passion to taste new pleasures. His mindfulness holds him post in a constant even-mindedness where arrogance is impossible. He makes no comparisons with the world. with the rest of the world as superior, inferior or equal. Because he understands the way things are, he is free from dependency and there is nothing he relies on. For him there is no more craving to exist or not to exist. This is what I call a man who is calm. It is a man who does not seek after pleasure, who has nothing to tie him down, who has gone beyond the pool of attachment. It is a man without sons, a man without wealth, without fields, without cows, a man with nothing in him that he grasps at as his, and nothing in him that he rejects as not his. He is a man who receives false criticisms from other people, from Brahmins and recluses, but who remains undisturbed and unmoved by their words. He is a man without greed and without possessiveness. He is a man who, as a man of wisdom, does not consider himself superior, inferior or equal. He is a man who does not enter speculation, a man who is free from speculations. He is a man who has nothing in this world that he calls his own and who does not grieve for not having anything. He is calmed and does not have speculative views. Well, it's quite clear, nothing much to explain. Next Sutta 4.11, Kalaha Vibhada Sutta, about the causes of quarrels. Sir, said a questioner, whenever there are arguments and quarrels, there are tears and anguish, arrogance and pride, and grudges and insults to go with them. Can you explain how these things come about? Where do they all come from? And the Buddha said, the tears and anguish that follow arguments and quarrels, the arrogance and pride and the grudges and insults that go with them are all the result of one thing. They come from having preferences, from holding things precious and dear. Insults are born out of arguments and grudges are inseparable from quarrels. And the man asked, but why, sir, do we have these preferences, these special things? Why do we have so much greed and all the aspirations and achievements that we base our lives on? Where do we get them from? And the Buddha said, the preferences, the precious things, come from the impulse of desire. So too does the greed, and so too do the aspirations and achievements that make up people's lives. Again, he asked, From where, sir, comes this impulse of desire? From where do we derive our theories and opinions? And what about all the other things that you, the wanderer, have named, such as anger, dishonesty and confusion? And the Buddha said, The impulse of desire arises when people think of one thing as pleasant and another as unpleasant. That is the source of desire. It is when people see that material things are subject both to becoming and disintegration that they form their theories about the world. Anger, confusion and dishonesty arise when things are set in pairs as opposites. The person with perplexity must train himself in the path of knowledge. The recluse has declared the truth after realization. And the man asked again, but why, sir? Is it that we find some things pleasant and some unpleasant? What could we do to stop that? And this idea of becoming and disintegration, could you explain where that comes from? And the Buddha said, is the action of contact of mental impression that leads to the feelings of pleasant and unpleasant. Without the contact, they would not exist. And as I see it, the idea of becoming and disintegration also comes from this source, from the action of contact." And he asked, the man asked again. So what, sir, does this contact come from? And the grasping habit, what's the reason for that? Is there anything that can be done to get rid of possessiveness and anything that could be eliminated so that there would be no more contacts?" The Buddha said, contact exists because the compound of mind and matter exists. The habit of grasping is based on wanting things. If there were no wanting, there would be no possessiveness. Similarly, without the element of form, of matter, there would be no contact. And the man asked again, what pursuit leads a person to get rid of form? And how can suffering and pleasure cease to exist? This is what I want to know about, the Buddha said. There is a state where form ceases to exist. It is a state without ordinary perception, and without disordered perception, and without no perception, and without any annihilation of perception. It is perception, consciousness, that is the source of all the basic obstacles. And the man said, Sir, you have explained to us everything we have asked you about. There is one more question we would like you to answer for us. Do the learned scholars of the world say that this is the highest purification of the individual being, or do they say that there is some other kind of goal? And the Buddha said, There are scholars and authorities who say that this is the highest and the purification of the individual. There are others who maintain that the highest purity is to be found in the complete eradication of the five components of the person. Let me say five aggregates. And there is also the Muni, the wise man. He has realized which things are dependencies, and he knows that these are only crutches and props. And when he has realized this, he has become free. He does not enter into arguments, and so does not enter the round of endless becomings. This man has a lot of questions. I think nothing much to explain here.

25-KN-Sutta-Nipata-Chapter-4-(2011-08-24)-Part-B.txt

4.12. Chula Vyuha Sutta. Somebody asked the Buddha. Some who abide strictly to their own views alone come into dispute with others, each claiming that they themselves are the only experts, declaring thus, one who understands this knows the truth. Whoever rejects this is imperfect. So having thus got into arguments, they dispute amongst themselves. They say the other person is a fool, not an expert. Since one and all are expert talkers, which is the true statement out of these? And the Buddha said, if one who does not tolerate another's view is a fool, a dole, and stupid, then all of them are fools without understanding, because all of them abide by their own views only. If by reason of one's view, one becomes pure, pure in wisdom, expert and intelligent, then there is none among them who is of inferior wisdom, for they all equally arrive for they have all equally arrived at dogmatic views. I do not say that whatever the fools separately advocate is true. They make their own individual views true. Therefore, they determine that another person is a fool." The man asked again, "'What some say is true and real. Others say is empty and false. Thus they come to conflict and debate. Why do the recluses not propound one doctrine? And the Buddha said, the truth is indeed one and the knower of it does not dispute it. There is not a second view because diverse truths are proclaimed. The ascetics do not say one and the same. And the questioner asked again. Why do the disputants who assert themselves to be the experts proclaim truths so diverse? Are there in reality diverse truths or are they following their own reasoning? And the Buddha said, there are not many diverse truths in the world except those which are surmised by faulty perception. Assuming mere sophistry in their views, they claim a duality. This is true and that is false. The fool depends on what is seen, heard, or cognized, and rules and rituals, and looks down upon others, saying, the other person is a fool, an imperfect one, making his own judgment and being happy with it, just because one who thinks another is a fool and therefore calls himself an expert. Such a person who calls himself an expert insults himself and others. The one who is full of rigid, fixed views, buffed up with pride and arrogance, who deems himself perfect, becomes anointed in his own opinion because he holds firmly to his own view. If one becomes low by another's word, one becomes one of low wisdom along with the other. And if on one's own, one becomes learned and wise, then there is none among recluses who is a fool. Those who proclaim a doctrinal view different from this have misunderstood. Thus, the heretics proclaim many diverse views because they are attached to their own views. Those who are attached to their own views maintain that purity of view is with them, and they deny purity of view in other doctrines. Thus, these heretics are deeply attached to their own views. The heretic who maintains firmly that his own view is right Who else would he brand a fool? He who calls others fool and holder of impure doctrine would indeed invite strife. Standing rigidly to his own view and depending on his own criteria, he enters into dispute in the world. Desisting from all theories, the wise one does not enter into dispute in the world. Hmm, all about disputes. Next to Tao also. 4.13. Maha-vyuha-sutta. Those who, adhering to their views, dispute this only is the truth, either bring blame upon themselves or obtain praise thereby. The result of the praise is trifling and not enough to bring about tranquility. I say there are two results of dispute. victory or defeat. Having seen this, let no one dispute, realizing Nibbāna where there is no dispute. The wise one does not embrace all those views that have arisen amongst worldly people. Should he who is free from views be pleased with what has been seen and heard, and remain dependent on them? Those who consider moral practices to be the highest say, Purity comes through restraint. Having undertaken a holy practice, let us train in it whereby purity comes. But those so-called experts are still immersed in saṃsāra. If he falls away from moral conduct and holy practices, he trembles, having failed in his action. He longs here for purity, like a traveler who has lost his caravan while he is away from his home. Having abandoned formal religious practices altogether, and actions both good and bad, neither longing for purity nor impurity, he wanders aloof abstaining from both without adhering to either extreme. Practicing loathsome penances or adhering to what has been seen, heard, or thought, they praise purity in high voices, but they are not free from craving for recurring existence. For him who desires more desires result. He trembles, deluded by imaginary views. For him who has overcome death and birth, why should he tremble and what would he yearn for? What some regard as the highest view, others consider to be worthless. They all claim to be experts. Which of them indeed is right? Each one claims that his own view is perfect and that the belief of others is inferior. Thus they enter into dispute. Thus each of them says that his own opinion is true. If a view becomes worthless because it is censured by others, then no one will be distinguished because each one firmly regards another's view as low, whilst one's own alone is regarded as true. Just as they honour their views, likewise they praise their ways. If all their views are true, then their purity must also be peculiar to them. To the noble one there is nothing to be derived from others, nothing to embrace after investigation of doctrines. He therefore has transcended disputation, for he does not see another's view as the best. I know and see this is just so, thus saying some claim purity through that view. What is the point in saying that one has seen the truth if rival views are put forward? The man sees mind and matter, and having seen, he takes them as permanent. Let him see either much or little, for experts do not say purity comes by that. Not easy to discipline the dogmatist who says this is the truth, being misguided by views. Saying that good is in such preconceptions, he is given to saying that purity is inherent as he has so seen. The noble one, having perceived things through knowledge, does not enter into speculations. Having learned of diverse theories that have arisen among others, he is indifferent to them, whilst others labor to embrace them. The sage, being free from worldly ties, remains peaceful among the restless. He is indifferent among sectarian squabbles, not embracing them whilst others remain attached. Having abandoned former defilements, not inducing new ones, not becoming partisan, he is free from dogmatic views. Being wise, he neither clings to the world nor blames himself. By overcoming all the theories based on seen, heard, or thought, he is a sage who has released his burden and is liberated, not imaginative in views, not aspiring for anything, so said the Buddha." Okay, the next sutta is 4.14, Tuvataka Sutta. Master of wisdom, descendant of the sun, said a questioner to the Buddha, I wish to question you about the state of peace, the state of solitude and quiet detachment. With what manner of insight does a monk become calm, cool, and no longer grasp at anything? And the Buddha said, he achieves this by cutting out the root obstacle, the delusion. He eradicates all thought of I am. By being mindful all the time, he trains himself to let go of all the cravings that arise in him." Stop here for a moment. This thought, I am, is the bhava, being. Because of attachment, the self, I am, arises because of strong craving and attachment. Whatever he may understand inwardly or outwardly, he has to avoid becoming proud of his convictions. For good men have said that this is not the state of calm. He has to avoid thinking of himself as better or worse than, or equal to anyone. Coming into contact with various things, he should not embellish the self. The monk must look for peace within himself and not in any other place. For when a person is inwardly quiet, there is nowhere a self can be found. Where then could a non-self be found? There are no waves in the depths of the ocean. It is still unbroken. It is the same with the monk. He is still without any quiver of desire, without a remnant on which to build pride and desire. Sir, said the questioner, you have explained with clear words and with open eyes the way that removes all dangers. Could you please tell me now about the practices of the path, the rules that must be kept, and also about the development of concentration? And the Buddha replied, a monk keeps his eyes from wandering restlessly with desire, and his ears are deaf to chatter and gossip. He has no longing for new sweets to taste, nor has he any desire to possess things in the world as his own. Where he is in contact with sense impressions, he should not become sorrowful or sad. He should not begin to wish for some other kind of life, or tremble when confronted with fearful things. When he is given rice and other food to eat, or milk to drink, or clothes to wear, then, as a monk, he should not begin to store them up, and he should not be anxious if he does not get any of them. He has to become a man of meditation, not a loiterer, and a man without any regrets or laziness. He is a monk, and sitting or lying down, he spends his time in his quiet living place. He should not sleep too much and he should make constant effort to be watchful whilst he is awake. Laziness, deception, laughter, games, sexual intercourse, ornaments, all these he has to give up. He does not study the practice of magic and spells. He does not analyze dreams and signs in sleep and movements in the zodiac. As one of my followers, he should not spend time interpreting bird songs, or curing infertility, or selling medicines and cures. Stop here for a moment. All these are considered wrong livelihood for a monk. We saw in Diga Nikaya. The monk should not be perturbed by criticism or impressed by praise. There is no place for greed in him. Hoarding, anger, and slander are emotions he has to discard. He should not get involved in buying and selling, and he should learn not to blame anything on other people. When he meets people in the village, he must not speak to them in the hope of getting some reward. He should not boast, should not speak carelessly, should not train himself in impudence or utter quarrelsome talk. The monk should not speak falsehood. He should not willfully commit dishonest deeds. He should not look down upon another, feeling proud of his livelihood, wisdom, or observance of rules and rituals. And when he hears other wondrous and ordinary people using angry words, he does not retort with harsh speech, for men of goodness do not answer back. Understanding this norm, the inquiring monk should train himself, being constantly mindful. When the realization comes that peace can be found in the state of calm, then he should apply himself completely to the teaching of Gautama. He is the undefeated conqueror. He saw with his own eyes the way things are. He did not borrow it from tradition. So with constant diligence and respect, the monk should apply himself to the teaching of this master. The next sutta, 4.15, Atta Danda Sutta. Fear results from resorting to violence. Just look at how people quarrel and fight. But let me tell you now of the kind of dismay and terror that I have felt. Seeing people struggling like fish breathing in shallow water with enmity against one another, I became afraid. At one time, I had wanted to find some place where I could take shelter, but I never saw any such place. There is nothing in this world that is solid at base and not a part of it that is changeless. I had seen them all trapped in mutual conflict, and that is why I had felt so repelled. But then I noticed something buried deep in their hearts. It was, I could just make it out, a dart. It is a dart that makes its victims run all over the place. But once it has been pulled out, all that running is finished, and so is the exhaustion that comes with it. These are the things we can learn from The bonds of the world should not be pursued. Disenchanted with all sense pleasures, one should train oneself in calmness. A man of wisdom should be truthful, without arrogance, without deceit. not slanderous and not hateful. He should go beyond the evil of greed and miserliness. To have your mind set on calmness, you must take power over sleepiness, drowsiness and lethargy. There is no place for laziness and no recourse to pride. Do not be led into lying. Do not be attached to forms. You must see through all pride and fare along without violence. Do not get excited by what is old. Do not be contented with what is new. Do not grieve for what is lost, or be controlled by desire. I call this craving the greed, a great flood, and the hankering I call attachment, hanging up. This bog of lust is difficult to cross, but the man of wisdom stands on solid ground. He is like a brahmana, never moving from truth, and when he has completely renounced, then indeed is he calm. He has wisdom. He has complete knowledge. He has understood the way things are. He is completely independent in his perfect wanderings from place to place. He has no envy for anyone. Desire is a chain shackled to the world, and it is a difficult one to break. But once that is done, there is no more grief and no more longing. The stream has been cut off and there are no more chains. Let there be nothing behind you. Leave the future to one side. Do not clutch at what is left in the middle. Then you will become a wanderer and calm. When a man does not identify himself with mind and matter at all, when he does not grieve for what does not exist, then he cannot sustain any loss in this world. When he does not think this is mine or that belongs to them, then since he has no egoism, he cannot grieve with the thought of I do not have. If you ask me to describe a man who is unshakable, I say that where there is no harshness, where there is no greed, no trace of desire, and when a man is the same in all circumstances, then you have what I would call the praiseworthy condition of a man, unshakable. A man of discernment, without a flutter of desire, does not accumulate. He has no conditioning. He has stopped all effort of every kind. So everywhere he sees peace and happiness. The wise man does not rate himself with the distinguished, the lowest, nor with ordinary people. Calm and unselfish, he is free from possessiveness. He holds on to nothing and he rejects nothing." This is very high standard. Last Sutta in the chapter 4.16 Sariputta Sutta. Neither have I seen nor has anyone heard of such a sweet-tongued master coming down from the Tusita heaven to the midst of the many. The one with vision appears as he really is to the world of men and gods, and having dispelled all darkness, he alone attained happiness. Here, from the many, I have come supplicatingly with a question for the Buddha who is unattached, a guileless teacher who has arrived in the world. The monk who abhors the world will seek out a lonely lodging under trees, in mountain caves. To him who delights in these various lodgings, what dangers are there? The monk does not tremble in his quiet dwelling. How many dangers are there in the world to be overcome by a monk living in solitary dwellings and going towards the region of immortality? What are his words? What are his objects in this world? What are the virtues and practices of the energetic monk? What is the training he has to undertake so that being concentrated, wise and mindful, he may remove his own impurities as a smith removes the drops from silver?" And the Buddha said, Sariputta, to you who are disgusted with the world, who delight in a solitary dwelling and desire perfect enlightenment in accordance with the Dhamma, I will tell what I have realized. The monk who is wise, mindful, and who wanders in the limitations is not afraid of the five dangers, namely cat flies and other flies, snakes, men of ill will, or animals. He is not afraid of heretics, even when he has seen the dangers from them. Furthermore, he who is a seeker of good will overcome other dangers too. He endures cold and excessive heat even if he is affected by sickness and hunger. affected by them in many ways, and being homeless, make strong exertions. Let him not steal, let him not speak lies, let him touch with loving kindness those who are feeble or strong. When he is aware that his mind is agitated, let that agitation be driven away by knowing that it belongs to the baser side. Let him not fall under the influence of anger or arrogance. Let him stay by having uprooted these, and let him overcome both what is pleasant and what is unpleasant. Guided by wisdom, with noble joy, overcoming dangers, Let him dispel discontent in his distant solitude. Let him overcome the four lamentations. What shall I eat? Or where shall I eat? I slept last night uncomfortably indeed. Where shall I sleep tonight? Let the aspirant who wanders or aspirant who wonders about homeless subdue these lamentable thoughts. Having received in due time both food and robes, he knows moderation in worldly matters for the sake of contentment. Guarded in these things and restrained while wandering in the village, even if he's offended by people, he never utters a harsh word. He who walks about with downcast eyes, not loitering, devoted to meditation, should be very watchful. Having acquired equanimity with a composed mind, he should cut off base and discursive thoughts and remorse. Let him welcome the words of reproof mindfully. With words of reproach, let him break stubbornness in his fellow monks. Let him utter wise words at a proper time. Let him not think detractingly of vulgar people. Then let him mindfully train to discipline the five kinds of pollution in the world, namely passion for forms, sounds, taste, smells, and touch. Let the monk who is mindful with well-liberated mind subdue the desire for these things. Then investigating the Dhamma thoroughly and with concentration, he will destroy the darkness of ignorance." That's the end of the sutra. All these suttas, you see, very good advice, more for monks on how to practice the holy life. You can see the standards are very high. Anything to discuss? I think by tomorrow night, we'll be finishing this Sutta Nibbata. Then we go on to the Dhammapada, the photostated Dhammapada. Okay. Can you explain about what is the cause of the mindless? Uh, where is that page? Uh, page one hundred. Page one hundred. One hundred. What does it say? Uh, verse what? This mindfulness holds him in a constant even-mindedness. Means equanimity, I think. Even-minded means the mind does not move. Equanimous. I'm happy to be able to talk to you. When I speak, I always mention formal religious practices all together, and actions, so to speak, that I take at the end of the journey. Some of the things are formal religious practices, I guess during the Buddha's time, there were a lot of these religious practices. And that day we saw the DVD on this Tenzin Palmo. And you find like in Tibetan Buddhism, they have a lot of formal religious practices. The chanting, learning debates, rituals, the mudras, the hand movements, all kinds. So all these, actually these are called, you know, the word sila, bata, paramasa. Sila, bata. Sila is moral conduct or precepts or rules. And the bata is actually vata, V-A-T-A. Vata means any religious practice. So here, a lot of this religious practice is like rituals, another word of it, another word for it, it's rituals. I'm confused with such a lot of religious practices and religious rituals. Do you want to know the conflicts, or what are the consequences, passing down of the teachings directly from the teacher? The Buddha said that he has no close fist of a teacher. So there's in the Buddha's teachings, nothing should be secret. And also the Buddha in some sutra said that what is Dhamma, what is truth, is open for everybody to see. The Dhamma Vinaya is open for everybody to see, just like the sun and the moon is for everybody to see. In the same way, the Buddha's teachings are for everybody. There should be no secret. So, in conflicts with the earliest Buddhist teaching, that teachings should be passed from teacher directly to the disciple secretly. The Buddha says if anything is in accordance with Dhamma, then it is not secretive. If something is secretive, is likely to be deviant, not in accord with the Dhamma. Because if it's in accord with the Dhamma, there's nothing to hide, so why should it be secret? You only want it to be secret if you have something to hide. That's why the Buddha calls it deviant chair. In this case, like certain teachers, like our teachers, they then will say, okay, you do not require a teacher for this. And then, for the left group, Oh, it's not the Buddha's will. It sounds a bit like a secret teachings. Teaching should always be open, just that if some people are considered not able to understand, then you don't teach at all. If you teach, then it should be to the crowd of people who are present, not call a few aside to them. So it doesn't sound like in accordance with the Buddha's teachings. Okay, shall we end here?

26-KN-Sutta-Nipata-Chapter-5-(2011-08-25)-Part-A.txt

Okay, tonight is the 25th of August, and this is the sixth night we are speaking on the Sutta Nipata, the last chapter tonight. Chapter five, Parayana Vaga, the chapter of the way to the beyond. Of all the suttas in the Kudaka Nikaya, I think that this is the most important this chapter of the Way to the Beyond. If you look into it, there's a lot of Dhamma. We start with the prologue. One day a man walked out of the beautiful city of Savati in Kosala. It was Bavari the Brahmin, one versed in the Vedic mantras. He had set out on the sudden road in search of detachment. He traveled till he came to the land of the Asakas, and there where it meets the Alakas land, on the banks of the river Godavari, he stayed, living off fruit and whatever else he could gather. One day, begging in a rich village nearby, he was given such a quantity of gifts that he was able to hold a great offering ceremony. He had just finished the rituals and got back to his hut when another Brahmin arrived at the door. He was thirsty, covered with dust, with stains on his teeth and swellings on his feet. He came up to the hermit and begged to be given 500 pence worth of money. As soon as the hermit saw the visitor, he made him sit down. After he had asked after his health and happiness, he told the man he couldn't help. You see, Brahmin, I've given away everything I've been given. Please forgive me, but I haven't got 500 pence." And the visitor said, you have rejected the pleading of a beggar. May your head split into seven in seven days' time as a result of this refusal. And then, before he left, the rascal chanted spells and laid a formal curse on Bavari to the Brahmin's great distress. The days that followed the Brahmin's pain increased. The sadness and grief were like darts in his sight. He couldn't eat. He just wasted away. He couldn't even settle his mind in meditation. But a friendly goddess spirit saw him in his suffering and fear. And so she came to his hut and talked to him. He was only an imposter, that man, she said, trying to make easy money. Besides, he was ignorant. He knows nothing about the head and nothing about head splitting. Goddess said, the Brahmin, if he doesn't know, then who does? If you understand head splitting, then please tell me all about it. I have to understand it. No, said the spirit, I can't help you. I don't know a thing about it. The only people who can know about things like that are conquerors." Well then, goddess said the Brahmin, you must tell me who in the world I can go to who will know. And this is how the goddess replied. In the line of the great king Okaka, a boy has been born to the Sakyans. He has gone out of the capital Kapilavastu. He has gone into the world as a leader and a light. This man, Brahman, has total enlightenment. This man has total perfection. This man has the power of total knowledge, the eye of total vision. He has found the total ending. He has lost the basic grasping and is free. He is enlightenment. He is a Buddha. He's a Lord, a master of blessings for the world. He has the eye of vision and he teaches the way things are. Go to him and ask your questions. He will explain it all. When Bavari heard that word Samas, that word Sambuddha, the name for total enlightenment, he was lifted to the heights of joy. As his sorrow quietened down, he felt immense delight take him over. The gladness and joy made him eager and deeply thrilled. Where, he asked the goddess, does this world guide live? Which village is he in? Which town? Which state? Let's go and honor this man, this ultimate being. And the goddess said, the conqueror lives in Savati, in Kosala. This Sakyan is a wealth of wisdom and a world of knowledge. He is unharnessed and undefiled. He has the strength of a hero, of a bull, He is the one to ask about head splitting. So Bhavari the Brahmin called his pupils together, all of them, versed in Vedic mantras too. Come here, Brahmin students, he said, and listen to this. I have something to tell you. Something has happened, something that rarely takes place in the world. A Sambuddha has arrived. Yes, a man has been born in the world who is now recognized as fully enlightened. Brahmins, you must go immediately to Savatthi to see this perfect being. But Brahmin sir, said the students, how can we go if we don't know what enlightenment looks like? Tell us sir, how to recognize it? And the Brahmin said, the ancient teachings listed each one of the 32 marks of greatness on a superman. When a person is born with these marks on his body, then we can say that one of two things will happen to him, that he has two choices open to him and no more. He can choose the life of a layman, the home life. Then he will conquer the world, not by force, but by virtue. Or he can choose to leave his home, to live as a homeless wanderer. And then he will become a Sambuddha, a man of worth, a fully enlightened, incomparable one. Now, when you think you have found this man, you must ask questions in your mind about my age, my family, my body marks, my rituals and my pupils, and ask about head splitting too. If he is the Buddha with perfect penetrating vision, then he will answer aloud the questions you've asked in your minds. As Bavari talked, his Brahmin students listened. There were 16 of them, all of them famous teachers in their own right. namely Ajita, Tisamatiya, Punaka, Metagu, Dotaka, Upasiva, Nanda, Hemaka, Todeya, Kappa, Jatukani, the scholar, Bhadravuddha, Udaya, Pousala, Mogaraja, the learned, and the great teacher Pingiya, the wise, all of them were there. They were all well known as teachers and as men who found the enjoyment in life through their meditation practice. They were men, it was said, who had not lost the scent of their previous good deeds. When Bavari had finished his instructions to them, they carefully paid their respects and walked past him to his right. With their hide robes and their hair and their braided plates of hair, they set off towards the north. They traveled through the land of the Alakas, coming first to Pattitana, then to Mahusati, Ujjaini, and Gonada. On they went to Vedisa and Vadnasa, to Kosambi and Saketa, until they came to the greatest of all cities, Savati. From there, they set out again, this time for the land of Magadha. They passed on their way through Setavia, Kapilavatu, and the town of Kusinara. They went on to Bhava, to Bogan Nagara, the city of wealth, and then to Vesali, where they came to the beautiful Pasanakacetiya, the rock temple. They climbed up the mountain path with the zeal and the haste of a merchant drawn to wealth, or a thirsty man to cool water, or a man with sunstroke to shade. And there, with the Sangha of monks gathered all around him, said the Lord, the Blessed One, He was explaining the Dhamma to them. The lion was roaring in the jungle. Ajita saw the man of full enlightenment. It was like the sun shining without burning. It was like the moon bright and full on a full moon day. He could see all the signs of greatness clearly marked on his body. Astonished and overjoyed, he stood respectfully to one side and silently thought his first question. Tell me, he asked in his mind, how old my teacher is. Tell me what his family name is. Tell me how many of the marks of greatness he has got, and how well versed he is in the Vedic mantras, and how many does he teach. He is 120 years old, said the master aloud. His family name is Bhavari. He has three of the body marks. He has complete knowledge of the three Vedas. and also of the commentaries, rituals, and signs. He instructs 500, and he has reached the ultimate stage according to his teaching. Describe Bavari's body marks, mastermind, desire cutter, said Ajita silently, so that we have no room at all for doubt. And the Buddha said, these are his three body marks, young man. His tongue is large enough to cover his mouth. There is a tuft of hair growing between the eyebrows, and the foreskin completely covers the phallus. Everybody could hear the master talking to someone they could not see. Who was asking these questions they couldn't hear? Was it some god they wondered? Was it Indra, Brahma, or Sakka? Who was the master talking to? Astonished, they made the folded hand gesture in respect. Meanwhile, Ajita was asking another mental question. Bhavari asked about headmaster, he thought, and about how they are split. Please, great teacher, answer this question too. The head, said the master, is not understanding. The head is split in pieces and destroyed by understanding, with its army of powers in support, confidence, mindfulness, meditation, and determination and energy. These are the powers that split heads. With the thrill of exaltation stiffening every pore of his body, the young Brahmin student bared his shoulder from his side and got down to the ground at the feet of the master. So he said with his head bowed, Lord, Seer, Bhavari, the Brahmin and all his followers are filled with joy and delight. We have come to offer you honor and reverence here at your feet. And the Buddha said, may Bhavari the Brahmin and all his followers be happy. May you be happy too, young man, and may your life be long. For Bhavari, for you, and for all of your group, there are many different doubts and confusions. You now have the opportunity to ask about them. Ask now whatever you want to know. The man of full enlightenment had given Ajita permission, so the Brahmin student respectfully sat down, made the folded hand gesture, and addressed his first question to the thus-gone one. Stop here for a moment. This is the prologue, and might not be the actual sutta. It might have been concocted over the years, like this initial part where the beggar, begged him for 500 pence and he refused to give and cursed him and he got frightened. Hard to believe if he's so learned and he knows all the mantras, he should have more powerful mantras. Now this is the real dhamma part. Ajita's questions. What is it, said Ajita, that smothers the world? What makes the world so hard to see? What would you say pollutes the world, and what threatens it most? And the Buddha said, it is ignorance which smothers, and it is carelessness and greed which makes the world hard to see. The hunger of desire pollutes the world, and the great source of fear is the pain of suffering. In every direction, said Ajita, the rivers of desire are running. How can we dam them and what will hold them back? What can we use to close the floodgates? And the Buddha said, any river of desire can be stopped with the dam of mindfulness or recollection, sati. I call it the flood stopper. And with wisdom, you can close the floodgates. Sir, said Ajita, where there is wisdom and mindfulness, there is also the hybrid of mind and matter. What brings it all to a halt? This is the answer to your question, Ajita, said the Buddha. Individuality can be brought to a total end by the cessation of consciousness. Stop here for a moment. This cessation of consciousness is Nirodha Samapatti. When a person comes out of their state, then he becomes enlightened. Sir, said Ajita, there are people here who have mastered all the teachings and there are students and apprentices and ordinary people too. Tell me how these people should live and work. And the Buddha said, let them be like a wanderer, a monk, mindful and skillful in every way. They should free themselves from the hunger for sense pleasures and make their minds calm and undisturbed. Stop here for a moment. So here, of all the words, you can look for those, the more important ones among the many precious stones. We look for the bigger. Diamonds, normally when we study the suttas, we look for the important parts, the really important parts. So you see this number three and four, the rivers of desire are running. So the Buddha says it can be stopped with mindfulness or recollection. So, and With wisdom, you can totally close the floodgates. So this mindfulness or recollection is very important. This unremitting mindfulness on one object so that the mind does not stray. When the mind strays, then you have liked and disliked opinions and views and all that. So you have desires. So even in some of the previous Uthav you read, that when a monk goes forth, all the memories of the lay life come back to haunt him. So the first years as a monk, even for you all, three months or so, you can know all the thoughts go back to the home. A lot of dukkha when you miss your home, your family members and all that. So if a person renounces for good, it's even worse. You all three months at least, you know after three months, it sure go back. But if a person renounces for good, like the Buddha, at the age of 29, he renounced. I'm sure all the thoughts go back to the family, to the wife, to the son who was just born. He probably cried night after night, but because he was already an ariya, the determination, the Buddha said, grit your teeth when the going is hard. Grit your teeth and bear it. Everything is anicca. The suffering also is anicca. The feelings, you can get over them after a while. You need to cry, have a good cry. And after that, struggle on again. So this mindfulness, always putting your mind on your object. Your mind does not go back to those things that you have always desired, all those things, your attachments. Even when we meditate, whenever we meditate, you find the thoughts come up nonstop. And those thoughts that come and disturb you, all your attachments, but you have to fight with it. Otherwise, when you, in a few more years, when we all have to go, these same thoughts will come and haunt you. You have attachments, your deathbed, all these attachments will come and haunt you. So, okay. Tissa Mehtia's questions. Then the Brahmin student, Tissa Mehtia, asked the master some questions. Who in the world is contented? Santu Sito, he asked. Is there anyone who isn't full of agitation? Is there anyone who can understand the alternatives without getting stuck in his thinking between them? And who would you say deserve the title super being? Who is there who isn't caught up in the patchwork world of greed? And the Buddha said, there is a person who is not full of agitation. It is the monk whose actions in a sensuous world are pure and good. His actions or conduct in a sensuous world are pure and good. He does not have the thirst of craving. He never loses mindfulness and he has by his own decision become extinguished. He understands the alternatives without being stuck in the thinking between them. This is whom I would call a super being, a man beyond the patchwork world of greed." Stop here for a moment. So here, these are Matthieu's questions. I find this paragraph number two very important. He does not have the thirst of craving. He never loses mindfulness. So we have to give up the craving. All the things that we love are the very things that will give us suffering. If we are not attached to anything, there will not be suffering. It's the very things that we love and desire, those are the very things that one day will give us a lot of pain when we have to part from them or they have to part from us. So this craving to give up attachment, And then he never loses mindfulness. This is unremitting mindfulness. Only when you have unremitting mindfulness, the stray thoughts don't flow. If you don't have unremitting mindfulness, then the stray thoughts flow. And it's these stray thoughts that give you havoc in the mind, that give you suffering. All the, what we call in Chinese, da wang xiang. The stray thoughts of the thinking. The more you think, the more you suffer, mental suffering. Punaka's questions. The Brahmin student Punaka was the next to speak. I have come, he said, to ask a question of the one without desire, the one with root, depth, wisdom. It is this, Master, that I would like you to explain. Why is it that the wise men in the world, the Brahmins, rulers, and others, have always offered sacrifices to the gods? And the Buddha said, These men were always making offerings to God because as they grew older, they wanted to preserve their lives as they were. But Master, said Punaka, did they ever get beyond old age and birth by making all these careful offerings? Their prayers, said the Buddha, their praises, their offerings and aspirations were all made on a basis of possession, of reward. They long for sensual pleasure. These men, these experts in offerings, were delighting in the passion for becoming. These men could not go beyond getting old and being born. You must explain this to me, Master, said Punaka. If all the offerings of the experts couldn't get them beyond aging and birth, then who of all men, who of all the gods has ever managed to go beyond? And the Buddha said, when a person has assessed the world from top to bottom, when there is nothing in the world that raises a flicker of agitation, then he has become a person free from the smoke fumes, the tremblings and the hunger of desire. He has become calm. He has gone beyond getting old. He has gone beyond being born. So this last paragraph. And there is nothing in the world that raises a flicker of agitation, nothing to make you excited about. That means you have to give up all the attachments. Then only are you free of the trembling and the hunger of desire. Metagu's questions. Then the Brahmin student Metagu asked his question. Master, he said, you are clearly a mind of full development and a master of knowledge. Where on earth do all the different kinds of suffering come from? And the Buddha said, this is a question about the birth and growth of suffering. I will answer it in the way that I myself have found it, which is this. All the different forms of suffering, developed from the basic clinging. When a person does not realise this, he makes attachments. The fool will undergo suffering. When a person realises this, he should not make attachments, seeing where suffering starts and grows. That clearly answers what I asked, Sir, said Metagu. Please answer this one too for me. because of your certain knowledge. How do wise men cross the ocean? How can they get beyond the ageing process? How can they get beyond birth or sadness or sorrow? The Master replied, I will explain to you the truth, not based on hearsay. First, realize that this way is one which can be known here and now, as a result of which a mindfully living person releases his hold on the world. Master Teacher Mettaguru said, For me, there can be only joy and delight to hear you talk about a supreme way, which, when a mindfully living person knows it, releases his hold on the world." The Master continued, "'In every direction there are things you know and recognize, above, below, around and within. Leave them. Do not look to them for rest or relief. Do not let consciousness dwell on the products of existence. on things that come and go. This is how the wandering monk lives. He goes from place to place, mindful and resolute. He does without cherished objects and comes to understand the world. So he leaves aging and birth behind. He leaves sadness and sorrow behind, and he lets go of suffering here itself. These great words of wisdom are full of joy for me, said Metagu. Gautama's description of non-attachment is perfect. This Master clearly has let go of suffering. He has found and understood just as it is, the way things work. The people whom you, the Wisdom Master, regularly teach will certainly lose suffering. As for me, I have come here to honor you, to bow down before you, a hero. I ask you, Master, to give me frequent teachings. The master answered, when you are aware that a man is a brahmana, a master of knowledge, a person with nothing, a creature with no ties to being or to pleasure. Then, Metagu, you have found an ocean crosser, a traveler beyond the deserts and the doubts, a voyager who has reached the other shore. This is a knower, a master of knowledge, a hero who has dissipated the pull of constant becoming, a man who has lost the clinging, the trembling, and the hunger of desire. This, I would say, is the man who has gone beyond getting old. He has gone beyond being born. Stop here for a moment. So you see paragraph three. Paragraph three, a person should not make attachments. If you have attachments, you will undergo suffering. Then paragraph five. Realize that this way is one which can be known here and now as a result of which a mindfully living person releases his hold on the world. So again, you have to be mindful of your meditation object all the time so that the mind does not wander. Then number seven, paragraph seven. Do not let consciousness dwell on the products of existence, on things that come and go. Everything in the world comes and goes. So, if we think about them, attach to them, then we will suffer. Then number eight. Mindful and resolute, without cherished objects, it comes to understand the world and live the cycle of existence behind. So you need mindfulness and you need resolute, that means energetic effort without cherished objects, without attachments. Okay, Dottaka's questions. The Brahmin student Dottaka was the next to speak. Master, he said, I so much want to hear you speak. Please, Master Teacher, explain to me, can a student of your teachings find the calm of cessation for himself?" And the Buddha said, Any student of my teaching who is eager, intelligent and recollected, here and now can find the calm of cessation for himself. I can see now, said Dottaka, that there is in this world a man who has nothing, a brahmana, a wanderer. I bow down and honor you, sir, the eye that sees everything. Please, man of Sakya, free me from confusion. And the Buddha said, It is not in my practice to free anyone from confusion. When you have understood the most valuable teachings, then you yourself will cross this ocean. Have pity on me, Brahmanasa, said Dottaka. Please teach me the way of detachment so that I can know it as it is, so that I can live in this life, in the peace and independence that is as free as the air and space. And the Buddha said, I will explain that peace which is not based on hearsay and is attainable here and now. It is a peace which, when a mindful person understands it, releases his hold on the world. Master teacher, said Dautaka, it can only bring me joy to hear about an ultimate peace, which when a mindful person understands it, releases his hold on the world. In every direction, said the Buddha, above, below, around and within, there are things you know and recognize. When you realize that these are the things which tie you to the world, then you can lose the thirst of craving, the desire for constant becomings. Stop here for a moment. So you see paragraph number two. Any student who is eager, intelligent, and recollected or mindful, here and now can find the calm of cessation. So you got to be eager and have the desire, and then got to be intelligent, and got to practice mindfulness all the time. And then paragraph six, it is a piece which when a mindful person understands it, releases his hold on the world. Again, it talks about being mindful. Whenever you see the word mindful, you must remember it is sati. Sati is a specific mindfulness, not a general mindfulness. And then paragraph eight, all the things that you know and recognize in the world are the things which tie you to the world. So everything has to let go. That's why it's so hard to practice the spiritual path. Upasiva's questions. Then the Brahmin student, Upasiva, asked a question. Man of Sakya, he said, it is not possible for me to cross the massive ocean alone and without help. You are the eye that sees everything. Please tell me what I can use to help me cross the ocean. Then the master said, Use these two things to help you cross the ocean, the perception of nothingness and the awareness that there is nothing. Give up sense pleasures and be free from doubts, so you will begin to see and to long for an end to craving. Master, said Upasiva, when a man is free from attachment to all pleasures and depends on nothingness and everything else he lets go, he is free in the supreme freedom from perception. But will he be permanently will he permanently be there and not return again? And the Buddha said, when a man is free from all sense pleasures and depends on nothingness, he is free in the supreme freedom from perception. He will stay there and not return again. Master, you have the eye that sees everything, said Upasiva. If this man stays many years in this state without returning, will be cooled and freed there itself. Say whether consciousness will still exist for such a person." And the Buddha said, It is like a flame struck by a sudden gust of wind. In the flesh it has gone out and nothing more can be known about it. It is the same with the wise man freed from mental existence. In the flesh it has gone out and nothing more can be known about him. Please explain this clearly to me, sir," said Upasiva. You, a wise man, know precisely the way these things work. Has the man disappeared? Does he simply not exist? Or is he in some state of perpetual well-being? And the Buddha said, when a person has gone out, then there is nothing by which you can measure him. That by which he can be talked about is no longer there for him. You cannot say that he does not exist. When all ways of being, all phenomena are removed, then all ways of description have also been removed. And the Buddha said that, like the Buddha is Anthony Bana, he is unfathomable. You cannot fathom his state, you cannot understand his state. This paragraph three, When a man is free from attachment to all pleasures and depends on nothing and everything else he lets go, then he is freed in the supreme freedom. Nanda's questions. The next of the Brahmin students to speak was Nanda. And this is what he asked the Buddha. Many people in the world, many people, he said, talk of wise men who they say are living in the world. What do you think about this? When they call someone wise, are they talking about his knowledge or about the way he lives? To the expert, said the master, the word wise has nothing to do with the way a person sees things or with what he has been taught or with what he understands. To me, Nanda, a wise man is one who is disarmed. He lives in seclusion without the tremble or the hunger of desire. Then master, said Nanda, there is another question I must ask you. All religious teachers and Brahmins have talked about the way to be pure. Some have said that purity comes from worldviews and from teachings. Some have said it comes from good deeds and religious rituals. Others have said it comes from other things. Would you say, sir, that these men living in this world who have taught these things have gone beyond birth and aging?" And the Buddha said, I would say this about religious teachers who teach that views and teachings, or deeds and rituals, or anything else will make you pure. I would say that these men living in this world have not gone beyond birth and aging. But Master, said Nanda, these men who teach that purity comes from views and teachings, or deeds and rituals and other things. These men are religious leaders, and you say that they are not ocean crosses. I must ask you another question, sir. Can you, a wise man, say who in the world has gone beyond birth and ageing? And the Buddha said, I do not say that all religious teachers and Brahmins are wrapped in the shroud of birth and aging. There are some who have let go of worldviews, of teaching traditions of thoughts. They have let go of religious practices and rituals. They have left all the different forms behind, and they have a total understanding of attachments. For them, there are no asavas. These truly are the ocean crosses. How perfect is the wisdom master's explanation of non-attachment, said Nanda. It fills me with joy to hear it, and to hear that there are people who have let go of views, of traditions, of thoughts, of religious practices and rituals, and of all the different forms. And these people have a total understanding of attachment. They have lost the asavas. These are the people whom I too will call the ocean crosses. So you look at paragraph two, this important part. A wise man lives in seclusion. To find a holy man, I always like to live alone.

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Himaka's question. Himaka was the next to speak. Before Gotama began to teach, he said, all teachings I had heard had only said, this is how things used to be. And this is how they are going to be. Everything was based on tradition and hearsay. which just increased my doubts. So please now, Wisdom Master, explain to me the way you teach to put an end to craving. Explain to me the way you teach which, when a mindful living person knows it, releases his hold on the world. And the Buddha said, the removal of desire and passion for pleasant things seen, heard or cognized is the sure path for the realization of Nibbana. Understanding this, those who are mindful have attained this tranquility of complete Nibbana in this immediate life. They are calm forever, they have crossed the attachment in this world. So here the paragraph three is important. The removal of desire and passion for pleasant things is the sure path for the realization of Nibbana. All the things that we love, we have to let go. Today's questions. The Brahmin student today spoke next. What, sir, is the nature of freedom? He questioned the master. When one has no more desire for pleasure, goes beyond doubt and lives without craving. And the Buddha said, a person who has no desires, who has gone beyond doubt and who lives without craving, has indeed found the final freedom. For him, there is nothing more to be freed. All-seeing Sakyan said to Deya, Please explain one other thing to me. I want to know how to recognize a wise man when I see him. Does the wise man still have any desires, or is he completely wishless? Does he still need to learn, or is his wisdom complete? And the Buddha said, A wise man, Deya, does not have desires, nor does he need to learn. He is wishless, he has wisdom, and you can recognize him because he is a man of nothing. He is not hanging on to pleasure or to being." So to recognize a wise man, to see he's not attached to anything. Kappa's question. Next was the Brahmin student Kappa. Sir, he said, there are people stuck midstream in the terror and the fear of the rush of the river of being, and death and aging overwhelm them. For their sake, sir, tell me where to find an island. Tell me where there is solid ground beyond the reach of all this pain." Kappa said the master, for the sake of those people stuck in the middle of the river of being. overwhelmed by death and aging. I will tell you where to find solid ground. There is an island, an island which you cannot go beyond. It is a place of nothingness, a place of non-possession and of non-attachment. It is the total end of death and aging. And this is why I call it Nibbana. There are people who in mindfulness have realized this and are completely cool here and now. They do not become slaves working for Mara for death. They cannot fall into his power. You see this, the Buddha calls this Nibbana, the island. There is a book called The Island by Ajahn Pasanno. It's a copy in our library. So this is a place of non-possession and non-attachment in paragraph 3. You completely let go of everything, including yourself. Jatukani's question. And the Brahmin student Jatukani spoke, I had heard he said, that there was an ocean crosser, a hero, desiring the desireless. And so I have come to ask the question of this man without desire. Tell me this, I of instant seeing and knowing, what is the state of peace? Please explain it to me as it really is." And the Buddha said, No, he continued. You, Master, rule desire and pleasure like the sun, with heat and light, rules and controls the earth. Have only a little understanding, sir, and you are a globe full of wisdom. Tell me how to find and know the way of giving up this world of births and agings. And the Buddha replied, lose the greed for pleasure. See how letting go of the world is peacefulness. There is nothing that you need to hold on to. And there is nothing that you need to push away. Dry up the remains of your past and have nothing for your future. If you do not cling to the present, then you can go from place to place in peace. There is a greed that fixes on the individual body and mind. When that greed has completely gone, then Brahmin, there will be no more asavas, without which you are immune from death. You see paragraph three, nothing that we need to hold on to and nothing to push away. Dry up the remains of the past and have no ambitions about the future. and do not cling to the present also. Bhadravuda's questions. The student Brahmin Bhadravuda spoke next. I have come, he said, to ask a question. Thirst-breaker, wish-less, free and wise, beyond time and home, life and pleasure, please, ocean-crosser, for all the different people here who have come from different places to listen to your words, tell us about the way that you have found and known. And the Buddha said, there is in taking things a thirst, a clinging, a grasping. You must lose it. You must lose it all together, above, below, around and within. It makes no difference what it is you are grasping at. When a man grasps, Mara stands beside him. Therefore the monks, realizing this, should not grasp at anything, being mindful. He should see the beings that are creatures of attachment as tied to the power of death. So this last paragraph, should not grasp at anything and be mindful. Udaya's questions. Then the Brahmin student Udaya spoke. Gone beyond in every way, he said, the ultimate in everything. When he sits in meditation, there is no poison to infect him, no dust pack to impede him. He has done what has to be done. Can you tell me about the knowledge that frees? Can you tell me how to remove ignorance? And the Buddha said, the removal of both Desire for sensuous pleasure and grief, the rejection of laziness and the restraint of worry, said the Buddha. The purity of perfect balanced mindfulness built on the basis of seeing the way things are. This is liberation knowledge and this is the destruction of ignorance. And Udaya asked, what binds and ties down the world? What causes the wandering? What is it that you abandon in order to find Nibbana? And the Buddha said, that which ties you down is the desire for pleasure. The wandering is thinking. And the way to Nibbana is to abandon the thirst of desire. I have come with these questions, said Udaya, and I hope you will answer one more. How does the mindful wanderer bring his mind flow to an end? And the Buddha replied, the sensations that he feels from the inside have no more fascination for him, and the sensations that he feels from the outside no longer fascinate. The wanderer is mindful and brings his mind flow to an end. Look at this paragraph two. Removal of desire for sensuous pleasures. When we have desire for sensuous pleasures, then craving increases. But if we can't get it, then grief, we will have grief. So these are the two things. When we have desire, either we have greater greed, or if we can't get it, then we grieve. And then this paragraph seven, Feelings, he is no more fascinated with feelings, no more attached to feelings, whether it is from the outside senses or inside, no more attached to feelings, then only the mind can stop flowing. Po Sala's questions. Then the student Po Sala got up to speak. In everything, he said to the master, you have reached perfection. There is not a movement of desire, not a remnant of doubt left in you. And so I have come to ask, so I have come to you, who can explain what has happened in the past, to ask this question. I want to ask you, men of Sakya, about knowledge. If a man is no longer confined to seeing forms, if he has discarded the materialist world, and he sees that there is neither inner nor outer substance to things. Is there then anything more for him to know? To the Tathagata, the Thus-Gone One, replied the Buddha, all the aspects and stages of mind are clear. And so when a person who has set his sights on freedom reaches his goal, The Tathagata knows what stage he has reached. When he has realized that the binding power of pleasure is rooted in nothingness, then he has come to a clear understanding of this process. This knowledge, he, the completely accomplished Brahmana, has achieved completely." Mogaraja's questions. The next to speak was the Brahmin student, Mogaraja. Man of Sakya, he said, I have asked about this twice before without receiving an answer from the Wisdom Eye, but I have heard that if a Wisdom God is asked a third time, then he will give an answer. I do not know, famous Gautama, what attitude you take towards this world and towards the other world, the world of Brahma and the gods. So because of your insight into excellence, I have come to ask you about this. What is the best way for a person to regard the world so that the king of death won't see him?" And the Buddha said, if you are always mindful or recollected, Moggaraja, you will look at the world and see its emptiness. If you give up the view of a self, then you will have given yourself a way to go beyond death. Look at the world like this, and the king of death will not see you. This last part is important. If you are always mindful or recollected, then you will see the emptiness in the world. And you have to give up the view of a self. Pingya's questions. Then the Brahmin Pingya spoke. This one is an old man. I am old and decaying. My body is weak and my skin is pale. I can hardly see and I only hear with difficulty. Don't let me die while I am still in confusion, but teach me about the way things are so that I shall know how to leave birth and aging behind me. Look, replied the Buddha, look how many people are tormented by pain. Look how careless they are, and how greatly they suffer because of body and forms. If you do not want to go on and on becoming Pingya, you must let go of the body and of forms. In all the ten directions, said Pingia, above, below, and in every quarter of the compass, there is not a thing that you have not heard, seen, known, or understood. Teach me about the way things are, so that I shall know how to leave birth and aging behind me. Can you see, replied the Buddha, how people are oppressed by desire? Can you see how they are wrecked and worn by aging? If you do not want to go on and on becoming Pingya, you must let go of craving." So for this old man, the Buddha only tells him one thing, let go of craving. Then the epilogue. This one epilogue also, we're not sure whether it's original or not. This is what the master said when the 16 Brahmins came to the rock temple in Magadha to ask him their questions. If you know what each question means, see what each question implies, and live in accordance with the way things are, then you will go beyond. You will cross the ocean of death and aging and reach the other shore. These things lead to that other shore. That is why this teaching is called Parayana, the way to the beyond. There were 16 of them who came to see the Buddha at that time. There was Ajita, Tissa, Mettia, Punaka, Metagu, Dotaka, Upasiva, Nanda and Hemaka, Todeya, Kappa and Jatukani the scholars. Bhadravuddha, Udayaposala, Moggaraja the learned, and the great Pingya the wise. These were the men who came to see the Buddha, the men of perfect conduct. They came to the Buddha to put their complex questions to this paragon of understanding. The Buddha answered the questions with the exactness of truth, just as things are. The Brahmins were pleased to hear the words of this wise man, and so, filled with pleasure by the clear-sighted vision of this kinsman of the sun, they settled down to a life of purity and goodness, spent in the shelter of the precious wisdom of the Buddha. Anyone whose life accords with what the Buddha taught in these answers goes across the ocean, from here to the beyond, from this shore to the other. This is crossing the ocean. This is traveling on the highest path. It is a path that leads to that other shore. That is why it is called Parayana, the way to the beyond. Pingya's praises of the way to the beyond. Remember, Pingiya is an old man. I will sing you the praises of the way to beyond, said Pingiya, when he returned to where the Brahmin Bhavari lives on the banks of the river Godavari. It was described to us by this man exactly as he saw it. But then, there isn't any reason why a man like him should lie, a mammoth of knowledge and completely pure, a man without desire. When the voice has none of the glibness of pride and none of the ingrained stains of ignorance, then its words are full of sweetness and beauty. It is such words that I praise now. They call him Buddha, enlightened, awake, dissolving darkness with total vision and knowing the world to its ends. He has gone beyond all the states of being and of becoming. He has no asavas. He is the total elimination of suffering. This man, Brahmin Bhavari, is the man I follow." Stop here for a moment. So now he switched his teacher. Now the Buddha is his teacher. Buddha is the man he follows. It is like a bird that leaves the bushes of the scrubland and flies to the fruit trees of the forest. I, too, have left the bleary half-light of opinions. Like a swan, I have reached a great lake. Up till now, before I heard Gotama's teaching, people had always told me this. This is how it has always been, and this is how it will always be. Only the constant refrain of tradition, a breeding ground for speculation, This prince, this beam of light, Gautama, was the only one who dissolved the darkness. This man, Gautama, is a universe of wisdom and a world of understanding, a teacher whose dhamma is the way things are, instant, immediate, and visible all around, eroding desire without harmful side effects, with nothing else quite like it anywhere in the world. But Pingya said, Bhavari, why then don't you spend all your time, your every moment with this man Gotama, this universe of wisdom, this world of understanding, this teacher whose Dhamma is the way things are, instant, immediate, invisible all around, eroding desire without harmful side effects and with nothing else quite like it anywhere in the world. Brahmin Sir, said Bhingiya, there is no moment for me, however small, that is spent away from Gautama, from this universe of wisdom, this world of understanding, this teacher whose teaching is the way things are, instant, immediate, and visible all around, eroding desire without harmful side effects, with nothing else quite like it anywhere in the world. You see, sir, said Pingya, with constant and careful vigilance, it is possible for me to see him with my mind as clearly as with my eyes, in night as well as day. And since I spend my nights revering him, there is not to my mind a single moment spent away from him." Stop here for a moment. Here it seems like he says he has the divine eye. He can see the Buddha with his divine eye. I cannot now move away from the teaching of Gautama. The powers of confidence and joy, of intellect and awareness hold me there. Whichever way this universe of wisdom goes, it draws me with it. Physically, I cannot move like that. My body is decaying. I am old and weak. But the driving power of purposeful thought propels me with it without break. There was a time when, writhing in the mud of swamps, I could only drift from one stone to the next. But then I saw the Sambuddha, fully awake and free from defilement. Then the Buddha spoke, Pingya. He said, Other people have freed themselves by the power of faith. Vakali, Bhadravuda and Allavi Gautama have all done this. You too should let that strength release you. You too will go to the further shore. beyond the draw of death. These words, said Pingya, are the words of a man of wisdom. As I hear them, I become more confident. This man is some Buddha. He has opened the curtains and woken up. There is nothing barren there. His mind is clear and luminous. Everything accessible to knowledge is known to him, even the ultimate subtleties of godhood. There are no more questions for the doubtful who come to him. The teacher has answered them all. Yes, I shall go there. I shall go to the unchangeable. I shall go to the unshakable. I shall go to the incomparable. There are no more doubts. You may consider this as mind released." So this last part is saying his mind is released. He has attained Arahanthood. Old man like him also can. You can see there's a lot of dhamma in this last chapter. But Dhamma, that is not easy to practice, letting go all the things that you attach to, all the things that you love, all the things that you value in the world, including your very self. And to discuss. So tonight we have finished the Sutta Nipata. Tomorrow, we won't be having any talk tomorrow night because we're doing the liver cleanse. Saturday maybe we start on the Dhammapada. Which what? One what? Okay. Which paragraph? Verse six. How does the mindful wanderer bring his mind flow to an end? This mind flow you can see is asavasa. So you notice these feelings. You must not be moved by feelings. In the dependent origination, the 12 links of dependent origination of suffering, we can only break the chain at feelings. The others are quite automatic, but feelings, if we don't allow craving to arise, then only we can break the chain. Otherwise, we cannot break it elsewhere. But to not to allow craving to arise, you've got to have a strong mind, you need samadhi, and you also need a very good understanding of the Dhamma. These two things are most important on the spiritual path, a strong mind from samadhi and understanding the Dhamma, the original suttas. Can you tell me what it is? My next, my next step is to take one of these balls, both sides of it, and stick it here. You can see it's going to be really thick. Can you feel it? There are two holes in it that go underneath, so it sticks across. of the different traditions, all the different forms. Can you elaborate, please, on all the different forms? Mmm. This must be all the different forms of religious practice. So are you able to give us an example of a tradition that is authentic? Bodhisattva. At the same time, we want to liberate ourselves. So if we believe, from what I told you, that we need to come from that way. Yes, yes. A lot of people, they have all these views about being the bodhisattva and all that. But in the original teachings of the Buddha, the Buddha only taught us to practice the Noble Eightfold Path. That is the most important. After we practice the Noble Eightfold Path and then attain, then only you can decide whether you want to be a bodhisattva or not. In other words, whether you want to teach or not. A lot of people, they make the aspiration to be a Buddha, to help everybody in the world. But they don't know that according to the suttas, 99.99% of all Buddhas are Pacceka Buddhas who refuse to teach because the Buddha said he looked into the past. He spent probably the whole night looking 12 hours into the past and he looked for 91 world cycles and saw only six Sammasambuddhas who are willing to teach the Dhamma to the world. On the other hand, in the Majjhima Nikaya, Isigili Sutta, the Buddha said that at one time, on the outskirts of Rajagaha, on this Isigili Hill, there were 500 Pacheka Buddhas living at one time. So you can find many, many Pacheka Buddhas, but out of so many Pacheka Buddhas, to find one who's willing to teach is extremely rare. So what's the point of making all this aspiration to become a Buddha in the end? You don't want to teach. On the other hand, we find that the Arahants during the Buddha's time, they are the ones who act like Bodhisattvas, going around teaching the Dharma and spreading the Dharma throughout the world. So we should not start with preconceived ideas. They become stumbling blocks for us. We have not even seen the way. How can you have preconceived ideas? You want to be this and you want to be that. Or the way is like this and the way is like that. So we have to follow exactly the Buddha's words in the suttas and practice. And then slowly as the delusion In us, it's lessened as the five hindrances cover us and become less and less. Then we see more and more clearly. In the suttas, there's one sutta where the Buddha was arguing with a young Brahmin student who was a student of a famous Brahmin. What's his name? I forgot the Brahmin's, the teacher's name. But the Buddha told the young Brahmin, he said, your teacher is covered by the five hindrances. In other words, he has not attained any jhana. So how can he know and see things as they really are? So it's very clear from here that if we have not attained jhana and got rid of the five hindrances, we cannot know and see things as they really are. And we make things worse by having views. having preset opinions. So we should start with no preconceived notions and just practice the spiritual path and slowly as we learn, then we understand more. It's just like some people starting on the spiritual path, they already have preconceived ideas about the Creator. You don't know anything about the Creator. How can you have preconceived ideas about the Creator? Yes, exactly. That's why we read in one of the Diga Nikaya Sutta, there are three types of teachers who are not qualified to teach. And two of them, I think, are teachers who have not really attained anything. Basically, attainment in the Buddha's words, suttas, refer to uttari manusa dhamma, Uttari Manusa, higher than the human state. Dhammas, that means superhuman or supernormal attainments. These supernormal attainments, there are a few of them. One is the Jhanas. Secondly, the psychic powers. Thirdly, the various stages of Ariyahood. So if a person has not attained these three, any one of these three things, to teach is risky. You might be teaching something which is not according to the Buddha's Dhamma. Back to Dhamma learning, page 128. You see, to make things up, we need to balance the mindfulness. In the five power, we know that we need to balance between faith and wisdom and energy and concentration, but not balancing mindfulness. So my question is, do we need to balance mindfulness? And if so, how? Which paragraph? How about the ability of perfect balance and mindfulness? Balance, mindfulness, yes, you have to balance with the other things. Even effort, too much effort also is wrong. Just now we saw this DVD on the secrets of sleep. If a person strives too hard and does not sleep enough, then he gets hallucinations. He strives too hard, also you get the pain in the head. So you have to know to balance your mindfulness with effort. faith and all the other factors of the, uh, these, uh, these five faculties. Does that answer your question? My name. I did not hear, uh, one saying that mindfulness is not the master, more the vendor. Say, say again. Yeah, more. For example, say that mindfulness is special among the five power because it is how it will blossom and the more you have, the better you will become. Yes, but you must just know what state you are at. For example, they said the Buddha says in the Vinaya books that his monks should take the rest in the night without a lapse of mindfulness. In other words, don't fall asleep. But can you do it? So if you have not reached that state, you must know yourself. If you haven't reached that state, you put too much effort, then you go wrong. So you must know how to walk the middle path. The Buddha said himself, when he struggled too hard, he was whirled about. He practiced all the austerities and he nearly died. Six years wasted because he was too eager for enlightenment. So you got to know yourself, you got to know your ability. Like that old man, Pingya, he also attained enlightenment, but I'm sure the way he struggled was not like Moggallana. Moggallana, whole night he didn't sleep, seven days became enlightened, yeah? So you must understand your body You must understand yourself. There's one sutta about practicing satipatthana. The Buddha said, gave the simile of the cook, the cook who cooks for the king. If he's a smart cook, he has to notice what taste the king likes, whether the king likes more chili or more salt, or more sweetness, or more sour, and all that. So he cooks to the king's taste, then the king is very happy. Maybe give him a bonus and all that. But if he does not notice the king's taste, then he cooks. Always the king don't like his cooking. The king will chow you him, sack him. So the Buddha says, in the same way when we practice, we have to know ourself. What is it? that is suitable for our mind. The object of meditation must suit you. The times of practice must suit you. The conditions, the food you eat must suit you. So when all the conditions are right, then your mind can easily calm down. If the conditions are not right, for example, you put too much effort and you are not ready for it. You know our mind, I like to give the simile, of somebody pumping iron. Like Arnold Schwarzenegger. He's a tough guy, maybe he can lift 200 pounds. But if you are just new, just starting to pump iron, you try to lift 200 pounds, you get a muscle ache, isn't it? And then you have to stop pumping iron for one week. So in the same way, When our mind is not conditioned, we must not exert too much. Exert too much, you harm your brain. And I've seen some people, they harm their brain permanently. And they tell me they cannot meditate anymore because they were following their teacher's advice. And their teacher told them to press on, even when you have pain in the head, be mindful, be mindful. So they practice according to what the teacher said and then they got jammed. Permanent pain in the brain and they can't meditate anymore. So you have to use your wisdom. Okay? So we end here.

28-KN-Dhammapada-Verses-1-32-(2011-08-27).txt

Tonight is the 27th of August, 2011, and we are starting on the Dhammapada tonight. This Dhammapada is one of the most important books in the Buddhist scriptures, and probably the best known. So much so, some people say its popularity has raised it to the ranks of a world religious classic, This is the second book of the Kudakanikaya and consists of 423 verses in 26 chapters. There are already many translations of it in English and has also been translated into several languages in the world. And this anthology of verses contains a compendium of the Buddha's teachings comprising all the essential principles elaborated in the Pali Canon, including ethics, practice, wisdom, et cetera. So let's go into the first chapter. Okay, in the first chapter, chapter one is Yamaka Vaga, chapter on the pairs, pairs of verses. The first verse, number one. Mind precedes all states, all mental states, all states. Mind is their chief. They are all mind made. If with an impure mind a person speaks or acts, suffering follows him like the wheel that follows the foot of the ox. Mind precedes all mental states. Mind is their chief. They are all mind made. If with a pure mind a person speaks or acts, happiness follows him like his never departing shadow. These two verses are often quoted. It says, all states, all mental states are preceded by mind, just like Although it says Dhamma, although it says mental states, we must understand physical states, although we differentiate between mental states and physical states, they have one thing in common, is that both are also consciousness, because the physical states are defined by these four elements, Third, water, fire, wind. The characteristics of hardness represents earth. Water is liquid, which has the property of cohering together, so liquids. And then third, water, fire is the heat element or the lack of it. Wind or air is the motion element. So these four things, we analyze it, they are perceptions. perceptions of movement, perceptions of heat and all that. So actually it's a type of consciousness. So whether it's a mental state or physical state, you can say it's all preceded by mind. For example, you want to move our hand, the mind must have the intention to move before you can move your hand. So all We can see clearly that all mental states are preceded by mind, but we don't see so clearly that physical states are preceded by mind. But we know, like in this world, if people's minds are corrupt, if people do a lot of evil deeds, then the world can change. We went through the the Sutta on the beginnings of the world, the Digha Nikaya, and you saw or you heard how the world changed according to, as people's greed increased, the conditions in the world became worse, and sickness also multiplied. When greed, hatred, and delusion increases or multiplies, then the world conditions deteriorate. So like sometimes people's karma is very bad, then you might have drought, no rain, or sometimes you might have cyclone, hurricane and all that. So because of people's wrong actions, unskillful actions. So mind precedes all states. Mind is the chief, they are all mind made. So if we have an impure mind, an evil mind, suffering will be the consequence. But if we have a pure mind, or when we say pure or good mind in Buddhism, it means we benefit people rather than harm people. And that happiness follows us all the time. Number three, he abused me, he struck me, he overpowered me, he robbed me. Those who harbour such thoughts do not steal their hatred. He abused me, he struck me, he overpowered me, he robbed me. Those who do not harbour such thoughts steal their hatred. Sometimes when somebody does us wrong, if we accept it as our karma, then the matter is over. But some people, when somebody does something not so good to them, then they harbor anger. Then this anger turns to hatred. So people fight because of this. Remember a few years ago, one of our devotees told me that he had two friends and they were quite close friends, but because of some small matter, one of them was very angry. He came and threatened the other person with a parang machete. Although he didn't use it, he just threatened him, put the machete on his throat. And then a few days later, the second fellow came with his brother, also with machete, and chopped him up, nearly cut off his hand. So, I know, they chop you up so badly. Then, after some time, he, like this, harbored hatred. So, he also waited for his opportunity when one of the brothers was somewhere, he came with a knife and chopped him so badly, the hand nearly went off. So after that, you see, because of a small matter, two friends, their anger can lead to this. And after that, both of them frightened of each other. Don't know who will retaliate again. So all this fighting in the world, all for nothing, sometimes. Small matters, we just forget it. We just accept it as our karma. We understand the law of karma, vipaka. Whatever happens to us, we think maybe it's something in the past and it's because of the past karma we suffer now and then we don't harbor hatred and then matter is closed. Number five. Hatred is never appeased by hatred in this world. By non-hatred alone is hatred appeased. This is an eternal law. There are those who do not realize that one day we all must die, but those who realize this settle their quarrels." So just like a fire, you don't put out fire with fire, you put out fire with water. So if there's a lot of anger, then we counter it with metta, loving kindness, then only the anger will subside. Also if you realize that all of us one day must die and when we die we have to pay for all our actions, good and bad, then we are careful of our karma. If you don't think that one day you're going to die and have to face the day of judgment, then A lot of people live as though they are never going to die. Number seven, just as a storm throws down a weak tree, so does Mara overpower one who lives for the pursuit of pleasures, who is uncontrolled in his senses, immoderate in eating, indolent and dissipated. Just as a storm cannot throw down a rocky mountain, so Mara can never overpower one who lives meditating on the impurities or the loathsomeness of the body, who is controlled in his senses, moderate in eating, and filled with faith and earnest effort. If we are uncontrolled in our senses, we always give in to our weaknesses, whether it be sensual pleasures, or liquor, or drugs, or whatever, then every time we give in, we form a habit pattern in our mind. We form a habit. So we keep forming that habit, it's like always we are going to that bridge, and the habit pattern becomes very strong. But we make the determination to challenge it. Every time the temptation comes, And then we resist it, we start a new habit pattern in our mind. So each time we resist it, this pattern becomes stronger and stronger. So it's easier, the more times you resist, the more times it becomes easier and easier to resist. But if you always give in, it becomes easier and easier to give in. Number nine. Whoever wears the monk's yellow robe while being depraved, devoid of self-control and truthfulness, he surely is not worthy of the yellow robe. But whoever is purged of depravity, well-established in virtues, and filled with self-control and truthfulness, he indeed is worthy of the yellow robe." Sometimes we We find some people, like monks, they can say very nice things, but they don't practice it. As a monk, the standard that people expect is higher than lay people. lay people give respect, they give offerings to monks. If a monk is not worthy of the offerings, he has to pay dearly for it in the afterlife. 11. Those who mistake the unessential to be essential and the essential to be unessential, dwelling in wrong thoughts, never arrive at the essential. Those who know the essential to be essential and the unessential to be unessential, dwelling in right thoughts, arrive at the essential. This essential can mean the essential things in life. And of course, the most essential is to reduce our suffering, to if possible, eliminate suffering. But even in the worldly sense, everybody, we have a lot of ambitions. But the problem is, although we have so much ambitions, want to do this, want to do that, our time is limited. Human lifespan is only 70-something years now. And our energy is also limited, and our blessings are also limited. Whatever you want to do, we must know our priorities, set our priorities right, and do what is important. We don't have the time, the energy to do everything we like to do. So I always have to remember that. Just yesterday, I got a phone call from one of our devotees who used to come here a few months ago. He's 50-something years old. Now he's got cancer. Never expected that he would get cancers. He looks a very tough guy. So we never know when the finger of death will come and touch us. So we have to be prepared. A lot of people, sometimes they come into the Dhamma. We meditate and all these things. We try to achieve this and that state of meditation, sometimes people forget that actually our conduct is more important, our actions, our karma. Because if you ask yourself, suppose now tomorrow you're going to die, are you prepared for it? If your karma is good, your blessings are enough, then even if death comes tomorrow, you're happy to go because you know you're going to a good place. So when we come to the Dhamma, the most important is to change our skillful kamma into skillful kamma. Eliminate our bad habits, our unwholesome actions, our unwholesome thoughts and all that, and change for a better, so that anytime we die, we know that we are going to a good place. Some people, they strive very hard, either in meditation, or in chanting the Buddha's name, or in practice of mantras, and all this. But sometimes we forget that kamma is very important. A few years ago, I went to Telok Intan to give a dhamma talk. And those devotees asked me, there was this old lady who just died a few days ago. And they said she had been chanting the Buddha's name for 30 over years. Just a few days before she passed away, she started crying. The whole day crying, they asked her why. She said, who took away all my clothes? I have no clothes to wear. So she saw herself naked. But everybody saw that she was not naked. So it shows, although she has been practicing Buddhism, she's not practicing the right way. So she only chanted the Buddha's name, but never practiced Sila, which is extremely important. The most important are two things, right view and Sila. Sila is our conduct, to practice wholesome actions rather than unwholesome, not to harm others. And then right view is to understand the working of kamma, And if possible, Aryan Right View, understand the Four Noble Truths. This you can only get by listening to the earlier suttas. And also generosity, also important. These are basic things that a Buddhist should practice. Aim for higher things without practicing the basic things. After you have practiced the basic things, you have your foundation, foundation in dana, in sila, in Right View, then you can practice other things. So if not, when death comes, you are not prepared. Number 13, just as the rain breaks through an ill-touched house, even so, passion penetrates an undeveloped mind. 14, just as the rain does not break through a well-touched house, even so, passion never penetrates a well-developed mind. This well-developed mind, pavitang, subhavitang, is from bhavana, from the word bhavana. Bhavana is development and it means development of the mind. And development of the mind means mind where the five hindrances are eliminated or reduced. And that only comes about through some samadhi. If you can develop the jhanas, then the five hindrances are eliminated. Eliminated means they are cut to such a low level, there is no more hindrance, it is not there entirely. So if the mind is strong, a concentrated mind, then you are not moved easily by emotions. Passion is one of the emotions. It's a type of emotion. You can say passion is equivalent to emotion. Because passion and emotion, either it can be passion for sensual pleasures, passion for somebody, or the negative part is anger. And you cannot get what you want. the desire turns into anger and hatred. So if you allow the mind to be extremely happy one day, then when you are disappointed, then it becomes extremely sad another day. So that is just like the rain breaking through the ill-touched house. But if the mind is strong, then It's not easily shaken by the emotions, so the rain does not break through. 15. The evil doer grieves here. He grieves hereafter. He grieves in both worlds. He laments and is afflicted, recollecting his own impure deeds. 16. The doer of good rejoices here. He rejoices hereafter. He rejoices in both worlds. He rejoices and exults, recollecting his own pure deeds. If we do evil, then just when we are about to die, then we know the consequences that are coming. Then the mind will be extremely disturbed. There are some people a few days, the last few days before they die, they are always crying. And so you grieve here and the next afterlife, you grieve again when you suffer. Either you suffer in the ghost realm or the animal realm or in the hell realm. But if you Do good, then a few days before you die, you know you're going to a good place, all the signs are there, then you rejoice. And after you pass away again, you are happy. 17. The evildoer suffers here, he suffers hereafter, he suffers in both worlds. The thought, evil have I done, torments him, and he suffers even more when gone to realms of war. 18, the doer of good delights here. He delights hereafter. He delights in both worlds. The thought, good have I done, delights him, and he delights even more when gone to realms of bliss. So if you do evil, although sometimes when we do evil, we have a lawyer in our mind giving us all kinds of excuses why we should do it, but later, Our conscience will tell us if we have done wrong, and remorse will torment us if we remember that we have done evil, harmed somebody, harmed some being, then we suffer here and hereafter. 19. Although he recites many sacred texts, if he does not act accordingly, that heedless man is like a cowherd who only counts the cattle of others. He does not partake of the blessings of a holy life. 20. Although he recites few sacred texts, if he puts the Dharma into practice, forsaking lust, hatred and delusion, with true wisdom and emancipated mind, clinging to nothing in this or any other world, he indeed partakes of the blessings of a holy life." So being able to chant and all that are not so important. What is important is to, for a Hmong is to cut our greed, hatred, and delusion. Not only Hmong, even lay people. And to let go, not to cling to all the things in the world that give us happiness. We must accept it that we have to let go of everything very soon. So the sooner we get used to it, the better. So we finish one chapter. Let's go to the next one. Chapter two, Appamada Vaga. Heedfulness. 21. Heedfulness is the path to the deathless. Heedlessness is the path to death. The heedful do not die. The heedless are already dead. 22. Clearly understanding this excellence of heedfulness, the wise exult therein. and enjoy the resort of the noble ones. So, heedfulness is diligence in the practice of the holy life. And if we practice well, we reach the deathless state, so we do not die. In the Bible, Jesus started to gather his disciples and he gathered these Many of his disciples were fishermen, and he told one disciple to follow him. And the disciple said, wait, Lord, until I bury this relative of mine. His close relative had passed away, and he thought he has to do his duty to bury the relative. And Jesus told him, let the dead bury the dead. I will make you fishers of men. So these ordinary people who do not practice the spiritual path are regarded as already dead, as good as dead, because you don't make any progress in the spiritual path. You are not living as you should. You might as well be dead. So that's what is meant. The heedless are already dead. So we have this human life which is so valuable because only here we can make progress on the spiritual path. Even devas envy us if we have the chance to study the Dhamma. 23, the wise ones ever meditative and steadfastly persevering experience Nibbana, the incomparable freedom from bondage. Those who strive on the spiritual path can experience Nibbana here and now. Nibbana is the elimination or total cessation of greed, hatred and delusion. 24. Ever grows the glory of one who is energetic, mindful and pure in conduct, discerning and self-controlled, righteous and heedful, We read in the previous suttas that a lot of these devas, although we don't see them, they know what we are doing. So like those monks who practice very well, here the Buddha says, ever grows the glory of one who is energetic. So even the devas will pay respect. We saw in the suttas sometimes the devas from far away, halfway in the sky, they bow and pay respect to those Arahants. 25. By effort and heedfulness, discipline and self-mastery, let the wise man, let the wise one make for himself an island which no flood can overwhelm. So if we put in the effort, heedfulness, discipline, Discipline ourselves, then if we attain any one of the Aryan stages, then we have landed ourselves on an island and no flood can overwhelm us. We are secure, already safe. Once a person becomes an Arya, even the lowest Arya, the first path, never fall into the woeful plains again. 26. The foolish and ignorant indulge in heedlessness, carelessness. But the wise one guards heedfulness as his best treasure." This being heedful, being diligent is the best thing we can do. The Buddha said there's one thing that can benefit us in this life and in the future life. What is that one thing? Diligence or heedfulness. Putting effort on the spiritual path. But people who are foolish and ignorant, they are careless. They only want to enjoy what is available in the world. So then later they have to pay for it with tears. 27. Do not give way to heedlessness. Do not indulge in sensual pleasures. Only the heedful and meditative attain great happiness. People who are careless like to indulge in sensual pleasures, wine, women, and song. Then when they are old, they find they have spent all their money. And when they are poor, all their friends run away. And they have wasted their body. Their body becomes so weak, all kinds of sickness come upon them. No money, no health. They know they are going to a woeful place of rebirth. That time they will regret. 28. This as one upon the summit of a mountain, beholds the groundlings. Even so, when the wise man casts away heedlessness by heedfulness and ascends a high tower of wisdom, this sorrowless sage beholds the sorrowing and foolish multitude. It's like a person going to the top of a mountain, he looks below, all the people standing below. So when a person advances on the spiritual path and is secure, then he sees all the common people, all headed for the woeful plains. But the spiritual path is a lonely path. The Indian saying, the spiritual path is the path of the alone, to the alone, by the alone. 29, heedful among the heedless, wide awake among the sleepy. The wise man advances like a swift horse, leaving behind a weak neck. His neck is a horse or a pony. So we make effort on the spiritual path and we make spiritual progress and overtake a lot of careless people. Number 30, by heedfulness did Indra become the overlord of the gods. Heedfulness is ever praised and heedlessness ever despised. This Indra, Maghava, must be Sakadeva Raja. In the Sutta, Samyutta Nikaya, it is said that Sakadeva Raja, he did a lot of good deeds while in the human realm to benefit people. He built roads, bridges to benefit a lot of people and other good deeds. So he was born as a Sakadevaraja. 31, the monk who delights in heedfulness and looks with fear at heedlessness advances like fire, burning all fetters, subtle and coarse. So a monk, if he makes a lot of effort, then he destroys all the fetters all the defilements like fire. 32, the monk who delights in heedfulness and looks with fear at heedlessness will not fall. He is close to Nibbana. On the spiritual path, it's very easy to sidetrack. It's very easy to go backwards, to regress. Very easy to fall. But if we are careful, And we are always remembering impermanence and remembering that the woeful planes always waiting for us until we have attained Ariya-hood. Then we should strive, strive until we attain at least a stage of Ariya-hood. Then we are secure, so we won't fall.

29-KN-Dhammapada-Verses-33-43-(2011-08-27).txt

We come to Chapter 3, citta vaga, mind, 33. Just as an arrow maker straightens an arrow shaft, even so, the discerning person straightens his mind, so fickle and unsteady, so difficult to guard and control. So a person who makes arrows, he has to straighten the shaft, make it very straight. Even so, we have to discipline our mind and make it straight. Otherwise, it's like a monkey, fickle and unsteady, so difficult to guard and control. But even though it is difficult to guard and control, we have to guard and control it so that we become master of the mind rather than the mind become master of us, who will power us. We need to control our emotions instead of letting Emotions control us. 34. As a fish when pulled out of water and cast on land, drops and quivers, even so is this mind agitated. Hence one should leave the realm of Mara. So our mind is agitated when we dwell on the six senses, that is the realm of Mara. Mara is always tempting us at the six sense doors. with beautiful sights, lovely sounds, fragrant smells, nice food, nice touch, and mind-boggling things to play. Nowadays, people like to play computer games and all that. So, why is the mind agitated? Firstly, because it likes to jump from one sense door to another sense door. Secondly, in the six sense bases, among the six sense objects, this is not our natural home. Our natural home is back deep in the mind. When we come out of the mind and go into the world, it's out of our natural habitat. That's why the Buddha says we must dwell in our natural habitat, away from these six sense objects. And the way to do it is to bring it back gradually through the four satipatthana, the four objects of satipatthana. Dwell only on the body, feelings, the mind, and dhamma. And by dwelling only on these four things, slowly it becomes less agitated. And then if you dwell on one only, all the time on one, then the mind becomes one-pointed, and it draws further into the mind. And then it's really, because it's back into the natural home, has no more agitated. And then you feel the bliss, because you're back at home, the bliss and the delight. 35, wonderful indeed it is to subdue the mind, so difficult to subdue, ever swift and wandering wherever it desires. A tame mind brings happiness. So this is, Just like what I mentioned just now, that if we subdue the mind, then tame it, then it brings happiness and delight. 36, let the discerning person guard his mind, so difficult to detect and extremely subtle, wandering wherever it desires. A guarded mind brings happiness. In one of the suttas, the Buddha said, An undisciplined mind is a source of great suffering. A disciplined mind is a source of happiness. So, if we don't guard our mind, then it is uncontrolled, then it is a source of great suffering for us. See, nowadays a lot of people, they have a lot of mental suffering, depression and all that, because they don't know how to guard the mind. how to subdue the mind, how to tame the mind. So only a world teacher like the Buddha can teach us how to be healthy, mentally healthy. 37, dwelling in the cave without form, the mind wanders far and moves alone. Those who subdue this mind are liberated from the bonds of Mara. This dwelling in the cave probably is the cave of the body. This mind is without form. It wanders far and wide. So we have to discipline it, don't allow it to wander here and there. Then only we are liberated from Mara. Mara is always tempting us, tempting the mind to wander here and there with all the six sense Page 38. Wisdom is not perfected in one whose mind is not steadfast, who knows not the good teaching, and whose faith wavers. The mind is not steady. And if you don't know the Dhamma, so you don't have faith. You cannot have wisdom. To have even a little bit of wisdom, the mind must be still. with the mind it's not still, it's like a pool or a lake where the lake, the water is muddy and the wind moves the surface of the water, you have waves moving. So if you look into the water, you cannot see the fish, you cannot see the plants in the weeds and all that because the mind is disturbed by the water. So in the same way, We cannot understand ourself if our mind is moved, if our mind is wavering all the time, wandering all the time. Only when the mind is still, then we can look inwards and understand ourself and get wisdom. 39. There is no fear for an awakened one whose mind is not sordid or saturated by lust, nor afflicted by hate. and who has gone beyond both merit and demerit. The awakened one, like the Buddha, there's no more lust and no more hate. So I also gone beyond doing good and not doing good. How come gone beyond doing good and not doing good? Because he has no more of a self. Because a person without a self, enlightened being, whatever he does, he does not create kamma. because he has no more that self behind the action, no more that force of the ego behind the action. So a person like the Buddha, whatever he does, whatever happens, he's unmoving. No ego to be moved. That's why sometimes in the suttas we find, especially like the Mahayana suttas, they always say the Buddha is thus, thus. Ru ru putong, thus thus unmoving. Number 40, realizing that this body is as fragile as a clay pot, and fortifying this mind with a well-fortified city, fight out Mara with the sword of wisdom, then guarding the conquest, remain unattached. Must realize that this body is fragile, that one day, in a very short time, you will pass away. And so we have to fortify the mind. How to fortify the mind is to use all the things, all the weapons that Buddha gave us. What are these weapons? Like the four satipatthana, the four idipada, the four right efforts, the five faculties, the five powers, the seven factors of enlightenment. Bojanga 7, Bojanga, then the Noble Eightfold Path. These are all our weapons to fortify our mind. When we practice, we strengthen our mind, fight with Mara. And then, guarding the conquest we remain unattached. When we win any of the As we progress, as we fight, and we win stage by stage, the first Aryan path, then the first Aryan fruition, the second Aryan path, second Aryan fruition. These are all the grounds that we gain. And then when we win, we should be unattached to whatever we gain. We understand no self. 41. Before long, alas, this body will lie upon the earth, cast away and lifeless, like a useless log. This one you must remember very well. As I mentioned to you just now, somebody that was coming here, suddenly he realized that he's got cancer. We understand really that we're going to die very soon, and we accept it. And when we get cancer, we are not alarmed. We know we are going to die, whether we get cancer or we don't get cancer, we're still going to die. Sometimes people say this person died of cancer, that person died of hepatitis, that person died of heart attack. Actually, basically, all of them died because of impermanence. So we all die because of impermanence, not because of this sickness and that sickness. Even if we don't have sickness, we still must die. 42. Whatever harm an enemy may do to an enemy, or a hater to a hater, an ill-directed mind inflicts on oneself greater harm. What is an ill-directed mind? A mind that does not have right view. If a mind is without right view, then it is directed in the wrong way. And what is the wrong way? The way of greed, hatred, and delusion. So because of greed, hatred, and delusion, you do all the wrong things. So you are harming yourself more than anyone can harm us. Our greatest enemy is ourselves, and our greatest friend is also ourselves. If you know how to direct your life in the right way, you are your greatest friend. If you don't know how to direct your mind, your life in the wrong way, you are your greatest enemy. For example, if somebody thinks He commits, he's very nice to commit adultery, very enjoyable. So he thinks he's doing himself a favor by having this pleasurable relationship. But actually he's harming himself because at the end of it, at the end of life, he has to pay such a high price that it's not worth it. But because people don't understand this law of kamavipaka, so we think we are getting a good bargain. Actually, it's not a good bargain. So it's only by understanding the Dhamma that we understand what is good for us, what is not good for us. 43, neither mother, father, or any other relative can do one greater good than one's own well-directed mind. This one the same way. Even your parents cannot do more for you than yourself if you know how to direct your mind properly. The most our relatives can do for us is just to benefit us in a material way in this lifetime. But if we know how to benefit ourselves, we not only benefit ourselves in this lifetime, but many, many lifetimes to come. But sometimes our relatives, they want to do something for us that they think is beneficial. Actually, in the long run, it's not beneficial. It seems beneficial only. And then later, at the end of life, then we realize actually it's not beneficial. Sometimes we do something, it seems not only unbeneficial, sometimes it seems cruel, but it may not be. For example, when the Buddha left his family to take up the life of a renunciant, His father was very hurt, his mother was very hurt, his wife. But after he became enlightened, he came back and helped them with the Dhamma, so that they became arya also. So sometimes like in this case, you think he's cruel. A lot of people, worldly people think, how can the Buddha leave the family when the son is just born? And so they think the Buddha is not being human, not being humane. But actually, in that way, he benefits the family more than staying at home. If he stayed at home, how much can he benefit? He can only make them happy, make them secure in their false security, thinking that they are rich, they have a good life, family and all that, but actually, when we enjoy life, we use up our blessings, and we have to pay for it, and we are short of blessings at the end of life, then we go to a bad rebirth. Unless you know how to lead your life according to Dhamma, then you can enjoy and build up your blessings. But nothing, even you build up your blessings, as long as you have not become an Ariya, have not gone out of this cycle of birth and death, then you are definite to fall into the ghost realm, the animal realm, and the hell realm again and again and again and again. So the biggest favor he has done them is to renounce the family life. When somebody renounces the family life, hurts the family members very much. But in hurting the family members, actually you do them a favor because then they understand impermanence faster than at their deathbed. If they were to understand impermanence on their deathbed, they cannot do anything about it. But if they see somebody in the family has renounced, then it hurts them so much, then they realize life is so impermanent. Something like this also can happen. Then they start to let go. When they start to let go, then on their deathbed, they don't have to let go so much. They have already let go. There's something I saw with my mother also. When I renounced, she hurt her a lot. But after that, she let go. The last few years of her life, there was not much to let go already. She had already let go. She was happy. So I'll end here. I need to discuss. You can see from here, these words of wisdom. Only somebody with great wisdom like the Buddha can speak words like this. Why are women considered inferior to men in Buddhism? The Buddha did not say that women are inferior to men in Buddhism. What the Buddha said was there are certain states a woman cannot achieve. For example, become a Buddha. Why can't a woman become a Buddha? You can understand when you read or you you learn how the Buddha struggled to attain enlightenment. In my opinion, the Buddha was already a Sakadagamin when he came back in his last life, because he had met the Buddha Kassapa in the previous life, previous human life, and he became a disciple of the Buddha Kassapa after hearing the Dhamma. You see, When his friend Gatikara tried to persuade him in that life with the Buddha Kassapa to go and see the Buddha, he refused. He was a Brahmin, he didn't appreciate the Buddha. I said, what's the point of seeing a shivering monk? So many times his friend pulled him until he could not say no. Then only he went and he didn't pay respect to the Buddha Kassapa. And then after that, the Buddha Kassapa taught him the Dhamma, and immediately his view changed so much so that he became a monk. That shows that he attained stream entry. And in that life as a monk under the Buddha Kassapa, he attained at least the first jhana. We know because after that lifetime, he went to Tulsita Heaven, and coming down from Tulsita Heaven as Siddhartha Gautama, As a small boy, he could attain the first jhana under the jambu tree. That shows that he had probably attained it under the Buddha Kassapa. So if he had attained the first jhana under the Buddha Kassapa, he would have become a Sakadagamin. So Sakadagamin, when he came back in his last life as Siddhartha Gautama, it was natural for him to renounce. So after he renounced, the suffering he went through was so much, the Buddha said, you cannot find another person on the spiritual path who suffered more than him. And he said, at the most, you can find only somebody who equal his suffering, never more than him, whether it's a past, present, or future. So that type of suffering, For a person, like a Sakadagami, he comes back in his last life, there's no Dhamma. Because there's no Dhamma in the world, he has to struggle extremely hard. There's no proper teacher. So he struggles so hard until he nearly died. That type of suffering a woman cannot. Because a woman has a nature to protect life. That's why it's the nature of a woman to look after babies, to bring up babies because it's their nature to protect. So that's why it's very rare for a woman to find a woman who can come to that stage of willing to kill, the Buddha was willing to kill himself to attain enlightenment. He struggled until he was all bones, the eyes jutted in, the bones jutted out, and he had no stomach. When he touched his stomach, he could feel his spine. He had no backside. So he said, let the blood dry up. He'll continue his struggle. It doesn't matter. The blood dry up and the bones wither away. But he'll never slacken his energy. That type of effort a woman cannot attain. So that's why a woman cannot become a Buddha. But a woman can become an Arahant, same as a man. So even men also, a lot of men cannot become a Buddha because it takes so much effort. So a woman can become an Arahant, which is equivalent, the enlightenment is the same. A woman cannot become a wheel-turning monarch, a wheel-turning monarch who rules the whole world. A woman cannot become Sakadevaraja. So only these few things a woman cannot become. Cannot become a Brahma. Otherwise a woman is not inferior to a man. You see, if you look into Vinaya books, Bhikkhuni, the Vinaya rules seem to be more more rules for the nun, for the bhikkhuni than for the bhikkhu. And it has to do with probably with women being more emotional. Because in women the emotions are stronger. So maybe because of that. Also because the women are the weaker sex, the Buddha, At first, I was reluctant to ordain nuns, and my opinion is that because the Buddha didn't want to take up this burden of looking after nuns. Once nuns ordained, if they live on their own, they might come to harm, they might be raped and all that. So the nuns, they always had to stay close to the monks, and the monks had to kind of look after them. Every two weeks, they have to come for a teaching. And the Vassa period, rains period, they cannot stay alone. They have to stay with the monks and all that. They cannot travel alone and all these things. So it's not that the Buddha was heartless and didn't want to ordain women. It's just that it's a burden to the monks. But like now what is happening in the West is they ordain women, but they don't allow the women to stay with the monks. The women go off and stay on their own. Do you think it's easy for the women to look after the monastery, all women? that all the rest of us have to live like new birds because it's a process that we have been working on all the time. And I think this is something that is very, very difficult to get to be done. And so I think we need to be very open-ended in this. And we've got to let people have the chance to talk about all the world views of things and This kind of thing is very difficult because you can say a lot but each person is different. So whether the Dhamma is very well explained by the Buddha already and also the Vinaya, but a lot of people find it hard to follow because of their own personal opinions, because of their own personal pride and all these things. To me, there's not much point to talk a lot about it. Everything the Buddha has stated, so it's up to the person to practice according to what the Buddha says. As I mentioned a few times already, the Buddha said there are two foundations before a person can proceed to practice. One is moral conduct, the other one is right view. And I always say that right view is from listening to the Dhamma and understanding the Dhamma. And if a person becomes a monk long term, then he stays with the teacher long, then the teacher will have responsibility to teach him and then the teacher is only willing to teach him depending on the conduct of the monk. If the conduct of the monk is easy to teach, wants to be disciplined, wants to be taught, then the teacher will teach him. The teacher is not going to teach every pupil in the monastery. He will only teach those that are willing to learn. It's silly to make an effort to teach everybody the same thing. It's pointless. Only those who are willing to learn, who come to us and all that, will the teacher teach. So it's the same with the Buddha. The Buddha, you find, he had many disciples who were not willing to listen even to a sammasambuddha like the Buddha. You can see from the Suttas and the Vinaya books. The Buddha said, I only teach tameable men. Even the Buddha cannot teach everybody, only tameable men, those who are willing to be tamed. by him. You see, if you read the story of Milarepa, the greatest Tibetan yogi who achieved such high level. When he came to his master, the master saw he had a lot of arrogance. The master purposely made him carry a lot of wood up the high hill to build a hut for him. And then after he put so much effort, took maybe a few months to build the hut, then the master look at it and said, oh, I don't like that place. You dismantle the whole hut and build it again somewhere else. And he had to dismantle the whole hut and build it again. And after he finished, after so much sweat, the master again said he didn't like the site and asked him to move again. So, I mean, how many pupils are willing to do that? So it's no point to even make the effort to teach a pupil if he's not the type. But even this Bodhidhamma, When he went to China, he refused to accept any disciples. And then when one of the monks came to him to plead to be his disciple, he said, I only accept disciples when the snow turns red. And the disciple took the knife, chopped his hand until the blood flew all over the snow and the snow turned red. Then only accepted him. Shall we end now?

30-KN-Dhammapada-Verses-44-99-(2011-08-28).txt

Okay, tonight is the 28th of August, 2011. And this is the second night we are speaking on the Dhammapada. Now we come to verse 44, chapter four, Kuppavagga, flowers chapter. Verse 44, who shall overcome this earth, the world of misery, and this fear of humans and gods? who shall bring to perfection the well-taught path of wisdom, as an expert garland-maker would his floral design. A striver on the path shall overcome this earth, the world of misery, and this fear of humans and gods. The striver on the path shall bring to perfection the well-taught path of wisdom, as an expert garland-maker would his floral design. So a person striving on the path only can overcome the world of misery, the world of suffering. 46. Realizing that this body is like frost, penetrating its mirage-like nature and plucking out Mara's flower-tipped arrows of sensuality, go beyond the sight of the king of death. This world, If we perceive it with our six senses, it looks so real. But the Dhamma teaches us this, all the workings of consciousness, just like a dream. And to go beyond the sight of the king of death, that means you have to attain the deathless. When a person becomes an Arahant, he attains the deathless. So there is no self to die. Only the body dies. 47. As a mighty flood sweeps away the sleeping village, so death carries away the person of grasping or clinging mind, who only collects the flowers of pleasure. 48. The destroyer brings under his sway the person of grasping mind, who, insatiate in sense desires, only collects the flowers of pleasure. It's one of my favorite verses, 47. a mighty flood sweeps away the sleeping village. Several years ago, there's one village, Orang Asli village, and they call it Sahom, and they were sleeping at night, and the rains brought the logs rushing down the river, and these logs just swept all the houses by the side of the river in the pitch darkness, and many people drowned. So in the same way, death will carry away a person with a clinging mind when he's enjoying the pleasures of the world, worldly pleasures. A lot of people are like that. We never think that death will come and touch us on the shoulder. So we just go on enjoying life. And then one day, we are swept away like the flood sweeping the sleeping village. 49, as a bee gathers honey from the flower without injuring its flower, its color or fragrance, even so the sage should go on his arms around in the village. So if a monk goes on his arms around, he's not expecting too much, so it doesn't bring harm to the villagers, just like the bee. Number 50. Let none find fault with others. Let none see the omissions and commissions of others. But let one see one's own acts, done and undone. It's very common for people to always look at other people's faults. The Buddha always tells us to look at our own faults. Other people, they have their burden to carry. We have our burden to carry. correct ourselves, to improve ourselves. But like when there are many people, like in the monastery, people tend to look at other people's fault. Always remember this verse 50, look at your own fault. 51, like a beautiful flower full of color, but without fragrance. Even so, fruitless are the fair words of one who does not practice them. 52, like a beautiful flower full of color and also fragrant, even so, fruitful are the fair words of one who practices them. So it's very important to walk the talk, as they say. Whatever we say, we should practice it. Otherwise, you become a hypocrite. Number 53, as from a heap, As from a great heap of flowers, many garlands can be made. Even so should many good deeds be done by one born a mortal." So when we come into this human life, a lot of people, we lead a very selfish life. And at the end of life, we regret, we are remorseful. A good life is one where we not only benefit ourselves, We benefit as many people as we can. 54. Not the sweet smell of flowers, not even the fragrance of sandal, dagara, or jasmine goes against the wind. But the fragrance of the virtuous goes against the wind. The virtuous person pervades all directions with the fragrance of virtue. Sometimes we do something, unwholesome. And we think nobody knows, but all the devas and devis and all the ghosts will know, all the spirits will know. So in the same way, if a person is virtuous, all the spirits also will know, because they are psychic and read our mind. So if a virtuous person, that's why the fragrance pervades all directions. All the spiritual beings know. 55. Of all the fragrances, sandal, tagara, blue lotus and jasmine, the fragrance of virtue is by far the sweetest. 56. Fane is the fragrance of tagara and sandal, but the fragrance of the virtuous is excellent, wafting even among the gods. So even the gods also know if a person is virtuous. 57. Mara never finds the path of the truly virtuous who abide in vigilance and are freed by perfect knowledge. If a person is freed by perfect knowledge, that means he becomes an arahant. So when he passes on, then the consciousness stops. Then Mara will try to find where the arahant is reborn, but he can never find because the consciousness of the arahant doesn't doesn't take rebirth. This is found in our suttas. I think there were two arahants who passed away at different times. And the Buddha went to see. And then after that, the Buddha told his disciples, he looked in the distance, a black cloud flying here and there. And they say, yes, they see. And then the Buddha said, that is Mara trying to find Consciousness of the Arahant, but the Buddha said he can never find because the consciousness has stopped. 59, the consciousness has stopped means the dream has stopped, the dream of life. 59, 58 to 59. As upon a heap of rubbish in the roadside ditch, blooms a lotus, fragrant and pleasing. Even so, on the rubbish heap of blind worldlings, the disciple of the supremely enlightened one shines resplendent in wisdom." Another example the Buddha gave is like a pond lotus. Although the lotus takes root in the mud, but the flower, goes above the mud, goes above the water and brooms. So even so is a person who becomes enlightened. Chapter 5, Bala Vaga, the fool. Sixty, long is the night to the sleepless. Long is the league to the weary. Long is worldly existence to fools who know not the good Dharma. And we cannot sleep at night. The hours seem to go by so slowly as we toss and turn on the bed. So when a person is tired also, the league here in Pali is a yojana. It's supposed to be 10 kilometers distance. So if you're very tired, you have to walk another 10 kilometers. You find it very So similarly, when we turn in samsara and we suffer, then samsara is very long. But when you understand the Dhamma, you get right view, then you're on your way out. 61. Should a seeker not find a companion who is his better or equal, let him resolutely pursue a solitary course. There is no fellowship with a fool. So on the spiritual path, if we have a companion who is better than us, more advanced spiritually or equal to us, then we can discuss Dhamma. We don't want to associate with fools, wasting our time. 62. The fool worries, thinking, I have sons, I have wealth. Indeed, when he himself is not his own, whence are sons, whence is health? A lot of people, we have property, a lot of people have property of children and all that. So it keeps worrying about the children, keeps worrying about the property. But Buddha says, even your own body doesn't belong to you. How can your sons and your property belong to you? They're all on loan to us. If our karma is good, we have more things to use. But not a single thing belongs to us. It's only for us on loan to use because our good karma. And then after a few more years, we will pass on. I have to leave it all behind. We cannot even bring our body with us. How can we bring all our property? 63. A fool who knows his foolishness is wise, at least to that extent. But a fool who thinks himself wise is called a fool indeed. Some people, they are not so smart, at least they acknowledge they are not so smart. But the big fool is the one, he doesn't realize that he is a fool, but everybody sees that he is the biggest fool. 64. Though all his life a fool associates with a wise man, he no more comprehends the Dhamma than a spoon tastes the flavor of the soup. 65. Though only for a moment a discerning person associates with a wise man, quickly he comprehends the Dhamma just as the tongue tastes the flavor of the soup. Even if we were to live together with an Arahant, If we don't take the trouble to find out about the Dhamma, about the spiritual path, then we don't know anything about it. So if a fool associates with a wise man, he doesn't have the wisdom to ask and to understand. So you won't get a taste of the Dhamma. 66. Fools of little wit are enemies unto themselves as they move about doing evil deeds. the fruits of which are bitter." So as I mentioned before, we are our greatest enemy if we do unwholesome deeds. But if we practice the Dhamma and do wholesome deeds, we are our best benefactor, our best friend. 67. Ill-done is that action which, having been done, is repented later, and the fruits of which one reaps, weeping with a tearful face. 68. Well done is that action which, having been done, is not repented later, and the fruits of which one reaps with delight and happiness. If we do something wrong and we regret it because we have a conscience, every one of us have a conscience, but sometimes because of greed, hatred and delusion, we refuse to listen to our conscience. Even though you refuse to listen to the conscience and do unwholesome action, the day will come when you realize that you did wrong and you will regret. But if you did wholesome action, then you'll always be happy that you did it. 69. So long as an evil deed has not ripened, the fool thinks it as sweet as honey. But when the evil deed ripens, the fool comes to grieve. So when we do evil, we think nobody knows and we enjoy it. For example, cheat people, commit adultery and all that. And we are enjoying the fruits of it. But when the vipaka comes, the kamma ripens, then we have to pay. with interest some more. 70. Month after month, a fool may eat his food with the tip of a blade of grass, but he is still not worth a 16th part of those who have comprehended the Dhamma. This eating food with the tip of a blade grass probably refers to the austerities, the ascetic practices of the external sect ascetics during the Buddha's time. The Buddha says all that, Not worth at all compared to those who comprehend the Dhamma. Comprehending the Dhamma, there are many various levels. If you attain the vision of the Dhamma, then you become an Ariya. 71. Truly an evil deed committed does not immediately bear fruit, like milk that does not turn sour at once. But smouldering, it follows the fool like fire covered by ashes. Sometimes we do an evil deed. Some people, they don't see the result immediately, and so they don't believe in kamavipaka. But at the end of life, then they know. So even if they don't pay for it at the end of life, sometimes a few lifetimes later, they still have to pay for it. 72. To his own ruin, the fool gains knowledge, for it cleaves his head and destroys his innate goodness. His knowledge is worldly knowledge, nothing to do with the Dhamma. Some people, they have knowledge. The more they learn, the more arrogant they become. So, harms himself. 73. The fool seeks undeserved reputation, precedence among monks, authority over monasteries, and honor among householders. This refers to a monk, a foolish monk who wants fame, wants seniority, honor, etc. 74. Let both laymen and monks think that it was done by me. In every work, great and small, let them follow me. Such is the ambition of the fool. Does his desire and pride increase? This similarly is about the foolish monk. who wants recognition, who wants fame and all that. 75. One is the quest for worldly gain, and quite another is the path to Nibbāna. Clearly understanding this, let not the monk, the disciple of the Buddha, be carried away by worldly acclaim, but develop detachment instead. So here it's talking about the monk. Sometimes we monks wear the robe, And they forget that their duty is to practice the spiritual path. They get carried away by fame. And then there are some monks, they do a lot of worldly things. Now we come to chapter 6, Pandita Vaga, the wise man. 76. If one finds someone who points out faults and who reproves, one should follow such a wise and sagacious person as one would a guide to hidden treasure. It is always better and never worse to cultivate such an association. 77. Let him admonish, instruct, and shield one from wrong. He indeed is dear to the good and detestable to the evil. This one, if you can find a teacher or somebody who can point out your fault, the Buddha says, don't go away from him. As for monks, the Buddha said, if you find a teacher who can tell you your faults and correct you, then you, until the end of your life, you should stay with him. But people who don't want to change, don't want to admit their wrongs, they detest such a person who points out their faults. Sometimes you see in everyday life, you see some people, they have some fault, you try to be good, you try to tell them their fault, then they get angry. Why? Because they never look within, they always look outside, never look at themselves, always look at other people's fault, never see their own fault. So when you tell them, they get angry because they don't believe it. Their eyes turn outside, never turn inside. 78. Do not associate with evil companions. Do not seek the fellowship of the vile. Associate with good friends. Seek the fellowship of noble persons. This one, the other time we went through the Digha Nikaya Sutta. What's the name? Sikalavada Sutta, talking about good friends and false friends. But the best friend is a noble person, ariya. 79. One who drinks deep the Dhamma, lives happily with a tranquil mind. The wise person ever delights in the Dhamma, made known by the noble one, or the ariya. So, if we practice the Dhamma, and then we become happy, we have a tranquil mind if we meditate. Number 80, irrigators regulate the waters. Arrow makers straighten the arrow shaft. Carpenters shape the wood. The wise control themselves. Just like the irrigators, they can control the waters and the arrow makers, the shaft, carpenters, the wood. So the wise control their mind, don't allow their mind to control them. 81, just as a solid rock is not shaken by the wind. Even so, the wise are not affected by praise or blame. If a person is affected by praise and blame, then he is still very worldly. If you are intent on the Dhamma, then don't bother whether people praise you or blame you. 82. On hearing the teachings, the wise become perfectly purified, like a lake deep, clear, and limpid. That is if you put the Dhamma into practice also. 83, the good renounce everything. The virtuous do not prattle with a yearning for pleasures. The wise show no elation or depression when touched by happiness or sorrow. It's quite similar. There are eight things supposed to able to move us. happiness or sorrow, gain and loss, and all that. The eight winds, the Chinese call. 84. He is truly virtuous, wise and righteous, who neither for his own sake nor for the sake of another does any wrong, who does not crave for sons, wealth, or kingdom, and does not desire his own success by unjust means. Person is wise if you understand the Dhamma. And when you understand the Dhamma, you know that life is impermanent and very soon we have to go and we have to let go. Whether we like it or not, we have to let go of everything in the world. So it'd be better if we let go earlier. Then you're free to do what is important. 85. Few among human beings are those who cross to the further shore. or the father's shore. The rest, the bulk of people only run up and down the hither bank. This one sometimes we chant the Pali. Apakate Manusesu Ejana Paragamino Atayam Itarapajjati Ramevanuddhavati. So 86, but those people who act according to the perfectly taught Dhamma will cross the realm of death so difficult to cross. So the bulk of human beings, we are all on this side of samsara. Only those who practice the Dhamma become an ariya, then you cross over the realm of death, which is so difficult to cross. 87 and 88, abandoning the dark way. Let the wise man cultivate the bright path. Having gone from home to homelessness, let him yearn for that delight in detachment so difficult to enjoy. Giving up sensual pleasures with no attachment, the wise man should cleanse himself of defilements of the mind." When a person goes forth into homelessness, there is a lot of difficulty, but most of this difficulty is physical, physical suffering. And then if he practices meditation and attains tranquility of mind, one-pointedness of mind, then he attains mental happiness. So that mental happiness more than pays for that physical suffering. 89. Those whose minds have reached full excellence in the factors of enlightenment, who, having renounced attachments, rejoice in not clinging to things, rid of asavas, glowing with wisdom, they have attained nibbana in this very life. So one who practices the bojangas, the factors of enlightenment, and then he attains liberation, that is attaining nibbana in this very life. Sometimes people think of Nibbana in terms of the afterlife, but Nibbana is attained in this life itself, can be attained. Now we come to Chapter 7, Arahantavagga, on the Arahant or the perfected one. 90. The fever of passion does not exist for one who has completed the journey, who is sorrowless and wholly set free and has broken all ties. Sarahan has no more passions. Passions referring to anger, lust and all that. 91. The mindful ones exert themselves. They are not attached to any home. Like swans that abandon the lake, they leave home after home behind. So a person who has attained liberation, anywhere he goes, he's not attached to the place. So it moves from place to place without any attachment. 92. Those who do not accumulate and are wise regarding food, whose object is the signless, the unconditioned freedom, their track like that of birds in the air cannot be traced. Those whose asavas are destroyed and who is not attached to food whose object is the signless, the unconditioned freedom. His path, like that of birds in the air, cannot be traced." So the arahant, he has no more self, so cannot be traced. 94. Even the gods hold dear the steadfast one, whose senses are subdued like horses well trained by a charioteer, whose pride is destroyed and who is free from the asavas, We saw before in the Digha Nikaya that these devas from far away, they come, they know there's an arahant, they pay respect to the arahant. From high up in the sky, they'll bow down to the arahants. 95, there is no more worldly existence for the steadfast one who, like the earth, resents nothing, who is as firm as a high pillar and as pure as a deep pool free from mud. 96, calm is his thought, calm his speech, and calm his deed. Who truly knowing is wholly free, perfectly tranquil and steadfast. This one refers to the Arahant, like the earth resents nothing. This earth, in the Sutta, the Buddha says, if you spit on the earth, the earth doesn't feel anything. burn the earth also, the earth doesn't complain. So in the same way, Arahant is unmoving. 97. The man who is without blind faith, who knows the uncreate, who has severed all links, who has destroyed all causes, and who has thrown out all desires, he truly is the most excellent of men. This also refers to the Arahant who knows the uncreate. 98. Inspiring indeed is that place where Arahants dwell, be it a village, a forest, a vale, or a hill. Wherever Arahants dwell, that place is peaceful according to, I think, another sutta. 99. Inspiring are the forests where worldlings find no pleasure. There the passionless will rejoice, for they seek no sensual pleasures. In the forest where the animals abound, you don't have the normal things that human beings enjoy, worldly pleasures. So worldly people don't like to go to such a place. Those on the spiritual path, they like such quiet places.

31-KN-Dhammapada-Verses-100-128-(2011-08-28).txt

Now we come to chapter 8, Sahasra Vaga, the thousands, verse 100. Better than a thousand meaningless words is one meaningful word, hearing which one attains peace. 101. Better than a thousand meaningless verses is one meaningful verse, hearing which one attains peace. 102, better than reciting a hundred meaningless verses is the reciting of one verse of Dhamma, hearing which one attains peace. So like we do chanting, it is important to understand the meaning of the chants. If you don't understand, then it's no benefit to chant. So that's why some Monks prefer to chant in the local language. But the majority of monks are quite attached to the tradition. For example, even like reciting the Patimokkha, the monks precepts. Most Theravada countries, we still chant in the Pali. But the problem is not all the monks understand the Pali. We just do it because it's a tradition, but a lot of it is not understood. If you want to understand it, then you have to chant it in the local language. 103. Though one may conquer a thousand times a thousand men in battle, yet he indeed is the noblest victor who conquers himself. 104 and 105. Self-conquest is far better than the conquest of others. Not even a god, an angel, Mara or Brahma can turn into defeat the victory of such a person who is self-subdued and ever restrained in conduct." So the best victory is victory over oneself, not victory over other things in the world. Worldly people, we would like to make a conquest on the share market, make a conquest in business and all that. But all those are not important. Because in a few more years' time, when we have to pass away, not a cent we can bring along with us. But our good karma we can bring along with us. 106. Through month after month for a hundred years, one should offer sacrifices by the thousands. Yet if only for a moment one should worship those of developed mind, that worship is indeed better than a century of sacrifice." 107. Though for a hundred years one should tend the sacrificial fire in the forest, yet if only for a moment one should worship those of developed mind, that worship is indeed better than a century of sacrifice. People like to make sacrifices to heaven, to pray for all the things we want. People offer sacrifices and ask for this and for that. But if you do it month after month for a hundred years, that merit, that blessings is so little compared to paying respect even for one short moment to a person with developed mind. This person with developed mind can refer either to a person who has attained jhana or a person who is an ariya. In the suttas it is mentioned that if you do wrong to an ordinary person, the vipaka is a certain amount, but if you do wrong to A person who is passionless, meaning a person who has attained jhāna, a person who has attained jhāna, he has subdued his passions, then the offence is much, much bigger. For example, even doing dāna, the Buddha said, if you do dāna to, for example, a human being who has no sila, no precepts, no moral conduct, you can get back, you expect to get back about 1,000 times what you gave. And if you give to a virtuous person something, a virtuous human being, then when the karma ripens, you can expect to get back, I think, something like 100,000 times what you gave. But if you give to a person with a developed mind, this person who is passionless, You can get back 100,000 times, 100,000 times, which is very, very much. But if you give to an ariya, then the, what do you say, the merit or the blessings is uncountable, uncountable. So, in the same way, if you worship one with the, was attained jhāna, it's a very great merit. But if you worship one or pay respect to an ārya, and it is very, very, it is uncountable, the blessings is uncountable. Verse 108, whatever gifts and oblations one seeking merit might offer in this world for a whole year, all that is not worth one fourth of the merit gained by revering the upright ones, which is truly excellent. So a bit similar, you make offerings for a whole year. It cannot compare to being respectful to upright ones. These upright ones can mean those who practice the Dhamma and can mean the Aryans. 109. To one ever eager to revere and serve the elders, these four blessings accrue. Long life and beauty, happiness and power. Ayuvāno sukhaṅ balaṅga. This is often in our chants. So you respect and serve those who are worthy of respect, those who are considered elders. Then you obtain, ayu is long life, vano is beauty, sukha is happiness, and balang is strength or power. 110. Better, these four things are also when in the suttas it's mentioned that if you make constant offerings to renunciants, food offerings, you can get these four things also. 110. Better it is to live one day virtuous and meditative than to live a hundred years immoral and uncontrolled. 111. Better it is to live one day wise and meditative than to live a hundred years foolish and uncontrolled. 112. Better it is to live one day strenuous and resolute than to live a hundred years sluggish and dissipated. 113. Better it is to live one day seeing rise and fall, that means impermanence, than to live a hundred years without ever seeing rise and fall or impermanence in the world. 114. Better it is to live one day seeing the deathless, than to live a hundred years without ever seeing the deathless. 115. Better it is to live one day seeing the Supreme Dhamma, than to live a hundred years without ever seeing the Supreme Dhamma. Here seeing the supreme Dhamma means understanding the Dhamma. Sometimes when you understand the Dhamma and you get right view, sometimes it is called Dhammacaku. And that is translated as the eye of the Dhamma or the vision of the Dhamma. So here is referring to seeing the Dhamma. That's what it means, understanding the Dhamma. So if we live all our lives and we don't practice the spiritual path, that is a wasted life. Better if you even live one day rather than a hundred years. It will be a more benefit to you because you go for a better rebirth than to waste a hundred years enjoying all the worldly pleasures, all the human pleasures, and then pay for it in tears in the next lifetime. So as we mentioned, I think, last night, that if a person does not practice the spiritual path, he's considered dead. As good as dead. Maybe we have time for another chapter. Papavagga, evil. Papa is evil. Chapter 9, 116. Hasten to do good and restrain your mind from evil. When one is slow in doing good, one's mind delights in evil. The Buddha says our mind is constantly changing, constantly changing. So once you have a determination or an ambition to do something good, you must quickly do it. And then if you have an intention to do something unwholesome, then you better postpone it. Maybe think about it again. When you think about it more than once, maybe you might not do it. So here it says, to do good, you must do it quickly and restrain your mind from evil. But when you have an intention to do good and then you postpone, you delay, then it's more likely you won't do it. Instead, you do evil. So in the same way, if we have a bad habit, Then we must quickly change it. If we don't quickly change our bad habit, it gets stronger day by day. For example, laziness. If we allow ourselves to be lazy, day by day it becomes stronger and stronger. Then after a long period, to change is very difficult. 117. Should a person commit evil, let him not do it again and again. Let him not form a desire for it. or painful is accumulation of evil. The Buddha said in the suttas, whenever we do any karma, we must reflect on it. Before we do something, we must reflect whether that karma is skillful or unskillful. Skillful means it is beneficial to us or beneficial to others. And unskillful means it is harmful to us or harmful to others. So if it's harmful, we don't do. If it's beneficial, we do. So if we constantly reflect before you do an action, and also while you are doing an action, and even after you have done an action, it doesn't matter after how long you reflect on your action, then you always keep improving. If you don't always reflect on your actions, then you become blur blur. You don't realise whether you did good or you did evil. So it's always good to reflect. So if you know you did evil, don't do it again and again. Sometimes we do something wrong, then we say, maybe we do something wrong to somebody. Then you say, sorry, sorry, sorry. Another day you do it again. You say sorry again, but no point. You don't even have to say sorry, just don't do it again. That's the best thing. Under 18, should a person do good, let him do it again and again. Let him form a desire for it. For blissful is accumulation of good. So if we know we do something is good, we should keep doing it. then we'll never regret. Instead, we get a lot of happiness from it. It reminds me, last time, I've said this before, one of the devotees told me, one lady in Penang, she said the mother died of cancer. When she died of cancer, her face was in great pain. But one hour after she was said to be clinically dead, the face changed, became very happy and bright. So you can see that she was going to a good place. So this, when we are dying, although the doctor says that this person is dead, it takes another one or two hours before that person is actually dead. And during this one or two hours, the mind keeps going, keeps going. And these last thoughts, we have no control over them. So it depends on your karma. If you have a good heart, you always think of good things. So like this lady, After one hour, she had a very happy face. We show she went for a good rebirth. But if your heart is no good, then you have a frightened face because you see an evil, woeful place of rebirth. 119. It may be well with the evildoer as long as the evil has not ripened. But when it does ripen, then the evildoer sees the painful results of his evil deeds, 120. It may be ill for the doer of good as long as the good has not ripened. But when it does ripen, then the doer of good sees the pleasant results of his good deeds. So it's very easy to do evil because our human tendencies are greed, hatred, and delusion. That's our natural tendencies. And we follow our natural tendencies and then We do unskillful kamma. But if it has not ripened yet, you think you enjoy life. But when it does ripen, say on your deathbed, then you'll have a lot of remorse and fear. But if a person does good, sometimes it's difficult to do. But when it ripens, then you For example, if a person walks a spiritual path, practices a spiritual path, sometimes there's a lot of suffering. For example, if a person renounces the first one year, or the mind always keeps going back to the home, always keeps going back to home, so there's a lot of suffering. But if he persists, gritted teeth and bear it, then after a few years, when the karma ripens, especially on the deathbed, then you see Divas coming with a chariot to bring you up to the heavens. 121. Do not think lightly of evil, saying, it will not come to me. Drop by drop is the water pot filled. Likewise the fool, gathering it little by little, fills himself with evil. 122. Do not think lightly of good, saying, it will not come to me. Drop by drop is the water pot filled. Likewise the wise man, gathering it little by little, fills himself with goodness. So our actions determine our character. If we constantly do good, then our character changes for the better. But if you constantly do evil, then your character inside you changes correspondingly. 123. Just as a trader with a small escort and great wealth would avoid a perilous route or dangerous route, or just as one desiring to live avoids poison, even so should one shun evil deeds." So we should avoid evil deeds like avoiding poison. When you take poison, you will suffer great pain or you will die. Even so, when we do evil deeds, either we suffer great pain in the woeful plains or we die again and again. For example, animals get killed by other animals, eaten up. Then they are reborn as animals again and get eaten up again and again. 124. If on the hand there is no wound, one may even carry poison in it. Poison does not affect one who is free from wounds. For him who does no evil, there is no ill. So if your hand, there's no wound, there's no open wound, even you carry poison, you're not afraid. So in the same way, if your conscience is clear, even people blame you, even people talk bad about you, you're not affected. You know that you are pure inside. This reminds me last time when I was in Thailand, staying in the forest. you stay alone in certain areas and at night, when there's no moon, it becomes a bit frightening, dark night, and you can hear the sound of animals, you can hear the sound of the tiger and all that. In such a time, when you examine yourself and then you realize you have come here to practice with a very noble intention and your precepts are pure and all that, and that gives you great courage, then you are no more afraid. So in the same way, if your heart is pure, your heart is good, whatever happens, you are confident, you're not afraid. 125. Like fine dust thrown against the wind, evil falls back upon that fool who offends an inoffensive, pure and guiltless man. So if a person talks bad about somebody who is pure, or does anything against him, then it's like the wind will throw back the fine dust that you throw on you, so that person will suffer. That's why, like in this Chinese Buddhism, they say, Be very careful, don't talk bad about monks. But in the Sutta, the Buddha said, four persons, be very careful how you conduct themselves towards these four persons. Four fields of merit and four fields of demerit. If you are good towards these four persons, your merit is very great. But if you do wrong towards these four persons, your vipaka, your kamma is also very heavy. The first one is the Buddha, the second one is the disciples of the Buddha, meaning monks and nuns, and then the third is mother, the fourth is father. 126. Some are born in the womb, the wicked are born in hell, the devout go to heaven, the asava free attain nirvana. So after dying, we are reborn in different places according to our kamma, the arahant Anthony Bana. 127. Neither in the sky nor in mid-ocean, nor by entering into mountain clefts. Nowhere in the world is there a place where one may escape from the result of an evil deed. Sometimes you do evil. For example, the police is chasing the criminal. He wants to go and hide here, hide there. But when karma chases us, there's nowhere we can hide. 128. Neither in the sky nor in mid-ocean, nor by entering into mountain clefts. Nowhere in the world is there a place where one will not be overcome by death." A lot of people, we don't want to die. You find some people, they leave a will after they are dead to embalm their body. There are some people, they spend a lot of money. embalm their body. They hope maybe in a hundred years time people can find a way to revive their body. Okay, we stop here. Anything to discuss? Tonight you're going to have a good sleep. Rain coming, going to be very cold. The Buddha says that you cannot find an Arya outside the Noble Eightfold Path. So like nowadays, Buddhism, a lot of Hinduism, a lot of Hindu teachings were affected by the Buddha. So now you find a lot of Hindu teachings, they incorporate the Buddha's teachings. So if they practice the Noble Eightfold Path, like the Buddha taught, so you can find Arya there also. So it's not just Buddhism, it's wherever the Noble Eightfold Path is found. So does it mean sammasamadhi, they are able to have jhāna or sammādhi, but without the buddhism scripture or dharma understanding, is that correct to say that an external sect will not be able to have sammasamadhi? Oh no. Sammasamadhi is defined as the four jhānas. So if an external sect ascetic attains the four jhanas, he has sammasamadhi. But because he doesn't have the other factors, the other seven factors, so he cannot become an ariya. Besides sammasamadhi, in the suttas we find the Buddha talk about Aryan sammasamadhi. Aryan sammasamadhi is the four jhanas supported by the other seven factors of the Noble Eightfold Path. This is a time of Q&A, so if there's anything you're doubtful about, I suggest you ask. Otherwise, your doubts cannot be resolved. Can you give us some advice for the teachers who don't know how to talk? For example, you might not be able to see your own thought. If you don't see your thought, you don't know how to correct it. So how can you know your thought? Either the teacher points out his fault or he sees it himself. If he understands the Dhamma, practices according to the Dhamma, guided by the Dhamma, he can correct himself. But the teacher will only tell you your fault if he thinks that you are happy to hear it. So if a person is not happy to hear, the teacher won't tell him his fault. Yes, but those disciples who want to be told their faults, they will seek such a teacher. A lot of people, they don't want to go to a strict teacher because they don't want to be told they're false and made to change and all that. So if the disciple is willing to learn, he should go to a strict teacher. Okay, we were just discussing the relationship with the church. How do we learn it? Do certain teachers do not find out the fault of their students? Some of them may not even be able to find out their fault. So certain teachers will prefer the students to come and ask them questions or to realize their own fault. But the certain teachers will not stand the criticism in the sense of For me, I'm not one of those who like to point out people's fault. So that's why I say that this is not a training monastery. So it's better for people who want to be trained to go to a strict monastery like in Thailand, a forest monastery, and get some training there and then come back here. I'd rather not have new disciples because I find sometimes a lot of A lot of people, they are so far off from the training that it's too difficult to change them. And I'm here, we don't have the time, we don't have the, we are so short of manpower, we don't have the time, we don't have the inclination to teach also. So it's better young monks go elsewhere to train. It's more for matured people, this monastery. He said that by worshipping those developed minds, we will have a lot of merit. I wonder if this merit comes from mainly worshipping, or because we get close to it, that we hear something valuable, that we notice, that we get something. Yeah, what the verse is saying, even just by paying homage, the merit is far more than making all the sacrifices to heaven. So if you learn from the teacher, even more meritorious. Okay, there's nothing we can end here.

32-KN-Dhammapada-Verses-129-178-(2011-08-29).txt

Tonight is the 29th of August and this is the third night we're speaking on the Dhammapada. We come to chapter 10, Danda Vaga, violence, verse 129. All tremble at violence, all fear death, putting oneself in the place of another. One should not kill nor cause another to kill. 130. All tremble at violence. Life is dear to all. Putting oneself in the place of another, one should not kill nor cause another to kill. So basically, if we fear death and we value our life, so do all other beings. So we should not kill other beings or get another person to kill. 131. One who, while himself seeking happiness, oppresses with violence other beings who also desire happiness, will not attain happiness hereafter. 132. One who, while himself seeking happiness, does not oppress with violence other beings who also desire happiness, will find happiness hereafter. This kamavipaka is such that if we take the life of other beings, cause their life to be short, then our lives will naturally become short. Just as nowadays you find some children, sometimes even one or two years old, they have cancer, sometimes cancer of the bone, leukemia, for no apparent reason. And even if we don't kill other beings, we are violent towards other beings, that means harm them, physically harm them, give them pain. Then when we are reborn, it's unlikely that our body also will give us pain, pain here, pain there, with all kinds of sickness. So this kamavipaka action and its result follows us. Whatever we do, we get back. What we give to others, we get back in return. If not this lifetime, then in a future lifetime. 133. Do not speak harshly to anyone, for those thus spoken to might retort, indeed vindictive speech hurts and retaliation may overtake you. We speak harshly to others, people don't like it and they will retaliate and then we'll get back hurtful words. 134. If, like a broken gong, you silence yourself, you have approached Nibbana, for vindictiveness is no more in you." This is more of a Samana Dhamma. There's one sutta where the Buddha told a monk that you cannot return anger with anger. For a monk, if he gets a scolding, he should not scold back. If he scolds back, that is the practice of ordinary people. But for a monk, we should not return anger with anger. So here, like a broken gong, if a monk can practice like a broken gong, does not retaliate, then he's on his way to Nibbana. It's not easy to do. Normally when we get scolded, we get angry and return. 135, just as a cow herd drives the cattle to pasture with the staff, so do old age and death drive out the life of beings. So aging and dying is natural to all beings. 136, when the fool commits evil deeds, he does not realize the consequences. The witless man is tormented by his own deeds, Like one burned by fire. Ordinary people, we do evil because we don't understand the law of kamavipaka. If we understood the law of kamavipaka, we'll never do evil. It's because we never realize the consequences are so bad. A lot of people don't know that there are ghost realms and even hell realms. A lot of people hear, but they don't believe that there's such a thing as hell. as ghosts and all that. So they just follow their tendencies, which is basically greed, hatred and delusion. 137. One who uses violence against those who are unarmed and offends those who are inoffensive will soon come upon one of these ten states. 138. He will incur sharp pain, disaster and bodily injury. or serious illness, or derangement of mind." 139. Or he will meet with trouble from the rulers, or grave charges, loss of relatives, or loss of wealth. 140. Or his houses will be destroyed by a ravaging fire, and upon dissolution of the body, that ignorant person will be reborn in hell. for a moment. So if a person is violent towards those who are inoffensive, then all the troubles will come to him, especially if the person that is harmed is an ariya, then even worse. So one thing about the law of kamavipaka, when we do harm against somebody does not mean that the person will harm us in return. If we harm somebody, we will get harmed and anybody can harm us. It's like sometimes because of killing karma, a person has a car accident and his life is shortened. It's not necessary that the particular person has to retaliate, has to give him back the consequences. Any other being can do it because having done the evil deed, he attracts that vipaka, the result of his karma will come to him in whatever form. 141. Neither going about naked, nor matted locks, nor filth, nor fasting, nor lying on the ground, nor smearing oneself with ashes and dust, or sitting on the heels in penance can purify a mortal who has not overcome mental wavering. Mental wavering, I guess, refers to doubt. So if a person like an external ascetic, he doesn't understand the Dhamma and he doesn't have Samadhi, so the mind is always wavering, doubting. So he practices all these ascetic practices like going naked, having Metal locks means long hair that are matted together, smearing filth on the body, fasting, lying on the ground, I'm not sure why. Smearing his body with ashes and dust, etc. Cannot purify his defilements. 142. Even though he be well adorned, yet if he is poised, calm, controlled, and established in the holy life, having laid aside violence towards all beings, he truly is a holy man, a renunciate, a monk. So it is not outside appearances that is important. It is a man's heart. If the monk is calm, controlled, and is not violent towards any beings, then he's really practicing the right way of a monk. 143, only rarely is there a man in this world who, restrained by modesty, avoids reproach as a thoroughbred horse avoids the whip. So it's rare to find a person who is restrained and is not blamable. For him to be that, then he has this hiri otapa. Hiri otapa is, hiri is sense of shame, and otapa is fear of wrongdoing. So he has these two qualities, then he'll be restrained. 144. Like a thoroughbred horse touched by the whip, be strenuous, be filled with spiritual yearning, by faith and moral purity, by effort and meditation, by investigation of the Dhamma, by being rich in knowledge and practice, and by being mindful, destroy this unlimited suffering." The Buddha says, if we understand the Dhamma, we know that death is very near. just around the corner, very soon will touch us. Then we must behave as if our head is on fire, quickly put out the fire, no time to waste. So in the same way, here it says, be strenuous, filled with spiritual yearning, effort and meditation, investigation of the Dhamma practice, then you can destroy the suffering that's remaining. This unlimited suffering refers to the round of rebirths that is still waiting for most people. And this round of rebirths is incalculable and will never end unless we become an Arya. So if you understand this, then you understand your head is on fire. If you don't make the effort, Sooner or later, you're going to fall into hell because this samsara is so long. Sometimes you go up, sometimes you go down, and you're going to hell unlimited number of times, ghost realm and all that. 145, irrigators regulate the waters, arrow makers straighten arrow shafts, carpenters shape wood, and the good control themselves. Virtuous people, we always control our emotions. control our passions, don't let our passions control us. So, as I mentioned before, the Buddha said, an uncontrolled mind is a source of great suffering. A well-controlled and disciplined mind is a source of great happiness. Chapter 11, Jharavagga, Old Age. 146, when this world is ever ablaze, why this laughter, why this jubilation? Shrouded in darkness, why don't you seek the light? So ordinary people in the world, we like to laugh, we like to be jolly, like to enjoy life. The Buddha said, how can you enjoy life when this world is ablaze? Ablaze with what? Ablaze with greed, hatred, and delusion. Ablaze with suffering. and shrouded in darkness, darkness of the knowledge of the Dhamma. Very few people come across the true Dhamma. If we have already come across the true Dhamma, we should not waste this opportunity. 147. Behold this body, a painted image, a mass of heaped up sores, infirm, full of hankering, with nothing lasting or stable. So our body is like a painted image, especially if people put up, put makeup. As the Buddha says, a mess of heaps of infirm, sick, full of hankering, full of wants, hankering after this, hankering after that, desiring this, desiring that. But there's nothing lasting or stable in this body. So you always have to remember that the Buddha says, Our body is no different from a corpse. In a few more years' time, our body will be a corpse. And even that corpse also won't last. That smelly, bloated corpse, the blue-black corpse, even that also will break up and disappear altogether. 148. Fully worn out is this body, a nest of disease and fragile. This foul mess breaks up, for life ends in death. All lives must end in death. And this body is a nest of disease, especially if your karma is no good. You have all kinds of disease, cancer, high blood pressure, diabetes, heart disease, everything. 149. These dove-colored bones are like gods that lie scattered about in autumn. Having seen them, how can one seek delight? In the olden days, during the Buddha's days, they didn't have proper cemeteries. They would just throw the corpses in the forest and let the animals eat. So you walk to those places, you find all these bones scattered about. If you see them, then you should realize that one day your own body will be like that. So how can you delight in this world? How can you be happy with your life? Because very soon, you'll end up there. 150, the body is a city built of bones, plastered with flesh and blood, containing within aging and death, pride and contempt. So this body, this aging and dying is inherent in our body. But we don't understand now worldly people are full of pride and contempt for others. Pride with your own body, pride that your body is so beautiful, you're full of strength and all that, and contempt for other people. But very soon, all that you'll lose. 151. Even gorgeous royal chariots wear out, and this body too wears out. But the dhamma of the good does not age. Does the good make it known to the good? So everything in the world will wear out. but the Dhamma does not wear out. So we pass it to those who have the blessings to receive it. 152, the man of little learning grows old like a bull. He grows only in bulk, but his wisdom does not grow. So a lot of people like that, grow old like a buffalo, but wisdom does not grow. His wisdom is like the buffalo. 153. Through many a birth in samsara have I wandered in vain, seeking the builder of this house. Repeated birth is indeed suffering. Oh house builder, you are seen. You will not build this house again. All your rafters are broken and your rich bowl shattered. My mind has reached the unconditioned. I have attained the destruction of craving. This one we often chant Aneka Jati Sang Sarang, Sandavi Sang, Anibbi Sang, yeah. So this one, when the Buddha was enlightened, he uttered these verses. For a long time in Sangsara, he wandered through the round of rebirths, seeking the builder of this house, the creator. Because repeated birth is suffering. Each time we take birth, we suffer. Even if we are born in heaven or so, we enjoy most of the time. But when it's time for us to die, you see the devas, they also have a lot of suffering. Buddha says devas, even though their lifespan is millions of years, yet when they are about to die, they think, why so fast? I'm dying. I have to go off. And they still got a lot of things to do, just like human beings, very busy. A lot of things still haven't done. Then the Buddha says, house builder, you are seen. You'll never build this house again. The mind has reached the unconditioned state. So maybe one day when you are enlightened, you'll also say this. 155. Those who in youth have not led the holy life, who have failed to acquire wealth, languish like old cranes in a pond without fish. 156. Those who in youth have not led the holy life, who have failed to acquire wealth, lie like worn out arrows, shot from a bow, sighing over the past, regretting, So if we don't practice the holy life, when we grow old, we have not acquired wealth, means not acquired blessings, not acquired merit. And then we are like old grains in a pond, without fish, waiting to die. Sighing over the past, regretting, remorse, we didn't use our time properly. So we have the energy, We have the good fortune, especially to come across the Dhamma. In the whole world, very few people have the good fortune to meet the real Dhamma. And now that we have met the Dhamma, don't waste our time. Remember, at one time you were probably Deva. When you were passing away from the Deva realm, other Devas were telling you, take rebirth in the human realm. Remember? Go and learn the Dhamma and have unshakable faith. That means understand the Dhamma so that you attain stream entry. So now the opportunity is here. Don't waste it. Chapter 12, Atthavagga, The Self. 157. If one holds oneself dear, one should diligently watch oneself. Let the wise person keep vigil during any of the three watches of the night. This refers more to monks because the three watches of the night, the first watch is 6 to 10 p.m., the second or middle watch is 10 p.m. to 2 a.m., and the third watch or last watch is 2 to 6 a.m. So the Buddha always advised his monks to be vigilant during the whole night. You can take a rest but don't fall asleep. This is extremely difficult. 158. One should first establish oneself in what is proper. Then only should one instruct others. Thus the wise person will not be reproached. So like the Buddha says, if a person is in the mud, it's difficult to pull another person out of the mud. So we should practice And then in strong, others is the best. But the Buddha also said the good to benefit yourself and to benefit others at the same time. So as you practice the Dhamma, you also teach the Dhamma if you can. And then 59, one should do what one teaches others to do. If one would train others, one should be well-controlled oneself. Difficult indeed is self-control. Self-control is very difficult. So we should, the Buddha says, we should show example. If we don't practice and we tell others to practice, then people won't listen, just like a drunkard telling the son not to drink. 160. One is truly one's protector. Who else could the protector be? With oneself fully controlled, one gains a protector which is hard to gain. Just as we came across before, the best friend can be ourself, the worst enemy can also be ourself. So also the Buddha said in one sutta, be a lamp unto yourself, be a refuge unto yourself with no other refuge. Take the Dhamma as your lamp. The Dhamma is our refuge with no other refuge. 161. The evil a witless person does by himself, born of himself and produced by himself, grinds him as a diamond, grinds a hard gem. This one we read in some other sutta. When a person goes down to hell, and he's confronted by this King Yama, and the King Yama will play the DVD of his past life, and you see all the actions he did, good and the bad. And then, of course, the bad is more, and the King Yama said, you have come here because of your own actions, It was done by you and you alone, not by your mother, not by your father, not by your son, not by your daughter, not by your wife, not by anybody, but you alone. So you alone have to bear the consequences of your actions. So here, just like that. 162. Just as a jungle creeper strangles the tree on which it grows, even so a person who is exceedingly depraved harms himself as an enemy might wish. So if a person is depraved, that means he does all the unskillful actions, all the unwholesome actions, And he harms himself, just like a creeper strangling a tree. 163. Easy to do are things that are bad and harmful to oneself, but exceedingly difficult to do are things that are good and beneficial. Why is that so? Because our natural tendencies lead us to evil. Greed, hatred, and delusion are our tendencies. It's not the opposite. If we behave like normal, ordinary people, then we follow our natural tendencies and we do harmful things because it's easy to do. But to do good things, it's like swimming against the current of life. 164. Whoever, on account of perverted views, reviles the teaching of the Arahants, the noble ones of righteous life, that fool, like the bamboo, produces fruits only for self-destruction." So you see the teaching of the Arahants, it's only later books they say the teaching of the Bodhisattvas. But during the Buddha's time, the pinnacle of the holy life is the Arahant. Even the Buddha himself is the Arahant. There are 10 names of the Buddha. If you look at the 10 names of the Buddha, one of them is Arahant. But the Chinese books don't like to use the word Arahant for the Buddha, so they say Ying Kong, worthy of offerings. But the actual fact is that the Buddha's name is Arahant. During the Buddha's time, Only the Buddha was called the Arahant. The Buddha's disciples were never called Arahants. The Buddha's disciples were called liberated by wisdom or liberated by mind. Disciple liberated by wisdom and disciple liberated by mind. Only later books called the Buddha's disciples Arahants. But actually the word Arahant is the Buddha's name. And the word Arahant comes from the word Arahatta. Ara and Hatha. Ara is the spokes of the wheel and Hatha is destroyed, broken up. So the spokes of the wheel of existence, that means Sangsara. Sangsara has been destroyed. So an Arahant is a liberated person who has destroyed the wheel of Sangsara, broken the wheel of Sangsara and never be reborn again. So people with wrong views, they revile not only the teaching of the Arahants, they also revile the Arahants, talk bad about the Arahants. So the fool, like the bamboo, is going for self-destruction. 165. By oneself is evil done. By oneself is one defiled. By oneself is evil left undone. By oneself is one purified. Purity and impurity depend on oneself. No one can purify another. In the same way, no one can bless another. Nowadays, a lot of people like to ask for blessings from monks. Not only to bless him, sometimes even to bless the car, bless the house, all this nonsense. 166. Let one not neglect one's own welfare for the sake of another, however great. Clearly understanding one's own welfare, let one be intent upon the good. This is another one of my favorite verses. Although it's important to help others, but you have to help yourself also. Let one not neglect one's own welfare for the sake of another, however great. A lot of people, we always give some excuse not to practice the spiritual path, the holy path, although we know death is just around the corner. We say we have to look after our family, we have to look after our children. Sometimes the children are already born and grown old, then they still have to look after the grandchildren. Always all these excuses, but when death comes, death is not going to listen to your excuse. Oh, I have to, let me finish looking after my grandchildren first. Chapter 13, Lokavaka, the world, 167. Do not follow the vulgar way. Do not live in heedlessness. Do not hold false views. Do not linger long in worldly existence. So don't be heedless. If you are heedless, careless, you'll be lingering a long time in samsara, worldly existence. 168, rise. Do not be heedless. Lead a life of good conduct. The righteous live happily both in this world and the next. 169, lead a life of good conduct. Do not lead a base life. The righteous live happily both in this world and the next. So the Buddha says, arise, don't be careless, don't continue with the old way. Now that you heard the Dhamma, make an effort. 170. When one looks upon the world as a bubble and a mirage, the king of death does not see one. So since the world, actually our world, is going to crash very soon, just like the share market. So it doesn't matter whether people say the world's going to end at 2012 or whatever time. Our own world is very soon coming down because our life is so short. So if we practice, then only The king of death cannot see you if you have reached the deathless. 171. Come, behold this world, which is like a decorated royal chariot. Here fools flounder, but the wise have no attachment to it. So most people, we like the world, just like we like a decorated royal chariot. We want to play with the royal chariot. So a lot of people like to play in the world. That's how they flounder in the ocean of samsara. But the wise slowly let go of the attachments. 172, one who having been heedless is heedless no more. Illuminates this world like the moon freed from a cloud. 173, one who by good covers the evil he has done. Illuminates this world like the moon freed from a cloud. So if we have been careless before and we understand the Dhamma, then we are careless no more and we practice the spiritual path. And if we practice the spiritual path, then whatever evil we have done, we can cover it. A very good example is Angulimala. He killed hundreds of people and he is bound for, he should be destined for hell and end up in hell for millions and millions of years. because he understood the consequences. Having heard what the Buddha said, he strove very hard and then became an Arahant and didn't have to pay back all the evil that he did because he had no more ego. Only when we have an ego, a self, the kamma can follow us. When there's no self anymore, then the kamma cannot attach to that self anymore because there's no self. 174. Blind is this world. Here only a few possess insight. Only a few, like birds escaping from a net, go to the realm of bliss. As I mentioned before, the holy path is the path of the alone, to the alone, by the alone. So very few have the courage to walk this lonely path and get free. 175, swans fly on the path of the sun. Men pass through the air by psychic powers. The wise are led away from the world after vanquishing Mara and his host. The Mara here refers to all the defilements inside us. If we can overcome all the defilements inside us, then only we are led out of the samsara, 176. For a liar who has violated the one law of truthfulness, who holds in scorn the hereafter, there is no evil that he cannot do. This person who does not understand the law of Kamavipaka, so he doesn't believe in the afterlife, the hereafter. So if people tell him about Kamavipaka and about future rebirth, he will scorn. don't believe at all. So such a person who does not believe in the law of kamavipaka, action and its consequence, then he dares to lie and dare to do any evil. He will not hesitate to do because he doesn't understand the consequences or don't believe in the consequences. 177. Truly, misers fare not to heavenly realms, nor indeed do fools praise generosity. But the wise person rejoices in giving, and by that alone does he become happy hereafter. If we are generous, we make other people happy. So we give happiness when we give things to others, and it comes back to us naturally. 178. Better than soul sovereignty over the earth, better than going to heaven, better than even lordship over the worlds, is the fruition of stream entry. This is another very important saying. In the whole world, the most valuable thing we can get in life is to attain stream entry. Nothing more valuable than become Sotapanna, the first stage of Aryahood, the stream entry, first path, which will become, turn to first fruit within the same lifetime. So better than being king of the whole world or even king of the Deva realm. As a Deva, you are very happy. But if you are a Devaraja, like Sakka Devaraja, you are even more happy. But that is nothing at all compared to attaining a stage of Ariya-hood. Because once you attain a stage of Ariya-hood, all the woeful planes of rebirth you've left behind, you'll never become a ghost again, you'll never become an animal, and you'll never be reborn in hell again. So the remaining suffering is very little. But even if you become Sakkadevaraja, king of all the devas, if you have not become an ariya, then the round of samsara is still very long. And because the round of samsara is still very long, you are sure, I guarantee you, that you become a ghost many times, animal many times, fall into hell an uncountable number of times or so.

33-KN-Dhammapada-Verses-179-196-(2011-08-29).txt

Chapter 14, Buddha Vagga, the Buddha, 179. By what track can you trace the trackless one, the Buddha of limitless range, whose victory nothing can undo, whom none of the vanquished defilements can ever pursue? 180. By what track can you trace the trackless one, the Buddha of limitless range, in whom exists no longer the entangling and embroiling craving that perpetuates becoming. So this can be the same, you can say the same, instead of the Buddha, you can say the Arahant. All Arahants are trackless. There's at least two suttas in the Nikayas where after the Arahant passed away and the Buddha went to see his body and the Buddha said his consciousness will not take rebirth because There's one sutta where the Arahant passed away, and then the Buddha came to that corpse. Then the Buddha looked, and then the Buddha told his disciples, can you see the dark cloud moving to and fro in the distance? And the monk said, yes. And the Buddha said, that is Mara looking for the consciousness of Akali, the Arahant. Then the Buddha said, he'll never find the consciousness of Akali, the Arahant, because the consciousness has ceased. This consciousness that we have, the Sixth Consciousness, is like a dream. When the Sixth Consciousness works, then the world is created. The world only exists in consciousness. So when a person becomes an arahant, he has stopped the tendency of consciousness to flow. This tendency of the consciousness to flow is called asava. In Chinese, it's called lo. So lu is the flow, basically the flow of consciousness. So when a person becomes an arahant, he has stopped this flow of this consciousness. So when he passes away, the consciousness stops flowing. So he becomes a trackless one. He cannot find his tracks anymore. And also, his victory, nothing can undo. In other words, even an ariya, any ariya, if an ariya attains the first stage or the first fruit, chottapanna, or the second fruit, jagadagamin, or the third fruit, anagamin, or the fourth fruit, arahan, it's not reversible. He cannot go on reverse gear, cannot undo what he has attained. It's forever, what he has attained is forever. 181, those wise ones who are devoted to meditation and who delight in the calm of renunciation, such mindful ones, supreme Buddhas, even the gods hold dear. So those who are devoted to meditation, renounce and attain liberation, that means whether it's Buddha or Arahant, An Arahant can be said to be a self-enlightened, sorry, a Buddha can be said to be a self-enlightened Arahant. Because in the Suttas, the Buddha says there's no difference at all between his enlightenment and his disciples' enlightenment. The Buddha said the only difference is that the Buddha is the first Arahant, the first one to walk the Noble Eightfold Path. And he's very conversant with the Noble Eightfold Path and he teaches the Noble Eightfold Path. So in other words, the Buddha is the first Arahant. And the reason he's called the Buddha is because when the Buddha struggled for enlightenment, there was no Dhamma in the world. And then after becoming enlightened, and that also, he became enlightened only because he cultivated the psychic powers and looked into the past, and all the Dhamma that he had learned from Buddha Kassapa came back. And then remembering the Dhamma, he contemplated the Four Noble Truths and attained enlightenment. So, in the suttas, especially like in the Mahasamaya Sutta and the Digha Nikaya, the Buddha said, these devas from far, they come, to pay respect to the arahants. If there's any arahant in the world, these devas from 10,000 world systems, they know. So from far, even they stand in the sky, halfway in the sky, they bow down, pay respect to the arahants. 182. Hard is it to be born a human being. Hard is the life of mortals. Hard is it to gain the opportunity to hear the good dharma, and hard indeed to encounter the arising of the Buddhas. So it is very difficult to get the human body and now we have it, because in the human body we can practice the Dhamma. If we are born as a Deva or a Devi, life is so good, you don't see suffering, you don't taste suffering, you are not inclined to practice the holy path. But here, because we see dukkha all around us, we see beings dying, We see beings becoming sick and becoming old. So we see impermanence. So we want to practice. So this life as a human being is extremely valuable. Only here in the human realm, we can struggle to get out of samsara, not in the other realms of existence. So it's very difficult to hear the good dhamma. And now that we are able to hear the good Dhamma, this is still the Dhamma age, not like what the Mahayani say. This is the Dhamma ending age. For them, it's the Dhamma ending age because they don't want to strive to get out of samsara. If you don't want to strive to get out of samsara, you're not practicing the Dhamma. You're only practicing worldly Dhamma, doing good and all that. But the Buddha's Dhamma is liberation. The Buddha says his Dhamma has one taste, the taste of liberation. Just like the sea has got one taste, the taste of salt, so does the Dhamma have one taste, the taste of liberation. So if we practice the Dhamma, this is the Dhamma age. It's as good as the Buddha was alive. Even if the Buddha was alive, he only teach the Dhamma as we can get it now. And even if you were born during the Buddha's time, you must remember that you are not always with the Buddha. And the Buddha's talks were not recorded like now. So you might only be with the Buddha for a few days or a few weeks. And then the amount of suttas you can hear from the Buddha is so few. Right now, we can listen to 5,000 original suttas of the Buddha. So this is a very, very good Dhamma age, where all the pure Dhamma brought down by the Arahants. People like to say Arahants are selfish, but actually we have the Dhamma today because of the Arahants' work. If not for the Arahants' hard work today, the Dhamma would not be with us. They have transmitted it by mouth, one generation after generation. So now we get the Dhamma and we know from the history of Buddhism that true Dhamma, the Buddha says, will last 500 years. That means unpolluted for 500 years. And during the 500 years that we have true Dhamma, was during Emperor Asoka's time. And Emperor Asoka, he built these stone pillars where the words of the Buddha were carved out. And now that they dig up these old Asoka stone pillars, they see that the Dhamma that existed during Asoka's time were the five Nikayas. Only the five Nikayas. No Abhidhamma, no Commentaries, no Mahayana Sutras. All those are later books. So we are lucky that the Dhamma during Emperor Asoka's time has been preserved down to us purely. So the true Dhamma is still with us. 183. To avoid all evil, to cultivate good, and to cleanse one's own mind. This is the teaching of the Buddhas. All Buddha's teachings is basically this. To avoid all evil is to keep the sila. To do good is to be generous, practice charity. And to cleanse one's own mind is to meditate and develop the mind. 184. Enduring patience is the highest austerity. Nibbana is supreme, say the Buddhas. He is not a true monk who harms another, nor a real renunciant who oppresses others. This enduring patience, another word for it, is forbearance. That means when we suffer, when people harm us, when people oppress us, we bear it. If you understand the Dhamma, then we understand whatever we get is the result of kamavipaka. So even if people are not good to us and we understand the law of kamavipaka, then we understand we are getting what we have done to others. So we bear it and this is enduring patience. It's the highest austerity. Nibbana is supreme. There's nothing higher than Nibbana. The Buddha also said, Nibbanam paramam sukha. Nibbana is the greatest bliss. So a real monk does not harm another or oppress another. 185. Not despising, not harming. Restrain according to the patimokkha or the code of monastic discipline. Moderation in food, dwelling in solitude, devotion to meditation. This is the teaching of the Buddhas. Not despising others, not harming others, practicing the Vinaya code, the precepts. Then moderation in eating, that means at night we don't eat. Dwelling in solitude, devotion to meditation. This dwelling in solitude, the Buddha always encouraged the monks after five years of training to stay alone and devote themselves to meditation. This is the basic teaching of the Buddhas. But in later books, they changed this. For example, I was following Mahayana Buddhism and I took the Bodhisattva precepts. And in among the Bodhisattva precepts, there's one precept that says you're not allowed to live alone in the forest, to dwell alone in the forest and practice meditation. If you do that, then you're breaking the Bodhisattva precepts. So this is contradictory to what the Buddha says. The Buddha himself used to love to dwell in solitude, and he encouraged his disciples to live in the forest. And later the Buddha said, even in his old age, he liked to live in the forest for two reasons. One, if a person is used to seclusion, he likes to be alone, so he finds happiness alone. Secondly, the Buddha said, for the benefit of later generations. So he wants the later generations, that means people like us, to know that all these Buddha and Buddha's disciples like to live alone in the forest. Because when you live alone, nobody to talk to, nobody to distract you. Then only you can attain high stages of meditation. 186 and 187. There is no satisfying sensual desires, even with a rain of gold coins, for sense pleasures give little satisfaction and entail much pain. Having understood this, the wise man finds no delight even in heavenly pleasures. The disciple of the Supreme Buddha delights in the destruction of craving. This sensual desire, when we enjoy it, there is never enough of it. When we enjoy good food, then we want more and more and better and better good food. Never seem to be satisfied. And then liquor also the same. If a person likes liquor, he'll drink until he's drunk, cannot drink anymore. And tomorrow he'll want to drink again until he's drunk again, never satisfied. There's no limit. So it's very dangerous because we don't know our limits, but our body cannot take it. Our mind also cannot take it. Sometimes people enjoy, enjoy until they blow their mind, like taking drugs. A little bit, very strong, very nice. Then you take more, increase more and more and more until you blow the fuse. This basically is saying that even if the gold coins rain down from heaven, you get so much gold, still not satisfied. In the suttas, the Buddha, this Mara came to tempt the Buddha and told the Buddha to stop meditating and told the Buddha, He can turn the whole mountain into gold for the Buddha. Then the Buddha said, even if you turn two mountains into gold also, there won't be satisfaction. So sensual pleasures can never be satisfied. Only satisfies for a short time. Under 88, people driven by fear go for refuge to many places, to hills, woods, groves, trees, and shrines." 189. This indeed is no safe refuge. This is not the refuge supreme. Not by resorting to such a refuge is one released from all suffering. 190-191. One who has gone for refuge to the Buddha, the Dhamma, and the Sangha, penetrates with wisdom the Four Noble Truths, suffering, the cause of suffering, the cessation of suffering, and the Noble Eightfold Path leading to the cessation of suffering." And then 92, this indeed is a safe refuge. This is the refuge supreme. Having gone to such a refuge, one is released from all suffering. So when we have fear, when there's danger, we try to hide. Wherever we go, it's not safe because this kamavipaka is following us. Death, not only death, Aging is following us. Sickness is following us. Dying is following us. So there's no refuge in the world. But only when we go for refuge to the Buddha, Dhamma, and Sangha, and understand truly the Four Noble Truths, then when we understand really the Four Noble Truths, we attain Dhammacaku. the eye of the Dhamma or the vision of the Dhamma. When a person attains the Dhamma, understands the Dhamma according to the original suttas of the Buddha, then the Buddha says that person has attained right view, the first path of the, the first factor of the Noble Eightfold Path. And once you attain the first factor of the Noble Eightfold Path, you have entered into the Noble Eightfold Path. If you have not attained the right view, you have not entered into the Noble Eightfold Path. Because the Noble Eightfold Path, you can only enter from the first factor. You cannot enter from the last factor or the seventh or the sixth factor. No other factor you can enter. Because the Buddha says, If you want to practice the Noble Eightfold Path, you must attain Right View first. Because the first factor, Right View, only after you attain Right View, then only you can attain Right Thoughts, the second factor. And that will lead you to the third factor, Right Speech. And that will lead you to the fourth factor, Right Action. And that will lead you to the fifth factor, and the sixth factor, and the seventh, and the eighth. So the Noble Eightfold Path must be practiced in this way, not jump into any factor you like. So once you attain the first factor, right view, you have become an ariya, because you have attained right view. And if you become an ariya, then you are safe. This is the safe refuge. One is released from all suffering. Because once you attain the first factor, you become the lowest ariya, which is the first path attained. And the Buddha says, once you attain the first path, that means right view, it must turn into the first fruit, sotapanna, the same lifetime. So once you become a sotapanna, first fruition, you have a maximum of seven more lifetimes. Not more than seven more lifetimes, you'll be out of saṃsāra. You'll be released from saṃsāra already. So you are destined for enlightenment. 193. Hard to find is the thoroughbred man. He is not born everywhere. Where such a wise man is born, that clan thrives happily." This thoroughbred man can refer to an Arya. If you have an Arya, then all the people around him will benefit, will be happy because he practices the Dhamma, he teaches the Dhamma. 194. Blessed is the birth of the Buddhas. Blessed is the enunciation or teaching of the good Dhamma. Blessed is harmony in the Sangha. And blessed is the spiritual pursuit of the United Truth Seekers. So if we have a Buddha with us, we are blessed. But even if we have no Buddha, we have the good Dhamma with us, we are also blessed. Because the Buddha said, the Dhamma is the Buddha's body. Once the Buddha has passed away, the Dhamma represents the Buddha. And then if the Sangha of monks is in harmony, they are practicing the spiritual path together, that also is a blessing because when they are united, then they do their work, they cultivate the spiritual path, and they benefit all the people around them by teaching the Dhamma. 195-196. One who reveres those worthy of reverence, the Buddhas and their disciples, who have transcended all worldliness and passed beyond the reach of sorrow and lamentation. One who reveres such peaceful and fearless ones. His merit, none can compute by any measure. So here you see, Those worthy of reverence are the Buddhas and the disciples. Who are these disciples? This not only refers to the Arahants, but it refers to all the Aryas, the Sotapanna, Sakadagamin, Anagamin, and Arahants. So if lay people, they pay respect to the Buddha and the Aryans, then The merit cannot be measured. So conversely, if you talk bad about Arahants, if you talk bad about any Arya, then the evil is also uncountable. Okay, I think I'll stop here. Anything to discuss? This term Mara can refer to this Satan. In Christianity, it's called Satan. This Mara in Buddhism, in the Buddha's teachings, is a being who lives in the highest heaven in the sensual desire realm. In the sensual desire realm, there are six heavens above the human realm. And the highest is the sixth heaven called Paranimitavasavati. And those beings there have very great blessings. They use other devas to create what they want. Those in the fifth heaven, their blessings are also extremely high, this Paranimitavasavati. In the fifth heaven, the blessing is so high that whatever they want, they just think about it and it appears out of nowhere. And the Sixth Heaven, they use these beings to do work for them, whatever they want. So in the Sixth Heaven, you have a being called Mara. And this Mara, he probably was a cultivator, a monk in the previous life, or an ascetic in the previous life. because he has such great blessings to be born there. But he didn't reduce his ego. So when anybody practices a spiritual path and is near to enlightenment, that means he has attained the four jhanas. This Mara, out of jealousy, he will come and disturb that person. So he constantly disturbed the Buddha and the Arahant disciples, didn't want them to continue practicing and attain enlightenment. He even disturbed this Jesus Christ and other highly attained ascetics. So this Mara will not come to disturb us until you have attained the fourth jhana because your own defilements will take care of you already. Mara don't have to take care of you. So this second interpretation of Mara is our own defilements. So our own defilements are basically, you can say it's greed, hatred, delusion. You can also say that it is the five hindrances. Five hindrances meaning sensual desire, ill will or anger, sloth and topple, making us sleepy and lazy, and then restlessness and worry, and the fifth one is doubt. So all these defilements make us hindrance to us on the spiritual path. So this is another way of calling Mara. When we went in the Samantabhadra, Mara was known to have possessed the mind of Brahma, and the Brahma realm was actually higher than Mara's realm. Um, and yeah, I'm trying to understand that if they want to respond in a round-to-round, would that complicate their mind very, very well? Could you please explain how to talk to a Mahātmā, Mahātmā training program in mind of a Dharma thought? These people who are reborn in the Brahma realm, they are, I think, of two kinds. One is those who practice the first jhana and are born there. I think we saw in one of the suttas that if a person does a lot of charity and keeps his seal and all that, with a lot of blessings, worldly blessings, he can also be reborn. in the Brahma realm. But as I mentioned that this Mara in the sixth heaven, he was probably a person on the spiritual path before. So he might also have attained Jhana because the Buddha, you must remember, the Buddha said that when he was at the time of the Buddha Kasapa, the last Buddha, Our Bodhisatta, he met this Buddha Kassapa. In our earlier suttas, the Buddha only met one Buddha, not 24 Buddhas, only one Buddha. So he met the Buddha Kassapa, and then after hearing the Dhamma, he became a monk under the Buddha Kassapa. And during that lifetime under the Buddha Kassapa, he must have attained the first jhana. Because after that, he went to Tushita Heaven, and then came back as Siddhartha Gautama. As a small boy, maybe at the age of 10 years old, he could meditate under the jambu tree and attain the first jhana, which shows that he had already attained the first jhana. So, since the Buddha attained the first jhana and was born in the Tusita heaven, which is only the third heaven or the fourth heaven in the sensual desire realm. So for the Mara to have been born in the sixth heaven, it is possible he might have attained even the second jhāna. But because he did not constantly, how do you say, abide in the second jhāna, he only attained it maybe once in a while. So because he didn't attain, he didn't abide in the second jhāna constantly, so he might have been reborn in the sixth heaven. So maybe because of that, that's why he could possess the minds of these beings in the Brahma realm. I'm a teacher of Dharma. Can you please advise me if there are some who are pursuing the spiritual path, you see, they either make or break their life cycle of liberation, other than end up in a dharma where it will take a long, it will take a long, long time in the dharma realm. Yes, but then you must see that even the other heavens in the sensual desire realm, they are very, very long. So even if a person is reborn in one of the heavens in the sensual desire realm, it's very likely that when he comes back as a human being, there's no more Dhamma in the world. Just like our Buddha, he was reborn into Sita heaven, and then he came back to this world, there was no Dhamma in the world. So there's no guarantee that he will meet the Dhamma. But what is important, It's not so much where you are reborn, what is important is that you become an ariya. You attain the right view. Once you attain right view, understand the Dhamma, by listening to the suttas, then you are secure. You will never be reborn in the woeful plains and you are sure of attaining Nibbana within maximum of seven more lifetimes. So don't worry where you are reborn. The most important thing is to become an ariya. Okay, shall we end here?

34-KN-Dhammapada-Verses-197-234-(2011-08-30).txt

Tonight is the 30th of August, 2011 and this is the fourth night we are speaking on the Dhammapada. We come to chapter 15, Sukhavāga, happiness chapter, verse 197. Happy indeed we live, friendly amidst the hostile. Amidst hostile people, we dwell free from hatred. 198. Happy indeed we live, unafflicted amidst those afflicted. Amidst afflicted people, we dwell free from affliction. 199. Happy indeed we live, free from avarice amidst the avaricious. Amidst avaricious people, we dwell free from avarice. Verse 200. Happy indeed we live, we who possess nothing. We shall be feeders on joy, like the radiant gods. So if we are among hostile people, then people are hostile, they are hostile towards others, and the vipaka comes back to them. People are also hostile to them, so they have to suffer. But if we are not hostile, then we dwell free from hostility or hatred, then we are happy. Similarly, those who are afflicted by craving, so they are not happy, always being unsatisfied. But contentment is something independent of what we have outside. Contentment is a state of mind we have to cultivate. we cultivate contentment, then even though people see that we have very few things, relatively poor, but we feel we have enough. They have found out from investigation that the happiest people in the world are not the richest. Many of the happiest people in the world are actually poor people because they learn to be contented. They don't expect too much. And if people are avaricious, greedy, they also feel always discontent, unsatisfied. And this last one, verse 200, there is a sutta where the Buddha and his disciples, they went on Pindapatta, arms round. And then this Mara possessed the lay people and induced the lay people not to give anything, any food to the monks. So they came back empty-handed. Even though they came back empty-handed, Buddha said, never mind, we shall be feeders of joy, feeders of joy, like the radiant gods. These radiant gods in the Abhasara heaven is in the second jhana heaven. And there, their state of mind gives them a lot of joy, so that every day they are exclaiming, oh happiness, oh happiness, like blissed out. more happy than on ecstasy pill and for millions and millions of years. So the Buddha and his disciples, especially the Arahants, they are able to attain these jhāna states. So they feel so happy in these states of jhāna, they don't need to eat. to feed their physical body. 201. Victory begets enmity. The defeated dwell in pain. Happily the peaceful live, discarding both victory and defeat. In this world, people always like to fight and win, even like games. You all know, recently there was a friendly basketball game in China. Ended up fighting, yes or no? So as this verse says, victory begets enmity, and the defeated dwell in pain. So if we don't fight with other people, we don't, we're not greedy for victory, then we don't challenge people. 202, there is no fire like lust, no crime like hatred. There is no ill like the aggregates, no bliss higher than the peace. of Nibbana. So when there is lust, it's like a fire consumes us. We don't know what we are doing. Even when somebody falls in love, they say smoke gets in your eyes. And this hatred, when there's a lot of hatred, We dare to do a lot of things because of hatred. Sometimes people kill. There's no ill, no suffering like the aggregates. These aggregates are the five aggregates. Body, feeling, perception, volition, and consciousness, which is basically body and mind. It gives us a lot of suffering. And no bliss higher than the peace of Nibbana. The Buddha says, Nibbana paramam sukham. A lot of people don't understand, how can Nibbana be so blissful? Because Nibbana is a state where, or Parinibbana is a state where the Sixth Consciousness ceases. When the Sixth Consciousness ceases, there is no feeling. Yet the Buddha says, it is the highest bliss. You can find this similarly in our sleep. When we go to sleep, there are two types of sleep. One is the dreaming state. The other one is a very deep sleep where there is no dreams. So in the dreaming state, it's not so blissful because in our dreams we get excited, sometimes we get fear, we think somebody's going to harm us. But in the deep sleep state, it's so deep that it's as though you have no awareness. So you don't even have awareness. of yourself because there is no self in that deep sleep state. That's why it's so blissful. Whenever there's a self, we feel the need to protect the self. From the moment we are born until we die, we are struggling to protect this self, providing it with food, with shelter, free from harm and all that. So when there's no self in the deep sleep state, we are totally at ease. No need to protect ourselves. So that's why it's so blissful. So Nibbana is also like that. There's totally no self. 203. Hunger is the worst disease. Sankara, volition, is the worst suffering. Knowing this as it really is, the wise realize Nibbana, the highest bliss. All beings have to eat. So when we are hungry, we feel so So much suffering. And then volition is the worst suffering. What is this volition? Volition is exercising our will. You exercise your will when you want something, when you desire something. So moved by wants, by desires, by craving, we exercise volition. And when we exercise volition, the consequence leads to suffering. If you have nothing, you desire, then there's no suffering. But because there's desire, so there's volition and there is suffering. 204. Health is the highest gain. Contentment, the greatest wealth. Trustworthy person is the best kinsman. Nibbana, the highest bliss. This health is not the body health. It's more of the mental health. It's the highest gain. Contentment is the greatest wealth. If you are contented, you are like the richest man in the world. You don't need anything more. But if you are not contented, you might be a billionaire. A lot of billionaires in the world, they are not contented. They strive to be the top dog, the richest man in the world. So because they are always struggling, they are not contented. They are not wealthy, but if you are contented, you are the wealthiest person in the world. You don't need anything anymore. The best kinsman is a trustworthy person. And Imbana is the greatest bliss. 205. Having suffered the taste of solitude and of peace, pain-free and stainless he becomes, drinking deep the taste of the bliss of the Dhamma. This taste of solitude, if you're not used to it and if you're restless, you find solitude so unpleasant. But if you are the type of monk who likes to meditate and attain one-pointedness of mind, then you love solitude and you drink the deep taste of Dhamma 206. Good it is to see the noble ones, the Aryans. To live with them is ever blissful. One will always be happy by not encountering fools. 207. Indeed, one who moves in the company of fools grieves for a long time. Association with fools is ever painful, like partnership with an enemy. But happy is the association with the wise, like meeting one's own relatives. 208, therefore follow the noble one, the Arya, who is steadfast, wise, learned, dutiful, and devout. One should follow only such a person who is truly good and discerning, even as the moon follows the path of the stars. So it's good to associate with noble ones, Aryans, because Aryans, their conduct is comforting, like if you live with Arya is not so greedy like a lot of worldly people. He doesn't have anger like worldly people. So he's pleasant company. But if you have to live with a fool, then because of his greed, hatred and delusion, causes pain to himself and causes pain and suffering to all around him. So it is wise to follow Arya, a person who knows the Dhamma. And then you can also learn the Dhamma and practice the Dhamma. Chapter 16, Piyavagga. Piya is affection. 209, giving himself to things to be shunned and not exerting himself where exertion is needed. A seeker after pleasures forsakes his own true welfare and will come to envy those intent upon their welfare. So a fool is one who unwholesome things he wants and then not exerting himself where he should make effort, not making effort where he should make effort, wholesome actions. So if a person keeps seeking worldly pleasures, in the end he will envy those who practice the holy path, because those who practice the holy path will go to a good place, whereas those who seek after worldly pleasures will go to woeful planes of rebirth. 210. Seek no intimacy with the beloved and also not with the unloved, for not to see the beloved and to see the unloved are both painful. 211. Therefore, hold nothing dear, for separation from the dear is painful. There are no bonds for those who have nothing beloved or unloved. These worldly people don't like to hear this. Seek no intimacy with the beloved. That means cut off this intimacy with those that you love because they are the source of suffering later on. Now they are the source of happiness, but one day they will be the source of your suffering because life is impermanent. Either they separate from you or you separate from them. So also is suffering to be with those that you don't love. Your enemies also give you suffering. So those you love and those that you don't love, both of them give you pain. So, that's why earlier we read about the Buddha encouraging monks to live alone, wander alone like the rhinoceros, remember the Suttanipata. There are no bonds for those who have nothing beloved or unloved. So whether we like it or not, we have to let go because In a few more years, we will have to let go entirely, whether you like it or not. 212. From endearment springs grief. From endearment springs fear. For one who is wholly free from endearment, there is no grief. Whence then fear? 213. From affection springs grief, from affection springs fear. For one who is wholly free from affection, there is no grief. Whence then fear? 214. From enjoyment springs grief. From enjoyment springs fear. For one who is wholly free from enjoyment, there is no grief. Whence then fear? From lust springs grief. From lust springs fear. For one who is wholly free from lust, there is no grief. Whence then fear? 216. From craving springs grief. From craving springs fear. For one who is wholly free from craving, there is no grief whence then fear. So this 212, those that are dear to you, grief arises when you have to separate from them. So because one day you fear separation from them, So you have fear, fear that you will lose them. So when you really lose them, then you have grief. Even before losing them, you already have fear. So if there is nothing you hold dear, then there is no grief. What more to talk about fear? So in the same way, affection is the same. From enjoyment, those things that you enjoy, if you don't have them, then you have grief. And then you have fear because you are afraid you may lose it. Similarly, from lust. If you lust for someone or you lust for your bottle of scotch whiskey or what, then when you don't have it, you have grief. and similarly for craving. 217, people hold dear one who embodies virtue and insight, who is principled, has realized the truth, and who himself does what he ought to be doing. So a person who practices virtue and has insight or wisdom, who has principles and understands the truth of the Dhamma, Then people value, people are inspired by such a person. 218. One who is intent upon the ineffable, that means Nibbana, and dwells with mind inspired by wisdom, such a person no more bound by sense pleasures is called one bound upstream. If a person practices the Dhamma and he gives up sensual pleasures, such a one is bound for Nibbana, has entered the stream, the stream that will bring him to Nibbana. 219. When after a long absence, a man safely returns home from afar, his relatives, friends, and well-wishers welcome him home on arrival. 220. As relatives welcome a dear one on arrival, even so, his own good deeds will welcome the doer of good who has gone from this world to the next. So when we do wholesome actions, skillful actions, then after we pass away, this kamma will welcome us in the next rebirth, for example, in heaven. Chapter 17, Coda Vaga on Anger, 221. One should give up anger, renounce pride, and overcome all fetters. Suffering never befalls him who clings not to mentality and materiality, and is detached. This anger has very much to do with pride. When you have pride that you are somebody, and when somebody doesn't give you enough respect by maybe saying some words that you don't like to hear, then you get angry. And so if you get angry and then you do angry actions, then you will suffer for it. But you don't cling to mentality and materiality. This mentality and materiality means everything in the world. the mental part and the material part of the world. So if you don't cling to anything in the world and you are detached, then you have no reason to be angry. If you are attached to your ego, then it's easy to get angry. 222. One who checks rising anger as a charioteer checks a rolling chariot. Him I call a true charioteer. Others only hold the reins. Reminds me of those who think mindfulness is enough. A lot of us, we are mindful, but we have no control. Even the person who commits adultery, As if he's not mindful that it is wrong. He knows it's wrong, but cannot tahan. So as they say, the spirit is willing, but the flesh is weak. So it's not enough just to be mindful, just to know. You have to hold the reins like here. Those arahants, even those, the Buddha's disciples who have strong Samadhi due to cultivating jhana. The Buddha says, when they perceive something that is loathsome, if they want to, they can perceive it as attractive. And if they want to, they can perceive it as loathsome. And similarly, anything that is attractive, if the mind is strong enough, they can perceive it as attractive. or they can even perceive it as loathsome. This is holding the reins. This is not holding the reins, this is driving the chariot. But if you are just mindful, you are just holding the reins and the chariot is going all over the place, you have no control at all. So in the same way, If you are not in control, you cannot check your anger. You only know that you're angry, and your anger brings you to do unwholesome actions. And you know, and yet you cannot control yourself. So that's why it's important to have samadhi, to have a strong mind, so that you are the master of your mind. You're the master of your emotions, not the emotions, the master of you. 223. Overcome the angry by non-anger. Overcome the wicked by goodness. Overcome the miser by generosity. Overcome the liar by truth. So just as you cannot put out a flame with another flame, you have to put out a flame, a fire with water, the opposite. So in the same way, When you are in an angry situation, you have to use non-anger. When people are wicked to you, you have to be good to them. When people are miserly to you, you have to be generous and you overcome lies by truth. 224. Speak the truth. Do not give way to anger. Give of your little to him that asks of you. By these three things, one may go to the realm of God. So here it's telling us always speak the truth. Secondly, don't get angry. Thirdly, practice generosity. Earlier we Heard one sutta where the Buddha says, if only people knew the result of giving as I do, the Buddha said, they would not be stingy. They would not even eat the last bit of food they have without sharing with others. But it's because people don't know the result of giving, therefore they are stingy. That's why here it says, give of your little to him that asks of you. Even if you have little people ask, also you should share. So if you do these three things, you have very good chance of going to heaven. Those things that are hard to do, you can do, that is meritorious. Those things that are easy to do, it's not meritorious. 225, those sages who are inoffensive and ever restrained in body go to the deathless state where they grieve no more. So those who practice the Dhamma, they do not offend people and they are restrained in their conduct. So they go to the deathless state, attain liberation. 226. Those who are ever vigilant, who discipline themselves day and night, ever intent upon Nibbana, their asavas fade away. These asavas, you can translate it as uncontrolled mental outflows. Uncontrolled mental outflows. Your defilements are also uncontrolled mental outflows. Your consciousness is also uncontrolled mental outflows. So those who practice the path to Nibbana, they discipline themselves day and night. In other words, they don't sleep like ordinary people sleep. 227, O Attula, indeed this is an old pattern, not one only of today. They blame one who remains silent. They blame one who speaks much. They blame one who speaks in moderation. There is none in this world who is not blamed. 228, there never was, there never will be, nor is there now a person who is wholly blamed or wholly praised. The world is such, when you keep quiet, also people will criticize you. You talk too much, also people will criticize you. You speak in moderation, also you are not free from criticism. So life is like that. So don't be moved by what people say. The Buddha says, foolish people pass comments. You let it go in one ear and go out the other. What's the point of getting annoyed? If you get annoyed, you get angry, then you are keeping these words in your brain, in your mind. But these rubbish words, why do you want to keep in your mind? Just throw it out. But if a wise man says something to you, then you retain it, think about it. Oh, he's a foolish man. Don't just ignore those silly comments that silly people make. 229 to 230. But as to the person whom the wise prays after observing him day after day, one of flawless character, wise and endowed with knowledge and virtue, who can blame such a one as worthy as a coin of refined gold? Even the gods praise him, but Brahma too is he praised. So if a person is of flawless character, endowed with knowledge and virtuous conduct, even the gods will praise such a person. From the suttas we find that these devas and devis, they seem to be quite aware of what is happening in the world. 231. One should guard oneself against irritability in bodily action. One should be controlled in deed. Having abandoned bodily misconduct, one should practice good conduct in deed. 232. One should guard oneself against irritability in speech. One should be controlled in speech. Having abandoned verbal misconduct, one should practice good conduct in speech. 233. One should guard oneself against irritability in thought. One should be controlled in thought. Having abandoned mental misconduct, one should practice good conduct in thought. 234. The wise are controlled in bodily deeds, controlled in speech, and controlled in thought. They are truly well controlled. So how to control yourself? It's very important to have some samadhi. If you don't have samadhi, then your emotions easily move you. But the Buddha says if you have some samadhi, then you are as solid as a rock. When a big wind blows, a big storm blows, it can never shake the rock. So in the same way, if your mind is strong, then we are not moved by emotions, we are not irritable. A lot of people are easily irritated. So, if you are easily irritated, then your emotions are not under control. Then you can act wrongly to your body, to your speech and to your mind. So, not to be irritated so easily. Firstly, we have to understand the Dhamma. Secondly, we have to cultivate some Samadhi so that our mind is more tranquil. When our mind is tranquil, it's not easily shaken.

35-KN-Dhammapada-Verses-235-272-(2011-08-30).txt

Chapter 18, Malavagga, in Purity, 235. Like a withered leaf are you now. Death's messengers are waiting for you. You stand on the eve of your departure, yet you have made no provision for your journey. 236. Make an island for yourself. Strive hard and become wise. rid of impurities and cleansed of stain, you shall enter the celestial abode of the noble ones. So all of us are like this withered leaf. Don't think you're young, that death is so far away, because graves have a lot of young people. So the Buddha says, that we have cancer. A lot of people, when the doctor tells you that you have cancer, then you are very upset. Why are you upset? Because you are going to die. But you should know that everybody has to die. If you know that everybody has to die and you have to die, then you prepare for it. And if you are prepared, then anytime death comes, you won't be so scared. won't be so disappointed. A lot of people, when they know they have cancer, they say, why me? Why me? Why do we ask why me? Everybody also has to die. Basically, we die not because we have cancer. We die because we are born. The fact that we are born means that we have to die. And the Buddha says all of us have cancer. Having cancer means you don't know when you are going to die. Even the doctor, when the doctor tells you that you have cancer, the doctor doesn't know when you are going to die. The doctor can say only within one year or within six months. Then also he's not sure. Some people, the doctor say within one year or within six months, that person lives another five years or ten years or twenty years. So there's no certainty. So we have to prepare. We have to prepare as though death may come tomorrow. Don't be careless. If you're careless, then when death comes, you become very frightened, very disappointed. So here it says, make an island for yourself. Strive hard. Make effort. Become wise by learning the Dhamma. Keep your sila. Sila is extremely important. People go to the woeful plains mainly because of sila. Not keeping enough good sila. So when we keep sila, we get rid of our impurities. 237. Your life has come to an end now. You are setting forth into the presence of Yama, the king of death. No resting place is there for you on the way. Yet you have made no provision for your journey." 238. Make an island for yourself. Strive hard and become wise. Rid of impurities and cleanse the stain. You shall not come again to birth and decay. So we have to make provision for the journey. All of us, one day, will have to go on this journey in samsara. In fact, the Buddha says, we have been dying and taking rebirth, dying and taking rebirth countless times. So many times and yet we don't remember. So it's nothing new. So we should be more experienced. After being on samsara for so long, if we still don't prepare ourselves, we are a big fool. 239. One by one, little by little, moment by moment, a wise man should remove his own impurities, as a smith removes the dross of silver. So when we understand the Dhamma, we cultivate a skillful life. The skillful life means removing your unskillful actions, your unskillful habits. your unwholesome habits and actions, and then slowly you cultivate skillful or wholesome actions, then you remove your impurities, like the smith removes the dross of silver. 240. Just as rust arising from iron eats away the base from which it has arisen, even so their own deeds lead transgressors to a state of war. So when we do unwholesome deeds, it eats us away like the rust and it will bring us to states of woe. 241. Non-repetition is the bane of scriptures. The bane means the curse, the cause of ruin. So non-repetition is the bane or curse of scriptures. Neglect is the bane of a home. Slovenliness is the bane of personal appearance. Heedlessness is the bane of a watchman. So when we learn the scriptures, the Dhamma, the Suttas, we should repeat it. During the Buddha's days, they had no books, so they had to repeat the suttas constantly. But for us nowadays, we have the books, so you don't have to repeat. But you have to read them again and again. Or if you don't want to read them, then you listen to those CDs which contain the suttas. These Nikayas, we have five Nikayas in our Pali Canon. These five collections of discourses of the Buddha. I've already spoken all of them in English. The first one I spoke was Anguttara Nikaya in the years 1997 and 1998. And then the next one was Sangyuta Nikaya in the year 209. And then after that, Majjhima Nikaya in the year 2010. And this year, 2011, I've completed the Digha Nikaya. And now we are completing the Kudaka Nikaya. So all these Nikayas, all these suttas are available in English. You just have to listen to them again and again and again and again. There's no end to listening to the suttas because the more times we listen, the more we understand. 242. Unchastity is attained in a woman. Niggardliness or stinginess is attained in a giver. Tains indeed are evil things, both in this world and the next. 243. A worse stain than these is ignorance, the worst of all stains. Destroy this one stain and become stainless, O monks. This stain is a blemish, something that makes you dirty. So the worst stain in the world is ignorance. What is this ignorance? Ignorance means here, the ignorance of the Dhamma, the Buddha's teachings. Because if you understand the Buddha's teachings, you have entered the stream. In the Majjhima Nikaya, it is said to attain right view, only two conditions are required. One is the voice of another, teaching you the Dhamma. And the second condition is proper attention. So when you listen to the Dhamma, you must pay proper attention. In that way, you can understand the Dhamma. And when you have understood the Dhamma, you have attained the vision of the Dhamma, Dhammacaku. And that means you have entered the stream, you have become an ariya, the first path. And after some time, the first path will turn into the first fruit. The latest is by the time you die. you would have attained the first fruit, Sotapanna. In which case, you will never be reborn into the woeful planes, you will never be reborn as a ghost, or as an animal, or in hell. Then you are secure already, no more afraid of samsara. We read in our previous verse that Better than becoming the king of the whole world, better than becoming the king in heaven, is the attainment of stream entry. There's nothing more valuable in life we can get than to understand the Dhamma and attain stream entry and become an Arya. 244. Easy is life for the shameless one. who is as impudent as a crow, backbiting and forward, arrogant and corrupt, 245. Difficult is life for the modest one who always seeks purity, who is detached and unassuming, clean in life and discerning. In the world, we find a lot of shameless people who are arrogant, backbiting, corrupt and all that. These people, it's easy, this verse says it's easy to be like that. Why? Because those are our natural tendencies. Our natural tendency is towards greed, hatred and delusion. But to do the opposite, to be a modest person, a modest person always looks inside of himself. He's ashamed to do unwholesome deeds. So because he's ashamed to, he has a sense of shame and he's afraid of wrongdoing, so he's always modest. Modest means not careless, always holding back from doing evil because he's always seeking purity. and detached and unassuming. This is difficult to do, and because it is difficult to do, it is meritorious. 246 to 247. One who destroys life, utters lies, takes what is not given, goes to another man's wife, and is addicted to intoxicating drinks. Such a man digs up his own root, even in this very world. So if a person breaks all the five precepts, he digs up his own root. What do you mean by digging up your own root? That means you are killing yourself, doing the worst you can do. Because by breaking these five precepts, if a person has a habit of breaking these five precepts, he's doomed to the woeful states of rebirth. 248. Know this, good man. Those of evil character are uncontrolled. Let not greed and wickedness drag you to protracted misery. So the Buddha here says, people of evil character are uncontrolled. Uncontrolled means they give way to their tendencies, give way to their passions, give way to their emotions. Give way to their weaknesses, then they go for rebirth for a long time in misery. Protracted misery means a long time in misery. 249. People give according to their faith. according to their trust. If one becomes discontented with the food and drink given by others, one does not attain meditative absorption, either by day or by night." 250. But he in whom this discontent is fully destroyed, uprooted and extinct, he attains absorption, whether by day or by night. For a monk, because we beg for our food, or even if we don't beg for our food, we are dependent on lay people for our food. So we cannot be choosy about our food. If a person wants to be choosy about his food, he cannot wear the robes, he cannot become a monk. When we wear the robe, we already make a determination that we will not have money to use, that we will that our priority is to practice the spiritual path. So if a monk is fussy about his food, then he cannot attain this meditative absorption. His mind cannot settle down because he's unhappy over this food, he's unhappy over that drink and all that. But if we are not fussy, then we are happy and happiness can bring us into concentration 251. There is no fire like lust. There is no grip like hatred. There is no net like delusion. There is no river like craving. When we have lust, it burns us like a fire. We are out of control. There is no grip like hatred. When we have hatred, it grips us and we do unwholesome actions for which we regret later. There's no net like delusion. We are caught in delusion like a net and hard to get out of it. No river like craving. Craving flows. If you allow your craving, you can easily crave for many things. 252. Easily seen are the faults of others. but one's own are difficult to see. Like chaff, one renows another's faults, but hides one's own, even as a crafty fowler hides behind sham branches." So a lot of people like that. We like to hide our faults, but we like to expose other people's faults. But we must always remember that we can never hide our faults. Why? Because even humans don't know. All the devas and devis will know your faults. All the ghosts will know your faults. 253. He who seeks another's faults, who is ever censorious, his asavas grow. He is far from the destruction of the asavas. So if we keep looking at other people's faults, our defilements, our uncontrolled mental outflows will be flowing non-stop so we cannot destroy these outflows. 254. There is no track in the sky and no recluse outside. Humankind delights in worldliness, but the Buddhas are free from worldliness. 255. There is no track in the sky and no recluse outside. There are no volitions that There is no volition that is eternal and no instability in the Buddhas. So there is no recluse, no real recluse, no real monk outside the Buddha's teachings, that means the Noble Eightfold Path. Outside the Noble Eightfold Path, you cannot find an Ariya. Worldly people delight in worldliness, but the Buddhas, the Arahants, are free from worldliness. These volitions, sankara, are impermanent. Sabbe sankara aniccati. This one, people like to say conditioned things, but my personal opinion, this word sankara refers to volition, the exercise of the will. We notice in the Noble Eightfold Path, I'm sorry, in the Twelve Links of Dependent Origination. So because of ignorance, we have volitions. Volitions means exercising your will and ultimately it is the will to live. So because of ignorance, we always want this, we want that. We are moved by desires, so we exercise volition, exercise our will. And when we exercise our will, consciousness comes into being. And this consciousness has a counterpart. Viññāna always comes together with Nāma-rupa. Viññāna is consciousness, and consciousness, when we have the six consciousness, We must always have an object, object of the Sixth Consciousness. So the object of the Sixth Consciousness is Nama Rupa, phenomena. And this object of the Sixth Consciousness has two parts. One is Nama, which is mentality. The other is Rupa, the physical, this physicality or materiality. So this mentality and materiality, namarupa, is basically the whole world, the whole universe. So when consciousness arises, then you are conscious of the whole world. This whole world has two parts. One is the mental part, your mind, other people's mind, other beings' mind. That's the mental part. The physical part is the physical world. So, when we use, when we exercise volition, volition creates the world. And because volition is this sankara, volition is impermanent, the result of sankara, the world, is even more impermanent. So, just like a shadow depends on so many conditions. A shadow depends on the sun, depends on the tree or a form. So because the conditions for the shadow, the sun and the form are impermanent, so the shadow is even more impermanent. So the world depends on volition. So because volition is impermanent, then the world is even more impermanent. Everything in the world So there are no volitions that are permanent, which means that nothing in the world is permanent. Now we come to chapter 19, the Mata Vagga, concerning Dhamma. 256 to 257, not by passing arbitrary judgments does one become just. A wise person who investigates both right and wrong, who does not judge others arbitrarily, but passes judgment impartially according to truth, a sagacious guardian of the law or of the dhamma is called just. So when we judge, We investigate properly. We don't simply decide. Sometimes people like to judge other people based on short acquaintance. Sometimes even they hear what people say about somebody else and then they pass judgment. That's very dangerous. The Buddha says to know a person, you have to associate with a person for a long time. And then you have to be very sharp, very sharp at noticing things. Then only you know actually his real self, his heart. 258. One is not wise because one speaks much. One who is peaceable, friendly, and fearless is called wise. It's not always one who cakap banyak is a wise person. 259. One who is not versed in the Dhamma because one speaks much. One who, after hearing even a little Dhamma, does not neglect it but personally realizes its truth, is truly versed in the Dhamma. So just because you can quote the Dhamma doesn't mean you Ah, no much. But if you practice the Dhamma, you understand the Dhamma, then you really know the Dhamma. There's one Sutta where the Buddha says, a speaker of Dhamma, what do you mean by a speaker of Dhamma? A speaker of Dhamma is one who talks about suffering, the origin of suffering, the ending of suffering and the path leading to the ending of suffering. Sometimes, Some so-called Dhamma preachers, they like to tell stories, they like to tell jokes and all that. And people enjoy the talk because it's amusing. So if you go by what the Buddha says, that is not a Dhamma preacher. A Dhamma preacher is one who preaches the Dhamma for the ending of suffering. 260. A monk is not an elder because his head is gray. He is but ripe in age and is one and is called one grown old in vain." 261. One in whom there is truthfulness and virtue, inoffensiveness, restraint and self-mastery, who is free from defilements and wise. He is truly called an elder. So a Thera, an elder, is so called not because he is old, but because he is wise in the Dhamma, practices the Dhamma. 262. Not by mere eloquence nor by bodily beauty does a person become refined. Should he be jealous, selfish, and deceitful? 263. But he in whom these are wholly destroyed, uprooted and extinct, and who has cast out imperfection, that sagacious person is said to be refined. So a person considered to be refined, has got rid of unwholesome habits, got rid of unwholesome conduct. 264. Not by shaven head does one who is undisciplined and untruthful become a recluse or samana. How can one who is full of desire and greed be a recluse? 265. One who wholly subdues evil, both small and great, is called a recluse. because he has overcome all evil. So a person who wears the robe and is undisciplined is not fit to be called a monk because of his desire and greed and anger and hatred, anger, hatred and delusion. But if a person, if a monk, he has overcome these unwholesome states, then he is truly a monk. 266. He is not a monk just because he lives on others' arms. Not by adopting outward form does one become a true monk. 267. But here, one here who lives the holy life and walks with understanding in this world, transcending both merit and demerit, he is truly called a monk. So a monk is not a monk because of the outward form. because he wears a robe, begs for his food and all that. But if he truly practices the way for liberation, a monk who is seriously practicing the way for liberation is not so much concerned with merit and demerit, but is practicing to end suffering. 268 to 269. Not by observing silence does one become a sage. If one is foolish and ignorant, but that wise person who, as if holding a balanced scale, accepts only the good and rejects the evil, he is truly a sage, since he comprehends both worlds, the present and the future. He is called a sage." So a sage, a wise person. is one who practices the good and rejects evil or unwholesome conduct. 217. He is not a noble one who injures living beings. He is called a noble one because he is harmless towards all living beings. A person who practices the holy path should have a lot of loving kindness and not harm other beings. 271 to 272. Not with mere rules and observances, nor even with much learning, nor with the gain of absorption, nor with the life of seclusion, nor with thinking. I enjoy the bliss of renunciation, which is not experienced by the worldling. Should you rest content, O monks, as long as the utter destruction of the asavas has not been reached. So this verse is more for monks. Buddha says even you practice the sila and the monastery observances, even if you know much dhamma and you can attain jhāna, that is still not enough. Buddha wants the monks to strive for their liberation, total liberation.

36-KN-Dhammapada-Verses-273-289-(2011-08-30).txt

One more, chapter 20, Magha Vagga. Magha is a path. 273. Of all paths, the eightfold path is the best. Of all truths, the four noble truths are the best. Of all states, passionlessness is the best. Of all humans, the seeing one, the Buddha, is the best. 274. This is the only way. There is none other for the purification of insight. Tread this path and you will bewilder Mara." 275. Walking upon this path, you will make an end of suffering. Having discovered how to pull out the thorn of lust, I expound the path. 276. You yourselves must strive. The Tathagatas only point the way. Those meditative ones who tread the path are released from the bonds of Mara. So this is talking about the Noble Eightfold Path. It's the best of all paths and of all states. Passionlessness is the best. Free of passion. Passion refers to lust as well as anger. This last part is quite important. You yourselves must strive. The Tathagatas only point the way. So the Buddha, only teaches us the path. It is up to us to strive. Nobody can help us except ourselves. And the Dhamma, that's why there's one important saying of the Buddha. Be a lamb unto yourselves. Be a refuge unto yourselves with no other refuge. Take the Dhamma as your lamb. Take the Dhamma as your refuge with no other refuge. So nobody can help us except ourselves. And nothing can help us except the Dhamma. So we must learn the original Dhamma of the Buddha found in the Nikayas and put effort. Always remember life is short. 277. All volitions are impermanent. When one sees this with wisdom, one turns away from suffering. This is the path to purification. 278, all volitions are unsatisfactory or suffering. When one sees this with wisdom, one turns away from suffering. This is the path to purification. 279, all states are not self. When one sees this with wisdom, one turns away from suffering. This is the path to purification. Sabbe Sankara Aniccati, this one, as I mentioned just now, All volitions are impermanent and volitions is the condition, sankara is the condition for the world to arise. So because sankara is impermanent, the world, everything in the world is even more impermanent. And all volitions are suffering because the result of volitions, the world is suffering itself. Everything in the world is a cause of suffering. If we cling to it, it gives us happiness only for a short while. Later, that happiness turns to suffering. And this world is always a world of, how do you say, always two-sided. Because if you have happiness, you must have suffering. If you have white, you must have black. If you have short, you must have tall. And all states, these all states, This last part, sabbe, dhamma, anattati. Sometimes people like to translate dhamma as mental states. But this dhamma, in my opinion, is not only mental states, but also physical states. This dhamma refers to that nama rupa. Nama rupa, everything in this world, All these states in the world, nama-rupa, as the physical part and the mental part, are not self. In other words, there's nothing in the world that is atta. Atta means something, this self means something that is permanent, that will never change, that has a call. But everything in the world, there is no call. Everything is changing. Everything is in a state of flux. We think this body is so real. We think there is a self in this body. But when we examine the body, the body is made up of cells. And all the cells are like foam, the Buddha says. This body is just like foam. When you see a lump of foam, consists of bubbles. And these bubbles arise and burst, arise and burst. Just like when you wash your clothes, you put a lot of fab. and you start to shake your clothes, you see a lot of foam. And you can see this foam, there's no core in that foam. There's no essence, there's no something solid that is unchanging. All the bubbles, they last only a short while and then they burst. So in the same way, our whole body, even though it looks so solid, so real, consists of cells. And all these cells in our body, just like the bubbles in the foam, they last for a short while and then they die, last for a short while and die. And according to science, every seven years, all the cells in our body would have changed. So every seven years we get a new body. We are like a bionic man. Uh, because, uh, uh, of this, uh, there is no atta, no self. That's why it says, sabbe dhamma anattati. Nothing in the world, uh, has a self, uh, has a core, uh, has an essence, uh. Sometimes people kind of like to translate, uh, this atta as soul. It's not soul. It's not soul. Soul, uh, uh, in the Christian sense, uh, There is no soul, like what the Christians say, because in the Christian sense, a soul is something that is permanent, that's everlasting. But the Buddhist soul is different. The Buddhist soul is something that is impermanent, also a flux of energy. It's because the people who follow the Abhidhamma, they say that there is no soul. So they believe that when a being dies, nothing leaves his body. When the being dies here and takes rebirth in the womb, they say the consciousness in this human body stops. And then the consciousness starts in the womb. But that's not what the Buddha said. The Buddha says that there is a soul that when we die, the soul comes out of the body and enters the womb. But it does not enter the womb immediately. It has to wait for conditions. What is the condition? Mother and father must come together. Secondly, mother must be in the right season, fertile. Then the egg is fertilized. Then this In the suttas it's called a gandabha. In later books it's called an intermediate body. This gandabha or intermediate body waits for the time to enter the womb. Then it physically enters the womb and then lodges itself there and a new being is born, is created, a fetus. So that is what the Sutta says, very different from what the Abhidhamma says. So we must always be very careful about later books. Later books, they mix some Dhamma with our Dhamma. So the only books that we can trust are the early discourses of the Buddha. I always reiterate, I always say that the Buddha already informed us that the true Dhamma will last 500 years. So for the 500 years after the Buddha passed away, we had the true Dhamma, the real Dhamma. And during this time when the people practiced the real Dhamma, there were no Buddha statues. Nobody prayed to Buddha statues. Only 500 years later, in Gandhara in India, they started to make Buddha statues. So during this period of 500 years after the Buddha passed away, during Emperor Asoka's time, he made these stone pillars and he got the workers to carve on these stone pillars the discourses of the Buddha. And now they dig up these stone pillars. We know that The original suttas during the Emperor Asoka's time consist of five Nikayas, no Abhidhamma, no commentaries, no Mahayana books, only the five Nikayas, the five Pali Nikayas as we have them now. That is original Buddhism. So don't trust other books, only these five Nikayas. But even then, the Kudaka Nikaya has a lot of additions, so you have to differentiate also. Okay, so just now, so when one understands that all volitions are impermanent, then we understand the world is impermanent, dhammas are impermanent, and all volitions are suffering because the result of volitions is the world which is suffering. And all states, mentality and materiality, everything in the world, has no core, no atta, no self. 280, the idler who does not exert himself when he should, who though young and strong is full of sloth or laziness, with a mind full of vain thoughts, such an indolent man does not find the path to wisdom. A lot of people when we are young, we think we have a lot of time. We don't expect death to come. For some people, death comes very fast. Just two days ago, somebody was telling me, somebody here was telling me that a colleague, 31 years old, just gave birth to a baby, suddenly found she has got cancer all over the body. Who would expect a young girl, 31 years old, and get cancer, so serious cancer? 281. Watchful of speech, well-controlled in mind, one should not commit evil with the body. Let one purify these three causes of action and win the path made known by the great sage." So we should be controlled in body, speech, and mind. And don't be lazy, as the previous verse says. Don't think that we have time because we have cancer, we don't know when we are going to die. 282. Wisdom springs from meditation. Without meditation, wisdom wanes. Having known these two paths of progress and decline, one should so conduct oneself that wisdom increases. So if we want to have a clear mind, we must meditate according to the Buddha's method. What is the Buddha's method of meditation? In the Majjhima Nikaya, Venerable Ananda was asked, what type of meditation is praised by the Buddha? And what did he say? He didn't say Vipassana meditation. He said the first jhana, the second jhana, the third jhana, the fourth jhana, the four jhanas. Only the four jhanas is the Buddha's meditation. If you practice any meditation and does not lead to the four jhanas, that is not the Buddha's meditation. This is very clear from the Majjhima Nikaya. So why is it that meditation leads you to wisdom? Because the Buddha's meditation is the jhanas. And the jhanas means when you attain even the first jhana, the five hindrances are eliminated. And it's not eliminated only in the jhana, even outside of the jhana is eliminated. We saw this from the Digha Nikaya, all the similes given when a person attains the abandonment of the hindrances. It was described like a person freed from the prison, like a man in debt, freed from his debt and all that. the abandonment of the defilements is permanent. But even though it's permanent, abandonment of the defilements, the five hindrances, not defilements, the five hindrances, it does not mean they are totally eliminated. That means not even a little bit of it. They are called hindrances when they are strong and obsess our mind. When they obsess our mind, sensual desire, ill will or anger, sloth and torpor, restlessness and worry and doubt. These five things, when they are strong, they are called hindrances. When we attain the jhanas, they are reduced to a very low extent. When they are reduced to a low extent, they don't hinder us anymore, so they are not called hindrances. They are only totally eliminated by the arahant because the arahant has pulled out the roots of the five hindrances, so they are totally eliminated. For other people, they are not totally eliminated. They are just cut down to such a low extent that they are no more called hindrances. That's why if you meditate, The Buddha's way, the Samatha meditation. And then your hindrances are reduced. Then you can see and know things as they really are. Yatha, bhuta, jnana, dasana, the Buddha says, knowing and seeing things as they really are, there's only one condition. And that one condition is the Samadhi, attainment of Samadhi, where the five hindrances are eliminated. 283. Cut down the forest but not the tree. From the forest springs fear. Having cut down the forest and the underbrush, be passionless, O monks. What do you mean by cut down the forest but not the trees? It's just like if a person is bitten by a snake and you want to remove The poison, because the poison will kill that man if the poison is not removed. Even you have to cut off your arm, you cut off your arm to save the life, but you don't kill the man. As they say, don't throw away the bath water with the baby in it. So when we cut the forest of our defilements, we don't kill the self. There was one case, It might sound a bit coarse, but I'll quote to you from the Vinaya books. There was one monk, he was troubled very much by lust. So much trouble by lust that he couldn't stand it. What did he do? He cut off his sexual organ. So when the Buddha heard of it, the Buddha said, that foolish man, he cut off one thing when he should have cut off another thing. So here it is. cut down the forest but not the tree. 284, for so long as the underbrush of desire, even the most subtle of a man towards a woman is not cut down. His mind is in bondage like the suckling calf to its mother. This desire, this lust is extremely hard to cut. So especially for the opposite sex, That's why Samatha meditation is so important. When we practice Samatha meditation, then we attain one-pointedness of mind and then the sensual desire is no more hindrance. It's cut down to such a low extent that you're not troubled by it. 285. Cut off your affection as one plucks with the hand an autumn lotus. Cultivate only the path to peace, to Nibbana, as made known by the Exalted One. This affection is a source of suffering. But to cut it off, it's difficult unless you understand the urgency. You understand the urgency that If you don't cut off your affection, your attachments, when death comes to you very soon, you will have a lot of suffering. All those things that you attach to turns the opposite, becomes your enemy, becomes your very obstacle to happiness. 286. Here shall I live during the rains, here in winter and summer. Thus thinks the fool. He does not realize the danger. Earlier we read one verse where the sleeping village is swept away by the flood. So in the same way, these most worldly people, they make plans, long-term plans. During the Vassa, the rains, I'm going to stay here. During the winter, I'm going to go there. During the summer, I'm going to go from here and there. So he does not realize that death is just Very close by, anytime will touch him on the shoulder. 287, as a great flood carries away a sleeping village, just so death seizes and carries away a man with a grasping mind, doting on his children and cattle. 288, for one who is assailed by the destroyer, there is no protection by kinsmen. None there are to save him. No sons, nor father, nor relatives." 289. Realizing this fact, that the wise man, restrained by morality, hastened to clear the path leading to Nibbana. So here we see again, the great flood carries away a sleeping village. So a person is attached to the children and the property, death will carry away. and 288. This destroyer is death. When death comes, nobody can save you. No relative can save you. So if you understand this, quickly practice the path of letting go. Okay, we shall end here for tonight. Anything to discuss? You can see from the verses how this Dhammapada is so popular. There's so many Beautiful words of wisdom in it. This path and fruition, I start with the first. To attain the first path is synonymous as attaining right view. The Buddha says in the suttas that all Aryans have right view, meaning Aryan right view, not worldly right view. Aryan right view means understanding the Dhamma, basically the Four Noble Truths. As I mentioned before, to attain this Right View, there are two conditions. One is the voice of another teaching you the Dhamma. And secondly, you pay proper attention. From this you can see, Right View can only be attained by listening to the Dhamma. It is not attained by meditation. Meditation cannot bring you to Right View, which means meditation cannot bring you to the first path. And the Sutta says in the Sangyuta Nikaya, I think 25.1, the Sutta says after you have attained the first path from understanding the Dhamma, then it takes some time for that wisdom to ripen, so to speak. It takes time for that wisdom to ripen. And then the latest, the wisdom will ripen at the moment of death. So between the time a person attains the first path and his death, maybe a few years later or many years later, during that period, it will ripen into fruit, sotapanna. And when it ripens into fruit, the three factors fall away. What are these three factors? One is identity view, sakkayaditti. That means when the identity view falls away, then he does not identify the self with the body and the mind, the five aggregates. An ordinary worldling, he always thinks that the body and the mind is I, is mine. is myself, but this person who has attained the Sotapanna, the first fruition, he understands that this body and the mind is impermanent, so it cannot be self, although he still has the self. Only the Arahant has no self. Then the second factor that falls away is Sīla-vata-paramassa, attachment to sīla, or rules, and vata. Vata means religious observance, religious practice, anything to do with religion. And then, so he's no more attached to it. That means even though he practices sīla, he's not too attached to sīla. He doesn't make a show of it. He understands the purpose of sīla. and the Vata. And then the third one is doubt. Doubt about the Buddha, Dhamma, and Sangha. There's no more doubts. So when a person attains this Sotapanna, the fruition, these three factors fall away. So that is how to become a Sotapanna, basically by getting right view. And as I mentioned, that is only by listening to the Dhamma. Now to attain the second path, The difference between the first fruition, this Sotapanna, and the second fruition, the Sakadagamin, the difference is that both have eliminated the three factors, but the second fruition has decreased this greed, hatred, and delusion, or lust, hatred, and delusion, has reduced Now to reduce this lust, hatred and delusion, he needs some samadhi. And this samadhi is not perfect samadhi. Perfect samadhi in the Noble Eightfold Path means the four jhanas. So since he needs some samadhi, that means he needs either the first jhana, or the second jhana or the third jhana. So when a person attains one of these three jhanas, that one-pointedness of mind reduces his hindrances. So much so that this greed, hatred and delusion are reduced. So that is the way to attain the second path and second fruition. The second path, he also needs understanding of the Dhamma plus some Samadhi meditation and basically Samatha meditation. So in the same way, he attains the second path. And then it takes some time for the second path to turn into fruition. And when it turns into fruition, then the greed, hatred, and delusion are reduced. So he needs either the first jhana or second jhana or the third jhana. That is for Sakadagamin. Now for the third fruition, Anagamin, a person who has attained Anagamin has eliminated five lower factors. That means the three earlier factors we mentioned plus two more and that is What is the other two? Sensual desire and ill will, I think. So he has eliminated sensual desire and ill will. And for a person to become an anagamin, he needs a four jhanas because the sutra says an anagamin, a sotapanna and a sakadagamin, they have perfect sila but not perfect samadhi. Anagamin has perfect sila and perfect samadhi. That means Anagamin has the four jhanas. In the same way, Anagamin first he attains the third path and later the path will turn into fruition. And then for the arahant, The Arahant has perfect sila, samadhi, and panna. So in addition to perfect sila and perfect samadhi, an Arahant has perfect panna, perfect wisdom. And that comes from destroying the asavas. This destroying of asavas and becoming liberated, a lot of people think it's wisdom. This liberation or attainment of arahanthood is not defined as attainment of wisdom, but is defined as the destruction of the asavas. As I mentioned before, the asavas means the uncontrolled mental outflows. Basically, at the deepest level is the flow of consciousness. Because when the consciousness flows, it creates the world. As I mentioned before, consciousness always comes with nama-rupa, mentality and materiality, which means the world. When consciousness arises, the world arises. So when a person has destroyed the asavas, he has destroyed the tendency of the mind to flow. So when an arahant passes away, because he has destroyed the tendency of the mind to flow, the consciousness stops flowing. So that's why an arahant is not reborn. As I mentioned also in the suttas, the Buddha confirmed by saying that the consciousness of the arahant will never take rebirth again. So that is the arahant. Also in the same way, the arahant first must attain the path and then it turns to fruition. So it takes time, not like the Abhidhamma says. The Abhidhamma says when you attain the path, immediately it turns to fruit. If a person attains the path and immediately the next conscious moment it turns to fruit, that means a lay person can never do dana to a path attainer. Cannot do dana to a path attainer. By the time you want to do dana to the path attainer, he's already become a fruit attainer. But in the suttas, the Buddha says it is possible to do dana to a path attainer. It is possible to do dana to a fruition attainer. Both are so possible. That's why this Abhidhamma teaching contradicts the suttas. Because a lot of people are not versed, well versed, not knowledgeable about the suttas that you don't see the contradictions in these later books. Okay? You can ask about any topic not related to this what we are discussing tonight. This attainment of the Jhanas. When we practice meditation, we are trying to discipline the mind, to control the mind, which is so hard to control. To understand the meaning of meditation and how to control the mind, the Buddha gave a simile. In this simile, the Buddha talked about a hunter who caught six animals. What are these six animals? A bird, for example, an eagle. and then a monkey, and a snake, and a crocodile, and a hyena, and a dog. So these six animals, the hunter tied a rope around the neck of each of these six animals. And these six ropes, he tied them together into a knot, and he let the animals loose. What happens? The eagle wants to fly up into the air. The monkey wants to climb up the tree. The snake wants to go into the hole to hide. The crocodile wants to go into the river. The hyena wants to go up the hill. And the dog wants to go into town to look for food. So these six animals are pulling in six different directions. And the Buddha says this is just like the everyday mind. Our everyday mind is being pulled by the six sense objects, namely sights. Sights or forms want us to see. Sounds want us to hear, smells want us to smell, taste want us to taste, touch want us to notice, and thoughts also want us to think. So these six objects are pulling us. And at any time, whichever is the strongest will pull our attention. Just like these six animals, when you let them loose, the strongest one will pull the others. And when it's tired, another will pull and the others have to follow. And when that one is tired, another will pull and they have to follow. So like now you're listening to the Dharma talk. If suddenly outside there's a car, so loud, your attention is pulled there. Or if suddenly a mosquito bites you, and then you feel the itch or the pain, then your attention goes there. So our attention is always pulled from one object to another. And this is the everyday mind, and this you can also call momentary concentration. Momentary concentration, changing from one object to another, is what we practice every day, every moment. Even a mad person has momentary concentration because he keeps thinking of this and keeps thinking of that. Even when you are sleeping, you have momentary concentration. When you are dreaming, you are mindful of your dream. All the time you are mindful of something, one object after another. That is ordinary mind, the momentary concentration. Now the Buddha says, for the hunter to discipline the six animals, what must he do? The six ropes he must not let loose. The six ropes he must tie around a stout post. And then when he ties the six ropes to the stout post, the animals, even if they want to fly up or to climb the tree, they can only go round and round the post, round and round until they are tired. And then they will sleep quietly beside the post. So in the same way, the Buddha says, if we want to discipline our mind, we must tie our attention to only one object. The mind is so used to going out through the six sense doors, that it doesn't like to stay to one object. But that is the only way to discipline the mind. It's like a small boy, he wants to always go outdoor to play. Now you tell him, you've been naughty. Now you stay in the room. You cannot watch TV. You cannot play the computer. You cannot play with your friend. You just stay in your room. The boy won't be happy. So in the same way, when we try to discipline our mind, it's not happy. So when we try to meditate, to put our attention only on one object. And the Buddha says that his method of meditation, mentioned in the Samyutta Nikaya, the Buddha says, before enlightenment, the Tathagata practiced Anapanasati. And even after enlightenment, the Tathagata, the Buddha, practice Anapanasati, which is mindfulness of the breath. So when we practice Anapanasati, we are mindful of the breath going in to our body, down to our abdomen and coming up again. So we just pay attention, we pull our attention to the breath, the movement of the breath. And this paying attention to the breath It's not like what the Visuddhimagga says, pay attention to the tip of your nose or the top of your lips. No, it's paying attention to the breath body, the Buddha says, the breath body. So we are paying attention to the breath itself. So if you want, you can follow the breath. When you pay attention to the breath, the mind will run off, maybe to your office, you're thinking of your office. or you're thinking of your family, or you're thinking that I closed the window. So when it goes away, we have to pull it back, pull it back to our breath. Every time it runs away, we pull it back to the breath. And that is called vittakka, thought directed, thought directed to your breath and only your breath. So if it goes, your straying mind tells you, today is very hot, don't bother, just pull it back to your breath. Or you feel my leg is giving me pain, also don't bother, pull it back to your breath. Unless the pain is so extreme that it is a nuisance, your attention is always pulled to your pain, in which case you shift your leg. Otherwise, you just pay attention to your breath. So you keep paying attention to your breath. So every time it runs away, you pull it back to your breath. That is vittaka. And after you pull it back to your breath, you sustain it on your breath. That is called vichara. Vichara is translated as thought sustained on your breath. That is vichara. So you keep practicing and it takes one or two years before you can have some skill to stay with the breath. That's why meditation is very difficult. For some people, even one or two years also cannot. So you keep practicing, always pulling back to your breath. Pulling back to your breath and staying with your breath. Pulling back to your breath and staying with your breath. So only use these two things, vittaka and vicara. So of course you must sit comfortably. and not too hot a place, in a place where you're not disturbed by mosquitoes and insects and all that. So you're able to meditate properly. So if you're able to follow your breath and sustain it on your breath, and then slowly your attention, your mind becomes one-pointed. When it becomes one-pointed, piti and sukha will arise. at the same time as ekagata. Ekagata is one pointedness of mind. So when this delight arises, delight means you are delighted that your mind has calmed down and your mind is one pointed. Sukha means the bliss, you feel the bliss. that you have never experienced before. It's very blissful. So when this bliss arises, you are delighted and your mind is one-pointed. So these three factors, when they arise together, sorry, these five factors, when they arise together, you attain the first jhana. Nowadays, some meditation teachers talk about the light and all that. If the light was important, the Buddha would have mentioned it as a factor, as a jhana factor. But the Buddha never mentioned light as a jhana factor. Only these five things are important. Light is not important. Whether light comes or light goes, we don't pay attention. When your mind is one-pointed, it's natural that the light will come, but then it's not Permanent, it will go away. Whether it comes or it goes away, you don't pay attention. If you pay attention to the light, you are missing your object. You are changing your object. You are not practicing Anapanasati. Anapanasati means you are meditating on your breath and only your breath. Only one object and you don't change the object. That one object represents the force you tie your attention to. So that is the way you attain the first jhana. So after you attain the first jhana, because it's a difficult state to attain, you can lose it easily. You can lose it easily. Even if you attain it, you attain it for a short while and you lose it. Because you don't have the kung fu. So it takes time to develop the kung fu where you can sustain your first jhana. So after you are able to sustain your first jhana, it becomes stronger and stronger. And all these five factors also become stronger. So when your piti and sukha are strong enough, then you change your attention from your breath, by which time the breath will become finer and finer and less noticeable. Then you change your attention to piti and sukha. You put all your attention on piti and sukha. When you change your attention to piti and sukha, then You have thrown away the vittaka and vicara. When vittaka and vicara goes away, then you enter the second jhana. So in the same way, you make your mind more and more still, you enter one jhana after another. Okay? Okay, shall we end here?

37-KN-Dhammapada-Verses-290-333-(2011-08-31).txt

Okay, tonight is the 31st of August, 2011, and this is the fifth night we're talking on the Dhammapada. Now we come to Chapter 21, Pakinaka Vagga, Miscellaneous, verse 290. If by renouncing a lesser happiness, one may realize a greater happiness, let the wise man renounce the lesser. having regard for the greater happiness. So this one is logical. If you can give up something to get a bigger profit, why don't we do it? So like sometimes people break the precepts to get some little happiness, but in the long run, if they have to suffer for it, then it's not worth it. But if you keep the precept, for example, not indulging in hunting or fishing, then you give up that little pleasure, but you will take rebirth in a more happy realm for a long time. So it's worth it. 291. One who seeks his own happiness by inflicting pain on others, entangled by the bonds of hate, will never be delivered from hate." If we, because of hate, we cause pain to others, then we will receive hate in return. Just like some people, they like to shoot wild boars. Then after they pass away, they're probably reborn as a wild boar to be hunted by others. 292. For those who are arrogant and heedless, who leave undone what should be done, and do what should not be done, for them the asavas only increase. 293. Those who always earnestly practice mindfulness of the body, who do not resort to what should not be done, and steadfastly pursue what should be done, mindful and clearly comprehending, their asavas come to an end. This asavas, as I mentioned before, is uncontrolled mental outflows. You can say defilements, but at a deeper level, it is the flow of consciousness. So, what should be done, we don't do. And what should not be done, we do. Then our asavas only increase, our defilements, our suffering only increase. But if we practice what the Buddha tells us to practice, the Noble Eightfold Path, then our savas will come to an end. We will attain liberation from suffering. 294. Having slain mother, craving, and father, ego concede. Two warrior kings, eternalism and nihilism, Annihilism and destroyed a country, sends organs and sends objects together with its treasurer. Ungrieving goes the holy man. 295. Having slain mother, father, two Brahmin kings. Supposedly two extreme views and the tiger as the fifth or as the five, the five hindrances. Ungrieving goes the holy man. So mother is supposed to be craving and father, the ego, conceit. The two warrior kings are this eternalism and nihilism, the two extreme views prevalent during the Buddha's time. Eternalism means people believe that they will live forever, forever and ever, even after they die. Nihilism means annihilationists. believe after death there's nothing left, everything is destroyed. So we practice the holy path taught by the Buddha, then we cut craving, ego, conceit, the views of eternalism and nihilism, and then overcome this sense attachment to the sense objects. attachment and lust, etc. And these two Brahmin kings are the two extreme views. These two extreme views, one extreme is self-tormenting. Those ascetics during the Buddha's time, they like to torment their own body, practice all the austerities to torture themselves. They think by doing that they will get rid of their evil karma. The other extreme is indulgence in sensual pleasure. And then the five mental hindrances obstruct us from knowing and seeing things as they really are. So if we destroy all this, then we will not have dukkha anymore, suffering. 296. Those disciples of Gautama ever awaken happily, who day and night constantly practice the recollection of the Buddha. 297. Those disciples of Gautama ever awaken happily, who day and night constantly practice the recollection of the Dhamma. 298. Those disciples of Gautama ever awakened happily, who day and night constantly practice the recollection of the Sangha. These Buddha, Dhamma and Sangha are the three gems, the three precious things in our Buddhist religion. So we always recollect these three things, always have reverence for these three things. 299. Those disciples of Gautama ever awaken happily, who day and night constantly practice mindfulness of the body. 300. Those disciples of Gautama ever awaken happily, whose minds by day and night delight in the practice of non-harming. 301. Those disciples of Gautama ever awaken happily, whose minds by day and night delight in the practice of meditation. is practicing mindfulness of the body, meditation is what the monks work, monks should practice to get out of samsara. And this non-harming, not only monks, also lay people should practice non-harming other beings. 302. Difficult is the life as a monk. Difficult is it to delight therein. All so difficult and sorrowful is household life. Suffering comes from association with unequals. Suffering comes from aimless wandering. Therefore, do not be an aimless wanderer, a pursuer of suffering." So, if we renounce amongst life, it's not easy, restricted by so many precepts, we cannot When we are bored, we cannot go out and go and see a show or go to karaoke or something. If we are bored, we just have to tolerate it, fight with it. So, especially a new monk, a person becomes a monk the first one year, it's a lot of suffering. But if the monk is able to practice well, and then his meditation can come together It gets a lot of happiness from the meditation and that makes up for all the physical suffering. Mental happiness is very important. And then worldly people, the household life is a bit different. You have a lot of physical luxuries, but mentally lay people have a lot of suffering also. Especially when you work, some people At work, there's a lot of pressure. Just two days ago, one of our friends here who has gone back, he was asking me what to do. He can't sleep. At night, he can't sleep. So I asked him whether his work got a lot of pressure. He said, yeah, a lot of pressure. So he's got a lot of pressure, so he can't sleep. Also has to do with these blessings. If we lead our life well, skillfully, we don't harm others and we benefit others, dana and sila. These two basic things can give us a lot of happiness. And if we are happy, it's easier to sleep. So even lay life, also there is suffering. That's the nature of life in this world, the Buddha says. The nature of life is dukkha. Can't run away from dukkha as long as we have a body and a mind. That basically is the source of our suffering. Body gives us bodily suffering. The mind gives us mental suffering. So we have to, the body suffering we cannot do anything about it. It's a natural process of aging. But the mental suffering we can do if we understand the Dhamma. If we understand the Dhamma well, then we know everything goes according to Kamavipaka. So if we understand that, whatever comes, we accept. If we accept, then there's no mental suffering. A lot of people, they cannot accept, that's why they have a lot of mental suffering, and so they can't sleep and all that. 303. He who is full of faith and virtue and who possesses good repute or reputation and wealth. He is respected everywhere, in whatever land he travels. This wealth should refer to spiritual wealth. If a person has faith in the Buddha, Dhamma and Sangha, he keeps his precepts, so he has a good reputation and he has spiritual wealth. Wherever he goes, he is respected. 304, the good shine even from afar, like the Himalaya mountains, but the wicked are unseen, like arrows shot in the night. In the suttas, we find that if a monk practices well, the devas respect him. And sometimes the devas act as a protector. So even though we don't see them, they see us. So here, virtue shines. In some other verse we read that fragrance of flowers cannot go against the wind, it goes with the wind. But the fragrance of virtue can go against the wind. 305, he who sits alone, sleeps alone, and walks alone, who is strenuous and subdues himself alone, will find delight in the solitude of the forest. This forest monk has a very lonely life. He goes into the forest, he practices alone, has to face the dangers in the forest. Sometimes he might be bitten by a snake, sometimes by wild animals. There are some Western monks practicing in Sri Lanka in the forest. One of them was trampled by this elephant. There's still quite a lot of elephants in Sri Lanka. If they live in the deep forest, they will meet these wild animals. Another American monk, I think, was bitten by a snake. He caught the snake, he threw it away, and the snake came back and bit him a second time, and he died. So, it's not easy to be a forest monk. It's a lonely life, but if you can attain good states of meditation, then he finds happiness in his mind. Chapter 22, Niraya Vagga, Hell, 306. The false accuser goes to hell. Also one who having done wrong says, I did not do it. Men obeys actions both. On departing, they share the same destiny in the other world. So if a person accuses somebody falsely and if he does something wrong, he says he does not do it, then he is liable to fall into hell. 307. There are many uncontrolled men of evil character wearing the yellow robe. These wicked men will be reborn in hell because of their evil deeds. So this refers to monks and nuns also. If a person wears the robe as a monk or nun, he's supposed to practice all the precepts, or even not all, the major precepts, and be a sincere monk or nun, otherwise he can fall to hell. it would be better to swallow a red hot iron ball blazing like fire than as an immoral and uncontrolled monk to eat the alms food of the people. So a lot of people think it's attractive to wear the robe, but you have to think carefully. If you wear the robe and you cannot control yourself, the consequences can be very serious. The most important thing in wearing the robe is sincerity. As long as a person is sincere, then he won't cheat people and he won't cheat himself. That's important. Even though some of the minor precepts are not kept, but if the person is sincere, it doesn't matter. In the Suttas, the Buddha says that even Aryans can break minor precepts. The only thing is when they break minor precepts, they don't hide them. They are very straightforward. 309. Four misfortunes befall the reckless man who consorts with another's wife. Acquisition of demerit, disturbed sleep, ill reputation, and rebirth in hell. 310. Such a man acquires demerit and an unhappy birth in the future. Brief is the pleasure of the frightened man and woman, and the king imposes heavy punishment. Hence, let no man consort with another's wife." So this one, if somebody does something wrong, that he's frightened, that he'll be found out. And when he's found out, then the punishment will come either in this world, the human world, or hereafter. 311. Just as kusa grass, wrongly handled, cuts the hand. Even so, a recluse's life, wrongly lived, drags one to hell. 312. Any loose act, any corrupt observance, any life of questionable celibacy, none of these bear much fruit. So, just like this kusa grass is like our lalang. If you pull the lalang carelessly, it will cut your hand. In the same way, if a monk is careless with his life, then it can harm him. 313. If anything is to be done, let one do it with sustained vigor. A lax monastic life stirs up the dust of passions all the more. An evil deed is better left undone, for such a deed torments one afterwards. But a good deed is better done. doing which one does not repent. So if a person becomes a monk, he should not be lax. So he should make effort to practice the path as taught by the Buddha. 315. Guard yourself closely like a border city, both within and without, inside and outside. Do not let slip this opportunity for spiritual growth. For those who let slip this opportunity, grieve and consign to hell." So when a person practices the spiritual path, he has to guard inside and outside. Outside means objects of sight, sounds, smells, taste, touch. He has to be careful. And inside is the mind. He has to guard both the outside and the inside. They should not allow unwholesome states to arise. 316. Those who are ashamed of what they should not be ashamed of, and who are not ashamed of what they should be ashamed of, upholding false views, these people go to a state of war. 317. Those who see something to fear, when there is nothing to fear, And those who see nothing to fear when there is something to fear, upholding false views, these people go to a state of war." This being ashamed of what you should not be ashamed of. Sometimes some people, because of pride, because of ego, If you ask them to do something like what the monks do, begging for food, they feel very ashamed. But cheating people, they are not ashamed because they think nobody sees. But as I said, whatever you do, the devas know. Whatever you do, the ghosts know. You cannot hide. So, sometimes there are some lay people, they follow us on Pindabad. Sometimes we get peculiar people. One time there was one guy, he went with a spinner bat. And then we were standing at the market place. We didn't see him. We don't know where he went. Later we found that he went to hide in the toilet of the coffee shop. He felt so ashamed, standing there with us, begging for the food. He went to hide himself. Nothing to be ashamed of. Although monks beg for their food, We never actually beg because we never open our mouth. We just give people a chance to plant blessings. We just give people a chance to gain merit by giving. We never ask for anything. So in that sense, it's not begging. So in the same way, something should be feared. Some people don't feel like breaking the precepts. 318. Those who find fault in the faultless and who find no fault in the fault, upholding wrong views, these people go to a state of war. 319. Having known a fault to be a fault and the faultless to be faultless, upholding right views, these people go to a happy realm. So if a person understands the law of kamavipaka, he has worldly right views. So he can distinguish, he can differentiate what is a fault and what is not a fault. In other words, what is wholesome and what is unwholesome. So if people don't understand the law of kamavipaka, they have wrong view. When they don't understand this, then they do the wrong things and take rebirth in a woeful plane. Chapter 23, Naga Vaga. This word Naga has basically three meanings. One is the big elephant. Another one is a snake spirit. What we say, how can we call? Chua Chi, She Ching. So this one of the heavenly spirits. The third meaning of Naga, sometimes they use the word Naga for a holy man, and that means a hero, but in Chinese we call Ying Xiong. 320. As an elephant in battle with stance arrows shot from bows all around, even so will I endure abuse. There are many indeed who lack morality. 321. A tame elephant can be led into a crowd. and the king mounts a tame elephant. So too, best among humans is the subdued one who endures abuse." This elephant in India, last time they can train the elephants for the king, train the elephant so well that when it goes into battle, it's willing to sacrifice its life for the mahout, the man who looks after the elephant. And when they are shot by arrows from all sides, they just withstand it. And they are poked with spears and all that, they just withstand it. So in the same way, the Buddha says, if a person practices the spiritual path, he should also be like an elephant, endure all the suffering on the spiritual path, even abuse. Sometimes monks, when we walk on the streets, sometimes some people don't like to see monks. Sometimes they say nasty words, some people spit maybe. So we just, as I mentioned before, if wise words are given to us, we can treasure it, we can think about it. But if words from ignorant and foolish people are thrown at us. We just let it go in one ear and go out the other. We don't even think about it. 322. Excellent are well-trained mules, thoroughbred Sindhu horses, and noble Tusker elephants, but better still is one who has subdued himself. 323. Not by these mounts, however, can one go to the untrodden land of Nibbana, as one who is self-tamed goes by his own tamed and well-controlled mind. So these well-trained mules, horses and elephants, they can bring us here and there, only in the world, but they cannot bring us very far. But one who has controlled his mind, As the suttas say, a person, an arahant, with psychic power, he can fly like a bird, with a flesh body, he can fly through the six sensual desire heavens, right up to the Brahma heavens. So in the same way, after death, he can also reach Nibbana. 324. Masti during the tasker named Dhanapalaka, is uncontrollable, held in captivity. The tusker does not touch a morsel, but only longingly calls to mind the elephant forest." This elephant, Dhanapalaka, supposed to be a famous elephant. And I think the story goes that when he was brought out of the forest, he was thinking of his blind mother elephant, wanted to take care of the blind mother. So he was not happy, wanted to go back. I think this might be a Jataka story. So musty means it has a certain smell. During this rut is the mating season. Elephants during the mating season, they are uncontrollable, very dangerous. They can kill anybody who comes near. So when you put him in captivity, he's not happy, he won't eat anything. He wants to go back to the elephant forest. So there's a very beautiful sutta on the simile of the elephant. The Buddha said, just as a forest elephant, if you want to tame a forest elephant, first you must catch him with another big elephant, and then catch him and then bring him out of the forest. And he will resist, he will never want to come out of the forest because that is his natural home. So it needs a lot of effort to bring him out of the forest. And after he's come out of the forest, Before you can tame him, you got to make him eat. So you have to give nice words to the elephant and give him some maybe sugar cane or something that he likes to eat and coax him. And then if he starts to eat, then the trainer is very happy. He knows that he won't die. And then after that, slowly we'll teach him to maybe lift a leg or lift another leg, to walk, to stop, and all this training, the whole training, it goes through a very detailed training until he's worthy of the king, he's worthy to go into battle for the king. So in the same way, the Buddha said, if you ask a lay person to renounce, to wear the robe, he's extremely reluctant, he will struggle, he will not, just like the elephant, you want to bring him out of the forest, he will not want to get out of the forest. So in the same way, the layman in the concrete forest of the city, you ask him to wear the robes, he will resist, he will not. But if he's finally He has no choice. Due to circumstances, maybe the wife passed away or somebody passed away, that he's hurt so much that he decides to wear the robe. Then you have to train him, just like the elephant has to be trained before he's a good Good monk. So that is a very beautiful simile in the Majjhimanikaya. 325. When one is sluggish and gluttonous, lazy, rolling around in bed like a fat pig, that sluggard undergoes rebirth again and again. A lot of people, especially nowadays, with all the processed food we eat, after a heavy meal we feel very sleepy. We go and roll on the bed like a pig. 326. Formerly this mind wandered about as it liked, where it wished according to its pleasure. But now I will thoroughly master it with wisdom as a mahout controls an elephant in rut. So this mind is like a monkey, likes to go here, go there. But to control it, the Buddha gave this simile of the hunter who caught six animals. And he tied each of the six animals with a rope around the neck. And the six ropes, he tied into a knot and he let them go. And then the six animals pulled in six different directions. So the Buddha said there's a normal mind. So if we want to tame it, we got to tie it to one post. So in the same way, our mind is like that, always wandering out, wants to wander out through the six sense doors, to see, to hear, to smell, taste, touch, and think. So we have to control it, like controlling an elephant. 327. Delight in heedfulness. Guard well your own mind. Draw yourself out of this bog or swamp of evil, even as an elephant draws himself out of the mud. So we have to practice heedfulness to train our mind to pull ourselves out of this unwholesome habits, this swamp, bog of evil, unwholesome habits. 328. If for company you find a wise and prudent friend, one who leads a good life, you should overcome all impediments and keep his company joyously and mindfully. 329. But if for company you cannot find a wise and prudent friend, one who leads a good life, then like a king who leaves behind a conquered kingdom, or a lone elephant in the elephant forest, you should go your own way alone. 330. Better it is to live alone. There is no fellowship with a fool. Live alone and do no evil. Be carefree like an elephant in the elephant forest. So this is more for a monk. If we lead the holy life, we want good company, wise monk for company. Otherwise, we want to dwell alone. Even for lay people also, you don't want to mix with fools. 231. Blessed are friends when need arises. Blessed is contentment with just what one has. Blessed is merit when life is at an end. And blessed is the abandoning of all suffering. So if you have friends, when you need them, they are beside you. Those are real friends. and it's a blessing to have a real friend. And then it's a blessing to be contented with just what you have and not to think of wanting more. Then it's very blessed when your life is coming to an end and you reflect that you have a lot of blessings or merit, having done good, have avoided evil, benefited people, then you feel secure at the end of life. You're not troubled. But the highest blessing is abandoning of all suffering when we practice the Noble Eightfold Path. 332. Blessed it is to serve one's mother. Blessed it is to serve one's father. Blessed it is to serve the monks. And blessed it is to serve the holy men. The Buddha says there are four fields of merit. If you conduct yourself towards these four persons, it is very meritorious. But if you conduct yourself wrongly to these four persons, then it's very demeritorious. The first one is the Buddha. The second is the Buddha's disciples, monks and nuns. The third is your mother and the fourth is your father. 333. Blessed is virtue until life's end. Blessed is faith that is steadfast. Blessed is the acquisition of wisdom. And blessed is the avoidance of evil. So it's a blessing if you practice virtue until the end of your life. And also it's blessed if your faith in the Buddha, Dharma and Sangha is steady, unshakable. And blessed is attaining of wisdom and blessed is the avoidance of evil. You don't do any wrong, don't harm people.

38-KN-Dhammapada-QnA--(2011-08-31).txt

Anything to discuss? Just now, outside, somebody asked me about eating meat and all that. I asked her, why don't you come here and ask? She said she's shy. Actually, a lot of people have the same questions. You don't have to be shy. So you can just ask anything. that we can liberate people from pangseng. Pangseng or liberation of animals is not mentioned by the Buddha. The way nowadays people do, they go all out of their way, out of their way to go to the market and buy all those things seems a bit unusual and also may not be really beneficial. Because you see, like Brickfields Temple or Mahavihara, many years ago, the chief monk used to, every time Vishak day comes, they will release a lot of birds. Then after many years, one of the devotees told him, said that he notices, every time Vishak comes, they catch a lot of birds. So there's a lot of birds in stock at the pet shop. In other words, they know you're going to buy, So they catch all these birds. So after that they decided not to release these birds because it defeats the purpose. I've been practicing Mahayana for nine years and I've seen a lot of this liberation of animals. And several times I saw they release these birds which have been in a cage for so long and they can't find their food. Either they are so weak from not exercising their wings that they can't fly, in which case when you release them, they are eaten up by cats and dogs and all that. And I've also seen some, they managed to fly 10 feet, another one managed to fly 20 feet. The next day, the one 10 feet one fell to the ground. Two days later, the one 20 feet up there also fell to the ground. Why? Because they didn't know how to look for food. They've been in the cage for so long, don't know how to look for food. They've been used to people feeding them. So when you release them, you are not doing them a favour. You are actually killing them. So also I've seen some, at one time they released a lot of tortoises, that time when I was in America. They released a lot of tortoises. But the place where they released that river was not suitable for the tortoises. A few weeks later, you can find many of the shells are dead. So, on the other hand, if you happen to see somebody about to slaughter an animal, and then out of compassion, you tell him, I buy from you, don't slaughter the iguana or what. Then you buy and then you bring, also you must bring it to a suitable place, you know. So simply release it. 20 over years ago, I was in a Mahayana temple in Penang, and they brought a big python and asked the monk to release it. And the monk said, how to release in Penang? So I asked him to bring to the Baling forest to release. It's true, how you expect the monk to release in Penang? Either you eat somebody's dog or you might be killed by somebody. It's not this natural home. You must release it at the proper place. Nowadays, because the Mayanists, they always say they want to practice the way of compassion and Bodhisattva path and all these things. So they like to do all these things. But you think carefully, you release these animals and all that. And then the fact that they are born as animals, it means that their karma is no good already. Right? They have to suffer. But because people don't understand, the compassion must come together with wisdom. If your compassion doesn't come together with wisdom, you'll be doing things that were practiced by external sect ascetics during the Buddha's time. The Buddha mentioned some of this. The Buddha said some of these external sect ascetics, when they go and beg for their food, and somebody wants to give them food, and then they see a lot of flies around, then they think in their head, if I take this food, the flies have no food to eat. So they refuse to eat, to take, then they go off to another house. Then when he goes to another house, this woman about to give him food, might be carrying a newly born baby. Then he thinks to himself, if I take the food, then this woman will have less food to eat, then she will have less milk to give the baby. Then he refused to take. Then he goes to another house. If he goes to another house and somebody wants to give him food, he sees some dogs around. Then he thinks, if I take this food, the dogs will have less food to eat. Then he refused to take. All this is compassion without wisdom. So if you practice compassion, you must be tempered with wisdom. So just now I didn't finish. These animals, because their karma is such that they are born in the animal world to suffer. So even if you don't release them, they suffer. And when they suffer, it's natural. They are using up their bad kamma. Not that you're encouraging them to suffer, but it's their kamma. So even if you help them and they haven't worked out their kamma, they'll be born again and again to suffer. Understand? Just like you cannot go to hell and help the beings out of hell. They haven't paid for the evil they have done. If you help them out of hell, If they come into the human world, they might still do a lot of evil. They might kill you, they might not be grateful that you brought them out of hell, they might kill you first. It's because they have not changed their mindset that they are still in hell. Hell is there for a purpose. A lot of people never think, why is there hell? Hell is there for a purpose. Health is actually made by our own mind. The whole world is made by our mind. When we do something wrong, our conscience makes us suffer and we have to suffer. It's a law of karma vipaka. If you don't suffer, you don't get rid of your bad karma. See again? But you don't explain very well, who is suffering? And why is there suffering? Who made him suffer? But it doesn't seem to have much to do with what we are talking about, liberation. Are you asking a question or what? Just now, we talked about suffering, right? And this suffering, our prayer is always to make an impact on peace. So we want to look at our people, right? What is this attachment? attachment to family, that's why you have to suffer for it. First of all, it seems you have passed to the topic of compassion. I think I have heard or read somewhere about compassion when you are driving off in the night and you are still going to suffer. What did you experience when seeing a tiger having a baby out of compassion? What is your thought about this flash of pity to the tiger? That story with Santara Jataka and the other Jataka where he The Bodhisattva, it seems he saw this tiger so hungry, no milk to feed the cubs. So this Bodhisattva jumped from the top of the hill, committed suicide to feed the tiger. That is compassion without wisdom. And it contradicts the teaching of the Buddha. You must remember these Jatakas were actually folk tales. You see, these Jataka stories were already in existence before the Buddha was enlightened. It was just like grandmother stories that we tell children. And in those, at that time, these Jatakas, there was no mention of the Bodhisatta, no mention of the Buddha at all. Then after the Buddha was enlightened, and hundreds of years later, people use these stories for the Buddha and said that in the Buddha in his past life, he was a bodhisattva, was born as a human being or born as a deer and all these things, from where we get the Sankanchil stories. So all these are grandmother stories and they cannot be real because they contradict the The Buddha says a good person's dana, offering, must not harm himself and must not harm others. So when he commits suicide, he jumps down. He's not only harming himself, killing himself, he's harming the whole family. If the whole family finds out that he committed suicide, maybe some of them may even go mad. Too much attachment to him. When I first came out to work, I had a friend. He just got married and in his work, he has to travel in his car. So he had a car accident and passed away. And the wife, just at that time pregnant and was so overcome by suffering, the wife became mad. So you see when you kill yourself, somebody is attached to you, the mother or father might go mad. So you cause suffering not only to yourself, to your family members. Even this Vesantara Jataka, where the bodhisattva supposed to have given away the wife, the two children to this heartless beggar. He knows the beggar is going to torture them, going to beat them and all that. Still now with tears in his eyes, he's supposed to have given it away. Why? Because he wants to cultivate the parami of giving. This is very selfish. Just because you want to become a Buddha, you make your wife and your children suffer. What kind of Buddha is this? This is not a por-sat, this is tor-sat. So this makes no sense. The Buddha says good men, Offering must not harm yourself, must not harm others. So it just flies in the face of logic, flies in the face of the Dhamma. If you tell this to another person of another religion, they say your Buddhism is Xiao. Asking the person to give up his life for the tiger, no logic. It is not no eating solid food. A lot of people misunderstand. The Buddha, because In the spiritual path, if we eat three meals a day, then you can become fat, you know. And you can become sleepy a lot of the time, lazy. So being slim is good for spiritual practice. Not too slim. So the Buddha allowed breakfast and lunch. But later when the Buddha went to a certain place, he saw that place was a poor place. And the monks, because they beg for their food, they get very poor food. Just at one time, many years ago, I was staying in Mukdahan, near to Laos. For three weeks I stayed there. The people were so poor that we go on Pinnabat, we come back with what? Frog, you know? Not the... Not the one in the paddy field. But real frog, toad with the rough skin. And then beetle, fried beetle to eat. And then snail. When you bite the snail, crab, crab, crab. Not easy to bite. And then rat, snake, all these things. So eating every day is a torture. Luckily, we have to eat only one meal a day. Three meals cannot tahan. So, I forgot the point already. What was the question? Okay, okay, sorry. So this is a very good reason for one meal. So actually, we are allowed two meals, breakfast plus lunch, as long as we eat in the morning. So the reason why the Buddha says we should eat after dawn is because before the Buddha made the rule, before it's light, the monks go on alms round. So in the darkness, there's one time a lady was standing beside the well, taking water. And this monk, standing quietly beside her, not uttering a sound. When she turned around, she thought it was a ghost. She shouted in fear. Then after that, she realized it's a monk. She cursed him. Why are you standing here, begging for your food? You don't have food, you better cut open your stomach. Don't have a stomach, rather than you have to beg for your food and all these things. So, when the Buddha heard this, he said, when it's dark, don't go around. only after the sun comes up, that means for us after 7 a.m. and then we are only allowed to bake up to noon, the highest when the sun is the highest, which is about 1 something in this country. So during that period we can eat, so we can eat basically breakfast plus lunch and two meals is quite sufficient and If a monk has to eat three meals a day, then he goes not only begging in the morning, he has to beg in the afternoon again. It's a burden on lay people. Lay people to give even once a day is quite a strain already. So the Buddha came to a place, he saw that the monks were not well fed, they were very thin and the veins standing out and all that, looking very unhealthy. So when he found out the reason, the Buddha decided a few things can be taken by a monk, even at night. And these things are called medicinal allowances. These medicinal allowances, there are basically two or three types. One is called the five medicines, five things. One is butter. This butter in Thailand, they interpret also as cheese. And then ghee. Ghee is another one. And then various types of oil, fish oil. Lard, bear oil, alligator oil, all this jia po, give you, strengthen your body, it's a tonic. Then the fourth is all kinds of sugar, sugar, sweets and all that, molasses, everything. And the fifth is honey. So these are the five allowances. And then on top of that, the Buddha allowed what are called lifetime allowances, medicinal fruits. Medicinal fruits include like olives, kanna, and then this, even like this, yukkam, what do you call it, ambalika, what? Yukkam, and then even this amra, I think, amra, and then, In Malaysia, I would consider like this, this buah pala, nutmeg, kuhong, gets rid of wind. So these all can chew. So these are considered medicinal fruits, allowed any time of the day or night. You can keep also. And then medicinal roots like ginger, turmeric, ginseng, all the various types of medicinal roots. And then medicinal leaves also like peppermint, boho, daung kadok, herbal, neem, all these. and then supplements like vitamins. There are quite a number of things that are allowed at night just to make you stronger but not make you fat. Yes, short hair is permitted up to, I don't know, I forgot, I have to check the Vinaya books, I think one or two inches So like certain monasteries, they shave once a month. Here we shave once in two weeks, just before the chanting of the Patimokkha. I don't know about this, can you explain? What kind of ceremony? By who? Organized by who? Is it by chanting or what? Or maybe because they believe in this Medicine Master Buddha, asking the Medicine Master Buddha to give health to everybody. Put an amulet where? So do they actually see hell? Nowadays there's a lot of these things you have to be very careful because It is possible they use occult. So you have to be very careful. I've heard of a few cases where this thing happened. or want to contact the dead relatives during the ghost festival. This is not part of Buddhism. What is Buddhism is only in the Nikayas. If it's not in the Nikayas, it's not Buddhism. This is all the rituals and all that. If you get interested in all these things, you are not practicing Buddhism. You are going off the track already. In the original Buddha's teachings, our relatives have passed away. We cannot help them. But we can do a little for those in the ghost realm. And I believe because the ghosts are the only ones that come back. Your relative is born as a ghost. Usually he's suffering and he comes back and he wants you to know and wants you to help. So some people, they hear footsteps. After their relatives have passed away, they hear somebody walking at night but they can't see, or the door is open and closed by itself, window open and closed, or the light open and closed by itself. In which case, you can only help them in a little way, that is by giving them food, either directly placing the food outside the house, outside the gate, or you do charity and transfer the merit to them. And the best is before you do the charity or the dana, you inform them. And if you want to inform, you better inform all your relatives in the ghost realm. Because according to the Buddha, we have many, many relatives in the ghost realm waiting for help. So only those, because they come back, we can help them. And also in a small way. You cannot bring them out of the ghost realm Imagine, if you can bring these beings out of the ghost realm or out of hell, then the Buddha must be a stupid fellow. Why the Buddha didn't do it? The Buddha has all the psychic power that anybody can have. And if the Buddha is so compassionate and he didn't do this, you must scold him. But the fact is that the Buddha says nobody can help. Why? Because the whole world is just a dream. Because of our bad deeds, our mind makes us see we are having a nightmare. We are having a nightmare and we think we are in hell. Suppose a person is dreaming at night, he's having a nightmare, can you help him? You cannot help him, he has to wake up, doesn't it? So in the same way, the Buddha's way of helping us is telling us to wake up. The Buddha is the awakened one. We are all dreaming. Samsara is a long dream, one dream after another. That's why the Buddha says consciousness is a maker of this great show, Tuahi. Consciousness makes us see ourselves as the hero, as a human being or the main star. in the human realm or in the deva realm or in the hell realm and all that. Just as when you dream at night, who's the most important man in the dream? It's you. In the same way, when we are in saṃsāra, the most important person in saṃsāra, we keep dreaming, we are the most important person. Questioner 2 I have one last question. Oh, you cannot think, cannot control your last thoughts. A lot of people think at the last moment, oh, I'm going to chant Amitabha Buddha, then Amitabha Buddha will bring me to the pure land. No such thing. Why? Because when you are dying, after some time, your consciousness, your six sense organs will stop one by one. Your eyes will stop seeing. Your nose will stop smelling, your taste buds will stop working, and your touch will stop, and then your hearing will stop. The last to stop is the mind. But before the mind stops, you will reach a state where the breathing stops and the heart stops. When that happens, the doctor will say, oh, this person is dead. But that is clinical death. And clinical death is not real death. So a doctor pronounces the patient is dead, but he will still live another one or two hours. During this one or two hours, the mind will continue to work. That time, you have no control. You cannot think of Amitabha and all these things, because at that time, what you think of is your natural frequency, depending on your kamma. If your heart is a good heart, always thinking of helping people, then you'll be thinking good thoughts. If you are a violent person, those thoughts you are thinking, you are violent thoughts. So those thoughts will bring you to rebirth according to your kamma. The violent person will be reborn in the animal realm. The evil person will be reborn in hell. The good person will be born in heaven, not the human world. So like several years ago, one Penang devotee told me the mother died of cancer. At the last moment when the doctor said that she is dead, her face was in pain because she died of cancer. The body was in great pain. So the whole face was in pain. But one hour later, she told me the mother's face changed to be so happy, so bright, so smiling. That shows her last thoughts during that one hour were good thoughts. She had a good heart. So the fact that you see her, the face was smiling and so happy, that means she's gone to a good place. So those thoughts, no control. We like to think we can control our thoughts. So the Mayanists also say, Yam Amitabha. And then the Abhidhamma people will say, your last thought, you must think of, good thoughts and all these things. But not what the Buddha says. Nowadays what people are practicing, Buddhists are practicing is so far from the Dhamma. So, so very far. Not the Dhamma at all and they think it's the Dhamma. Not Buddhism at all. Come, got some doubts you better ask. Wait a while and then No such thing. What happens usually, you find people, if they are going for a bad rebirth, what they see is very frightening. I've heard of some people, their relative passing away, the eyes suddenly open so big because they see something so frightening. But in many cases, one or two days before they die, the other world will start surfacing already and they will see. And sometimes they will start behaving as though they are in that other world. Like many years ago, one lady told me, the father, just a few days before he died, he walked all over the house like an animal on all fours. Then he'd go outside, he'd bring a lot of rubbish into the room. They asked him, what are you doing? Where are you going? Then he said, he's going back to the dog house. So probably he was born as a dog. Then there was another lady in Telok Intan. When she died, just a few days before she died, she kept crying. They asked her why. She said, why? Who took away all my clothes? I have no clothes to wear. But everybody saw that she was fully clothed. That shows she's going to probably take birth in the ghost realm. No clothes to wear. So they asked me, this lady has been chanting Amitabha Buddha for 30 over years, how come? So I said, she only chants, she never changes her heart. When we practice the Dhamma, we have to change our habit patterns, keep our sila, be generous, have a good heart. But a lot of people like this, when they think, This Amitabha Buddha going to help them or Quan Yin going to help them, then they cling on to that. Then they don't want to practice on their own. But the Buddha's teaching is that nobody can help you. If you don't swim, you're going to sink. So you better help yourself. That's why the Buddha said, be a lamp unto yourself, be a refuge unto yourself with no other refuge. Take the Dhamma as your lamp, take the Dhamma as your refuge with no other refuge. Only the Buddha, the Dhamma can guide you. But with the Dhamma as your guide, you have to walk the path, you have to make all the effort. No other person can help you. If there's any other being that can help you, there'll be no beings in hell already. There'll be no beings in the ghost realm, there'll be no beings in the animal realm. Yeah? So many Buddhas have come, so many Bodhisattvas have come. Why nobody doing their work? The Bodhisattvas might be sleeping. Yeah, yeah, yeah. Yeah, that's one of our devotees told me, the auntie, two days before she died, long Dracula teeth came out. But after she died, then the teeth disappeared. I mean, she had already taken the form of that ghost, the fierce ghost, because her character was very fierce, always angry. Ah, the teeth disappeared. in the ocean and the land. How long will it last and how long can I live with it? You only suffer, pay back your karma. And how many times you are reborn in the animal realm depends on your karma. For example, a person, he likes to shoot wild boar. He might be reborn as a wild boar many, many times to be shot. Don't worry, you will never be reborn as a black ant. Because as a human being, we have evolved to a high state. I don't believe as a human being, you can reborn as a cockroach, or as a tick, or as an ant. Mental level is not the same. You can be reborn as a buffalo if you are a goo cat. You act like an animal, you'll be born as an animal. But animals, although you see they are simple-minded, some of them are like dogs. They have a bit of a human nature. You have a dog. Sometimes when we play certain dhamma CDs, it has some old Chinese music. Some memory will make him howl, you know. Maybe he used to be a China playboy and reborn as a dog. Somebody has a heart attack and No, no, you wouldn't know. Why do you want to know? Know yourself. So how do you protect yourself from this? How do you protect yourself from this? This thing happens because nowadays a lot of people they dabble with the occult. I speak in English first. This thing happens because nowadays a lot of people use the occult, use spirits. So when you look at that person, you are hypnotized. This lady, even one of our devotees, she met this lady like that. And then after being hypnotized, she went back to her house, took out all the jewelry and gave it to that woman. And then the woman gave her something, asked her, don't open until you go home. Then when she went home, she opened, she found, I don't know, tomato or something like that. Our mind is not strong. You get controlled by this spirit. So you have to make your mind strong. Don't think so much. Women think a lot. That's why their mind is not strong. So when you have nothing to do, you must chant Namo Buddhaya, Namo Buddhaya, Namo Buddhaya. Keep chanting so that your mind is concentrated. Women usually get into these problems because women Our minds are very scattered. Women worry too much, that's why they think so much. I have a question. There's not a lot of information about controlling, but you do control your mind. So how do you leave that? Because if you're controlling so much inside you, Actually, all that control is for monks, not for you. Yeah, but still we need to control our anger, we need to control our words, our actions, you know? And if we do too much of controlling, how do we fight for our rights then? Don't understand? How do we fight for our rights then? Like, there's a quote that I think I read, it's somebody, um... This one you have to listen to the Dhamma more and then you will get the guidance there. The Buddha says the spiritual path goes one way, the worldly path goes the other way. So it's difficult to combine the two. So you have to use your wisdom. You want to walk the middle path. And unless your foundation on the Dharma is very good, you won't be able to know what to do. So you have to listen more to the Dharma talks. Shall we end here?

39-KN-Dhammapada-Verses-334-382-(2011-08-31).txt

Chapter 24, Tanhavagga, Craving, 334. Craving of a person given to heedless living grows like a creeper. Like the monkey seeking fruits in the forest, he leaps from life to life, creeping the fruit of his kamma. 335. Whoever is overcome by this wretched and sticky craving, his sorrows grow like birana grass after the rains. 336. But whoever overcomes this wretched craving, so difficult to overcome, from him sorrows fall away like water from a lotus leaf. 337. This I say to you, good luck to you all assembled here. Dig up the root of craving. like one in search of the fragrant roots of birana grass. Do not let Mara crush you again and again, as a flood crushes a reed. 338. Just as a tree, though cut down, sprouts up again if its roots remain uncut and firm. Even so, until the craving that lies dormant is rooted out, this suffering springs up again and again. So this craving, if you don't control it, it grows wild. And when the craving grows wild, then your suffering, your sorrows also multiply like the grass after the rains. So to overcome this craving is very difficult. But if you are able to overcome your craving, then your sorrows don't stick to you, it falls away like water from the leaf. So this last part the Buddha says, you have to dig up the root of craving. How to dig up the root of craving? The root of craving is very deep inside us. So to be able to dig up the root of craving, you have to go very deep inside you, very deep inside your mind. How to do this? It's by deep meditation. When we attain the jhanas, we go into our mind. When we attain higher jhanas, we can go deeper and deeper into our mind. Only then we can dig out. Otherwise, as the saying goes, the spirit is willing but the flesh is weak. 339. The misguided person in whom the 36 currents of craving rush strongly toward pleasurable objects is swept away by the flood of passionate thoughts. 340. Everywhere these currents flow, and the creeper of craving sprouts and grows. Seeing that the creeper has sprung up, cut off its root with wisdom. 341. Flowing in from all objects and watered by craving, Feelings of pleasure arise in beings, bent on pleasure and seeking enjoyment. These people fall prey to birth and decay. We have six senses, the eye, ear, nose, body, and mind. And we have six sense objects, sights, sounds, smells, tastes, touch, and thoughts. And these six sense objects, they are the Buddha calls Mara's bed. Mara wants to tempt us with beautiful sights, lovely sounds, nice smells, exquisite taste, soft touch and thoughts. So if we are not careful, these six objects will pull us and our craving for them will grow. So we have to understand the Dhamma. But people in the world, worldly people, they find no other happiness higher than this happiness. So they continue to enjoy worldly pleasures, sensual pleasures. But the Buddha says you can only let go of these sensual pleasures when you attain a pleasure which is higher than these sensual pleasures. And what is that pleasure? That is the bliss that comes from deep meditation. When we attain high states of meditation, it's a different type of pleasure and it surpasses worldly pleasure and it's a lasting pleasure. Worldly pleasure you just enjoy for a short while and then you are satisfied for a short while. Then later you hunger for it again and then you satisfy yourself for a short while and then you hunger for it again. But from meditation, the bliss that you attain is deeper It's more, it's stronger and it lasts much longer. And from there, because once you taste that pleasure, then you are contented. You don't seek for worldly pleasures. Worldly pleasures, the difference is that worldly pleasures, when you enjoy, sorrow is the result. But the bliss of meditation, you enjoy, the Buddha says you can indulge in the bliss of jhāna, the happiness of jhāna and the Buddha says he encourages his monks to indulge in the pleasure of jhāna because it is harmless and it leads to the attainment of the Aryan stages. 242. Beset by craving, people run about like and entrapped hair. Held fast by mental fetters, they come to suffering again and again for a long time." 243. Beset by craving, people run about like an entrapped hare. Therefore, one who yearns to be passion-free should destroy his own craving. So our whole problem in the world, all our suffering is because of craving. Because of craving, We continue on the round of rebirths, suffering again and again. Because when we crave for those things in the world that give us happiness, give us enjoyment, give us pleasure, then there's a tendency to crave for it again and again, be attached to it. But the nature of worldly happiness is such that it is impermanent. and also cannot be satisfied only for a very short while. So if we don't have the wisdom and we yearn for that type of happiness, then we suffer again and again. 344, there is one who had turned away from the forest of desire or lay life, intent on the life of the forest monk. But after being freed from the forest of the lay life, he runs back to that same forest. Come, behold that man. Though freed, he runs back to that very bondage." So there are some people like this. They get some suffering in the lay life, maybe because of stress of work or because of family conflicts and all that. or some other cause, or maybe the breakup of a relationship, and then they decide to become a monk. But after practicing as a monk for some years, there are some people after five years, they go back to lay life. Some after 10, 20, 30, even 40 years of wearing the robe, some go back to the lay life. So that shows that They didn't attain right view. If they had attained right view and they would have become an ariya, they would not likely to go back to the lay life. 245 and 346, that is not a strong factor, the wise say, which is made of iron, wood or hemp. But the infatuation and longing for jewels and ornaments, for children and wives, that, the wise say, is a far stronger factor, which pulls one downward, and though seemingly loose, is hard to remove. These two the wise cut off, giving up sensual pleasure, and without any longing they renounce the world. So even iron chain, you tie a person with an iron chain, somehow he can find a way to get out of that chain. But if he's tied inside with the attachment to children and wife and family members and property, that is a far stronger chain. Although unseen, it's extremely hard to cut off. 347. Those who are lust infatuated fall back to the swirling current of saṃsāra like a spider on itself spun web. These two the wise cut off. Without any longing they abandon all suffering and renounce the world. To renounce the lay life is extremely hard only when a person understands the Dhamma and is willing to withstand the suffering, then only he can renounce. 348. Let go of the past, let go of the future, let go of the present, and cross over to the farther shore of existence. With mind wholly liberated, you shall come no more to birth and decay. So if you want to cross to the other shore, you must let go of past, all the memories of the past, just let it go. and have no ambition or plan for the future. And even what is at present also, just let go, then only you can cross. 349. For a person tormented by evil thoughts, who is passion-dominated and given to the pursuit of pleasure, his craving steadily grows. He makes the fetter strong indeed. 350. He who delights in subduing evil thoughts, who meditates on the impurities and is ever mindful, it is he who will make an end of craving and rend asunder Mara's fetter. You see, a person who is passion-dominated and given to the pursuit of pleasure, his craving grows. Nowadays scientists have discovered that in our brain we have these, what you call them, neurons that make, if we do something again and again, it forms a habit pattern in our mind. It's easier to do. Each time you do, it's easier to do. So if we indulge in the pursuit of pleasure, it forms a groove in our mind. It becomes a habit pattern. We always follow it. So to change our habit pattern is extremely difficult. It's a lot of willpower. And that willpower won't be forthcoming unless the person understands the Dhamma. And also, even understanding the Dhamma is not enough. The mind has to be strong. So you need to practice Samatha meditation for the mind to be strong. Then only you can act And then here, the 250, who meditates on the impurities. This is the unattractiveness or the loathsomeness of the body. After you meditate on the loathsomeness of the body, and always remind ourselves that this body will turn into a corpse very soon. And the corpse will become bloated and smelly and break up. Even the bones will disappear after many years. Then we see impermanence, then we can slowly let go. 251. He who has reached the goal, fearless, free from craving, stainless, having plucked out the thorns of existence, for him this is the last body. 252. He who is free from craving and attachment, perfect in uncovering the true meaning of the teaching, and who knows the arrangement of the sacred texts in correct sequence, He indeed is the bearer of his final body. He is truly called a profoundly wise one, a great man." So one who has practiced the Noble Eightfold Path to the end, then he has gone to the other shore, and this is his final body. Then he's a really wise person, free of craving and attachment, and understand the real meaning of the Dhamma taught. 253. A victor am I over all. All have I known, yet unattached am I to all that is conquered and known. Abandoning all, I am free through the destruction of craving, having thus directly comprehended all by myself. Whom shall I call my teacher? This after the Buddha was enlightened and he met a man and this man asked him because this man was very impressed by the Buddha's appearance. The Buddha looked very serene and bright. So this man asked him, who is your teacher? And this is how the Buddha replied. Then the Buddha is the greatest conqueror. So how he has no teacher. 254. The gift of the Dhamma excels all gifts. The taste of the Dhamma excels all tastes. The delight in the Dhamma excels all delights. The craving free vanquishes all suffering. So giving of the Dhamma is the highest giving Giving material things benefits people only for a short while. You give food to somebody, you only satisfy him for one day, tomorrow he's hungry again. Or even if you give him a job, then you help him for this lifetime. But if he doesn't understand the Dhamma, then he might be reborn as a ghost, a hungry ghost, or in the animal realm, or in hell and suffer. But if you teach somebody the Dhamma, And he practices the Dhamma and understands the Dhamma. In this very lifetime, he will attain happiness. And for many, many lifetimes after that, he will be happy and not suffer. 355. Riches ruin the foolish, but not those in quest of the beyond. By craving for riches, the witless man ruins himself as well as others. So the foolish people, when you have riches, you're attached to your riches. When you're attached to your riches, then it becomes a source of suffering. But those who understand the Dhamma, even lay people, if a layman understands the Dhamma, he might be rich, materially rich, but he may not be attached to it. So in the suttas, the Buddha says sometimes, Even a person from a very rich family, he can give up everything and become a renunciant. But sometimes, if the person is attached to his family and home, he can be a very, very poor man with no property, even be in debt. You ask him to renounce, so he cannot renounce. 356. Weeds are the bane of fields, are the curse of fields. Lust, the bane of humankind. Therefore, what is offered to those free of lust yields abundant fruit. 357. Weeds are the bane of fields. Hatred, the bane of humankind. Therefore, what is offered to those free of hatred yields abundant fruit. 358. Weeds are the bane of fields. Delusion, the bane of humankind. Therefore, what is offered to those free of delusion yields abundant fruit. 358, 359. Weeds are the bane of fields, desire the bane of humankind. Therefore, what is offered to those free of desire yields abundant fruit. These three things, lust, raga, hatred, dosa, and delusion, moha, these are the three basic poisons that keep us in samsara. So if a person is free of this lust, hatred and delusion, he's an Arahant and anything offered to him, the merit is boundless. But even those who are partially free, for example, the Aryans, you offer something to an Aryan, that merit is also incalculable. Chapter 25, Bhikkhu Varga, the monk. 360, good is restrained over the eye, good is restrained over the ear, good is restrained over the nose, good is restrained over the tongue. 361, good is restrained in the body, good is restrained in speech, good is restrained in thought. Restrained everywhere is good. The monk restrained in every way is free from all suffering. 362. He who has control over his hands, feet and tongue, who is fully controlled, delights in meditation, is inwardly absorbed, keeps to himself and is contented. Him do people call a monk." So we practice restraint. We don't allow our passions to overcome us. Then we become free of suffering. Then a good monk is one who delights in meditation, controls himself and is contented. 363. That monk who has control over his tongue, is moderate in speech, unassuming and is humble, and who explains the teaching in both letter and spirit. Whatever he says is pleasing. So a monk who practices the Dhamma and teaches the Dhamma is pleasant. 364. The monk who abides in the Dhamma, delights in the Dhamma, meditates on the Dhamma, and bears the Dhamma well in mind, he does not fall away from the sublime Dhamma. If a person understands the Dhamma, then he delights in the Dhamma. When he reads the Dhamma, he is extremely happy. And such a person who understands the Dhamma would have attained vision of the Dhamma, understanding of the Dhamma and become an Ariya. 265. One should not despise what one has received nor envy the gains of others. The monk who envies the gains of others does not attain to meditative absorption. 366. If a monk does not despise what he has received, even though it be little, if he is pure in livelihood and unremitting in effort, even the gods praise him. Monk, we are dependent on lay people for the food and other offerings. So whatever we receive, we should not despise. And we should not envy the gains of other monks. What a monk receives is because of his blessings. If a monk has more blessings, he receives more. If a monk has less blessings, he receives less. So only if the monk does not envy others, then his mind can become still. And if he's a good monk, then even the gods will praise him. The gods will notice. 367. He who has no attachment whatsoever for the mind and body, who does not grieve for what he has not, he is truly called a monk. 368. The monk who abides in universal love, is deeply devoted to the teaching of the Buddhas, attains the peace of Nibbana, the bliss of the cessation of volitions. To attain the bliss of Nibbana, a person has to give up all desires. When you give up desires, then you don't exercise your will. You don't exercise volition. Volition ceases. You have no wanting at all. Then only you can attain Nibbana. 269. Empty this boat, monk. Empty it will sail lightly. Having cut off lust and hatred, you shall reach Nibbana. If we have a lot of things in our hand, we cannot accept anything more. We have to empty our hand before we can accept something else. So we have to empty all the unwholesome habits and all the unwholesome states in us before we can fill it with all the wholesome states. 317. Cut off the five, abandon the five, and cultivate the five. The monk who has overcome the five bonds is called one who has crossed the flood. If you look at the note below, you will understand. Cut off the five lower factors, abandon the five higher factors, and cultivate the five faculties. Then you can cross the flood. 371. Meditate, monk. Do not be heedless. Do not let your mind whirl on sensual pleasures. Heedless, do not swallow a red-hot iron ball, lest you cry when burning. Oh, this is painful. If a person falls into hell, there's a type of hell where that person is swimming in the river. And from exhaustion, he reaches the bank. And when he reaches the bank, the guards in hell will come to him and ask him, how are you? And he says he's very hungry, very tired and hungry. Then they take an iron. open up his mouth, two of them, one will pry open his mouth, another will pour this iron ball into his mouth, and this iron ball will go into his mouth, burn his intestines, burn his stomach, burn his colon and all that, and come out. And when he passes out, he'll bring some of the intestine out with him also. So he suffer. So in hell, we have a lot of mental suffering plus physical suffering. And then after some time, he's blur blur. They ask him, how are you? Then he says, I'm very thirsty. And they open his mouth again, and then pour molten liquid, iron or whatnot that's heated so hot until it's liquid. And then they pour that into his mouth. In the same way, it burns his mouth, burns his stomach, burns his intestines, and then it comes out. So this is, This is when he cries, oh this is painful. 372. There is no meditative concentration for one who lacks wisdom and no wisdom for one who lacks meditative concentration. One in whom are found both meditative concentration and wisdom is indeed close to Nibbana. So these two things are important, concentration and wisdom. And to attain these two, you have to practice the seventh and the eighth factor of the Noble Eightfold Path. The seventh factor, Samma Samadhi, is basically Vipassana, contemplating the four objects. And this eighth factor of the Noble Eightfold Path, Samma Samadhi, is basically Samatha. 373. When a monk who has retired to a solitary abode and calmed his mind, comprehends the Dhamma with insight, there arises in him a delight that transcends all human delights. 374. Whenever he sees with insight the rise and fall of the aggregates, the five aggregates, he is full of joy and happiness. To the discerning, this reflects the deathless. So this Dhamma that we learn, we must always reflect on it. When we reflect on it, then we understand more. So like nowadays, we have the Dhamma on CDs and in books. So it's important that we listen to the Dhamma again and again until we die. Or we read the books, the Nikayas, the original Suttas, keep reading until we die. The more times we listen or we read, the more we understand. And when you understand, the delight arises. It is, how do you say, supramundane, transcending worldly delight. 275. Control of the senses, contentment, restraint according to the code of monastic discipline. These form the basis of the holy life for the wise monk here. Let him associate with friends who are noble, energetic, and pure in life. Let him be cordial and refined in conduct. Thus, full of joy, he will make an end of suffering." So a monk should control the senses, practice contentment, keep the precepts, and other practices which are found under Charana. As I mentioned in the Digha Nikaya talks, Under Carana, the practice or conduct of a monk, there are ten things to be practiced. Things like contentment, keeping the sila, moderation in eating, devoted to wakefulness, restraint of the six senses or guarding the six sense doors, abandonment of the hindrances, seclusion, attainment of the four jhanas. 377, just as the jasmine creeper sheds its withered flowers, even so, monks, should you totally shed lust and hatred. So lust and hatred is something that we must slowly cut away. 378, the monk who is calm in body, calm in speech, calm in thought, well composed, and who has spewn out Worldliness. He truly is called serene. So if a monk guards the trees and doors, body, speech, and mind is no more worldly, then he is serene or tranquil. 379. By oneself, one must censure oneself and scrutinize oneself. The self-guarded and mindful monk will always live in happiness." 380. One is truly one's own protector. One is truly one's own refuge. Therefore, one should control oneself even as the trader controls a noble steed. So, in the spiritual path, we have to depend on ourselves and depend on the Buddha's Dharma. That's the way to practice. Nobody can help us. The Buddha says, even the Buddha cannot help us. It only helps us by teaching us the Dhamma. We have to walk the way ourselves. 381. Full of joy, full of faith in the teaching of the Buddha, the monk attains the peaceful state, the bliss of cessation of volitions. 282. That monk, who while young, devotes himself to the teaching of the Buddha, illuminates this world like the moon freed from a cloud. person practices the spiritual path while he's still young, it's much more convenient because he's still strong. He can strive, he can stay in the forest and all that. But when a monk becomes old, for him to live alone in the forest with all the, he'll get all the aches and pains all over his body. It's very difficult to practice. He won't have the strength or so to keep awake most of the night. So when we are young, we should practice. A lot of people think, wait until I'm old. When you're old, you have no more strength to practice.

40-KN-Dhammapada-Verses-383-423-(2011-08-31).txt

Chapter 26, the last chapter, Brahmana Vaga. Brahmana refers to the holy man or the religious man. This verse 383, I think it's from the Tayana Gatha. Tayana Gatha is the verses of the Deva Tayana. He spoke these verses to a monk. Exert yourself and cut off the stream of craving. Discard sense desires, O religious man. Having known the destruction of volitions, become a knower of the uncreate, O religious man." So he's telling the monk to practice hard, cut the stream of craving, cut off desires or so, to attain Nibbana. 284. When a holy man has reached the summit of the two paths, he knows the truth and all his fetters fall away. These two parts must be Samatha and Vipassana, as I mentioned. 285. He for whom there is neither this shore nor the other shore, nor yet both, who is free of cares and is unfettered, him do I call a holy man. 286. He who is meditative and stainless, settled and whose work is done free from the arts of us. Having reached the highest goal, him do I call a holy man." So the real holy man has finished his work, destroyed the arts of us. The uncontrolled mental outflows and he has no more wants. So he doesn't think of this show or the other show or anything. 387. The sun shines by day, the moon shines by night, the warrior shines in armour, the holy man shines in meditation, but the Buddha shines resplendent all day and all night. When we meditate and if we get a good meditation, light will come forth from inside of us. That's why the holy man shines in meditation. 388. Because he has discarded evil, he is called a holy man, Brahmana. Because he is serene in conduct, he is called a recluse, Samana. And because he has renounced his own impurities, he is called a renunciate, Pabbajja, Pabbajjito, Pabbajjita. So, holy man has discarded evil. The recluse is serene in conduct, and the real renunciant has renounced his impurities, his unwholesome states. 289. One should not strike a holy man, nor should a holy man, when struck, give way to anger. Shame on him who strikes a holy man, and more shame on him who gives way to anger. So this is Samana Dhamma, the Dhamma of a monk, how a monk should behave. When anger is given to him, he should not retaliate. That is very difficult to do, very, very difficult to do. So if a monk can do it, that's a real monk. 290, nothing is better for a holy man than when he holds his mind back from what is endearing. To the extent that thoughts of harming wear away, To that extent, the suffering subsides. So what is endearing, what is pleasant for a monk, he should know the danger, hold himself back. And also anger and harming, he has to cut away also. 291. He who does no evil in deed, word and thought, who is restrained in these three ways, him do I call a holy man. So he does no evil in the three ways, the three kamas, deed, word and thought. 392. Just as a Brahmin priest reveres his sacrificial fire, even so should one devoutly revere the person from whom one has learned the Dhamma taught by the Supreme Buddha. So if you learn something from a person on the Dhamma, you should appreciate 293. Not by matted hair, nor by lineage, nor by birth, does one become a holy man. But he in whom truth and righteousness exist, he is pure, he is a holy man. 394. What is the use of your matted hair, witless man? What of your garment of antelope's hide? Within you is a tangle of passion. Only outwardly do you cleanse yourself. So a lot of people from the outside, they look like a monk, look like a holy man. But what is important is not the outside, it's the inside. 295, the person who wears a robe made from rags, who is lean with veins showing all over the body, and who meditates alone in the forest, him do I call a Brahmana, a holy man. So a person who is serious about the Holy path, he lives alone in the forest. 296, I do not call him a holy man because of his lineage or his high-born mother. If he has impeding attachments, he is just a supercilious man. But he who is free from impediments and clinging, him do I call a holy man. You see here, because of lineage. Nowadays, some monks, they're very proud, they belong to a certain lineage. But here the Buddha says that is not important at all. Your monk's lineage or your parent's lineage, all that is not important. What is free, what is important is to cut off the impurities inside, the clinging. That is important. 397. He who, having cut off all fetters, trembles no more, who has overcome all attachments, and is emancipated. Him do I call a holy man." So if we have cut off our attachments, if we have no attachments, then we tremble no more. Whatever happens, we are not attached. 398. He who has cut off the thong of hatred, the band of craving, and the rope of false views, Together with the appurtenances, latent evil tendencies, he who has removed the crossbar, ignorance, and is enlightened, him do I call a holy man. Not easy to do all this. 399. He who, without resentment, endures abuse, beating, and punishment, whose power, real might, is patience, him do I call a holy man. This patience or forbearance, Buddha calls the highest austerity. It's hard to practice. Four hundred. He who is free from anger, devout, virtuous, without craving, self-subdued, bearing his final body, him do I call a holy man. If he's bearing his final body, he's Arahant already. 401. Like water on a lotus leaf or a mustard seed on the point of a needle, he who does not cling to sensual pleasures, him do I call a holy man. So sensual pleasures does not attach to him and sensual pleasures fall off like water from a lotus leaf. for this holy man. 402. He who in this very life realizes for himself the end of suffering, who has laid aside the burden and become emancipated, him do I call a holy man. This burden refers to the burden of the five aggregates, body, feelings, perception, volition and consciousness, which is basically body and mind. The ordinary person carries this burden of the self in the body and the mind. 403. He of profound knowledge, wise, skilled in discerning the right path and the wrong path, who has reached the highest goal, him do I call a holy man. This profound knowledge is not worldly knowledge, it's the knowledge of the Dhamma. 404. He who holds aloof from householders and ascetics alike, and wanders about with no fixed abode, and but few ones, him do I call a holy man. This is aloofness, a person who's serious on the holy path. He's aloof from lay people, and he's also aloof from other monks. 405. He who has renounced violence towards all living beings, weak or strong, neither kills nor causes others to kill. Him do I call a holy man." This one does not harm any living being at all. 406. He who is friendly amidst the hostile, peaceful amidst the violent, and unattached amidst the attached. Him do I call a holy man. 407. He from whom lust and hatred, pride and contempt have fallen off like a mustard seed from the point of a needle. Him do I call a holy man." All these unwholesome habits and states he has discarded. 408. He who utters gentle, instructive and truthful words, who implicates none, him do I call a holy man. Buddha says, good speech, has a few characteristics. It must be truthful, it must be beneficial, it must be spoken gently, it must be spoken with a mind of loving kindness, and it must be spoken at the right time. For example, when a person is angry, don't try to give him advice, he won't accept it. He who in this world takes nothing that is not given to him, be it long or short, small or big, good or bad, him do I call a holy man." 410. He who wants nothing of either this world or the next, who is desire-free and emancipated or liberated, him do I call a holy man. There's no self, so he has nothing that he wants. 411. He who has no attachments, who through perfect knowledge is free from doubts and has plunged into the deathless, him do I call a holy man. 412. He who in this world has transcended the ties of both merit and demerit, who is sorrowless, stainless and pure, him do I call a holy man. Since he has no more self, so he is not attached to merit or demerit. 413. He who, like the moon, is spotless and pure, serene and clear, who has destroyed the delight in existence, Him do I call a holy man. 414. He who, having gone beyond this miry, perilous, and delusive round of existence, has crossed over and reached the other shore, meditative, calm, and free from doubt, who, by clinging to nothing, has attained to Nibbāna, Him do I call a holy man. 415. He who, having abandoned sense pleasures, wanders about as a homeless one, who has destroyed both sensual desire and continued existence, Him do I call a holy man. 416. He who, having abandoned craving, wanders about as a homeless one, who has destroyed both craving and continued existence, Him do I call a holy man. 417. He who, having cast off the human bond and transcended the celestial or heavenly bond, is delivered from all bondage, him do I call a holy man." So there's no more desire to be a human or even to be a Deva or Devi. 418. He who, having cast off like and dislike, has become tranquil, rid of the substrata of existence, a hero who has conquered all the worlds, Him do I call a holy man. There's no more like and dislikes. 419. He who in every way knows the death and rebirth of beings and is totally detached, blessed and enlightened. Him do I call a holy man. He knows the death and rebirth of beings because he has the divine or heavenly eye and he can see how beings take rebirth according to karma. 420. He who strikes, no gods, no angels, no humans can trace. The Arahant who has destroyed the Asavas, him do I call a holy man. When an Arahant passes away, the consciousness does not continue. So he has no tracks, nobody can trace where he has gone. 421. He who clings to nothing of the past, present and future, who has no attachment and holds on to nothing. Him do I call a holy man. 422. He, the noble, the excellent, the hero, the great sage, the conqueror, the passionless, the pure, the enlightened. Him do I call a holy man. 423. He who knows his former births, who sees heaven and hell, who has reached the end of births and has attained to the perfection of supernormal insight, the sage who has reached the summit of spiritual excellence, him do I call a holy man." Okay, that's the end of the Dhammapada.

41-KN-Theragatha-Verses-1-67-(2011-09-01).txt

Okay, tonight is the 1st of September, 2011. And this is the first night we are talking on the Thera Gatha. This Thera Gatha is the gatha of the Theras. Gatha means verses. Theras are the elder monks, here referring to the Arahant monks. And this is the eighth book of the Kudaka Nikaya. These gathas or verses, there are 1,279 of them. And these verses are very inspiring. And from listening to these verses, you can see how much effort these arahants use to attain enlightenment. It was not an easy path for a person to become liberated. It's extremely difficult. Mara is very strong. Now, we start with the first verse, number one. This is by Subuti. My small hut is roofed, pleasant, draft-free. Rain, sky, as you please. My mind is well-concentrated, released. I remain zealous, diligent. Rain, sky. So, you see, they stay in the forest. They also have a hut. because a hut like our kuti is very convenient for cultivation. A lot of people, they stay in the kuti, they are not content, they still want to go out to practice. If I suppose I let you practice under the tree, I don't give you the kuti, then you'll be longing for a kuti. Number two, Mahakotika. Calm, quiet, speaking in moderation, not conceited. He shakes off evil characteristics as the wind shakes off the leaves of a tree. You've got to have an extremely strong mind to do that. Number three, Kanka Revata, Revata the doubter. See this wisdom of the Tathagatas, who giving light and vision like a fire blazing in the night, dispel the doubt of those who come. Number four, by Punamantaniputta, There's one sutta where the Buddha asked a monk, I don't know whether it's Ananda. The Buddha asked, who among my Sakyan relatives is a good Dhamma teacher? And they told him the best Sakyan Dhamma teacher is Punamantaniputta. I think in Mahayana, they have this name also. They call him Fulono Mantalonica. One should associate only with the good. the clever, those who see the goal, wise, vigilant, and discerning. They attain to the goal which is great, profound, hard to see, subtle, fine. They always, always, this holy man always say, our company, our friends are very important. You associate with the good, you also become a good. You associate with the bad, you also become the bad. It's what nowadays we call peer, Peer pressure. Number five is Dabba. He who was hard to tame is tamed by self-taming. He is worthy, Dabba, contented with doubts overcome, victorious with fears truly gone. That Dabba is quenched with steadfast self. This could be Dabba the Malian. He has such great, I think he's the one with such great psychic power, and he was appointed by the Sangha to be in charge of kuthis. So anytime the monks come, he has to decide which kuthi they go. And during the Buddha's time, the monastery was very big, maybe a few hundreds of acres. So he tell one of them, say, well, sometimes the monk comes at night, they have to show them to the kuthi, which is the other side of the hill. So he's in meditation, and then they come, and then probably he'll ask them to wait a while, and then he'll enter samadhi, and then he use the samadhi to light up his finger, and then he use his finger like a torchlight. He bring them by the light of his finger across the hill, to the kuti. So when the news spread that he has this kind of psychic power, the monks purposely come at night to see. Number six, Siddhāvānya. The monk who went to Siddhavāna is alone, contented with concentrated self, victorious, with excitement gone, guarding the mindfulness concerned with the body. possessed of resolution. These Arahants, they always stay alone to attain liberation. Number seven, Balaya. He who has thrust away the army of king death as a great flood pushes back a very weak bridge of reeds is victorious with fears truly gone, tamed, quenched with steadfast self. Number eight, Veera. He who was hard to tame is tamed by self-taming. He is a hero, Veera, contented, with doubts overcome, victorious, with excitement truly gone, that Veera is quenched with steadfast self. Belindavacca. Belindavacca, I think maybe the Arahant who calls the other monks, Pariya, Pariya. Number nine, it has come, it has not departed, nor was that bad advice to me. Among the things shared out among men, I obtained the best, the best advice, taught the Dhamma. I think we went across, we came across that sutta where Belinda Vaca was calling all the monks pariya and when they complained to the Buddha, the Buddha contemplated the past and said for 500 lifetimes, he was born as a Brahmin. So Brahmins, they're very proud of their caste and look down on all other castes. That's why I call other people pariya. Something like that, I may not be the exact word pariya, but this is what we use. Number 10, punamasa, whoever having attained to knowledge, being quiet, with self-restraint, destroys longing for this world or the next. He, not clinging to all phenomena, would know the arising and passing away of the world." This world or the next refers to this life or the next life. Number 11, Chula Gavacca. A monk who has much joy in the Dhamma taught by the Buddha would attain to the peaceful state, the happy calming of the constituent elements. Mahagavacca, number 12, having strength through wisdom, possessed of vows, vatta, and virtuous conduct, sila, concentrated, delighting in meditation, possessed of mindfulness, eating whatever food is proper, one should await one's time here, with desire gone. So when they have finished their work, they just wait for the time to enter Nibbana and To them, entering the Bhana is like the salary they get for all their work, reaping the reward. Number 13, Bhanavacca. Those rocks delight me, the color of the blue clouds, beautiful, with cool waters and pure streams, covered with Indagopaka insects. So this monk must be living up in the hills. There's water flowing and rocks and can see the clouds. Number 14, Vanavaccha's pupil. My preceptor said to me, let us go from here, Sivaka. My body dwells in the village. My mind has gone to the forest. Even though I'm lying down, I shall go there. There is no attachment for those who know. So maybe even though he has to go to the village, but his mind is not attached to the village. Number 15, kundadana. One should cut off five, one should abandon five, one should especially develop five. A monk who has gone beyond the five attachments is called a flood crosser. I think we came across something like this one or two nights ago. Cut off five means cut off the five lower factors. And then abandon five, is the five higher factors. And develop five, develop the five faculties. And the five attachments, I should refer to the five aggregates. Number 16, the Lata Sisa, just as a noble thoroughbred with swishing tail and mane, goes with little difficulty. So for me, the days and nights go with little difficulty, and spiritual happiness has been obtained. When we are happy, the time seems to go by very fast. When we are not happy, the days and nights go by very slowly. And then at night, if you are unhappy and you can't sleep, it's quite a torture. Number 17, Dasaka. When he's lazy and a glutton, a sleeper who rolls as he lies, like a great hog or pig fed on grain, the food comes to the womb again and again. So to the Arahants, a person who likes to sleep is a fool, wasting the time. Number 18, Singala Pitta. There was a monk, an heir of the Buddha, in the Besakala forest. He suffused this whole earth with the contemplation of the skeleton ocean. Very quickly, I think he will get rid of desire for sensual pleasures. So this monk is practicing contemplation of the skeleton. If he continues, then he will get rid of sensual desire. Kula, number 19. Truly, canal makers lead water, arrow makers bend the bow, carpenters bend wood, men of good vows tame the self. 20. Ajita. I have no fear of death. I have no longing for life. Attentive and mindful, I shall abandon the body." Finished his work, waiting for the time. 21. Nigrodha. I'm not afraid of fear. Our teacher is well skilled in the undying or in the deathless. Where fear does not remain, there by the Eightfold Path, the monks go. Our teacher must be the Buddha. 22. Cittaka. Blue with beautiful necks, the crested peacocks call in Karamvi. Urged on by the cool breeze, they awaken the sleeper to meditation. This one, arahants, although arahants sleep, they don't sleep like ordinary people. Arahants are mindful 24 hours a day. It's in the Vinaya books. It's stated, you cannot fault an arahant at all because he's mindful all the time. 23, Gosala, having eaten honey and rice in Velugumba, skillfully comprehending the arising and passing away of the elements of existence, I shall return to my hillside, devoting myself to seclusion. So these monks, they have to come down to the village to beg for their food. And after they get their food, they go out of the village or the town. and then they go to a quiet place and they eat their food. Then after that, if they are living up the hill, normally they will eat their food first because walking up the hill is very tiring. Many years ago, I stayed in a hill, a distance from Bali Pulau. So I walked down and walked up. It took me three hours. And on an empty stomach, it was very tiring. So halfway up I'll be eating. No energy already. But eating means you take the sweet things like banana and all these fruits just to give you quick energy. 24. Sugandha. I went forth after keeping one rainy season. See the essential rightness of the Dhamma. The three knowledges have been obtained. The Buddha's teaching has been done. He said he went forth after keeping one rainy season, possibly he was a samanera or a layman, staying in the monastery, one vassal, and after that he ordained. And then after that he practiced hard and attained the three knowledges. Twenty-five, Nandiya. Attacking such a monk whose mind is like splendor, constantly fruitful, you will come to grieve, Kanha." Kanha is a black one, probably referring to Mara. 26. Abhaya. Hearing the well-spoken utterance of the Buddha, the kinsman of the sun, Angirasasa, appears a subtle thing indeed, as one pierces the tip of a hair with an arrow. After he heard the Buddha's teaching, then he probably attained enlightenment. 27, Lomasa Ganga, Lomasa Ganga. With my chest I thrust aside Dabba grass, and Kusa grass, and Portakilla grass, and Usira, and Munja grass, and bullrushes, devoting myself to seclusion. So this monk, to go to his secluded place, he has to pass through all these tall grasses. 28. Jambu gamika san. Are you not intent on clothes? Do you not delight in adornments? Do you, not other folk, send forth this odor of virtue? This one, I'm not sure what he's, or who he's talking to. 29. Harita. Making the self erect, Making your mind straight as an arrow maker makes an arrow straight. Break ignorance to pieces, Harita. So here is probably encouraging himself, talking to himself to get encouragement. Third Ti, Uttiya. When illness arose in me, mindfulness arose in me. Illness has arisen in me. It is time for me to be vigilant. So illness is like a deva messenger. Telling you, reminding you of impermanence. So there's a time to practice more. 31. Gavarattiriya. Tormented by gnats and mosquitoes in the forest, in the great wood, like an elephant in the van of the battle, one should endure there mindful. So you see, if they don't have A kuti like we have with mosquito netting and all that, then all the nets and mosquitoes will come and disturb them. Not so easy to practice. Sometimes like in one sutta we saw the Buddha was sitting with the rope covered over the whole head, the whole body. Thirty-two, supya. I shall exchange the aging for agelessness, the burning for quenching, for the highest peace, for unsurpassed rest from exertion. So, he's saying the aging, when you have a self, you have the self aging. But when you have no self, then there's no aging. And the burning is a burning of the passions. And when a person becomes liberated, he has quenched the passions. No more passions disturbing. And that's the highest peace. 33, Sopaka. Just as a woman would be good towards her beloved only son, so one should be good to all living creatures everywhere." When a person becomes an Arya, then he realizes that all beings are like us. So, it's metta towards all beings. 34, poosiya. These women are always best when not approached by one who knows. Coming from the village to the forest, from there I entered the house. Rising up from there, I, who deserved to be fed, went out without having taken my leave." Women are always best when not approached by one who knows. Not so sure about this. After he took his meal, then he just left. Some of them, they don't like to talk. 35. Samanya Kani. Practicing this, he who seeks happiness gains happiness and obtains glory. His fame increases who develops the noble eightfold path, straight, direct path for the attainment of the undying. 36. Kumaputta. Hearing is good. Action is good. The homeless life is always good. The questioning of the goal, doing what is skillful. This is the ascetic state for one who has nothing. This questioning of the goal, probably investigating so that you aim well. 37, Kumaputta's companion. They go to different countries, wandering unrestrained. If they lose concentration, what good will this bad conduct do? Therefore, one should dispel pride. One should meditate undistracted. Instead of wandering here and there, it's best to stay in one place and fight. The fight with Mara is inside. It's not to do with outside. 38. Gavampati. That Gavampati, who by his supernormal power made the rivers Rabu stand fast, is unfettered and unmoved. The devas revere that great sage who has surpassed all attachments and reached the far shore of existence. So this Gavampati, his supernormal power is very great. He can make the river stop flowing. Tissa 39. A monk should wander about as though smitten by the sword, with his head on fire, as it were, mindful of the abandonment of desire for sensual pleasures. So if a monk has not attained enlightenment, he should remember that because of impermanence, he always thinks the head is on fire, anytime can die. So practice hard to abandon desire or craving. Number 41. Vada mana. A monk should wonder about as those mitten by the sword, this head on fire as it were, mindful of the abandonment of desire for existence. Person understands the Dhamma only, he can abandon this desire for life. 41. Siri Vada. The flashes of lightning fall upon the cleft of Weybara and Pandava, but go on to the cleft in the mountain. The son of the incomparable Venerable One meditates." So this lightning is flashing all over the hills. But this monk, he goes into this cleft or this cave in the mountain to meditate. 42. Kadira Vanya. Chala, Upachala, Sisupachala, Now indeed remain mindful. One has come to you like a hair piercer. So these three also have attained enlightenment. 43, Sumangala. Well rid, well rid, very well rid am I of the three crooked things. Well rid are the sickles of me. Well rid are the ploughs of me. Well rid are the curved spades of me. Even if they are here, Here, even so, enough of them, enough. Meditate Sumangkala. Meditate Sumangkala. Remain vigilant Sumangkala. So this Sumangkala, he has become a monk, probably he was formerly a farmer. So his sickles, his plows, and his spades all, he's abandoned. And he's reminding himself to practice hard, to meditate. 44, sanu. Mother, they weep for one who is dead, or for one who, although alive, is not seen. Why, mother, do you weep for me, who am both alive and seen? This one, there's this sutta, probably in the Samyutta Nikaya, where this sanu, after becoming a monk, he thought of this robing, and then it seems a yaka, who was his previous life mother, entered him. And he became like delirious and out of control of himself. So when the mother saw that he was possessed, the mother was weeping, cried. And then he woke up and he saw the mother crying. And then he asked the mother, why are you crying here? 45. Brahmanya Viharin. Just as a noble thoroughbred, having stumbled, stands firm again, so should you consider me as one possessed of insight. a disciple of the fully enlightened one, the Buddha's own thoroughbred son." So he's saying he's become enlightened. 46, Samidhi. In faith, I went forth from the home to the homeless state. My mindfulness and wisdom have increased. My mind is well concentrated. Make shapes as you please. You will not frighten me. So probably Mara come to frighten him, making all kinds of different forms. But he says he will not be frightened. 47, Ujjaya. Homage to you, enlightened hero. You are completely released in every respect. Living in the field of your achievement, I live without asavas, without uncontrolled mental outflows. 48, Sanjaya. Since I went forth from the home to the homeless state, I have not been aware of having any ignoble Eight Written Intentions. 49. Ramanayaka. Amidst the sound of chirping and the cries of the birds, this mind of mine does not waver. For devotion to solitude is mine. He enjoys his solitude. And being in the forest, he can hear the sound of a lot of birds. 50. Vimala. The earth is sprinkled. The wind blows. Lightning flashes in the sky. My thoughts are quietened. My mind is well concentrated. So his mind is concentrated. He has no disturbing thoughts. 51. Godika. The sky rains melodiously. My small heart is roofed. Pleasant, draught-free, and my mind is well concentrated. So rain, sky, if you wish. 52. Subahu. The sky rains melodiously. My small heart is roofed. Pleasant, draught-free, and my mind is well concentrated on my body. So rain, sky, if you wish. 53. Valia. The sky rains melodiously, my small hut is roofed. Pleasant, draught-free, I live in it vigilant. So rain, sky, if you wish. 54. Uttiya The sky rains melodiously, my small hut is roofed. Pleasant, draught-free, I live in it without companion. So rain, sky, if you wish. 55. Anjana Vanya, making a small hut, plunging into the Anjana forest. I dwelt there. The three knowledges have been obtained. The Buddha's teaching has been done. 56. Kuti Viharin. Who is in the small hut? A monk is in the small hut with desire gone, with well concentrated mind. Thus know, friend, your small hut was not made in vain. So this friend was probably somebody who made the hut for him. He's telling him that he should have a lot of blessings for making this hut and he can attain a concentrated mind. 57. Kuti Viharin. This was your old hut. You desire another new hut. Discard the hope of a hut. A new hut will be painful again, monk. 58. My small hut is pleasant, a gift of faith, delightful. I have no need of girls. Go there, women, to those who have need. Maybe some women came to him in the hut. 59. Ko sala viharin. In faith I went forth. I made a small hut in the forest, and I am vigilant, zealous, attentive, mindful. Sixty, Sivali. My intentions which I had as my goal when I entered the hut have prospered. Abandoning the propensity to pride, I shall come to the knowledges and to release. Sixty-one, Bappa. The seeing one sees the seeing one and sees the non-seeing one too. The non-seeing one does not see the non-seeing one nor the seeing one. The suttas the Buddha said, a wise man, can judge a fool and a wise man can also judge another wise man. But a fool cannot judge a fool and a fool also cannot judge a wise man. So this is probably what it means here. 62. Vajiputta. We dwell alone in the forest like a tree rejected in a wood. Many envy me as hell dwellers envy one going to heaven. 63. Paka. Passed away, they fall. Fallen and being greedy, they have come again. What was to be done is done. What was to be enjoyed is enjoyed. Happiness has been attained by happiness. Happiness has been attained by the happiness of Jhana. 63. Vimala Kondanya. I was born of the tree named One, begotten by the bright-bannered One. The banner killer has destroyed the bearer of the great banner by means of the banner." Hmm, so I'm not so sure of what. 65. U K PAKATA VACCA. Well poised, full of noble joy, he preaches to householders that which has been collected by heap maid vacca over many years. This heap maid probably refers to the robe. Some monks, pick the cloth from the heap of rubbish to make their robe. 66. Megiya, the great hero, having reached the far shore of all phenomena, counseled me. Hearing his dhamma, I dwelt in his presence, mindful. The three knowledges have been obtained. The Buddha's teaching has been done. 67. Eka Dhamma Savanya. My defilements have been burnt up. All existences have been rooted out. Journeying on from rebirth to rebirth is completely annihilated. There is now no more existence." So you see the Arahants, when they finish their work, they know there is no more existence for them. Their consciousness will never take rebirth again. But the Mahayana books say differently.

42-KN-Theragatha-Verses-68-120-(2011-09-01).txt

68. Ekuddhania. For a sage who is attentive, vigilant, training himself in the paths of sagehood, venerable, calm, always possessed of mindfulness, griefs do not come into existence. 69. Chana. Hearing the great-flavored Dhamma of the Great One, taught by Him who is of supreme knowledge and omniscience, I entered on the road for the attainment of the undying. He is well skilled in the path to rest from exertion. So after one hears the Dhamma, one understands then only one practices. Seventy, Punna. Virtue indeed is foremost here, but the wise man is supreme, conquering among men and devas because of his virtue and wisdom. Virtue and wisdom both are important. 71. Vajrapala, quenching is truly not hard to obtain for him who sees the goal, even though it is very fine and subtle, who is skilled in thought, of humble manner, practicing the virtuous conduct cultivated by the Buddha. Although he says it's not hard, but for most people it's really hard. 72, Atuma. Just as a young bamboo is hard to trample down when its tip has grown, and it has developed hard wood, so I find it hard to go forth because of the wife who has been brought home. Give me permission. Now I have gone forth. So you see this man with the wife, newly married also can go forth. 73, Manava, having seen an old man and a miserable diseased one, a dead one, and having seen a dead one come to the end of his life, then having gone forth, sorry, this diseased one must be a very sick person. And then thirdly, having seen a dead one come to the end of his life, then having gone forth, I became a wanderer, abandoning mind, beguiling sensual pleasures. Sensual pleasures really delight the mind. That's why it's so hard to give up. But this person is all impermanence. An old man, a very sick man, and a dead man. But not all together over time. 74. Suyamana. Desire for sensual pleasures, malevolence, sloth and torpor, conceit, and uncertainty or doubt are in no way found in a monk. That means a real monk has got rid of all these five hindrances. 75. But this getting rid of the five hindrances means attaining jhana. 75. Susarada. Good is the sight of the well-disposed. Doubt is cut off. Discretion increases. They make even a fool into a clever man. Therefore, union with good men is good. This good men refers to the Aryans. Aryans can make a fool into a clever man when they explain the Dhamma. 76. Piyan Jaha. One should settle down when others are flying up. One should fly up when others are settling down. One should remain when others are not remaining. One should not take pleasure when others take pleasure. A person who walks a spiritual path is on the opposite direction from people who are worldly. 77. Hatha roha putta. Formerly this mind wondered where it wished, where it liked, as it pleased. Now I shall control it properly as the hook holder or the mahut controls an elephant in rut. The elephant trainer, even when the elephant is very difficult to control during the mating season, the trainer with the skill can control it in the same way. Takes a lot of skill to control the mind. 78. Vendasira. I have run through the journeying on of numerous rebirths without expiation. I have suffered pain, but now my mass of pain has disappeared. So he has attained liberation. 79. I have eliminated Rakita. I've eliminated all desire, all hatred has been rooted out. All my delusion has gone. I've become cold, quenched. This cold is the state of nibbana, eti, ugga. Whatever action was done by me, whether small or great, all that is completely annihilated. There is now no renewed existence. You see all these arahants, they always say there's no more renewed existence, no more coming to birth again. 81. Samitigutta. Whatever evil was done by me previously in other birds, that must now be experienced. No other basic cause exists. Dhamma has to be experienced. 82. Kasapa. Go there, child, wherever there are good alms, pleasant and without fear. Do not be smitten by grief. This one maybe is talking to a small boy. 83. Siha. Siha, remain vigilant, not relaxing day or night. Develop good characteristics, quickly give up the body. This Siha is a monk who's struggling, so he's reminding himself not to relax, remain vigilant. This is one of the factors of Charana, monk's practice. Jagarya, no yoga, devotion to wakefulness, trying to remain awake even at night. 84, Nita, sleeping all night, delighting in company by day. When indeed will the fool put an end to pain? So to the Arahants, ordinary whirling who sleeps all night and loves to associate with company during the daytime is a fool that will never end samsara. 85, Sunaga, One who is well skilled in grasping mental images, knowing the sweetness of solitude, meditating, zealous, mindful, should attain to spiritual happiness." 86. Nagita. Outside this teaching, the road of the many who profess another doctrine does not lead to quenching as this one does. So indeed, the blessed teacher instructs the Sangha himself, truly showing the palms of his hands." Showing the palms of his hands means open up his hands, reveals everything. The Buddha always says that he doesn't hide anything. He has revealed everything to his disciples. In the Digha Nikaya Mahaparinibbana Sutta, the Buddha says he does not have the clenched fist of a teacher. Clench fist of a teacher means holding back something, just like those Kung Fu masters in China, they teach you maybe 90%, they hold back 10%. So the Buddha says he does not hold back anything, open up his hands totally. 87, pavita. The elements of existence are seen as they are. All existences are torn asunder. Journeying on from rebirth to rebirth is completely annihilated. There is now no renewed existence." Another one says, no more coming back. 88. Arjuna. Truly, I was able to draw myself from the water to dry land. As if being born along on a great flood, I comprehended the truths. So he went from the flood to dry land. That refers to the Arahant standing on safe dry land. 89, Deva Sabha. The muds and the mires are crossed. The chasms are avoided and released from flood and tide. All conceits are exterminated. This conceit is the ego, the self. It's eliminated, so it's attained liberation. 90, Samidatta. The five elements of existence being known stand with root cut off. Journeying on from rebirth to rebirth is completely annihilated. There is now no renewed existence." These five elements should be the five aggregates of existence. So they stand, but the root is cut off already. They will not grow again, these five. body, feeling, perception, volition, and consciousness, which is basically body and mind. So the body and mind, the root has been cut off already. It will not grow again. 91. Paripunaka. Pure food with 100 flavors is not so well thought of as is that which I enjoy today. The Dhamma taught by Gautama the Buddha, whose vision is unlimited. So a person who appreciates the Dhamma, When he listens to the Dhamma, he's so happy. The flavor of the Dhamma is much better than pure food with 100 flavors. 92. Vijaya. He whose asavas are completely annihilated and who is not interested in food, whose field of action is empty and signless release, his track is hard to find like that of birds in the air. An arahant has no more self, so you cannot trace him when he goes off into Nibbana. No trace of him at all. 93, iraka. Painful are sensual pleasures, iraka. Not happy are sensual pleasures, iraka. He who loves sensual pleasures loves pain, iraka. He who does not love sensual pleasures does not love pain, iraka. So this Eraka, he must be practicing, he must be tormented by all the sensual thoughts disturbing him. So he's reminding himself, all these are a source of suffering. Don't let go, don't cling to it, don't think of it. 94, Mataji, homage to the blessed, glorious member of the Sakyan clan. He taught well this foremost Dhamma when he had attained to the foremost state. 95, Chakupala, I am blind with eyes destroyed. I have entered this wilderness road. Even though I am prostrate, I shall go on, but not with an evil companion. So this monk, there's a story, I think the Dhammapada commentary. This monk, he practiced very hard without sleeping. And you know, when we sleep, we relax, and in the sleeping position, our eyes, the tears can flow and clean our eyes. But if a monk stays up in the upright position, he does not rest, the tears don't flow to clean the eyes. And in the case of this monk, after a long time, I became blind. So, but even then, he said he was to push on, but he will not. He will not want a companion who is not like him. 96. Kanda Sumana. Having left one flower as an offering, having amused myself in different heavens for 80 crores of years, because of the remainder I am quenched. So he was in the heavens for a very, very long time. But now he's out of samsara. 97, Tisa, giving up a costly bronze bowl and a valuable golden one. I took an earthenware bowl. This is my second consecration or ordination. So this man must have probably come from a very rich family. Then this second consecration could be, he attained Arahanthood, the first one, the first consecration or blessing. is when he ordained, the second one probably when he attained enlightenment. 98, Abhaya. The mindfulness of one who thinks upon a pleasant object becomes confused when he sees its form. With impassioned mind, he experiences it and stays clinging to it. His asavas which lead to the root of existence increase. If a person is not mindful, I think of pleasant things, Then the asavas, the uncontrolled mental outflows increase. He cannot get out of samsara. 99, uttiyam. The mindfulness of one who thinks upon a pleasant object becomes confused when he hears its sound. With impassioned mind, he experiences it and stays clinging to it. His asavas, which lead to journeying on, increase. So this one, the first one was talking about foreseeing a form, attached to forms. The second one is attached to sounds. 100. Devasabha, possessed of proper exertion, having the application of mindfulness as his field of action, covered with the flowers of release, he will be quenched without asavas. Need a lot of exertion to attain, a lot of exertion and a lot of mindfulness to attain liberation. 101. Belatakani, giving up the householder state, having no firm convictions in his mind, Like a great hawk fed on grain, using its snout as a plough, gluttonous, inactive, the fool comes to the womb again and again. So he is saying if a person becomes a monk but has no strong determination and is greedy for good food and lazy and all that, he'll take rebirth again and again. 102. Setucca. Deceived by conceit, being defiled by the constituent elements, agitated by their various gains, they do not attain concentration. Person cannot give up the self, the ego, and defiled by the five aggregates. They cannot attain one-pointedness of mind. 103. Bandura. I have no need of this. I am gladdened and delighted by the flavor of the Dhamma, having drunk the best, the topmost flavor, but I shall not make acquaintance with poison." So the flavor of the Dhamma surpasses all other flavors. 104. Kittaka. Truly my body is light, touched by much joy and happiness. My body floats as it were, like cotton blown by the wind. This is what Sutta, Remember Ananda asked the Buddha, is it true, Bhagavata, that this flesh body can fly up to heaven? And the Buddha said, yes. The Buddha said, when a monk meditates, attains deep concentration, the mind becomes very strong and the body becomes very light. Then when he determines that he will fly, he will just lift up, the whole body will lift off the ground. And then he can fly as high as the Brahma heavens. Number five, malita vambha. If one is dissatisfied, one should not remain. If one is enjoying oneself, one should depart. Truly a discerning man would not inhabit a dwelling which was not connected with the goal. So if a monk stays in a place and it's not a suitable place, he's dissatisfied. And then, or if the place, there's too much things to enjoy, Then he should leave the place. 106. Suhe Manta. When the goal has 100 marks and bears 100 signs, the person who sees but one part is a fool, but he who sees 100 is clever. So a person, he must be very discerning, very sharp, and see how to practice the way. 107. Dhammasava. After reflection, I went forth from the home to the homeless state. The three knowledges have been obtained. The Buddha's teaching has been done. There are many arahants, you see from the suttas, many arahants who were formerly married, had family, had children and all that, and then they left. And still, they can attain arahanthood. This one is a classic, Dhammasara's father, 108. At the age of 120, I went forth to the homeless state. The three knowledges have been obtained. The Buddha's teaching has been done." So this man, even at the age of 120, he renounced and can still attain Arahanthood. So those of you here who are married, you still have a chance. 109, Sangha Rakita. Having gone to a secret place, he does not yet take account of the teaching of the one who has compassion for the highest good, for he lives with uncontrolled faculties like a tender deer in the forest. 110, Usaba. The trees on the mountaintops have shot up, well watered by the fresh rain cloud on high. More and more it produces excellence for Usaba, who desires solitude and possess Possesses forest sentiment. This is another of the monks, very happy, had dwelling in their forest. 111, janta. Truly it is hard to go forth. Homes are hard to live in. The dhamma is profound. Wealth is hard to obtain. Sustenance of life is difficult for us with whatever comes our way. It is fitting to think continuously of impermanence. 112, pacca-gota. I possess the triple knowledge. I am a great meditator, skilled in the calming of the mind. I have obtained the true goal. The Buddha's teaching has been done." 113. Vanna Vaca. With clear water and wide cracks haunted by monkeys and deer, covered with oozing moss, those rocks delight me. 114. Adimutta. Whence will perfection as an ascetic come for one who is heavy with grossness of body and greedy for bodily happiness while life is fading away? So if an ascetic is too fat, heavy with grossness of body, and greedy for bodily happiness, greedy for bodily pleasures, Then he will never come to perfection. 115. Maha Nama. You are found wanting by the mountain with its many shrubs and trees, the famous Mount Nesadaka with its covering. 116. Paraparya. Giving up the six organs of contact, with sense doors guarded, well restrained, having rejected the root of misery, I have attained the annihilation of the asavas. 117. Yassa. Well anointed, well dressed, adorned with all my ornaments, I attain the three knowledges. The Buddha's teaching has been done. This is well anointed, well dressed, adorned with the ornaments. It probably does not refer to the clothes and all that. But his ornaments probably refers to his the four satipatthana, the four Right Efforts, the Four Edipada, the Five Bala, Five Powers, Seven Bhojanga, et cetera. 118, Kimbilla. Old age falls upon one as though ordered. The shape, although the same, is as though different. I remember my own self as though of another. Although I am the same, not having been away. As we age, we look different. 119, Vajjiputta. Having approached a ticket at the foot of a tree, having put quenching in the heart, meditate Gautama, do not be indolent. What good will all this halabaloo do you? This one, I think, when he says Gautama, he means he's a son of Gautama, Sakyaputta. This one, I think, is this monk, he's in the forest, trying hard to meditate. And the village there, there's a celebration in the village, maybe Hari Raya or something, and they are making all the music and all the enticing sounds disturbing him. So he's reminding himself not to be pulled away by all the nice music, but to meditate hard. It's very distracting, you know, if you are trying to meditate in a cave or in the forest and all these sounds in the distance reminding you of your days when you were also jolly jolly. 120. Isidatta. The five elements of existence being known stand with root cut off, have obtained the annihilation of pain, have attained the annihilation of the asavas. These five elements of existence refers to the five aggregates, body, feeling, perception, volition and consciousness. They still stand, but the root has been cut off. Shall we stop here for the sutta? Then we can have a discussion. But Ananda because he listened to the Dhamma, he was already a Sotapanna. So you see some monks, because they have a lot of duties to do, so they delay their attainment of Arahanthood. In the case of Ananda, it was difficult for him to practice because he was serving the Buddha for so long, always ready to serve the Buddha. So the Buddha appreciated him very much. So when the Buddha was about to pass away, he went one side and wept. And the Buddha called him, and then in front of all the Sangha, Buddha praised him. But still because of his good merit, after the Buddha passed away, he practiced, in a short time he became an Arahant. So this meritorious, this good deeds, like what Ananda did, is very helpful. Very helpful. If a monk does things like this, serving the preceptor, helping the monastery, do all the monastery work and all that. Then later when he practices, the memory of what he has done will give him a lot of happiness. And the Buddha says the condition for attaining of concentration is a happy mind. Mind got to be happy. But if a person is very selfish, only wants to strive for enlightenment and refuse to do this and refuse to do that, he doesn't have that happiness inside. It's difficult. No, Arin Right View. Arin Right View refers to the understanding of the Dhamma, basically the Four Noble Truths. When you understand the Dhamma, The Buddha says, when you attain right view, are in right view, you are already an ariya. First path attainer. Okay. In this shape, the Bala and the Siddha, the Bala and the Siddha are similar to the five indriya? Ah, yeah. The Bala and the five indriya are the same. And how about the Siddha? The what? Idipada. Idipada is the basis of psychic power. If you practice this, if you perfect this Idipada, you will get psychic power. And all this is explained in great detail in the Samyutta Nikaya talks. Go and listen to the Samyutta Nikaya talks. In the sutras, the Buddha says basically that to attain anagamin, third fruition, and arahanthood, fourth fruition, you must have at least the four jhanas. Then after you have the four jhanas, then you contemplate on the Dhamma, then only you can attain enlightenment. Because in the Suttas, the Buddha says there are five occasions when a person becomes an Arahant. One is when he listens to the Dhamma. Second, when he's teaching the Dhamma. Third, when he's repeating the Dhamma, because during the Buddha's time there were no books. So they had to repeat, repeat, repeat. When they repeat, they understand. It's just like us reading the suttas. So when they repeat the Dhamma many times, then they understand more. Then one day it clicks and they become enlightened. The fourth one is when they reflect on the Dhamma that they have heard. They think about it, contemplate it, and then they understand more and they become enlightened. And then the fifth one is during meditation. So you see, out of these five occasions, a person becomes an arahant. Four of them have to do with the Dhamma. That's why I always say knowledge of the Dhamma is extremely important. And then although these five occasions are stated in the suttas to be five occasions for attaining liberation or arahanthood, it is probable that also for attaining partial liberation, Suttapanna, Sakadagamin and Anagamin are also the same conditions. These verses are spoken by the Arhat monks and nuns at various times before enlightenment. during enlightenment and after enlightenment. So you see, like some of them, they are reminding themselves to practice hard. Later you see that some of them, like in the verse one, two, seven, my heart was made of three palm leaves on the bank of the Ganges. My bowl was only a funeral pot. My robe, a rag from the dust heap. So you see, they practice, the conditions were not so ideal. They had a lot of suffering. But sometimes in those circumstances, it's also good. Nowadays, we have too much comfort. When you have too much comfort, then you become lazy. When you have suffering, in fact, suffering is a very, very good teacher. Only when we have suffering, then we have the incentive to practice. If there's no suffering, we will not want to practice. That's why devas and devis in heaven, they don't want to practice. Life is too good. They don't see suffering. This monk, he says his palm, his heart was made of three palm leaves. Just imagine, you put three palm leaves, like an A shape, and you go and hide. hide inside there and try to meditate. During the daytime, it's extremely hot. During the night, when the wind blows, you're shivering. In his pot, he had to go to the cemetery there, look for this pot people left behind. Now we have stainless steel bowls. Look at the foot of the... Really beautiful looking. Yeah, there were two types of bowls during the Buddha's time, clay bowls and iron bowls. The iron bowls can rust one, not like our stainless steel. And sometimes got hole because of the rust, got hole. And the Buddha says must have five holes before you can change your Then can change. And so these clay bowls, most of them are not potters. How can they make the bowl? They don't make the bowl themselves. So either they get somebody to sponsor a bowl or they have to look for a bowl. In the case of this poor fellow, he went to the cemetery, found an old bowl somebody threw away. They had to use it. Yeah, yeah. Okay, shall we end here?

43-KN-Theragatha-Verses-121-218-(2011-09-02).txt

Today is the 2nd of September and this is the second night we're talking in the Theragatha. Now we come to the pairs of verses. Verse 121 by Uttara. There is no permanent existence, nor are the constituent elements eternal. The elements of existence arise and pass away repeatedly. 122. Knowing this peril, I am not concerned with existence. Being detached from all sensual pleasures, I have gained the annihilation of the asavas. 123. This, by Pindola Bharadvaja, this holy life is not lived by fasting. Food does not produce peace for the heart. Seeing that the body subsists upon food, I go searching. 124. They know that this respect and homage in high-born families is truly a bog or a swamp. A fine dart hard to extract. Honor is hard for a worthless man to give up." So if a person don't really understand the Dhamma, then when he gets honor, he's very happy. But a person on the spiritual path is not bothered about honor or fame. And this holy life is also, you don't live the holy life by fasting. It's unproductive. You need food. The only thing, you don't have to be attached to food. 125, Valiya. A monkey having approached the five doors, small hut, goes round and round from door to door, knocking again and again. 126. Stand still, monkey. Do not run. But this is not for you as it was before. You are restrained by wisdom. You will not go far from here." I guess this five doors, small heart refers to the body. The five doors are the five senses, five sense doors. And we go from one door to another through the seeing, hearing, smelling, taste and touch. 127. Ganga Thiriya. My hut was made of three palm leaves on the bank of the Ganges. My bowl was only a funeral pot. My robe a rag from a dust heap. 128. In two rainy seasons, I uttered only one word. In the third rainy season, the mass of darkness was torn asunder. Two rainy seasons, huh? The Pali word is Vassa. Vassa refers to the rainy season. It also refers to the year. So in two years, he only uttered one word. The third year, he attained liberation. He's a very serious monk. Only three palm leaves as his hut. Very few monks can do this. 129, Ajina. Even if one has the triple knowledge, has left death behind, and is without ask of us. Ignorant fools despise him as being unknown." 130. But whatever worldly individual obtains food and drink in this world, he's honored by them, even if he is of an evil nature. So ascetic might be an arahant, but because he's unknown, people look down on him. 131. Mela Jina, when I heard the teacher uttering the Dhamma, I was not aware of having any doubt in the Omniscient Unconquered One. 132. In the caravan leader, the great hero, the best and foremost of charioteers, no doubt exists in me with regard to the road or the path. So he has this Yoniso Manasikara. When he listened to the Dhamma, he understood. No more doubts. 133, Radha. Just as rain penetrates a badly thatched house, so desire penetrates an undeveloped mind. 134. Just as rain does not penetrate a well-thatched house, so desire does not penetrate a well-developed mind. A well-developed mind is one which is rid of the five hindrances that we have ascertained at least in the first jhana. 135, Suradha. My possibility of rebirth is now annihilated. The conqueror's teaching has been lived out. What is called the net has been eliminated. That which leads to renewed existence has been rooted out." 136. I have attained that goal for which I went forth from the home to the homeless state. The annihilation of all fetters. 137. Gotama. At ease sleep the sages who are not bound to women. among whom truly always to be guarded. Truth is very hard to find." 138. We have caused your death sensual pleasure. Now we are not in your debt. Now we go to quenching where having gone one does not grieve. 139. Vassava. First he kills himself. Afterwards he kills others. He kills himself well dead as a fowler with a decoy. 140. A brahmana does not have his colour on the outside, or a brahmana has his colour on the inside. He truly is black in whom are evil deeds." Sujampatti. He kills himself, I guess he kills his ego, and then afterwards he kills others, the attachment to others. Once he has killed the self, then all the mind also is killed. And it's real colour, it's inside, it's real essence. You can't see from the outside. 141. Maha Chunda. Desire to hear increases hearing. Hearing is an increaser of wisdom. By wisdom one knows the goal. The goal when known brings happiness. 142. One should make use of solitary beds and seats. One should practice release from fetters. If one does not gain contentment there, one should dwell in the Sangha, self-guarded, possessed of mindfulness. So this hearing refers to hearing the Dhamma, then wisdom increases. And if one cannot live the solitary life for some reason, maybe the mind is too disturbed, cannot settle down, or a person is too old, cannot live in the forest alone, Then he should stay with the Sangha. 143. Jyoti Dasa. Those people of harsh effort who molest men with an action involving nooses and varying in aims are treated in the same way, for their action does not perish. 144. Whatever action a man does, good or evil, he is the heir of whatever action he does. 145. Hiranyakani. Days and nights pass by. Life is brought to a halt. The life of mortals is exhausted like the water of small streams. 146. But while doing evil actions, the fool does not understand that afterwards it is bitter for him. Truly his fruit is evil. 147. Somamitta. Just as one climbing onto a small plank would sing in the great ocean, so even one who lives a virtuous life sings if he depends upon an inactive man. Therefore, one should avoid that inactive man or lazy man who is lacking in energy. 148. One should dwell with those clever ones who live apart, the noble, resolute meditators who are continually putting forth energy. So as before, I should not keep company with a fool. 149, Sabha Mitta. People are bound to people. People depend on people. People are hurt by people and people hurt people. 150, what need then has one of people or those born of people? Go, leaving these people who have hurt many people. So we are attached to relatives and friends. If we want to practice the holy path to end attachment and suffering, we have to leave them. 151. Mahakala. The large swathi woman, like a crow, having broken a thigh bone, and then another, having broken an arm, and then another, having broken a skull, like a Kurd's boat, is seated, having heaped them together, 152. The fool who, being ignorant, makes a basis for rebirth comes to pain again and again. Therefore, one who knows should not make a basis for rebirth. May I never lie again with my skull broken. I don't know who is this woman. Maybe she goes to the cemetery and collects the bones. 153. Tissa, with shaven head, wearing his outer robe, obtaining food, drink, clothes, and bed, he gets many enemies." 154. Knowing this fearful peril in allness, a monk should go forth, receiving little gain, without lust, mindful. 155. Kimbila. In the Pachinavamsa Grove, companions of the Sakyan clan, having given up no small store of wealth, delighting in whatever comes into their alms bowls. 156. Putting forth energy, resolute, always of strong effort, delight in contentment in the Dhamma, having given up worldly contentment. 157. Nanda. Because of unreasoned thinking, I was addicted to ornament, was conceited, vain, and afflicted by desire for sensual pleasures. 158. With the aid of the Buddha, skilled in means, kinsmen of the sun, I, practicing properly, plucked out my mind for existence." 159. Srimad. If others praise him and the self is not concentrated, others praise in vain for the self is not concentrated. 160. If others blame him and the self is well concentrated, others blame in vain for the self is well concentrated. You find the arahants always, they value concentration very much. 161, uttara, I know the elements of existence. My craving has been completely rooted out. My constituents of enlightenment have been developed, have gained the annihilation of the asavas. 162, the same I, knowing the elements of existence, Having plucked out the ensnarer, having developed the constituents of enlightenment, shall be quenched without ask of us." 163. That king was called Panada. It's by Badaji. That king was called Panada, whose pillar, made of gold, was 16 arrow lengths across, in height 1,000 fold. 164. It was 1,000 arrow lengths high. and had 100 small ornaments. It was covered with banners and made of gold. And seven times, 6,000 musicians danced there." This may be later, you'll find more verses in this one. I can't understand what's going on. 165, Sobita, being a wise monk, possessed of mindfulness, putting forth power and energy, in one night, I recollected 500 aeons of world cycles. 166, developing the four intense states of mindfulness and the seven bojangas and the eight factors of the Noble Eightfold Path. In one night, I recollected 500 world cycles. That's a pretty long time. So it took 12 hours to contemplate the path. 167, Valiya. What is to be done by one of strong energy? What is to be done by one wishing to gain enlightenment? That I shall do. I shall not fail. See my energy and effort. 168. And do you show me the straight path which plunges into the undying? By sagehood, I shall know it. As a stream of Ganges will eventually know the sea. These Arahants, they have supreme willpower, otherwise cannot attain. 169. Vita Sokha. I thought, I shall shave my hair. The barber approached. Then taking a mirror, I considered my body." 170. My body seemed empty. In my state of mental blindness, the darkness of ignorance disappeared. All top knots have been cut off. There is now no renewed existence. This person must have already attained the four jhanas, about to shave his head. He attained enlightenment. 171. Punna-masa. Leaving the five hindrances in order to attain rest from exertion. Taking the Dhamma as a mirror. The seeing and knowing of the self. 172. I consider this whole body inside and out. Both inside and out the body and outside the body seem empty. Nandaka. 173. This as a noble thoroughbred, having stumbled, stands firm again, and making a violent effort again, draws its burden undaunted." 174. So should you consider me as one possessed of insight, a disciple of the fully enlightened one, the Buddha's own thoroughbred son? Then Bharata says, 175. Come, Nandaka, let us go into the presence of the preceptor. We shall roar the lion's roar face to face with the best of the Buddhas. 176. We have now attained the goal for which in compassion for us the sage made us go forth, the annihilation of all fetters. Bharat Bhaja, 177. Thus the wise roar like lions in a mountain cave. Heroes, victorious in battle, having conquered Mara and his elephant. The teacher has been waited on by me. The Dhamma and the Sangha have been honored. I'm happy and joyful seeing my son without Asavas. So this Nandaka, probably he came to inform Bharata that he attained liberation And Bharata also had already attained liberation. So Bharata said, come, let us go and see our preceptor and draw our lines raw. And then I went to the preceptor properly. He says, Bharat Vajra. And he was very happy. I said, I'm happy and joyful seeing my son without asavas. Kanha Dina, 179. Good men have been served. The teachings have been heard repeatedly. Having heard them, I entered on the straight path which plunges into the undying." 180. Desire for existence is not found again in me. Since I have smitten desire for existence, it was not and will not be in me and is not found in me now. This last part, it was not and will not be in me and is not found in me now. This we came across in the Sangyuta Nikaya. There are a few interpretations for this. But since you already saw it in the Samyutta Nikaya, we don't discuss it here. Migasira, 181. Since I went forth in the teaching of the fully enlightened one, in the act of being released, I rose up. I overcame the element of sensual pleasure. 182. Then while Brahma was looking on my, then while Brahma was looking on, My mind was released. My release is unshakable because of the annihilation of all fetters." Sivaka, 183. Little houses are impermanent. Here and there, again and again. I have sought that house builder. Rebirth again and again is painful. 184. You are seen, house builder. You will not build a house again. All your rafters are broken. Your gables are torn asunder. The mind brought to an end will blow out in this very existence. What he's saying here is like what the Buddha said. You are seen house builder, you will not build this house again. Upavana, 185. The Arahant, the welfare in the world, the sage, is troubled by winds. If there is hot water to give it to the sage, Brahmin. 186. I wish to bring it to him who is honored by those who are to be honoured, revered by those who are to be revered, respected by those who are to be respected. This one is in an earlier sutta we came across, possibly in the Samyutta Nikaya. One night, the Buddha had winds, you know, this Buddha and the Arahant disciples. In those days, sometimes they beg for their food, sometimes they get, sometimes they don't get. They're not so fortunate like us nowadays. So because of that, many of the Arahants had these gastric problems, wince and all that. So the Buddha that night, he was troubled with wince. So he asked this monk, Upavana, who was his attendant, to go and look for hot water. So this monk went to the house, to the nearest house probably, and that was a Brahmin's house. And he asked the Brahmin for hot water to give to his teacher. Then the Brahmin brought him hot water as well as, I think, molasses or something. Isidina, 187, have seen lay followers, experts in the Dhamma, saying sensual pleasures are impermanent, but they are passionately devoted to jewel earrings because of their regard for children and wives. 188, truly they do not know the Dhamma as it really is. Even though they say sensual pleasures are impermanent, they have no power to cut their desire. Therefore, they are attached to children, wives and wealth." This is true of a lot of lay people. They study the Dhamma and they say they know the Dhamma, but they cannot give up their attachments. It shows that they don't know the Dhamma. Under 18.9, Sambulla Kachana. The sky rains and the sky thunders and I dwell alone in a fearful hole. But while I dwell in a fearful hole, I have no fear, no consternation, no excitement. 190. This is my normal state when I am dwelling alone in a fearful hole. I have no fear, no consternation, no excitement. What is this fearful hole? It's probably a cave. We've gone to some cave in Thailand, where you go in, sometimes it goes in very deep. And when it goes in very deep, you dare not go in, because you are quite sure inside those deep holes, there are big pythons. So some of these caves, you live alone there, it's quite frightening. Anytime there's big pythons can come, just like I was staying at this Big cave in Ratchaburi, one night in the middle of the night, 2 or 3 a.m., a big python passed by my side. And you know it's big because it drags his body and stops. Drag the body and stops. So I was fearful. Kitaka, 191. Whose mind stands like a rock and does not quiver, unattached to lustful things, is not shaken amidst the shaking world. Whence will pain come to him whose mind is developed?" 192. My mind stands like a rock and does not quiver. Unattached to lustful things, it is not shaken amidst the shaking world. My mind is thus developed. Whence will pain come to me? Sona Potiriyaputta. 193. Night with its garland of lunar mansions is not just for sleeping. This night is for staying awake for one who knows." 194. If an elephant should trample upon me when I had fallen from the shoulder of my elephant in battle, death would be better than that I should live defeated. So certain nights, they're so starry, looks like Garland of Lunar Mansions. So he says, it's better to die in battle than to live defeated. In other words, put forth energy and willing to die. But then even you put forth energy, willing to die, you must use wisdom also. You have a good chance of winning, then you strive on. Nisabba 195. Giving up the five strands of sensual pleasures, Delightful in form, pleasing the mind, In faith, having gone forth from the home, Once you put an end to pain. 196. I do not long for death, I do not long for life, But I await my time, attentive and mindful. Usaba 197. Putting over my shoulder a rope, The color of mango sprouts, Seated on an elephant's neck, I entered a village to beg, 198. Descending from the elephant's shoulder, then I felt great agitation. I was agitated, then calm. I gained the annihilation of the asavas." I don't know whether this is a real elephant. I don't know what's a monk doing on an elephant's shoulder. Kapattakura, 199. This fellow, Rek Kapatta, Ura is truly a rag. In the clean jar of the undying, filled to overflowing, a measure of the Dhamma has been put. A place has been made to heap up meditations. 200. Do not nod off to sleep, rag, lest I strike you on the ear. For nodding off in the midst of the Sangha, rag, you have not learned the measure." So he's telling himself, he's going to Knock himself on the ear, he falls asleep. Kumara Kasapa, 201. Hail to the Buddhas. Hail to the Dhamma. Hail to the good fortune of our teacher wherein a disciple will experience such a Dhamma for himself. 202. Through innumerable aeons, they have attained individuality. This is their last. This is their final body connected with the journey on of birth and death. There is now no renewed existence. Dhammapala. 203. The young monk who applies himself to the Buddha's teaching is indeed awake amidst the sleepers. His life is not in vain. 204. Therefore, a prudent man, remembering the Buddha's teaching, should devote himself to faith, virtue, trust, and the sight of the Dhamma. So this monk is very diligent when people are asleep, he's still awake. Brahmali, 205. Whose faculties have been quietened, like horses well-tamed by a charioteer? What venerable one, rid of pride and without asavas, do even the devas envy? 206. Mine are the faculties which have been quietened, like horses well-tamed by a charioteer. Even the devas envy me. venerable, rid of pride, and without arse of arse." Mogaraja, 207. Mogaraja of evil complexion, but noble in heart. You are always concentrated. There are wintry, cold, dark nights. You are a monk. How will you fare? 208. Have heard that all the Magadhas possess corn. I should lie down with a roof of thatch, like others in comfort. 209. One should not suspend others from the Sangha, nor object to them. One should not revile nor raise one's voice against one who has gone to the far shore. One should not utter praise of oneself in the assemblies. not being conceited, speaking in moderation, having good vows, 210. Quenching is not hard to obtain for him who sees the goal, even though it is very fine and subtle, who is skilled in mind, of humble manner, practicing the virtuous conduct cultivated by the Buddha. Chulaka, 211. The fair-crested peacocks cry out, fair-winged, with beautiful blue necks, fair-faced, and with beautiful song and fine cry. This great earth is well-grassed and well-watered. The sky has good clouds. 212. There is the beautiful aspect of a happy man. Meditate upon it. A good man finds it easy to go forth in the teaching of the well-enlightened one. attain that uttermost unchanging state, most pure, subtle, very hard to see." Anupama, 213. The mind seeking its own pleasure, erecting its own state has come. You go only where there is a state and execution is blocked. 214. I call you witch mind. I call you rogue mind. You have found the teacher who is hard to find. Do not incite me to what is not the goal. So this refers to the time when the monk was not enlightened yet, so the mind was giving him a lot of problems. So he is scolding the mind, which mind, rogue mind and all that. Vajita, 215. Journeying on for a long time, I have changed from one transition to another, not seeing the noble truths, a blind ordinary individual. 216. When I was vigilant, the journeyings on were brought to an end. All the transitions were cut out. There is now no renewed existence. Sandhita, 217. Beneath the fig tree of green appearance sprouting, being mindful, I obtained one perception concerning the Buddha. 218. Which perception I obtained 31 aeons ago. By reason of that perception, I have gained the annihilation of the asavas. This perception concerning the Buddha might be the Dhamma he learned 31 eons ago. And because of that, maybe he remembers the Dhamma he learned. There are some of them, when they struggle, there's no Dhamma in the, maybe at that time, no Dhamma. Or maybe there was the Buddha, but he didn't meet the Buddha, or he didn't learn the Dhamma.

44-KN-Theragatha-Verses-219-266-(2011-09-02).txt

Group of Three Verses. Anganika Bharadvaja. 219. Seeking purity by the wrong method, I tended the fire in the wood. Not knowing the path of purity, I performed austerities to gain immortality. 220. This happiness is gained by happiness. See the essential rightness of the Dhamma. The three knowledges have been obtained. The Buddha's teaching has been done. 221. Formerly I was a quince man of Brahma. Now indeed I am a true Brahmana. I possess the triple knowledge and I have watched and am versed in the sacred knowledge, knowing the Vedas thoroughly. So this monk was formerly a Brahmin and he was practicing the wrong method, worshipping the fire. Then he says, this happiness is gained by happiness. This happiness of enlightenment or liberation is gained by the happiness of jhana because only jhana plus the knowledge of the dhammas can bring on enlightenment. Pachaya, 222. Five days ago I went forth a learner, not having attained mental perfection. A resolve arose in my mind when I had entered myself. 223. I shall not eat, I shall not drink, Nor shall I go forth from myself. I shall not even lie down on my side, while the dart of craving is not removed. 224. See my energy and effort as I dwell thus. Three knowledges have been obtained. The Buddha's teaching has been done. So it looks like this Pachaya, five days after he ordained, he attained enlightenment. It's very, very fast. Bakula, 225. Who afterwards wishes to do the things which were to be done before, is deprived of the happy state and afterwards repents. 226. One should say only what one would do. One should not say what one would not do. Clever men recognize one who talks but does not act. 227. Truly quenching taught by the fully enlightened one. is very happy, without grief, dustless, a place of rest, where pain is brought to an end." This 225, who wishes to do the things that were to be done before? It's like if a person, when he's dying, then he wants to do those things that he should have done earlier. But he's too late, so he repents. Dhaniya 228, if one wishes to live happily, full of longing for the ascetic state, One should not despise the Sangha's robe, nor its food and drink. 229. If one wishes to live happily, full of longing for the ascetic state, one should make use of the Sangha's lodging as a snake, a mouse hole. 230. If one wishes to live happily, full of longing for the ascetic state, one should be satisfied with whatever comes one's way and develop the soul Dhamma. Matanga Putta, 231. This was too cold, too hot, too late in the evening. The opportunities passed by men who with these words have abandoned their work. 232. But he who thinks of cold and hot as being no more than grass, doing a man's duty, he does not fall short of happiness. 233. With my chest, I thrust aside dabba grass and kusa grass, and potakila grass, and usira, and munja grass, and bullrushes, devoting myself to seclusion. So this monk, he goes into the forest where there are tall grasses, dabba grass, kusa grass, all with his chest, he pushes them aside. Kuja Sobita, 234. One of those brilliant speakers, ascetics with great learning, who live at Pataliputta, old Kuja Sobita, stands at the door. 235. One of those brilliant speakers, ascetics with great learning, who live at Pataliputta, stands at the door, an old man blown by the wind. 236. Because of good fighting, good sacrifice, and victory in battle, and especially by the practice of living the holy life, this man prospers in happiness. This is an old arahant. Parana, 237. Whoever among men harms other living creatures in this world, falls from both this world and the next. 238. But whoever with benevolent mind has pity on all living creatures, such a man produces very much merit. 239. One should train oneself in the well-spoken utterance, and in attendance upon ascetics, and in solitary retirement, and in calming the mind. Pasikkha, 240. Although I alone of my unbelieving kinsmen in this world had faith and wisdom, standing in the Dhamma and possessed of virtue, it is to my relatives' advantage. 241. I rebuked my kinsmen and from compassion urged them on. because of my love for relatives and kinsmen. Having done the service to the monks, 242, having passed away and died, having attained happiness in the three heavens, my brothers and mother rejoiced, realizing their various desires." So he urged his relatives to do good, to practice the Dhamma. So they did service for the monks, maybe constant offering of food to the monks, and having passed away, they were reborn in the heavens, the brothers and the mother. Yasodja, 243. Here is a man with limbs like the knots of the Kala plant, thin, with his veins showing, knowing moderation in food and drink, with undaunted spirit. 244. Tormented by gnats and mosquitoes in the forest, in the great wood Like an elephant in the van of the battle, one should endure there mindful. 245. One monk alone is like Brahma. Two together are like two devas. Three together are like a village. More than this are like a tumult and uproar. So this monk, like the Buddha, encourages monks to live alone. That's why he says one monk living alone is like Brahma, so great. But when two of them, then they are lower, lower class already, like two devas. And three, it becomes like a village already, busy talking. And more, then it becomes very loud already. Satimatiya, 246. Formerly you had faith. Today it is yours no more. What is yours is yours truly only. No bad conduct is mine. 247, for thus I have seen that faith to be impermanent and wavering. Even though people are interested, they become disinterested. So why should a sage waste away on that account? 248, a sage's food is cooked a little here, a little there. In this family or that, I shall wonder for my small arms. There is strength in my legs. So maybe he's talking about those devotees. One moment they have faith, another moment they don't have faith. So you say, why bother with them? Let's go and wander alone. Upali, 249. Having departed from the world in faith, A novice newly gone forth should associate with good friends who are clean living, not relaxing." 250. Having departed from the world in faith, a novice newly gone forth, a wise monk living in the Sangha, should learn the Vinaya. 251. Having departed from the world in faith, a novice newly gone forth should wander undistracted, skilled in what is proper and not proper. Uttarapala, 252. I was indeed clever, peaceful, able to discern what is good and useful. The five strands of sensual pleasures, the bewilderers in the world, caused me to fall. 253. Entered into Mara's sphere, afflicted by the strong dart, I was able to free myself from the snares of king death. 254. have eliminated all sensual pleasures. All existences have been torn asunder. Journeying on from rebirth to rebirth is completely annihilated. There is now no renewed existence." So like a lot of people, we are tempted by sensual pleasures. But this monk, he was able to bring himself out of it. Aten and Arahant Hutna. Abhibuddha, 255. Listen kinsmen or relatives, as many as are assembled here. I shall teach you the Dhamma. Rebirth again and again is painful. 256. Exert yourselves. Go forth. Devote yourselves to the Buddha's teaching. Knock down the army of death as an elephant knocks down a reed hut. 257. 257. Whoever will dwell vigilant in this Dhamma Vinaya, eliminating, journeying on from rebirth to rebirth, will put an end to pain. This Abhibuddha, he must have already become an Arahant and he's telling his relatives to renounce, to go forth. Gautama, 258. While journeying on, I went to hell. I went to the Peta world again and again. This beta is a ghost, ghost world. In the intolerableness of animal birth, many times I long remain. 259. Existence as a man too was successfully obtained. I went to a heavenly body once or twice. I remain in the fine material and non-material planes, and among the neither percipient nor unpercipient, and among the unpercipient. 260. These existences are well known to be without substance, determined, unstable, always driven on. Knowing this to have its origin in myself, being possessed of mindfulness, I attain peace." So he says the origin of all these worlds is in ourselves, in our consciousness. Harita, 261. Who afterwards wishes to do the things which were to be done before is deprived of the happy state and afterwards repents. 262. One should say only what one would do. One should not say what one would not do. Clever men recognize one who talks but does not act. 263. Truly quenching, taught by the fully enlightened one, is very happy, without grief, dustless, a place of rest where pain is brought to an end." Vimala, 264. Avoiding evil friends, one should associate with the best of individuals. One should stand fast in his exhortation, seeking the unshakable happiness. 265. Just as one climbing onto a small plank would sing of the great ocean, so even one who lives a virtuous life, sings if he depends upon an inactive man or lazy man. Therefore, one should avoid that inactive man who is lacking in energy." 266. One should dwell with those clever ones who live apart, the noble, resolute meditators who are continually putting forth energy. Okay, maybe we stop here for tonight. Tomorrow we go to the group of four verses. and the verses become more and more, then you can see more of what the Thera is trying to say. Anything to discuss? In the Vinaya books, it is stated that A monk should not ride in a chariot unless he is sick. So, only when it's necessary. So, unless this monk was sick, he should not be on the elephants, on the back of an elephant. It's okay to give some hair, soft hair, but at the first meeting, why the Buddha would not always decide to shave off his hair? The same reason the Buddha wants the monks to shave their hair. It's the same reason he wants the monks to wear the robe to look different from lay people and to send a message that that monk is walking the spiritual path. So, for example, if any woman is interested in the monk, he sends the message, don't come near. So, also, when you shave off your hair, then you don't look so attractive. So, these are the two main reasons. That's why a lot of women are very scared to shave their hair. I have another question. It's about what they recommend people to stay concentrated by using football when they are not doing anything. Is it the same as the recommendation of the Buddha? Not exactly. When you recollect the Buddha, think of the Buddha, think of the Buddha's qualities and all this. This one is just like chanting a mantra. Just keep your mind focused by just chanting some words. So it does not matter exactly what you chant. You can chant Namo Buddhaya. You can chant one of the parittas, iti piso, bhagava, arahang, or almost anything so that your mind does not run. That is the purpose. And in fact, the first meditation taught by the Buddha was similar to this, but he was chanting the 32 parts of the body. So either you chant fast or you chant slow. When you chant slow, it is contemplation of the parts of the body one by one to see the loathsomeness of the body. But if you want to keep the mind concentrated, then you chant fast. For example, when you lie down to rest and you don't want to fall asleep and you keep chanting, It depends on whether you are chanting fast or slow. If you chant slow, then you are still able to think of the qualities of the Buddha. But if you chant fast, then you cannot. Okay, the three knowledges in the Buddha's teaching refers to the night of enlightenment when the Buddha was, was enlightened on that night. The first knowledge was recollection of the past lives. He recollected the past lives. This is the first knowledge. The second one, He used his divine eye or heavenly eye to see beings pass away and take rebirth. Pass away and take rebirth. So he saw the working of karma vipaka. Because of the karma a person creates, the rebirth is determined by the karma that he created. So that is the second knowledge. The third knowledge is destruction of the asavas. He contemplated on the Four Noble Truths, understood the Four Noble Truths and attained enlightenment. So these are the three knowledges of the Buddha. So far, the three knowledges seem to come in sequence. Is there any case where The reason why these three knowledges are mentioned often in the suttas is because of these Brahmins. The Brahmins always talk about the three knowledges also. But their three knowledges is different. So that's why it happens quite often. But if a person attains these three knowledges, I guess generally it should be together. Although it's possible that they might not occur at the same time or the same night. It's possible. We saw just now from the sutra, one of the arahants go upwards 500 years, another one 31 years. Does that mean that different arahants can go as far back as the different men of Rama? Oh yes, yes, depending on their psychic power. Different arahants have different psychic power. Some arahants even have no psychic power, although they have all the jhanas, like Sariputta. Sariputta has all the four rupa jhanas, the four arupa jhanas, plus being able to attain cessation of perception and feeling. And still he has no psychic power and because he has no desire to, he has no self, so he has no desire to cultivate psychic power. So in the case of Sariputta we require arahants The Three Knowledge Seers were able to tell us that I mean if Arahant had seen the Three Knowledge Seers, he has been calling us about us, as you see. Sorry. He sees the Two Knowledge Seers first, but he asks about us, but he didn't tell us that he will ask about us, terminated. In the case of some people which he saw, he can accurately tell us. That means he just contemplate the Dhamma only. contemplate the Dhamma, and then he let go of the clinging. Basically, he's a clinging of the self. He just let go and attained Arahanthood. So those without psychic power, instead of three knowledges, they only have one, one knowledge. Why the state of perception is not found as a root of dhamma? Cessation of perception and feeling is the cessation of the sixth consciousness. So the sixth consciousness has ceased. So it is higher than the rupa and arupajana. It is not arupajana. Arupajana, you are still in the world because if you attain arupajana, you can still be reborn. But if you attain cessation of perception and feeling, and you come out of it, you become an arahant. That means you are noble reborn already. Because when a person comes out of the cessation, then he realizes the whole world is just a dream only, just in consciousness. It's not real. So he let go of the self. Then it's just like when you wake up in the morning, after having a good dream at night. When you wake up in the morning, then you realize the dream. You were so frightened last night when you were having the dream, chased by some ghost or some murderer. You were so excited. Then when you wake up, you find it's only a dream. Why all the fuss? Not real at all. So when you get out of this cessation of perception and feeling, then you realize what is life? Life is just a dream. It's not real. Where's the self? Where's the self in the dream? It's not important, isn't it? It's not real. In the case of Buddha, we make the second teacher to tell me all the names of one, two. One, two, three, four, five, six, seven. So, that means the teacher do not know the Dharma. So, even when he, which four Dharmas come out, he still does not understand. Does that mean for you? Yeah, I just don't understand the Dhamma. Can you say that once a person comes out from the Vipassana practice, that means his Kassava stops? Means there's no more, no more, um, I guess when he comes out of this cessation of perception and feeling, he has to contemplate. He has to contemplate. Then only he realize, just like for the Buddha to become enlightened, he has to contemplate on the Four Noble Truths. Then he understand the Four Noble Truths, then he let go and then he attain destruction of the asavas. So in the same way, when a person comes out, of the cessation, then he contemplates and then he realizes the true nature of life. Is it destruction comes afterwards? Destruction of the asavas, after the contemplation. No, it's not automatic. He's got to contemplate. I think so. I'm not an Arahant yet. Even the Buddhas, although the Buddha said before he was enlightened, he already had a basic understanding of dependent origination. But after the Buddha was enlightened, he wanted to understand thoroughly dependent origination. And he contemplated from 6am until, from 6pm until 6am, 12 hours, then only he understood really dependent origination. So the knowledge is not automatic. Even for a Buddha, whatever he wants to know, he has to make the effort to contemplate. Then only he will know. It's not automatic. So in the same way, when that person comes out of that situation, I don't think it's automatic. He must contemplate. Then only he will realize. If you look at how we got from the third partner, the dependent origination, that those people who demonstrate that you can obtain the IMO within a certain state by coming directly from the dependent origination, some of you would understand that it is like But in the suttas, attaining the Aryan stage or any Aryan stage, the basic requirement is attaining right view. And right view basically means the understanding of the Four Noble Truths. And understanding of the Four Noble Truths comes about either by contemplating the Four Noble Truths itself or one of a few other ways. One is dependent origination. Another is the five aggregates. Another is the six sense bases. Because if you understand each one of these to a certain depth, then you are basically, it means that you understand the Four Noble Truths. The Four Noble Truths can be seen in these few things, dependent origination, five aggregates and six sense bases. And the Buddha mentions in the suttas that these are the important things to contemplate. So it is possible by contemplating dependent origination. But of course, you've got to be able to really understand it, not just knowing. Just like some people, they just say they can quote the words, Four Noble Truths, but they don't really understand it. Okay, shall we end here? It's so fucking nice.

45-KN-Theragatha-Verses-267-374-(2011-09-03).txt

Tonight is the 3rd of September, 2011, and this is the 3rd night we're speaking on the Theragatha. Tonight we come to the groups of four verses. Verse 267, Nagasamala. Ornamented, well-dressed, wearing a garland, anointed with sandal. In the middle of the main road, a dancing girl dances to music. 268. I entered for arms. As I was going along, I saw her ornamented, well-dressed, like a snare of death spread out. 269, then reasoned thinking arose in me. The peril became clear. Disgust with the world was established. 270, then my mind was released. See the essential rightness of the Dhamma. The three knowledges have been obtained. The Buddha's teaching has been done. You find this sometimes. These monks attain enlightenment at a time when they don't expect it. Sometimes you practice Vipassana, you contemplate this, you contemplate that, and don't seem to bring on the result, but when you don't expect it, suddenly... Now we come to Bagu. 271. I went forth from my cell, overcome by torpor, stepping up on the terrace. I fell to the earth on that very spot. 272. Rubbing my limbs, stepping up onto the terrace again. I paced up and down on the terrace. I was well concentrated inside. 273. Then reasoned thinking arose in me. The peril became clear. Disgust with the world was established. 274. Then my mind was released. See the essential rightness of the Dhamma. Three knowledges have been obtained. The Buddha's teaching has been done. He stepped forth from his cell, from his room, and the terrace refers to the walking path. Certain walking paths, they are a bit elevated. You see, usually they become enlightened when you see the disgust with the world was established. So because of the disgust with the world, Then they let go, let go of that clinging to that self. Then they attain release. Sabiya, 275. Others too do not know that we come to an end here, but those who have knowledge in this respect, thereby their quarrel cease. 276. And when those who are ignorant behave as though undying, those who know the Dhamma are disease-less among the diseased. 277. Whatever action is slack and whatever vow is defiled, whatever holy living is vile, that does not bring great reward. 278. He who has no reverence for those living the holy life with him is as far from the true Dhamma as the sky is from the earth. Andhaka, 279. A curse upon bodies, evil smelling. On Mara's side, oozing. There are nine streams in your body which flow all the time. 280. Do not think much of bodies. Do not offend the Tathagatas. They are not interested in heaven. How much less in human existence. 281. But those who are fools, are stupid, have bad advisors, are cloaked in delusion. Such men are interested therein, when the snare has been thrown by Mara, or the bait has been thrown by Mara. 282. Those whose desire and hatred and ignorance are discarded. Such are not interested therein, having cut their cords, being without bonds. Jam Buka, 283. For 55 years, I wore dust and dirt. Eating a meal once a month, I tore out my beard and hair. 284. I stood on one leg. I avoided a seat. I ate dry dung, and I did not accept special food. 285. Having done many such actions leading to a bad transition or bad rebirth. Being swept along by the great flood, I went to the Buddha as a refuge. 286. See the going to the refuge. See the essential rightness of the Dhamma. The three knowledges have been obtained. The Buddha's teaching has been done. This one is one of those ascetics practicing all the unbeneficial ascetic practices. I wore dust and dirt, probably was a naked ascetic. So he has no clothes on except the dust and the dirt. And then he eats one meal once a month. And when the hair and the beard grows, he tears them out instead of shave. Standing on one leg sometimes, eating dry dung. Senaka, 287. It was truly welcome to me at Gaya, at the Gaya Spring Festival, when I saw the Enlightened One teaching the Supreme Dhamma. 288. Very splendid teacher of a group, having attained to the foremost state, the leader, conqueror of the world, including the devas, of unequal insight. 289. Great Here, great elephant, I guess, refers to the great naga, great hero, with great splendor, without asavas, with all the asavas completely annihilated, the teacher who has no fear from any quarter. 290, that blessed one freed me, Senaka, from all ties, truly long defiled and tethered with the tether of wrong view. Sambuddha, 291. The fool who hurries at the time for going slowly, but goes slowly when there is something to be hurried, goes to pain because of his unreasoned arrangements. 292. His affairs wane away like the moon in the dark fortnight, and he acquires disgrace and is at variance with his friends. 293. The wise man who goes slowly at the time for going slowly, but hurries when there is something to be hurried, obtains happiness because of his reasoned arrangements. 294. His affairs increase like the moon in the bright fortnight, and he acquires fame and renown. He is not at variance with his friends. Rahula. 295. They know me as Lucky Rahula, fortunate for two reasons, one that I am the Buddha's son, and the other that I am one with vision into truths. 296. Since my asavas are exhausted, And since there is no renewed existence, I am an arahant, worthy of gifts with triple knowledge, seeing the undying." 297. They are blind with sensual pleasures, enveloped in a net, covered with a cloak of craving, bound by the kinsmen of the indolent, like fish in the mouth of a funnel net. 298. I, casting off that sensual pleasure, cutting Mara's bond, plucking out craving, root and all, have become cool, quenched. This is the Buddha's son Rahula. Chandana, 299, covered with silver ornaments, attended by a crowd of servant women, taking her child upon her hip. My wife approached me, 300, and seeing her coming, the mother of my child, Adorned, well-dressed, like a snare of death spread out. 301. Then reasoned thinking arose in me. The peril or danger became clear. Disgust with the world was established. 302. Then my mind was released. See the essential rightness of the Dhamma. The three knowledges have been obtained. The Buddha's teaching has been done. It's quite unusual, the former wife coming to him. He saw the danger and discussed and let go. Dhammika 303, truly righteousness protects the practicer of righteousness. Righteousness when well practiced brings happiness. This is the reward of righteousness when well practiced. The practicer of righteousness does not go to a bad rebirth. 304. For righteousness and unrighteousness do not both have equal results. Unrighteousness leads to hell. Righteousness brings one to a good rebirth. 305. Therefore, one should show zeal for acts of righteousness. Thus rejoicing because of the verbal welfarer, standing in the Dhamma of the best of the welfarers, the disciples are led on, firm, going to the top of the best of refuges. 306. The root of the cancer has been burst. The net of craving has been rooted out. He has annihilated journeyings on, and there is no stain upon him, like the moon on a clear full moon night. Sapaka, 307. When the crane, with clear, bright wings, terrified by fear of the black cloud, flees to shelter, seeking shelter, then the river Ajakarani delights me. 308. When the crane, clear and bright, terrified by fear of the black clouds, flees to refuge, not seeing refuge, then the river Ajakarani delights me. 309, whom indeed do the jambu trees not delight there on both banks. They adorn the bank of the river behind my cave. 310, the deep voice frogs well rid of the group of those who rejoice in the undying croak. Today is not the time for staying away from the hill streams. The river Ajakarani is safe, pleasant, delightful. This monk stays in the deep forest Mudita, 311. I abandoned the world for the sake of life. Having obtained ordination, then I gained faith. I made an effort, having strong energy, 312. Let this body be broken willingly. Let the lumps of flesh be dissolved. Let both my legs fall down from the knee joints." 313. I shall not eat, I shall not drink, nor shall I go forth from my cell or my room. I shall not even lie down on my side while the dart of craving is not removed. 314. See my energy and effort as I dwell thus. The three knowledges have been obtained. The Buddha's teaching has been done. Rajadatta, 215. I, a monk, going to a burial ground, saw a woman cast away, thrown away in the cemetery, being eaten full of worms. 316. Seeing her, dead and evil, some men were disgusted. But in my case, desire for sensual pleasures arose. Truly, I was as though blind with regard to the flowing body. 317. Weaker than the cooking of rice, I left that place. Possessed of mindfulness, attentive, I sat down on one side. 218. Then reasoned thinking arose in me. The peril or danger became clear. Disgust with the world was established. 219. Then my mind was released. See the essential rightness of the Dhamma. The three knowledges have been obtained. The Buddha's teaching has been done. Subhuta, 320. Devoting himself to some wrong practice, desiring some end. If practicing he does not attain it, a man says, that is a mark of my bad fortune. 321. If one should let go one misery which had been plucked out and conquered, that would be a losing throw as it were. But if one were to let go all, he would be as though blind because of not seeing the smooth and the rough. 322. One should say only what one would do. One should not say what one would not do. Clever men recognize one who talks but does not act. 323. As a beautiful flower, full of color but without scent, so are the well-spoken but fruitless words of one who does not act. 324. As a beautiful flower, full of color and with scent, so are the well-spoken and fruitful words of one who acts. Girimananda. 325. The sky rains melodiously. My small hut is roofed. Pleasant, draught-free, in it I dwell calm. So rain, sky, if you wish. 326. The sky rains melodiously, my small hut is roofed. Pleasant, draught-free, in it I dwell with peaceful mind. So rain, sky, if you wish. 327. The sky rains melodiously, my small hut is roofed. Pleasant, draught-free. In it I dwell, rid of desire. So rain, sky, if you wish. 228. The sky rains melodiously. My small hut is roofed. Pleasant, draught-free. In it I dwell, rid of hatred. So rain, sky, if you wish. 329. The sky rains melodiously. My small hut is roofed. Pleasant, draught-free. In it I dwell, rid of delusion. So rain, sky if you wish. Sumana, 330. That which the preceptor desired me to do with regard to the teachings when he helped me, who wished for the undying, has been done by me." 331. I myself have attained and realized the Dhamma. It has not been received by others' tradition. It purified knowledge and without doubt, I explain it in your presence. 332. I know my former habitations. His former past lives. My deva I is purified. I've obtained the true goal. The Buddha's teaching has been done. 233 I have been vigilant. My training has been well learned in your teaching. All my asavas are annihilated. There is now no renewed existence. 334 You taught me the noble vows. You were compassionate. You helped me. Your exhortation was not in vain. I am your trained pupil." Vada, 335. Well indeed did my mother show or use the goat. Hearing whose bidding, instructed by my mother, I attained to the supreme enlightenment, putting forth effort resolute. 336. I am an arahant worthy of gifts with triple knowledge, seeing the undying. Having conquered Namuji's army, I dwell without asavas. This Namuji is another name for Mara. 237. The asavas which were found in me, inside and outside, are all without exception cut out. I will not arise again. 238. My wise sister said this to me. Now in you, as in me, craving is not found. 239. Pain is brought to an end. This is the final body, connected with the journey on of birth and death. There is now no renewed existence. This one, maybe the mother is a nun, an Arahant nun. And the sister is also an Arahant nun. Nadi Kasapa is one of the Kasapa brothers. to formally this Jatila method has ethics. 340, truly for my sake, the Buddha went to the river Naranjara. Having heard his Dhamma, I avoided wrong view. 341, previously I sacrificed various sacrifices, a blind, ordinary individual. I performed the Agihutta or fire sacrifice, thinking this is purity. 342. Entered into the thicket of wrong views, dazed by misapprehension, blind, ignorant. I thought impurity was purity. 343. I have eliminated my wrong view. All existences have been torn asunder. I now sacrifice to the fire, which rarely merits a gift. I revere the Tathagata. 344. I have eliminated all delusions. Craving for existence has been torn asunder. Journeying on from rebirth to rebirth is completely annihilated. There is now no renewed existence. Gaia Kasapa, the other brother. 345. Three times a day, in the morning, at midday, in the evening, I went down into the watery stream at Gaia, at the Gaia Spring Festival. 346. Whatever evil was done by me previously in other birds, that I now wash away here. Such was the view I formerly held. 247. Hearing the well-spoken utterance, the word connected with the Dhamma and the goal, I gave reasoned consideration to the true and essential goal. 248. Now I have washed away all evil. I am spotless, purified, clean, the cleansed air of the cleansed, the true born son of the Buddha. 349. Having plunged into the eightfold stream, I have washed all my evil away. I have attained the three knowledges. The Buddha's teaching has been done. So it says here formally, being Jatila, they thought they can wash away their sins by submerging in the holy river. So they thought the river would carry away their sins. So in the morning, midday, and evening, they would do that, wakali. 350. Brought low by colleague, dwelling in the grove, in the wood, where there is a restricted food supply, where it is harsh, how will you fare, monk? 251. Suffusing the body with much joy and happiness, enduring even what is harsh, I shall dwell in the grove. 252. Developing the intense states of mindfulness, the faculties and the powers, and developing the constituents of enlightenment, I shall dwell in the Grove. 253. Having seen men putting forth energy, resolute, always with strong effort, harmonious, united, I shall dwell in the grove." 354. Recollecting the enlightened one, the foremost, the tame, the concentrated, not relaxing day or night, I shall dwell in the grove. So he says, dwelling in the grove or in the forest, the food is restricted and not so plentiful food, and yet he is happy there, practicing all the Bodhipakkha Dhamma. Vijita Sena, 355. I shall fasten you mine like an elephant at a small gate. I shall not incite you to evil, you net of sensual pleasures, body born. 356. When fastened, you will not go, like an elephant not finding the gate open. Which mind? You will not wander again and again, using force, delighting in evil. 357. As the strong hook-holder of Mahud makes an untamed elephant, newly taken, turn against its will, so shall I make you turn. 358. As the excellent charioteer, skilled in the taming of excellent horses, tames a thoroughbred, so shall I, standing firm in the five powers, tame you. 359, I shall bind you with mindfulness. With purified self, I shall cleanse you. Restrained by the yoke of energy, you will not go far from here, mind. So this one before, he was enlightened. He put in a lot of effort, as this shows. Yasadatta 260. Having a hostile mind, the fool hears the conqueror's teaching. He is as far from the true Dhamma as the earth is from the sky. 261. Having a hostile mind, the fool hears the conqueror's teaching. He wanes away from the true Dhamma like the moon in the dark fortnight. 362. Having a hostile mind, the fool hears the conqueror's teaching. He dries up in the true Dhamma, like a fish in little water. 363. Having a hostile mind, the fool hears the conqueror's teaching. He does not thrive in the true Dhamma, like a rotten seed in a field. 364. But he who hears the conqueror's teaching with a joyful mind, having annihilated all his asavas, having realized the state of imperturbability, having attained to highest peace, he is quenched without asavas. Sona Kutikana, 365. I have obtained ordination and I am released without asavas. I have both seen the blessed one and dwelt with him in the abode. 266. The Blessed One spent much of the night in the open air. Then the teacher, skilled in the abodes, entered the abode. 267, spreading his outer robe, Gautama made his bed like a lion in a rocky cave, with fear and terror eliminated. 268, then Sona, the disciple of the fully enlightened one, having a clear delivery, uttered the true Dharma in the presence of the best of the Buddhas. 269, knowing the five elements of existence, Having cultivated the straight path, having attained to highest peace, he will be quenched without ask of us." This Sona Kutikana was a family man and he was a disciple of Mahakacana, the Arahant. He asked to ordain three times. At first two times, Mahakacana asked him to practice at home. After he asked a third time, then The Arahant made effort to get monks to ordain him because they stay in a place very remote, very, very few monks. And to ordain a monk, they need 10 monks. So he took two or three years to find 10 monks to ordain this Sona. And then after Sona was ordained, Sona one day felt he wanted to see the Buddha and asked this preceptor, Mahakacana for permission and Mahakacana gave him permission. So he walked a long way to where the Buddha was to see the Buddha. So the Buddha took a liking to him and allowed him to stay in the kuti with the same kuti as the Buddha. And the Buddha spent a lot much of the night in meditation. He also spent much of the night in meditation. And after that, the Buddha asked him to chant some Dhamma. Because in those days, all the monks have to memorize the suttas. There was no books. So he had to chant what he knew. So he chanted, I think the Suttanipata Sutta. And the Buddha was quite pleased with his chant. And then the Buddha asked him where he was from and all this thing. And then, so that's why he said, the Buddha. So, at this time when he spoke this verse, I think he has not attained to enlightenment. He said, he will be quenched without us of us. Kosiya, 370. Whoever, knowing his teacher's utterance, shall dwell in it firm, and shall produce affection. He indeed is devoted and clever, and having knowledge in respect of phenomena, would possess distinction. 271. Whom great misfortunes, when they arise, do not disturb, while he is reflecting, he indeed is strong, clever, and having knowledge in respect of phenomena, would possess distinction. Phenomena means the object of consciousness, basically the world. 272. He who stands like the sea, unmoved, with profound wisdom, seeing the subtle goal, is indeed immovable, clever, and having knowledge in respect of phenomena, would possess distinction. 273. He has great learning and is expert in the Dhamma. He practices righteousness in accordance with the Dhamma. He indeed is such a one, clever, and having knowledge in respect of phenomena, would possess distinction. 274. He who knows the meaning of what is said, and knowing the meaning, acts accordingly, he indeed is clever, concurring in the meaning, and having knowledge in respect of phenomena, would possess distinction.

46-KN-Theragatha-Verses-375-458-(2011-09-03).txt

Now we come to the group of six verses. Uruvela Kassapa. This is another one of the Kassapa brothers. 375. Seeing the marvels of the famous Gautama, I did not at once fall down before him, being deceived by envy and pride. This, I think, is the eldest of the three Kassapa brothers. The Buddha stayed with them, these 1,000 jatilas by the banks of the river Naranjara. And I believe the Buddha went to them because they cultivated jhana, had attained jhana. And because of that, this leader, Uruvela Kassapa, he kept thinking he was an arahant when he was not an arahant. And probably he kept thinking he was an arahant because he had some psychic powers, I think. So he was, because of envy and pride, he did not immediately Sort of pay respect to the Buddha. 276. Knowing my intention, the charioteer of men urged me on. Then there arose in me strange, hair-raising agitation. 377. Then, despising what little supernormal power I had, I had had previously when I was an ascetic with matted hair, jatila. I went forth in the conqueror's teaching." So here it confirms that he already had some supernormal power, psychic power. 278. Previously satisfied with making sacrifices, distracted by the element of sensual pleasure, afterwards I rooted out desire and hatred and delusion too. 279. I know my former habitation or past lives. My deva eye is purified. Having supernormal or psychic powers, knowing the minds of others, I obtain the deva ear. 280. I've obtained that goal for which I went forth from the home to the homeless state, the annihilation of all fetters. So the Buddha stayed with them several weeks and Buddha knew it was difficult to teach them because they already had some psychic power, difficult to impress them. So the Buddha, in the few weeks the Buddha was with them, the Buddha showed a lot of psychic power. Until finally, one day, the Buddha thought it was time, the Buddha told Uruvela, the leader of the Jatilas, he said, Kasapa, you keep thinking you're an arahant, but you are not an arahant, and you're not walking the path to become an arahant. And he got a shock, it was like a slap in his face. Then when he thought about it, he realized the Buddha's cultivation was higher, and he bowed to the Buddha. and asked to be a disciple. So he shaved off his long hair, threw it into the river. Then when the other disciples saw his disciple, they all followed suit, cut their hair and threw their long hair into the river. And all their fire sacrifice utensils, which they have been using for umpteen years, bring to the fire, all they threw into the river. And then they became monk disciples of the Buddha. After that, the Buddha preached one sutta to them. This is the fire discourse. Because they prayed to fire, the Buddha used fire to talk to them. So when they heard fire, their eyes, their ears all paid attention. Then just hearing one sutta, they all attained Arahanthood, 1,000 of them, which shows that all of them already had four jhanas. Te Kichakani, first time coming across this name, 381. The rice is harvested. The rice has gone to the threshing floor, but I do not get any alms. How shall I fare? 382. Recollect the immeasurable Buddha. Believing with your body suffused with joy, you will be continually exultant or happy. 383. Recollect the immeasurable Dhamma. Believing, with your body suffused with joy, you will be continually exultant. 384. Recollect the immeasurable Sangha. Believing with your body suffused with joy, you will be continually exultant. 285. You live in the open air. These wintry nights are cold. Do not perish overcome with cold. Go into your room or cell with its doors fastened. 386. I shall fasten on to the four This illimitable refers to the Brahma Viharas. Meta, Karuna, Mudita, Upeka. And I shall dwell well pleased with them. I shall not perish of the cold, dwelling unaffected. So you see the first verse, he went to beg for his alms, but he could not get anything. So he came back, stomach very empty, what to do? So he went into the second jhana and suffused the body with joy. So he didn't feel hungry, fed with joy. Maha Naga, 387. He who has no reverence for those living the holy life with him, wanes away from the true Dhamma like a fish in little water. 288. He who has no reverence for those living the holy life with him does not thrive in the true Dhamma like a rotten seed in a field. 389. He who has no reverence for those living the holy life with him is far from quenching in the teaching of the Dhamma King. 290. He who has no reverence for those living the holy life with him does not wane from the true Dhamma. Sorry, he who has reverence for those living the holy life with him does not wane from the true Dhamma like a fish in much water. 291. He who has reverence for those living the holy life with him thrives in the true Dhamma like a good seed in a field. 292. Quenching in the teaching of the Dhamma King is near him who has reverence for those living the holy life with him. That means for those who have respect for their fellow monks. Kula, 293. I, Kula, going to the burial ground, saw a woman cast away, thrown away in the cemetery, being eaten, full of worms. 394. See the body, Kula, diseased, impure, rotten, oozing, trickling, the delight of fools. 295. Taking the Dhamma as a mirror for the attainment of knowledge and insight, I considered this body, empty inside and out." 396. As this, so that. As that, so this. As below, so above. As above, so below. 297. As by day, so by night. As by night, so by day. As before, so afterwards. As afterwards, so before. 298. There is not such pleasure from the fivefold music as there is for someone with the intent mind rightly having insight into the Dhamma. As this so that, as that so this, I guess this body will become like that corpse. By day, so by night, and they practice until they attain the fourth jhana, then the whole body becomes bright and there's no darkness. Like most of us, when you close your eyes, you see all darkness. But for these Arahants, even they close their eyes, it's just like daylight. 299. The craving of a man who practices indolence grows like a maluva creeper. Like a monkey desiring fruit in the forest, he bounds to and fro. 400. Whomsoever this vile craving, this attachment to the world, overcomes, his griefs increase like birana grass when rained upon. 401. But for him who overcomes this vile craving, which is hard to overcome in the world, griefs fall away like a drop of water from a lotus. 402. I say this to you, your honors, as many as are assembled here. Dig up the root of craving, as one seeking Usira digs up birana grass. Let not Mara break you again and again, as a stream breaks a reed. 403. Do the Buddha's bidding. Let not the opportunity pass you by. For those who have missed the opportunity, grieve and consign to hell. 404. Indolence is defilement. Defilement arises from indolence. By vigilance and knowledge, one should pluck out one's own dart. So if we miss the opportunity to become enlightened, we will go to hell again and again. Because as long as we are in samsara, the realm of rebirth, we go up and we go down and we go up and we go down. So we have a chance to go to heaven, but we also have a lot of chance to go to hell. Sapadasa. 405, this 25 years since I went forth, not even for the duration of a snap of the fingers have I obtained peace of mind. 406, not having obtained intentness of mind, afflicted by desire for sensual pleasures, wailing with outstretched arms, I went out from the room. Okuti, 407, shall I or shall I take up a knife? What need have I of living? How indeed should one such as I, rejecting the training, die? 408. Then taking a razor, I sat on the couch. The razor was placed around to cut my own vein. 409. Then reasoned thinking arose in me. The peril became clear. Disgust with the world was established. 410. Then my mind was released. See the essential rightness of the Dhamma. The three knowledges have been obtained. The Buddha's teaching has been done. So you see this monk, Sapadassa, he ordained 25 years, he could not attain jhana, and he almost gave up, almost thought of committing suicide. Then suddenly when the mind came together and attained jhana, because of his knowledge of the Dhamma, he became enlightened. So it's not easy to become an arahant, you see, 25 years. Not even for the duration of a snap of the fingers have I obtained peace of mind." That means not even for a small moment he attained one-pointedness of mind. Kathiyana, 411. Stand up, Kathiyana. Pay attention. Do not be full of sleep. Be awake. May the kinsmen of the indolent, king of death, not conquer lazy you, as though with a snare. 412. Birth and old age overwhelm you like a wave of the great sea. Make a good island for yourself, for certainly no other refuge is available for you. 413. For the teacher has mastered this path, which goes beyond attachments and fear of birth and old age. Continuously vigilant, devote yourself, make resolute application of mind. 414. Release old bonds, wearing an outer robe, shaved with a razor, and eating alms. Do not devote yourself to sport and delights, nor to sleep. Meditate Katiyana. 415. Meditate and conquer Katiyana. You are skilled in the paths to rest from exertion. Having obtained unsurpassed purity, you will be quenched like a flame by water. 416. A lamp with feeble rays is bent down by the wind like a creeper. In the same way do you, kinsmen of Indah, not clinging, shake off mara, rid of desire for things experienced. Await your time here, having become cool. So you see, before he was enlightened, he kept encouraging himself, giving himself all kinds of encouragement. Not to be lazy. Migajala 417. The eightfold path which was well taught by the one with vision, by the Buddha, the Sun Skinsman, which has passed beyond all fetters, the destroyer of all rolling on. 418. Leading on to salvation, crossing over, drying up the root of craving, cutting the root of poison, the place of execution, brings one to quenching. 419. By breaking the root of ignorance, it is a destroyer of the compulsion of action. It causes the thunderbolt of knowledge to fall on the acquisition of the consciousness. 420, giving information about our sensations, freeing from grasping by means of knowledge regarding existence as a charcoal pit. Charcoal pit must be hell. 421, a great flavor, very profound, water of birth and death, causing the quieting of pain, blissful. 422, Knowing that action is action and knowing result as result, showing or casting real light upon the phenomena which has arisen consequentially, leading to great rest, peaceful, it is fortunate at the end. Janta Purohita Putta, 423. Intoxicated by pride of birth and by wealth and position, I wandered intoxicated by the color and form of my body. 424. I thought that none was equal or superior to myself, being a stubborn fool, smitten by arrogance, with a banner of conceit held high. 425. I did not salute anyone respectfully, neither mother nor father, nor others usually regarded as venerable, being stubborn with conceit and disrespectful. 426. Having seen the Supreme Leader, best and foremost of charioteers, like a blazing sun, revered by the Sangha of monks. 427. Having cast away pride and intoxication with settled mind, with my head I saluted respectfully the best of all creatures. 428. Arrogance and contempt have been eliminated and completely rooted out. Egotism has been cut out All forms of conceit have been struck down." So he must have gone forth and attained Arahanthood. Sumana, 429. When I was newly gone forth at the age of seven, having overcome by supernormal power the king of the snakes, Naga king, who had great supernormal powers, 430, I brought water for my preceptor from the great lake Anottata. Then seeing me, the teacher said this." 431. Sariputta, see this young boy coming, well concentrated inside, carrying a water pot. 432. He is of pious behavior, of noble deportment, and skilled in psychic powers, Anuruddha's novice. 433. Made a thoroughbred by a thoroughbred, made good by one who is good, disciplined and trained by Anuruddha, whose task is done. 434. That novice Sumana, having come to the highest peace, having realized the state of imperturbability, wants no one to know him. So this Sumana is a very unusual novice. At the age of seven, he already had great psychic powers. He could defeat the Naga king. And then he teach his preceptor, I think this Anuruddha, wanted water to drink. He flew to the back of the Himalayan mountains, to the Great Lake Anuttatha, and brought back the special water to offer to his preceptor. So the Buddha saw him. The Buddha knew his what, but he looked at the last part. He doesn't want anyone to know him. Those who are real good monks, they have ability, so they don't want people to know. Natakamuni, 435. Brought low by colleague, dwelling in the grove, in the wood, where there is a restricted food supply, where it is harsh, how will you fare among? 436. Suffusing this body with much joy and happiness, enduring even what is harsh, I shall dwell in the grove. 437. Developing the seven constituents of enlightenment. I think the Bojanga. The faculties and the powers possessed of subtlety of meditation, I shall dwell without asavas. 438. Continually considering my pure mind, which has been released from defilements and is undisturbed, I shall dwell without asavas. 439. Those asavas which were found in me, inside or out, are all without exception rooted out and will not arise again. 440. The five elements of existence, the five aggregates, being known, stand with root cut off. The annihilation of pain has been obtained. There is now no renewed existence. Brahmadatta, 441. Whence does anger arise for him who is devoid of anger, tame, living in peace, released by proper knowledge, calm, venerable? 442. Therefore it is worse for the one who repays an angry man in kind. One who does not repay an angry man in kind wins a battle which is hard to win. In kind means you get anger, you return anger back. 443. He acts in the interest of both, of himself and of the other, who, knowing the other is angry, is mindful and becomes calm. 444. Those who are unskilled in the Dhamma think that he who is a healer of both, of himself and of the other, is a fool. 445. If anger should arise in you, reflect upon the simile of the saw. If craving for flavor should arise, remember the simile of the child's flesh. 446. If your mind runs among sensual pleasures and existences, quickly restrain it with mindfulness, as one restrains a bad cow eating corn. So here it says that a person, when he gets scolded, that means a monk, if a monk gets scolded, He should not retaliate. He should remain calm and mindful. But ordinary worldly people will think he's a fool. If he gets scolded and he doesn't scold back, he must be a fool. Worldly people think. And then it says, you should remember the simile of the saw. The simile of the saw that Sutta and Majjhima Nikaya, the Buddha said, if people are unkind to us, we should not Retaliate, we should give them back only metta, loving kindness. And to the extent the Buddha said, even if you were caught and sawn into half by a two-handled saw, these bandits caught you and they used a two-handled saw and were sawing you in half. If you get angry, the Buddha says, you're not practicing the Buddha's teachings. is the simile of the saw. And then the simile of the child's flesh, the Buddha said, whatever we eat, we must always remember, it is at the expense of other living creatures. So whatever you eat, it must reflect, it's as though you're eating your own child's flesh. The Buddha gave a simile of this husband and wife with the son trying to cross the desert. That's a very long distance to go. And then halfway, they ran out of food. So if they continue walking, all three of them will die. So what do they do? Husband and wife decided, let us kill the child and eat the flesh, and then we can continue on our way. So they killed the child and probably used salt to preserve the flesh. And then they continued eating this flesh. But each time they ate the flesh, they cried. They cried because this was the child's flesh. But because in this way they can survive, at least two of them survived. So they managed to cross the desert. So in the same way, the Buddha says, when we eat any food, we should not think of enjoying the flavor. Whatever food we eat, it's always at the expense of some creature. Even if we take vegetarian food also, you reflect, because of our wanting to take vegetarian food, some, maybe monkey is killed, some squirrel is killed, maybe some kangaroo is killed, some rabbit is killed. So we are not free of this indirect killing. So the Buddha says to remember the simile of the child's flesh. Srimanda, 447. It rains only on the covered. It does not rain on the open. Therefore, you should open the covered. Then it will not rain on it. 448. The world is smitten by death and surrounded by old age. It is beset by the dart of craving. It is always obscured by wants. 149. The world is mitten by death and enclosed by aging. It is beaten continually without a refuge, like a thief who has received his punishment. 450. Dying, sickness, and aging. These three approach like huge fires. There is no strength to comfort them. There is no speed to run away. There is no strength to comfort them. There is no strength to to counter them, to stop them. 451, one should make one's day not unproductive, whether by a little or by much. Every day and night one passes, one's life is less by that much. 452, the last night approaches for you. Whether you are going or standing, sitting or lying, there is no time for you to be indolent or lazy. This rains on the cupboard. The cupboard means what we hide. And open is what we don't hide. So if we hide our defilements, then it multiplies. So the last part, don't waste our days and nights. Days and nights. We don't have many days and nights. We are using up our days and nights one by one. Sabha Kama, 453. This two-legged, impure, evil-smelling body, full of various corpses, oozing here and there, is cherished, is loved. 454. As lurking deer with a snare, as fish with a hook, as a monkey with pitch, so they trap an ordinary individual. 455. namely pleasant sights, sounds, tastes, smells, and things to touch. These five strands of sensual pleasure are seen in a woman's form." This is for the monk, 456. Those ordinary individuals who with impassioned minds pursue them, fill up the terrible cemetery, they heap up renewed existence. 457, but he who avoids them as one avoids a snake's head with one's foot, he being mindful, overcomes this attachment to the world. 458, seeing the peril in sensual pleasures, recognizing going forth as rest from exertion, detached from all sensual pleasures, have obtained annihilation of the asavas. So we can stop here for tonight and anything you'd like to discuss. As you proceed now with this Theragatha, you find the number of verses increase, and then towards the end, then you get the overall picture. The Arahant tells the whole of his experience. The Arahant is my husband. He made me come to Theragatha for some reason. No, no, no, no, no. The bojangas are factors of enlightenment. If you practice the seven bojangas, you become enlightened. The health one in what we chant is that because these seven factors lead you to enlightenment, the Arahants, they value these seven factors very much. So like when the Buddha was sick and he was feeling very low, then he asked the monks to chant the seven bojanga for him. So when they chant the seven bojanga, he felt so happy, so happy that the sickness disappeared. Sickness is more of a state of mind. If you feel that you are sick, you are sick. Nowadays, doctors say a lot of sickness comes from the mind. If you're happy, then you won't feel sick. Sometimes, you see, we are working, and it happens many times. You get a deep cut. You know you've got a deep cut. You're so busy working, you don't even think about it. You don't feel the pain. But after you finish all the work, then you wash your hands or wash your feet, then you feel the pain. You may want to refer to the words 3.1, 3.5, and 3.6. The 3.6 is the last sentence. You want an explanation? There can be both because his sensual desire arose. So this flowing can be flowing of the asavas, or the defilements, all the liquids coming out of the rotting body, the nine holes in the rotting body. Can you tell us what is the effect for things that have been invented in the past for centuries, such as a rose, for example? That's the name for it, necro something. Even some people with lust, they will make love to the corpse. Which one? Yeah. While he was practicing, he was practicing in the growth, and there the conditions are quite harsh. The food is restricted, that means quite insufficient, just enough for me. Then he was asking himself, how are you going to fare here? But then he put forth energy, he developed the four intense states of mindfulness, the faculties, the seven factors of enlightenment and all that. So, having practice, then only he became, he became concentrated and tamed. Before he fell sick? Yeah, yeah, yeah. He was sick and he used the knife and he died. Is it the same level of the knife? Could be, but this, this one is before he was. Before he was sick? Yeah, yeah, yeah. Yeah. But here it doesn't say he attained enlightenment. It says he put forth energy and he practiced these things. So fusing the body with much joy and happiness, that means he attained the second jhana at least. So here he doesn't mention he's enlightened, so he's just practicing hard only. I have a question. When you read the text of the Dalai Lama, you find that most of the young are exposed to the effects of the disease. How do you defend ourselves against the disease? It's not stated in the suttas. I don't know where. That's the way it is. It might be in some later books, so it's not reliable. Yeah, yeah. No, I don't think so. You see, they await their time. So, I mean, there's a few that I mentioned that passed on, like Sariputta and Moggallana before the Buddha. But... Do you use those karmas to match the other? No, no, no. There's no general evidence of that in the suttas. Whatever later books say, it's not reliable, so no point to take that. Actually like Mahakassapa, he was older than the Buddha and he was still around after the Buddha passed away. Ananda was the same age as the Buddha and he survived longer than the Buddha. Okay, shall we end here?

47-KN-Theragatha-Verses-459-596-(2011-09-04).txt

Tonight is the 4th of September, and this is the 4th night we are talking of the Theragatha. We come to the group of seven verses, verse number 459. Ornamented, well, this is by Sundara Samudra. Ornamented, well-dressed, carrying a garland adorned, with her feet ridden with leg, having put on slippers, a courtesan, 460. Taking off her slippers, standing before me with cupped hands, spoke to me softly and sweetly with a smile. 461. You are young to have gone forth. Abide in my teaching. Enjoy human sensual pleasures. I shall give you wealth. I promise you truly. I shall indeed bring fire. 462. When we are both old, supported by sticks, we shall both go forth. Both ways it will be a winning throw." 463. When I saw that courtesan beseeching me with cupped hands, ornamented, well-dressed, like a snare of death spread out. 464. Then reasoned thinking arose in me. The peril became clear. Disgust with the world was established. 465. Then my mind was released. See the essential rightness of the Dhamma. The three knowledges have been obtained. The Buddha's teaching has been done. So this Sundara Sambuddha, he must be young and very handsome, that's why this courtesan. Courtesan is like a geisha, high class prostitute, to put it bluntly. And must be quite beautiful also, and offered him wealth and all that. But this monk, he must have already attained the four jhanas. His mind was not so easily moved. Only when you have strong samadhi, the mind is not easily moved. And then he saw the danger, contemplated on the Dhamma and attained enlightenment. It's quite rare somebody in that type of situation can become enlightened. Dokun Thakka, 466. In the thicket of trees on the far side of the Ambataka Park, Bhadia, having plucked out craving, root and all, meditates, happy indeed. This monk is actually called Lakuntaka Bhadia. 467, some delight in drums, lutes and cymbals, but at the foot of a tree I abide, I delight in the Buddha's teaching. 468, if the Buddha were to give me a boon, a wish, And if I were to obtain that boon, I should choose for the whole world perpetual mindfulness concerning the body." 469. Those people who have judged me by my appearance and those who have followed me because of my voice, being under the influence of desire and passion, do not know me. 470. The fool, having obstructions all around, does not comprehend the inside and does not see and does not see the outside. He indeed is misled by my voice." 471. One who sees the external fruit does not comprehend the inside, but does not see the outside, even if he is misled by my voice. 472. One who sees without obstructions fully comprehends the inside and sees the outside. He is not misled by my voice. Maybe he has an extremely nice voice, a lot of people follow him, just like nowadays, some singers have a lot of followers. Badda, 473. I was an only child, dear to my mother and dear to my father. I was obtained by many performances of vows and petitions. That means his parents prayed for him. made vows and all that to get this son. 474. And both of them, my mother and father, from sympathy, wishing me well, seeking my good, brought me near to the Buddha. 475. This son was obtained with difficulty. He is delicate and has prospered in happiness. We give him to you, Protector, as an attendant for the conqueror. 476. And the teacher receiving me said this to Ananda. Send him forth quickly. This one will be a thoroughbred. 477. Having sent me forth, the teacher, the conqueror, entered the monastery. The sun had not yet set. Then my mind was released. 478. Then the teacher, not neglecting me, rising up from his solitary meditation, said to me, Kambada. That was my ordination. 479. I received ordination when I was seven years old. The three knowledges have been obtained. Hail to the essential rightness of the Dhamma. So this is another one. Seven years old, became Arahant. It must be very special. The parents probably said I was obtained by many performances of vows and petitions, probably their only son, and gave him to the Buddha. And the Buddha saw that this one is a thoroughbred and probably taught him the Dhamma and the meditation. By the same day, he became enlightened. And once a person is enlightened, then he has to renounce. He's no more the same person. So normally, seven years old, they don't take the higher ordination. They are normally just given the Pabbajja, which is the Samanera. But in his case, because he was already an Arahant, as given the ordination, meaning the bhikkhu status. So Paka 480, seeing the best of men pacing up and down in the shade of the terrace, going up to him there, I worship the best of men. 481, putting my robe over one shoulder, clasping my hands together, I paced up and down behind the stainless one, the best of all creatures. 482. Then he, skilled in questions, knowing, asked me questions. Fearless and unafraid, I replied to the teacher. 483. When the questions had been answered, the Tathagata was pleased. Looking around the Sangha of monks, he said this. 484. Good for those of Anga and Magadha, whose robe, begging bowl, and requisites, lodgings, reverence, and homage, this one enjoys. Good for them, he said, 485. From this day onwards, Sopaka, come to see me when you wish, and let this be your ordination, Sopaka, 486. Having received ordination at the age of seven, I bear my last body. Hail to the essential rightness of the Dhamma. Quite a number of seven-year-old Arahants. This one, another one. This one must have been Samanera. So he saw the Buddha walking meditation. He also walked behind the Buddha. When the Buddha asked him questions, he could answer without any fear. But he doesn't actually say what age he became enlightened. He says he was ordained at the age of seven. Sarabhanga, 487. Having broken off reeds with my hands, having made a hut, I dwelt there. By common consent, my name was Reed Breaker Sarabanga. 488. It is not fitting for me to break off reeds with my hands now. The precepts of training have been laid down for us by the famous Gautama. 489. I, Sarabanga, did not previously see the whole complete disease. This disease has now been seen by me doing the bidding of the one above the devas. 490, by the very road by which Vipassi went, by the very road by which Sikhi, Vesabu, Kakusanda, Kona, Gamana, and Kasapa, by that straight path went Gotama. These are all the previous Buddhas, Sammasambuddhas. 491, the seven Buddhas are rid of craving, without grasping. plunging into annihilation, by whom, having become righteousness, venerable, this Dhamma was taught." 492. Namely, the Four Noble Truths. From compassion for living creatures, pain is arising, the path, the suppression and complete annihilation of pain or suffering. 493. In which the endless pain in journeying on comes to an end. After the breaking up of this body, and the complete annihilation of life. There is no other renewed existence. I am completely released in every aspect." Now we come to group of eight verses. Maha Kaccayana, 494. One should not do much work. One should avoid people. One should not exert oneself. He who is greedy and desirous of flavors, misses the goal which brings happiness. 495. They know that this respect and homage in high-born families is truly a bore. A fine dart, hard to extract, honor is hard for a worthless man to give up. 496. It is not with reference to another's action that a mortal's action is evil. Of one's own accord, one should not practice it, for mortals are the kinsmen of their own action. 497. One is not a thief by the word of another. One is not a sage by the word of another. But as the self knows one, so do the devas too know one. 498. Others too do not know that we come to an end here. But those who have good knowledge in this respect, thereby their quarrel cease. 499. The wise man lives indeed, even after the loss of his wealth. But if he does not obtain wisdom, even a rich man is not alive. 500. One hears all with the ear, one sees all with the eye, and a wise man ought not to reject everything which is seen or heard. 501. One with eyes should be as though blind, one with ears as though deaf, one with wisdom as though stupid, one with strength as though weak. Then when the goal has been attained, what should lie on the bed of death? So other people's opinions are not so important, but we know ourselves, our real self, and the devas and the ghosts also know our real self. Sri Mithra 502, without anger and rancor, undeceitful and devoid of slander, truly such a monk does not grieve when he has thus passed away. 503. Without anger and rancor, undeceitful and devoid of slander, always with sense doors guarded, a monk does not grieve when he has thus passed away. 504. Without anger and rancor, undeceitful and devoid of slander, a monk who is of good virtue does not grieve when he has thus passed away. 505. Without anger and rancor, undeceitful and devoid of slander, A monk with good friends does not grieve when he has thus passed away. 506. Without anger and rancor, undeceitful and devoid of slander, a monk of good wisdom does not grieve when he has thus passed away. 507. Whose faith in the Tathagata is unmoving and well-founded, whose virtue is good, pleasing to the noble ones and praised. 508. Who has trust in the Sangha, and whose sight has become straight. Him they call not poor. His life is not in vain." 509. Therefore, a prudent man, remembering the Buddha's teaching, should devote himself to faith, virtue, trust of faith, and vision of the Dhamma. Mahapantaka. The other day we heard about, we heard verses from Chulapantaka. Now it's Mahapantaka, the brother. 510. When I first saw the teacher who has no fear from any quarter, agitation came upon me, having seen the best of men. 511. Would anyone transgress who bowed down his head with hands and feet, worshipping such a teacher when he came? 512. Then I abandoned children and wife, and money and grain. Cutting off my hair and beard, I went forth into the homeless state. 513. Possessed of training and right livelihood, well controlled in my faculties, revering the Fully Enlightened One, I dwell unconquered. 514. Then a resolve arose, longed for by my heart. I would not sit down even for a moment while the dart of craving was not withdrawn. 515. See my energy and effort as I dwell thus. The three knowledges have been obtained. The Buddha's teaching has been done, 516. I know my former habitation or past life. My deva I is purified. I am an Arahant worthy of gifts. I am completely released without basis for rebirth, 517. Then at the end of night towards sunrise, having dried up all craving, I sat cross-legged. This is one of those Arahants left the family, wife and children, and his property and money, everything. Now we come to the group of nine verses, Buddha, 518. When the clever man, knowing that old age and death to which ignorant individuals are attached, are painful, diagnosing pain, meditates, truly mindful, he does not find greater contentment than this. 519. When having struck down attachment, the bringer of suffering and craving, the bringer of suffering arising from the aggregate of the diversified world, he meditates truly mindful. He does not find greater contentment than this." 520. And having seen by wisdom the blissful, hateful path, the best of paths, cleanser of all defilements, he meditates, truly mindful. He does not find greater contentment than this. 521. When he develops the sorrowless, stainless, causally undetermined, peaceful place, cleanser of all defilements, and cutter of bonds and fetters, he does not find greater contentment than this. 522. When in the sky the thundercloud rumbles, full of torrents of rain, all around on the path of birds, and the monk who has gone into the cave meditates, he does not find greater contentment than this. 523. When seated on the bank of rivers covered with flowers, with garlands of irrigated woodland plants, happy indeed he meditates. He does not find greater contentment than this. 524. When at night, in a lonely grove, while the sky rains, the fanged animals roar, and the monk who has gone into the cave meditates, he does not find greater contentment than this. 525. When having kept his own thoughts in check inside a mountain, having taken refuge in a mountain cleft, Rid of distress and rid of barrenness of mind, he meditates. He does not find greater contentment than this. 526. When happy, destroying stain, barrenness of mind and grief, without obstruction, without craving, dart free, having indeed put an end to all asavas, he meditates. He does not find greater contentment than this. So if a monk stays in seclusion and he can experience one-pointedness of mind, he is very happy and contented. Now we come to the group of 10 verses. Kalu Udain, 527. The trees are now crimson, Lord. Having shed their old foliage, about to fruit, they illuminate as though aflame. The time partakes of flavor, great hero. 528. The delightful trees in bloom diffuse their scent all around in all directions. Having shed their petals, hoping for fruit, it is time to go forth from here, hero. 529. It is not too cold, nor again too hot. The season is pleasant. Fit for a journey, Lord. Lord, let the Sakias and Kolias see you facing west, crossing in the river Rohini. 530. The field is ploughed in hope. In hope, the seed is sown. In hope, merchants go to sea, bringing back wealth. Let that hope of mine in which I stand be realized. 531. Again and again, they sow the seed. Again and again, Deva King reigns. Again and again, farmers plough the field. Again and again, grain comes to the kingdom. 532. Again and again, beggars wander. Again and again, master givers give. Again and again, master givers, having given, go to the heavenly place. 533. A hero of great wisdom, indeed, cleanses seven generations in whatever family he is born. I think, Sakya, you are the deva of devas, for you begot the sage who is truly named." 534. The father of the great seer is called Suddhodana, but the Buddha's mother was called Maya, who, having cherished the Bodhisatta in her womb, after the breaking up of the body, rejoices in the three heavens. 535. She, Gotami, having died, having descended from here, being possessed of deva-like sensual pleasures, rejoices in five strands of sensual pleasures, surrounded by those groups of devas. 536, I am the son of the Buddha who endures what is beyond endurance, the son of the incomparable, variable Angirasa. You, Sakya, are my father's father. Truly, you are my grandfather, Gautama. So maybe this monk is talking to the Buddha's father. See, 533, a hero of great wisdom cleanses seven generations. There's this belief that if a person goes forth as a monk, he benefits seven generations, three generations before him and three generations after him, and the same generation as him. That means his parents, grandparents, great-grandparents, and then the children, and then grandchildren, great-grandchildren and also his brothers and sisters. Ekavihariya, 537. If no one else is found in front or behind, it is very pleasant for one dwelling alone in the wood. 538. Come then, I shall go alone to the forest praised by the Buddha, which is pleasant for a resolute monk dwelling alone. 539. Alone, pursuing my aim, I shall quickly enter the grove, which gives joy to sages, is delightful, and is haunted by rutting elephants. 540. In well-flowered Sita Vana, in a cool mountain cave, having sprinkled my limbs, I shall pace up and down alone. 541. When shall I dwell alone, companionless, in the pleasant great wood, my tasks done, without ask of us? 542. May my intention prosper, as I desire to act thus. I myself shall bring it to pass. No one can act for another. 543. I myself am binding on my armor. I shall enter the grove, nor shall I come forth from there until I have gained the annihilation of the Asavas. 544. While the wind blows cool and sweet-smelling, I shall split ignorance asunder as I sit on the mountaintop. 545. In the flower-covered wood and now in the cool cave, I shall enjoy myself on Giribhadja, delighted by the happiness of release. 546. I am he whose intentions are fulfilled, like the moon on the 15th day. I have completely annihilated all my asavas. There is now no renewed existence. You see 541, he said, when shall I dwell alone, companionless in the pleasant great wood, my task done. This one, although he was dwelling physically alone, but if he has a lot of stray thoughts and all that, then he has a companion. But if he has attained enlightenment and the mind has stopped working, so he has no more a companion, then he's really dwelling alone. Now we come to Maha Kapina. Maha Kapina, if you remember, in the previous sutra, the Buddha said, he's lean, lean with a bent nose or something, but he has great psychic powers. 547, neither enemies nor well-wishers, when they seek, see a weak spot in him who sees the future in advance, both the beneficial thing and the unbeneficial. 548. He who has perfected, well-developed and practiced in due order, mindfulness of breathing as taught by the Buddha, illumines this world like the moon released from a cloud. 549. Truly, my mind is purified, unlimited, well developed, having penetrated and having been applied. It illuminates all the quarters. 550. The wise man lives indeed, even after the loss of his wealth. But if he does not obtain wisdom, even a rich man is not alive. 551. Wisdom discerns what is heard. Wisdom increases fame and reputation. In this world, a man with wisdom finds happiness even in pain." 552. This is not a rule for today only. It is not amazing or even strange. When one is born, one dies. What indeed is strange in that 553 For death is certain immediately after life for anyone who is born. All who are born die here, for of such a nature are living creatures. 554 For what is of advantage to the lives of other men is of no advantage to a dead man. In the case of a dead man, there is weeping Not fame, nor being well known in the world, nor being praised by Brahmins and ascetics. 555. Weeping impairs the eye and the body. Color and strength and intellect are ruined. His, the weeper's enemies become joyful. His well wishes are not happy. 556. Therefore, one should wish to have prudent men and those of great learning dwelling in one's family, who by the power of their wisdom get to the end of their duty as one gets to the far bank of a full river by boat." Chula Pantaka. This is the brother of Maha Pantaka. 557. Sluggish was my progress. Formerly I was despised, and my brother turned me away, saying, Go home now. 558. Being turned away at the gateway of the Sangha's monastery, I stood there discouraged, full of longing for the teaching. 559. The Blessed One came there. He touched my head, taking me by the arm. He led me into the Sangha's Monastery. 560. From compassion, the teacher gave me a towel for my feet, saying, Take careful possession of this pure thing on one side. 561. Hearing his bidding, I remain delighting in his teaching. I practice meditation for the attainment of the supreme goal. 562. I know my former habitation, my deva eye is purified. The three knowledges have been obtained. The Buddha's teaching has been done, 563. Fashioning my shape of my body 1,000 times, I, Pantaka, sat in the pleasant mango grove until the announcement of the time, 564. Then the teacher sent a messenger to me to announce the time. When the time had been announced, I approached him through the air, 565. Having worshipped the teacher's feet, I sat down on one side. Perceiving that I was seated, then the teacher received the gift." 566. Recipient of the offerings of the whole world, receiver of sacrifices, field of merit for mankind, he received the gift. This Chula Pantaka, after he renounced, when he was given a meditation object, he could not meditate. So they taught him for some time, and he still could not meditate, and nobody could help him to make progress. And then they got annoyed with him, and the brother asked him to go home. Then when he came out of the monastery, he was very dejected. So the Buddha came to him. And I think this story is in the Dhammapada commentary. and gave him a towel to clean. And then when he used the towel, then when the towel was dirty, I meditated on it, he meditated on it. And then it seems he attained concentration or later became, he attained great psychic power. So his body, he could multiply 1,000 bodies. Kappa 567, full of stains of different sorts, a great producer of excrement, like a stagnant pool, a great tumour, a great wound. 568. Full of pus and blood, immersed in a privy or lavatory, trickling with water, the body always oozes foully. 569. Having a binding of 60 tendons, plastered with fleshy plaster, gird with a jacket of skin, the foul body is worthless. 570. Linked together with a skeleton of bones, with bonds of sinew threads, it produces its various postures by the union of many things. 571. Set out with certainty for death in the vicinity of King Death, a man was abandoned in this very place, goes where he wishes. 572. The body is covered with ignorance, tied with the fourfold tie. The body is sinking down in the flood, caught in the web of latent tendencies. 563. Joined with the five hindrances, afflicted with thought, followed by the root of craving, covered with the covering of delusion. 574. Thus this body exists, subject to the compulsion of action, but existing has cessation at its end. Having had various existences, it perishes. 575. The blind ordinary individuals who cherish this body fill up the terrible cemetery. They take on renewed existence, 576. Those who avoid this body like a dung-smeared snake, having spurned the root of existence, will be quenched without ask of us. This 572, the fourfold Thai as opposed to this fourfold Thai, the Pali word is gantala, opposed to mean four things, covetousness, ill will, attachment to rules and rituals, and dogmatic fanaticism. Next one is Upasena Vangantaputta, 577. This is another famous arahant. For the sake of solitary meditation, a monk should resort to a lodging which is secluded with little sound, haunted by beasts of prey. 578. Having fetched odds and ends from rubbish heap. This one is odds and ends of cloth. from Rabishi, cemetery and streets, having made a rough outer robe. He should wear the coarse robe. This is called the pangsukula chivara, pangsukula robe, discarded cloth he picks up to make a robe. 579, making his mind humble, a monk should wander for alms from family to family without exception. He sends doors guarded, well restrained. 580. But he should be content even with coarse food. He should not seek other flavor in abundance. The mind of one who is greedy for flavors does not delight in meditation. 581. But the sage should live desiring little indeed, contented, secluded, not living in company with householders nor homeless ones alike. 582. He should make himself appear as a dull person or a fool. A clever man should not speak excessively in the midst of the Sangha. 583. He should not insult anyone. He should avoid hurting anyone. He should be restrained by the rules of training and should know moderation in eating. 584. He should have appearance well grasped, being skilled in the origin of mind. He should devote himself to calm and insight at the right time. 585. Possessed of energy and perseverance, he should always be earnest in application of mind. But the clever man should not be confident until he has gained the end of pain. 586. When he dwells thus, desirous of purity, all amongst us of us are annihilated and he attains to quenching. So a wise person should make himself appear as a dull, person or a fool that is not so popular, then he has more time to meditate. Gotama 587. One should know one's own goal. One should take a careful look at the Buddha's word and at whatever would be fitting here for one who has entered upon the ascetic state. 588. A noble friendship here, an undertaking full of training and obedience to teachers. This is fitting for an ascetic. 589, respect towards the Buddha, homage to the Dhamma as is proper, thinking highly of the Sangha. This is fitting for an ascetic. 590, a purified and blameless livelihood, joined with good behavior and association, and the settling of the mind. This is fitting for an ascetic. 591, a manner of acting and a way of avoidance, pious deportment, and exertion in higher thinking. This is fitting for an ascetic. 592. Forest lodgings secluded with little noise, fit for a sage to resort to. This is fitting for an ascetic. 593. Both virtue and great learning. Investigation into the tree, into the true nature of the conditions of existence. Right understanding of the truths. This is fitting for an ascetic. 594, thinking that it is impermanent, one should develop the conception of non-self and the conception of the loathsome and discontent with the world. This is fitting for an ascetic. 595, one should develop the constituents of enlightenment, bojanga, the elements of supernormal power, the idipada, faculties and powers, and the noble eightfold path. This is fitting for an ascetic. 596. A sage should abandon craving. He should split the asavas asunder, root and all. He should dwell released. This is fitting for an ascetic.

48-KN-Theragatha-Verses-597-672-(2011-09-04).txt

Now we come to the group of 11 verses. Sankhicha, 597. Is there any profit for you in the forest in the rainy season like Ujjuhana, dear child? Virambha is delightful for you, for seclusion is for meditators. 598. Just as the virambha wind blows away clouds in the rainy season, so are my conceptions connected with seclusion scattered abroad. 599. The black bird inhabiting a home in a burial ground causes mindfulness bent on absence of desire for the body to arise in me. Because this crow eats the corpses. 600. Whom others do not protect and who does not protect others, truly that monk lies happily, having no longing for sensual pleasures. 601. With clear water and wide cracks, haunted by monkeys and deer, covered with oozing moss, those rocks delight me. 602. I have dwelt in woods, caves and grottos, in solitary lodgings, in a place frequented by beasts of prey. 603. May these creatures be killed. May they be slaughtered. May they come to harm. I have not been aware of having any ignoble, hate-ridden intentions. 604. The teacher has been waited on by me. The Buddha's teaching has been done. The heavy load has been put down. that which leads to renewed existence has been rooted out. 605. I have attained that goal for which I went forth from the home to the homeless state, the annihilation of all fetters. 606. I do not long for death, I do not long for life, but I await my time as a servant his wages. 607. I do not long for death, I do not long for life, but I await my time, attentive and mindful. We come to the group of 12 verses, Silabat 608. Here in this world, one should train oneself carefully in virtue only. For virtue, when cultivated, brings all success near at hand. 609. A prudent man should protect virtue, desiring the three happinesses, praise, the gaining of wealth, and rejoicing in heaven after death. 610. For the virtuous man acquires many friends by his self-restraint, but the unvirtuous man practicing evil is estranged from his friends. 611. The unvirtuous man gains ill repute and ill fame. The virtuous man always gains reputation, fame, and praise. 612. Virtue is the beginning and support and foremost cause of all good things. Therefore, one should make one's virtue pure. 613. Virtue is also the control, restraint and delighting of the mind and the thought of all Buddhas. Therefore, one should make one's virtue pure. 614. Virtue is an incomparable power. Virtue is the supreme weapon. Virtue is the best adornment. Virtue is a wonderful coat of mail. 615. Virtue is a very mighty bridge. Virtue is an unsurpassed perfume. Virtue is the best ointment, whereby one scents an odor in all directions. 616. Virtue is the foremost provision. Virtue is the supreme food for the journey. Virtue is the best vehicle whereby one goes in all directions. 617. A fool obtains blame in this world and after death is unhappy in hell. He is unhappy everywhere, not being concentrated upon virtue. 618. A wise man obtains fame in this world, and after death is happy in heaven. He is happy everywhere, being well concentrated upon virtue. 619. Virtue indeed is foremost here, but the wise man is supreme, conquering among men and devas because of his virtue and wisdom. Sunita, 620. I was born in a humble family, poor, having little food. My work was lowly. I was a disposer of withered flowers. 621. Despised by men, disregarded and reviled. Making my mind humble, I paid homage to many people. In India, I have this caste system. So this Sunita comes from a very low caste. 622. Then I saw the Enlightened One, revered by the Sangha of monks, the great hero, entering the supreme city of the Magadhas. 623. Throwing down my carrying pole, I approached to pay homage to Him. Out of sympathy for me, the best of men stood still. 624. Having paid homage to the teacher's feet, standing on one side, I then asked the best of all creatures for admission into the Sangha. 625. Then the merciful teacher, sympathetic to the whole world, said to me, Come, monk. That was my ordination. 626. Dwelling alone in the forest, not relaxing, I myself performed the teacher's bidding. just as the conqueror had exalted me. 627. For the first watch of the night, I recollected my previous births. For the middle watch of the night, I purified my deva eye. In the last watch of the night, I tore asunder the mask of darkness. 628. Then at the end of the night, towards sunrise, Indra and Brahma came and revered me with cupped hands. This is Sakadevaraja and Mahabrahma. 629. Homage to you, thoroughbred of men. Homage to you, best of men. To you whose asavas are annihilated, you are worthy of a gift, sir. 630. Then seeing me revered by the assembly of devas, giving a smile, the teacher said this. 631. By austerity, by living the holy life, by self-restraint and self-taming, by this one is a brahmana. This is the supreme state of being a brahmana. I come to the group of 13 verses. Sona Kolivisa. Sona Kolivisa comes from a very rich family and he was very delicate. In the Vinaya books, we have this description about him. He was so delicate that it seems hair grew on the soles of his feet. Even the king heard about it, wanted to see. And after he renounced, he put so much effort in striving that at night he won't sleep. He'll walk, keep walking, and because he comes from Very rich family, his feet were so delicate that he walked so much that they cracked and the blood was on the walking path, so much blood. So although he used so much effort, he did not attain enlightenment. So he thought of disrobing after some time. And Buddha came to him and told him the simile of the guitar string. If you tighten the guitar string too tight, when you play, the sound doesn't go very far. And when it's too loose, you play it, also the sound doesn't go far. So it must be just right, just medium. So he got the message. So he didn't use too much effort and didn't relax too much and attained enlightenment. 632. He was exalted in the kingdom. As the attendant of the King of Anga, today is exalted in things sublime, so now has reached the far shore of pain. 633. One should cut off five, one should abandon five, one should especially develop five. A monk who has gone beyond the five attachments is called a flood crosser. It's one we came across. Cut off five, lower fetters, abandon five, higher fetters, develop the five faculties. 634. The virtue, concentration, and wisdom of a monk who is frivolous, indolent, with his hopes fixed on external things, does not attain fulfillment. 635. For what is to be done is neglected, but what is not to be done is done. Their asavas increase as they are frivolous and indolent. 636. But those who constantly undertake mindfulness concerning the body do not practice what is not to be done. Continuously doing what is to be done, the asavas of the mindful and attentive come to an end. 637. Go on the straight way which has been pointed out. Do not turn back. One should urge on the self of one's own accord. One should attain to quenching. 638. When my energy was overtaxed, the teacher, unsurpassed in the world, one with vision, propounding the guitar string simile, taught me the Dhamma." 639. Hearing his bidding, I remained delighting in his teaching. I practiced equanimity for the attainment of the supreme goal. The three knowledges have been obtained. The Buddha's teaching has been done. 640, of one who is intent upon going forth and upon mental seclusion, who is intent on non-harming and upon the annihilation of grasping. 641, is intent upon the annihilation of craving and non-confusion of the mind. Having seen the uprising of the sense bases, the mind is wholly released. 642, for the monk who is wholly released and whose mind is calm, There is nothing to add to what has been done. Nothing remains to be done. 643. Just as a solid mass of rock is not moved by the wind, so sights, tastes, sounds, smells, and all things to touch. 644. Mental objects, pleasant and unpleasant, do not cause a venerable one's mind, which is steadfast and unfettered, to tremble, and he sees its passing away. We come to groups of 14 verses, Revata 645. You find as the verses go longer, it's more interesting because then we get the whole picture. When I went forth from the home to the homeless state, I was not aware of having any ignoble, hate-ridden intentions. 646. May these creatures be killed. May they be slaughtered. May they come to harm. I have not been aware of having any intention in this long period of time. 647. But I have been aware of love, infinite and well-developed, practiced in due order, as taught by the Buddha. 648. I'm a friend to all, comrade to all, sympathetic to all beings, and I develop a mind full of love, metta, always delighting in non-harming. 649. I gladden a mind which is immovable, unshakable. I develop the holy state, not cultivated by evil men." 650. Having attained to non-reasoning, the disciple of the fully enlightened one is straightaway possessed of noble silence. This non-reasoning or non-thinking refers to the second jhana. This state of the second jhana where the thoughts cannot rise up is called the state of the Aryan silence. But the mind stops chatting. 651. Just as a rocky mountain is unmoving, well founded, so a monk, like a mountain, does not tremble after the annihilation of delusion. 652. To a man who is without sin, always seeking purity, a hair's tip measure of evil seems as if the size of a cloud. When a person is very pure, even a little wrongdoing, It's like something very big to him because he's very sensitive. 653. As a frontier city is guarded inside and out, so you should guard yourselves. Let not the opportunity pass you by. 654. I do not long for death. I do not long for life. But I await my time as a servant is wages. 655. I do not long for death. I do not long for life. But I await my time, attentive and mindful." 656. The teacher has been waited on by me. The Buddha's teaching has been done. The heavy load has been put down. That which leads to renewed existence has been rooted out. 657. I have attained that goal for which I went forth from the home to the homeless state. The annihilation of all fetters. 658. Strive with vigilance. This is my advice. Come now, I shall be quenched. I am completely released in every respect." Now we come to Godatta, 615.9. This as a noble thoroughbred, yoked to a load, enduring a load, oppressed by the excessive burden, does not try to get rid of his yoke. 660. So those who are filled with wisdom, as the ocean with water, do not despise others. This is the noble state for living creatures." 661. Come in time into the power of karmic time, subject to various existences. Men come to grieve. Those young men grieve in this world. 662. Elated by anything having the characteristic of happiness, or cast down by anything having the characteristic of pain. Fools are struck down by both, not seeing things as they really are. 663. But those who, in the midst of pain and happiness, have overcome the seamstress, stand like a threshold stone. They are neither elated nor cast down. 664. Not to profit nor loss, not to fame nor reputation, Not to blame nor praise, not to pain nor happiness. 665. To nothing do they cling. As a drop of water does not cling to a lotus leaf. Everywhere wise men are happy. Everywhere they are unconquered. 666. There is loss with righteousness and unrighteous profit. Righteous loss is better than unrighteous profit. 667, there is the fame of those of little wisdom and the lack of fame of the wise. Truly the lack of fame of the wise is better, not the fame of those with little wisdom. Stop here for a moment. People with little wisdom in the world, they like fame, like to be famous, like to be known as so and so. But wise people, they hide their wisdom. 668. There is praise by fools and censure by the wise. Truly, censure by the wise is better than praise by fools. 669. There is happiness arising from sensual pleasures and pain springing from seclusion. The pain springing from seclusion is better than happiness arising from sensual pleasures. Stop here for a moment. Here, basically, also means that the pain, the suffering from walking the spiritual path is better than the pain of enjoying life in the world. When we walk the spiritual path, we renounce. It's a lot, it's painful, a lot of suffering, physical suffering, but it's worth it because in the end, you will get happiness. Whereas the path of worldly sensual pleasures, you enjoy first and pay later, credit card. 670. There is life with unrighteousness and death with righteousness. Death with righteousness is better than life with unrighteousness. So doing the right thing and you die for it is better than doing the wrong thing and have a life. 671. Those who have eliminated sensual pleasures and anger, whose minds are calm in various existences, live unattached to the world. Nothing is pleasant or unpleasant for them. 672. Having developed the constituents of enlightenment, the faculties and the powers, having attained to pious peace, they are quenched without ask of us. Shall we stop here? And anything to discuss? This last one by Godata, a lot of good advice. The spiritual path is the regular one. So, the Master's advice for those young who wish to make a wish to God, especially those very young and those who may not be young but very new to the Dharma, Actually all this necessary advice is already in all the suttas of the Buddha. If you have listened to the Nikaya talks which I have given, all the advice is already given there. You just need to... The Buddha says his teachings are complete and perfect. There's nothing more complete and perfect than the Buddha's words. So everything is there. And basically the Buddha says if you want to walk the spiritual path, that means the Noble Eightfold Path, you have to start with the first factor. Right view. And right view, as the Sutta says, comes from listening to the Dhamma and paying proper attention. And then when we understand the Dhamma, we have right view, we have entered the path. Otherwise, we have not entered the Noble Eightfold Path. A lot of people think they are practicing the Noble Eightfold Path. They have not even entered the Noble Eightfold Path because they have not attained right view. In the Suttas, I think Majjhima Nikaya 117, the Buddha says there's only one way to enter the Noble Eightfold Path, and that is by the first factor, right view. That means understanding the Dhamma. Understanding of the Dhamma is so important that the Buddha called his disciples Savakas. Savakas means hearers or listeners, those who listen to the Buddha's words and understand. Only those are his real disciples. Because if you understand, then your faith is unshakable. You'll always be the Buddha's disciple. But if you don't understand the Dhamma, then one moment you say you have faith, another moment you have no faith. One moment you want to practice, another moment you're pulled away by worldly attractions. So the Noble Eightfold Path has to be practiced in that way. And the first factor, right? view will bring you to the second factor, right thoughts. Right thoughts will bring you to the third factor, right speech, which will bring you to the fourth factor, right action, which will bring you to the fifth factor, right livelihood. And from there, you go into serious, more serious practice by the cultivation of the mind, that is right effort and then right mindfulness or right recollection, and then right concentration. So if a person doesn't want to renounce to attain enlightenment, then you practice the first five factors. First five factors are the most important. But if you want to get out of samsara after the first five factors, then you practice the sixth and seventh and the eighth factor. So you must have the wisdom to know how to practice also. So what you can do, you must know your means also. If you have not really become a full-time monk as a novice, no point to practice so hard because you won't be able to sustain it. Just like today I was talking with some lay people and Two of them are young, one couple, this young couple, I think in their 30s, and then another couple in their about 60s. And this young couple, they had just come into the Dhamma. They're not sure what to practice. And this old couple is telling them that meditation is the highest merit. Doing dana and keeping sila is not so meritorious. and urging them to meditate because it's the highest merit. But I told them to do dana, sila, and listen to the dhamma more, and I discouraged them from meditation. Why? Because I know they cannot practice meditation. They are so busy looking, trying to make a living, and always worried about their customer not paying them, and whether they have enough orders, and all these things, so it's not possible for them to meditate. We can see quite clearly. So no point when you cannot do, even though we know meditation is the highest merit, for certain people, it's not the best alternative because they can't practice it. So in the same way, if you come and live in a monastery, you also have to use your wisdom. The monastery is young and new like this. There's a lot of work to be done. Everybody has to do at least two hours of work. And you want to go and meditate all the time. It's not practical. It's not practical. When you live alone, when you are a full-time monk, you live alone, then you can do that. Because once you start something, you must be able to maintain it. If you can't maintain it, there's no point to to start. Of course, if you want just to get a taste of it, it's okay. But always remember whether you can keep it up. Some people, we know, many lay people, sometimes they are too serious about meditation. Many of them get a breakdown. Many of them get a breakdown. Because why? Because the conditions as a layman, it's not suitable for a lay person to be too serious about meditation. And then they practice too hard, and then they have too much pressure from their work, too much pressure from their family, and still they want to practice so hard, then they get a breakdown. We have seen it so often, so many times. It shows you don't know, you don't know yourself. You don't know your situation, so always have to use wisdom. But the best guide is always listen to the Dhamma, the Buddha's words. We notice in the Suttas and the Vinaya, the Buddha generally does not encourage lay people to meditate, but he encourages the monks to meditate. Although he sometimes does tell lay people to meditate, Not seriously, because it's not practical. So you have to know. For lay people, maybe you practice one or two hours when you get up in the morning. That's the best time. But if you are a monk, it's different. But even if you are a young monk, the first five years, you have a lot of things to learn. And it's also not possible to One, don't devote too much time to meditation. There is a time for everything, you must know. So, as I mentioned before, there are certain traditions like the Zen school, when a person becomes a monk for the first five years, he's not even allowed to meditate. He has to chop wood, he has to plant vegetables, got to serve the monks, do all the cooking, everything. And you finish five years and then you don't do all this and then you just meditate. So there's a time for everything. You got to know the situation and you got to know yourself. First you have to listen to the Dhamma. This practice of the Bhojangas, the factors of enlightenment, The how to practice it is explained very well in great detail in the Samyutta Nikaya. You have to listen to those or read the suttas there on the Bhojanga. There the Buddha says a lay person or a monk, he comes to the teacher. Then he has to be respectful and then he got to be to pay attention to what the teacher says. So if the teacher finds that he's worthy of teaching, then the teacher teaches him the Dhamma. Then after he hears the Dhamma, he got to reflect on it. This reflection on the Dhamma is the investigation. So after that, if he understands the Dhamma, then he attains faith. When he attains faith, then he wants to put more effort. At that time, he thinks of meditation. I thought, because I have seen quite a number of lay devotees who come to me with very shallow knowledge of the Dharma, and some still have much defilement, very selfish, really, a lot of, still a lot of, you can really anticipate a lot of anger. So, but, they aim for, they aim for having anger at the right time. So, I write about it, I ask my parents also, they want to tell me, if they, some people think that just by telling me the number, I can actually get it wrong. I think I mentioned before that some people they want to attain this and attain that but the spiritual path basically is reducing, cutting our defilements and practicing wholesome states, getting rid of unwholesome states and cultivating wholesome states. So we must always look into our defilements, look into our mind and whenever we react to any words or whenever our emotions come up, or whenever we think of anything, or we think in a certain way, we must always try to find out what is the motive. Why do we react like this? Why do we think in a certain way? So when we start asking, then we know our real intentions, our real motives. And if you do this, you find that sometimes You think in a certain way because of the ego, and then also you react in a certain way also because of the ego or the greed or the anger and all these things. So only when we see our shortcomings, then we can change. We don't look into our own mind and see the faults, we can never change. We read from the suttas, It is stated like in the Dhammapada, not by shaving the head do you become a monk, not by begging for alms do you become a monk, not by wearing rag ropes do you become a monk, not by practicing the austerities, the two tangas do you become a monk. It's by getting rid of the defilements. and cultivating wholesome states that you really become a monk. So the practice of the spiritual path is always inside, it's not the outer shore. Nowadays we find certain, especially younger monks, they like to show themselves as being very austere, practice certain austerities, do thangkas and all that. That is all for show only. What is important is inside. getting rid of our defilements. That's why we read in some of these verses that the real colour of the Arahant, the holy man, is inside. He doesn't show his colour outside. His colour is always hidden inside. So it is the inside that is important, not the outside. But in the original sutra, it seems that going forward is quite simple. But right now, we have first have to take the formation of the triple gem and then take the 10 precepts. Then I'm wondering when did this start? Oh, this started even during the Buddha's time. Initially, the Buddha just gave ordination to monks by just saying, ehi bhikkhu, kam bhikkhu, kam monk, and that was ordination. And later, he said that people who want to be ordained have to take the three refuges. And then later, when more people wanted to ordain, it was not possible for the Buddha to ordain so many people. Then he allowed the monks to ordain. So when he allowed the monks to ordain, then he made it more complicated. You got to be ordained by a sangha. You got to have at least 10 monks. And then the monk has to request for it. All this is in the Vinaya book. It's very detailed, how it developed, stage by stage, slowly by slowly. There's a time when, there's one time when somebody came to the monastery and then with the intention to ordain and then they ordained him, cut off his, shave off his head and all that. Then later something happened and he said, I never asked to ordain, why you all ordain me? So after that, the Buddha said, he has to request to be ordained before he can be ordained. So these things developed. So later when the Sangha ordained, then that person has to request, then they got to find out, because sometimes they ordain somebody and then they found, oh, he's in debt. Now they call what? Along, chasing him. want to chop him up because he didn't pay his debt. So you got to ask him during the ordination, are you free of debt? Are you owe somebody money? And then also, do you have some sickness? Do you have some disease? And there were some who were, how do you say, hermaphrodite. Half man, half woman came to ordain as a monk. Later they found out. And also have to ask, Are you a man? Are you a half man or what? And then also there was a time when the Naga, a snake spirit, he was disgusted with his snake body. He wanted to be reborn as a man, as a higher deva. So he used his psychic power to change into a human form and then became a monk. And then later when he fell asleep in the kuti, he changed into a huge python. And his kuti maid shouted in terror. So after that, the Buddha put this condition again. When somebody ordains, I must ask him, are you a human being? Look like a human being only. Look like a human being, sound like a human being, but not a human being. But they just say that with Buddha's time being involved in Vinaya, what kind of illness happened? Well, there were certain illnesses during the Buddha's time that were stronger. I think like TB, leprosy, skin disease. I have to check the Vinaya book. Yes, in the process of higher ordination, they take the Pabbajja first, then, but it proceeds, I mean in sequence, and then after that they take the higher ordination. That's why you find the suttas, when sometimes these External ascetics, they want to go forth, they ask for the going forth and the higher ordination. Sometimes they translate it as the going forth and the admission. It's actually the babajja and the upasampada. I have another question. It's about verses 584. Five? 584, page 38. Can Patanjali tell you the first two sentences? I don't quite understand. Is it? He should have appearance well grasped, being skilled in the origin of mind. He should devote himself to calm and insight at the right time. Is it? I'm not so sure about this appearance well grasped. It could mean understand the nature of appearance. Well grasped means understand or in the suttas the Buddha says when a form comes before your eye, don't pay too much attention to the general features or the minor details. So it may mean that. Skill in the origin of mind is when we go into our mind and we can understand how the mind works. There's one meditation which is Krabhindunyana Yoga and that is to find the origin of this I. You look into your mind. Suppose now with your eyes closed you look into your mind. And then you ask yourself, who are you? Like in Zen Buddhism, they have this koan, isn't it? Koan, who also say, who am I? So when you look into your mind, you ask yourself, who am I? You cannot be the body because one day your body will die and disappear entirely. So when you ask yourself, who am I? Basically, this knowing consciousness, this awareness, this knowing mind. In Thailand, they call the Phu Ru, the knowing one. Phu Ru, Lungpho, Lungpho Man. So this, the I is the knowing, okay. So when you look into the knowing, you find it is just awareness, consciousness. So if you stay with the knowing mind, then slowly, slowly your mind becomes one-pointed. And then we are able to get your mind one-pointed, no stray thoughts. Then you investigate, where's the origin of this mind? You go to the source of your consciousness. This is knowing the origin of the mind. If they still have hot temper, it means their mind has not calmed down. If their mind has calmed down and they have attained one-pointedness of mind, then they find it so pleasant. They don't want, they don't want to get angry. Even if they have reason to get angry also, they don't want to get angry. Whether you get angry or upset your whole system. Okay, shall we end here?

49-KN-Theragatha-Verses-673-817-(2011-09-05).txt

Tonight is the 5th of September, 2011 and this is the 5th night we are speaking on the Thera Gatha. Tonight we come to the group of 16 verses 673, Anya Kondanya. Anya Kondanya was the first disciple of the Buddha who attained Aryahood, he attained the stream-entry, the first of the five monks to attain stream-entry. 673. Having heard the Dhamma of great flavor, I have more faith. Absence of passion, completely without grasping, has been taught as the Dhamma. 674. There are many paintings in the world. In this earth's circumference, They disturb imaginings, I think, which are pleasant and concerned with desire. 675. This as a rain cloud would settle dust raised by the wind. So imaginings come to rest when one sees with wisdom. 676. When one sees with wisdom that all constituent elements are impermanent, then one becomes indifferent to pain. This is the way to purity. 677. When one sees with wisdom that all constituent elements are painful, then one becomes indifferent to pain. This is the way to purity. 678. When one sees with wisdom that all phenomena are non-self, then one becomes indifferent to pain. This is the way to purity. 679. The elder who was enlightened in succession to the Buddha, Kandanya, strong in energy, with birth and death eliminated, is perfected in living the holy life. 680. There are floods and a snare, a strong stake a mountain hard to tear asunder, cutting the stake and the snare, breaking the mountain which was hard to break. Having crossed, gone to the far shore, the meditator is released from Mara's bond." 681. The conceited and vain monk, because of evil friends, sinks down in the great flood, overwhelmed by the wave. 682. If he were not conceited, not vain, zealous, with faculties restrained, with good friends prudent, he would put an end to pain. 683. Here is a man with limbs like the knots of the Kala plant, thin, with his veins showing, knowing moderation in food and drink, with undaunted spirit. 684. Tormented by gnats and mosquitoes in the forest, in the great wood, like an elephant in the van of the battle, One should endure their mindful. 685. I do not long for death. I do not long for life. But I await my time as a servant his wages. 686. I do not long for death. I do not long for life. But I await my time attentive and mindful. 687. The teacher has been waited on by me. The Buddha's teaching has been done. The heavy load has been put down. That which leads to renewed existence has been rooted out. 688. I have attained that goal for which I went forth from the home to the homeless state. What have I to do with living in a thicket? Udain. 689. A man, fully enlightened, self-tamed, concentrated, proceeding to the way of holiness, delighting in the calming of the mind. 690. Whom men revere as having reached the far shore of all phenomena, him even the devas revere, so have I heard from the arahant. 691. Having passed beyond all fetters, come from the wood of desire to the non-wood, delighting in the renunciation of sensual pleasures, released like gold from stone. 692. That Naga indeed outshines others, as the Himalaya outshines other mountains. Of all with the name Naga, the one who is truly named is unsurpassed." 693. I praise that Naga to you, for he does no sin. The Naga elephant's two front feet are gentleness and mercy. 694. The Naga elephant's other feet are mindfulness and attentiveness. The great Naga elephant has faith as his trunk and equanimity as his white trunks. 695. His neck is mindfulness. His head is wisdom. Investigation with his trunk is reflection on the Dhamma. His belly is the fireplace of the Dhamma. His tail is seclusion. 696. Meditating, delighting in inhaling, well concentrated inside. He is a concentrated Naga elephant as he goes. He is concentrated Naga elephant as he stands still. 697. He is a concentrated Naga elephant as he lies down. He is a concentrated Naga elephant even as he sits. Everywhere the Naga is restrained. That is the perfection of a Naga. 698. He eats blameless things. He does not eat blameworthy things. Having obtained food and covering, avoiding what has been stored up. 699. Having cut every fetter and born, large or small, he goes without longing wherever he goes. 700. As a lotus born in water grows, but is not defiled by the water. being sweet-smelling, delightful. 701. The same way, too, the Buddha, born in the world, dwells in the world. He is not defiled by the world as the lotus is not defiled by the water. 702. A great blazing fire is extinguished when it has no fuel, and among the extinct ashes is coal quenched. 703. This simile has been taught by the wise to make their meaning known. The great Nagas will understand the Naga taught by the Naga. 704, rid of desire, rid of hatred, rid of delusion, without asavas, abandoning his body, the Naga would be quenched without asavas. This Naga is a symbol for the elephant as well as a snake spirit as well as a hero. So this one you look at 695 as our Kawai pointed out, this was in actually in a sutta. We look at this verse 197. We find in the Anguttara Nikaya Sutta 6.43, it also mentions about this elephant. So like this verse 197, putting over my shoulder a robe the color of mango sprouts, seated on an elephant's neck, I entered a village to beg. This seated on an elephant's neck, you look at 695, his neck is mindfulness. So when he's sitting on the elephant's neck, it means he is mindful. Mindful he entered the village to beg. And then he descended from the elephant's shoulder, that means he lost his mindfulness. Then he felt great agitation, this 198. I was agitated, then calm. So this probably what it refers to, not on a real elephant, but on this neck of the elephant meaning mindfulness as in 695. So the simile of the elephant is used for this holy man, the Brahmana, the hero, the Naga. Now we come to group of 20 verses, Adi-Mutta, 705. Those whom we have in the past killed for sacrifice or for wealth against their will were afraid. They trembled and babbled. 706. You have no state of being afraid. Your color becomes more settled. Why do you not lament in such a fearful situation? 707. There is no mental pain for one who is without longing, chieftain. Truly all fears have been overcome by one who has annihilated his fetus. 708. When that which leads to renewed existence is annihilated and the physical world is seen as it really is, there is no fear at death, just as there would be none at the laying down of a burden. 709. The holy life has been well lived by me. and the way has been well developed. I have no fear at death, just as I would have none at the complete annihilation of diseases. 710. The holy life has been well lived by me, and the way has been well developed. Existences are seen to be without enjoyment, like drinking poison which has been thrown away. 711. One who has gone to the far shore, who is without grasping, whose task is done, who is without ask of us, is delighted at the annihilation of life, like one released from the place of execution. 712. Having attained the supreme essential rightness, being unconcerned with the whole world, he does not grieve at death, like one who has been released from a burning house. 713. Whatever has come to pass, or wherever existence has been obtained, all this is without a supreme ruler. So it has been said by the great seer, 714, whoever understands this as it was taught by the Buddha does not take hold of any existence as one does not take hold of a well heated iron ball. 715, I do not have the thought I have been, nor do I have the thought I shall be. The constituent elements will cease to exist. What lamentation will there be in respect of that? 716. There is no fear for one who sees, as they really are, the pure and simple arising of phenomena, and the pure and simple causal continuity of the constituent elements. Chieftain. 717. When by wisdom one sees the world as being like grass and wood, not finding possessiveness, thinking, it is not mine, he does not grieve. 718. I am dissatisfied with the physical frame. I am not concerned with existence. This body will be broken, and there will not be another." 719. Do whatever you have to do with my physical frame, if you wish. There will not be hatred or love there for me on that account. 720. Hearing his strange, exciting bidding, throwing down their swords, the young man said this, 721. But Sir, what Sir having done, or who is your instructor? Because of whose teaching is grieflessness therefore obtained? 722. The all-knowing, all-seeing conqueror is my instructor, the teacher of great mercy, the healer of the whole world." 723. He taught this Dhamma leading to annihilation unsurpassed. Because of his teaching, grieflessness is therefore obtained. 724. Having heard the well-spoken utterance of the seer, having thrown down their swords and weapons, some of the thieves desisted from that occupation. Others chose going forth, 725. Having gone forth in the teaching of the welfarer, having developed the constituents of enlightenment and the powers, being clever with elated minds, happy with faculties formed, they attained the causally undetermined state of quenching. So it looks like this Adimutta, the arahant was talking to a group of thieves, bandits maybe, and some of them were so impressed that they went forth and others changed their occupation. Next one is Parapariya. This monk, we'll hear more of him later also. 726. A thought came to the ascetic, the monk Parapariya. seated alone, secluded, meditating. 727. What order, what vow, what thing performing would a man be a doer of duty for himself and not do any harm? 728. The faculties of men are for good and for ill. Unguarded, they are for ill. Guarded, they are for good. 729. Protecting his faculties and guarding his faculties, he would be a doer of duty for himself and not do any harm." Stop here for a moment. This is quite important here. If you guard your faculties, you are doing your duty for yourself. 730. If he does not see the peril, not restraining the faculty of sight as he goes among forms, he is not released from pain. 731. If he does not see the peril, not restraining the faculty of hearing, as he goes among sounds, he is not released from pain." 732. If seeing no escape, he indulges in smells, he is not released from pain. clinging to smells, 733. Recollecting the bitter, the mainly sweet, and the mainly sour, tied by craving for flavor, he is not aware of his heart, 734. Recollecting lovely, agreeable things to touch, being impassioned, he finds various sorts of pain because of desire, 735. But whoever cannot guard his mind from these mental objects, then pain follows him because of all these five, 736, the body full of pus and blood and many a corpse is made like a beautiful painted box by skillful men. 737, one is not aware that that which has a sweet taste is bitter, that the bond with those who are dear is painful, like a razor smeared up and down with honey. So if you lick the honey, you'll get cut. 738. Passionately attached to the form of woman, the sound of woman, and the touch of woman too, and the sense of woman, one finds various sorts of pain. 739. All the streams of woman flow in the groups of five. Whatever energetic man is able to make an obstruction to these. 740. He possesses the goal. He abides in the Dhamma. He is skillful. He is discerning. Even while enjoying himself, he may do his duty which is connected with Dhamma and the goal. 741. Being vigilant, discerning, one should avoid a profitless business which is doomed to failure, thinking, that is not to be done. 742. What is connected with the goal and what pleasure is concerned with the Dhamma, that one should take and practice, for that truly is the supreme pleasure. 743. He wishes to win possessions from others by various means, who, having killed, beaten, and caused to grieve, plunders others of their possessions by violence. 744. As a strong man, when fashioning, knocks out a pack with a pack, so a skilled man knocks out the faculties with the faculties. 745. Developing faith, energy, concentration, mindfulness and wisdom, striking the five with the five, a Brahmana goes unafflicted. 746. He possesses the goal, he abides in the Dhamma, having done in every respect the whole oral teaching of the Buddha, that man prospers in happiness. Telakani, 747. Truly for a long time, zealous, meditating on the Dhamma, I did not gain tranquility of mind, asking ascetics and Brahmins. 748. Who is the one who has gone to the far shore in the world? Who has attained to that which plunges into the undying? Whose doctrine do I accept, giving knowledge of the highest goal? 749. I was hooked inside, like a fish swallowing bait. I was bound like the demon Vepacitti with the snare of Mahinda." 750. I drag it along. I am not released from that grief and lamentation. Who will cause me to experience born-releasing enlightenment in the world? 751. What Brahmin or ascetic, preaching the perishability of the kilesas, whose doctrine removes old age and death, am I to accept? 752. The arrow of desire, tied together with uncertainty and doubt, fastened by the power of pride, stiff as a mind full of anger, 753. Originating from the bow of craving, connected with the twice-fifteen, see how it stands breaking the firm heart within my breast. 754. It is the non-abandoning of false theories, and is sharpened by wrong intentions and memories. Pierced by that, I tremble like a leaf shaken by the wind. 755. Having arisen within me, my individuality is quickly roasted. where the body with its sixth sense basis of contact is always proceeding." 756. I do not see the doctor who might remove that dart of mine, that uncertainty, without a probe or other cutting instrument. 757. Who without knife and without wound will remove the dart resting inside me without hurting all my limbs? 758. Truly He, the Lord of Dhamma, the best remover of the ill effect of poison, would show me dry land and His hand when I had fallen into the deep. 759. I have plunged into a pool from which the mud and dust cannot be removed, which is covered with deceit, jealousy, pride, sloth, and torpor. 760. Intentions dependent upon desire are the winds which carry along the man of wrong views, like a thunder cloud of conceit, a cloud of fetters. 761. The streams flow everywhere. The creeper bursting up stands firm. Who would obstruct the streams? Who will cut that creeper? 762. Make a dam, sir, an obstruction for the streams, lest your mind-made stream fell you like a tree violently. 763. So the teacher who is resorted to by throngs of seers, whose weapon is wisdom, was a protection for me. being fearful, seeking the far shore from the near one. 764. As I was being borne away, he held out to me a ladder, well fashioned, pure, made of the essence of the Dhamma, strong, and he said to me, do not be afraid. 765. Then I climbed the tower of the intense states of mindfulness and considered the people delighting in the individuality which previously I had thought much of. 766. And when I saw the embarkation on the ship of the way, not fixing my mind on the self, I saw the supreme landing place. 767. The dart, that which has its origin in the self, and that which is produced by that which leads to renewed existence. He taught the supreme way for the cessation of these. 768. The Buddha, remover of the ill effect of poison. cast off the knot which had long been laden in me and had long been established in me. Next one is Rathapala. This one from the Majjhima Nikaya, there's a sutta, Rathapala Sutta. So this Rathapala, after hearing the Dhamma, he decided to go forth. So he renounced his four wives and his father was the richest man in that city. So then he left for many years and then after he attained Arahanthood, he came back. So when he came back to the home, came back to the town, so the parents invited him to the house for for a meal, so when he went back to the house, all the four wives dressed up very beautifully came to him. So he had his meal, and after his meal, he said these words. 769, see the painted puppet, a heap of sores, a compounded body, diseased, with many bad intentions, for which there is no permanent stability. 770, see the painted form, with jewels and earrings, covered with skin and bones. It is resplendent with clothes. 771. The feet are ridden with leg, the face is smeared with powder, enough to delude a fool, but not for one who seeks the far shore. 772. Hair braided eightfold, eyes smeared with collyrium, enough to delude a fool, but not for one who seeks the far shore. 773. The ornamented foul body is like a new painted collyrium box, enough to delude a fool, but not for one who seeks the far shore. That he said to his parents. The hunter laid his net The deer did not come near the snare. Having eaten the fodder, let us go while the deer trapper laments. 775. The hunter's net is broken. The deer did not come near the snare. Having eaten the fodder, let us go while the deer trapper grieves. 776, I see wealthy men in the world having obtained wealth. They do not give it away because of delusion. Being greedy, they make a store of wealth and they desire sensual pleasures more. This one, stop here for a moment. After he had eaten his food, not only the four wives came to him, his parents showed their gold and diamonds and silver and all the valuable things. And they say something like, this is only on your mother's side, this is only the wealth you have on your mother's side. Your father's wealth is still not brought out yet, which is more. So come back, come back, and you can still do good as a layman. So he told his parents to throw away the wealth. He said, this wealth, will be like a weight on your neck when you are in the river, it will make you sing. So he said all these words. So to a worldly person, you hear him saying all these things like he's a heartless fellow. His parents only want his good, want his happiness. He's telling them all these things. So after he said all these things, then he left. He left, then he walked, to the forest area to spend his day. And then the news came to the king. News came to the king and then the king wanted to see him because he was a very unusual person in that town, the son of the richest man in the town, having left everything, even left his wives to become a renunciant. So the king went to see him. Then the king asked him a few questions, I think four questions, and asked him, what is it you saw that made you renounce the world? And that's one of the questions. And the others, you can find the Rathapala Sutra. So this following is the words he said to the king. A king, 777, a king who, having taken possession of the earth, having conquered the sea-gird earth, inhabiting this shore of the sea is unsatisfied, who desire the far shore of the sea." In other words, her greed can never be satisfied. 778. Kings and many other men come to their death, not rid of their craving. As though lacking something, they give up the body, for there is no satisfaction in the world from sensual pleasures." 779. Kinsmen bewail him, their hair disheveled, and they say, Alas, truly they are not mortal, they are not immortal. Having carried him out dressed in a shroud, having built a pyre, they burn him there. 780. He is burned, being prodded with stakes, with a single garment, leaving behind his wealth. As he dies, neither kinsmen nor friends nor companions are a protection." 781. Heirs take his wealth, but a creature goes in accordance with his actions or karma. Wealth does not follow a dying man, nor do children, nor wife, nor wealth, nor kingdom. 782. One does not obtain long life by wealth, nor does one banish old age by riches. For the wise have said that this life is short, non-eternal, subject to change." 783. The rich and the poor feel the touch. The fool and the wise men alike are touched, but the fool lies prostrate as though smitten by his folly. The wise man, touched by the touch of death, does not tremble. 784. Truly, therefore, wisdom is better than wealth. By it one gains the end of this world. For because of not gaining the end in various existences, men do evil actions from delusion. 785. One comes to a womb and the next world, undergoing, journeying on in succession. Another with little wisdom, who puts his faith in him, comes to a womb and the next world. 786. Just as a thief caught at the mouth of a hole is beaten because of his own action, being of an evil nature, so people after death in the next world are beaten because of their own action, being of an evil nature." 787. For sensual pleasures, virigated, sweet, delightful, disturb the mind by their various forms. Seeing the peril in the strengths of sensual pleasure, King, therefore I went forth." 788. As the fruits on a tree fall, so do men fall, young and old, after the breaking up of the body. Seeing these two, King, I went forth. Truly the ascetic state, being the only certain thing, is better. 789. Possessed of faith, I went forth in the teaching of the conqueror. My going forth was not unfruitful. Free from debt, I enjoy my food." 790. Regarding sensual pleasures as a thing on fire, and gold as a knife, seeing pain from the time of entry into the womb, and great fearfulness in hells, 791. Knowing this peril, then I felt great agitation. I was agitated, then calm. I gained the annihilation of the Asavas. 792. The teacher has been waited on by me. The Buddha's teaching has been done. The heavy load has been put down. That which leads to renewed existence has been rooted out. 793, I've obtained that goal for which I went forth from the home to the homeless state, the annihilation of all factors. Now we come to Malunkia Putta, 794. The mindfulness of one who thinks about a pleasant object becomes confused when he sees its form. With undetached mind, he senses it and stays clinging to it. 795. His many sensations originating in forms increase. His mind is harmed by covetousness and cruelty. Quenching is said to be far away for one who heaps up pain in this way. 796. The mindfulness of one who thinks about a pleasant object becomes confused when he hears its sound. With undetached mind, he senses it and stays clinging to it. 797. His many sensations originating in sounds increase. His mind is harmed by covetousness and cruelty. Quenching is said to be far for one who heaps up pain in this way. 798. The mindfulness of one who thinks about a pleasant object becomes confused when he smells its smell. With undetached mind, he senses it. and stays clinging to it. 799. His many sensations, originating in smells, increase. His mind is harmed by covetousness and cruelty. Quenching is said to be far away for one who heaps up pain in this way. 800. The mindfulness of one who thinks about a pleasant object becomes confused when he tastes its taste. With undetached mind, he senses it and stays clinging to it. 801. His many sensations, originating in taste, increase. His mind is harmed by covetousness and cruelty. Quenching is said to be far away for one who heaps up pain in this way. 802. The mindfulness of one who thinks about a pleasant object becomes confused when he feels its touch. With undetached mind, he senses it and stays clinging to it. 803. His many sensations originating in things to touch increase. His mind is harmed by covetousness and cruelty. Quenching is said to be far away for one who heaps up pain in this way. 804. The mindfulness of one who thinks about a pleasant object becomes confused when he knows a mental phenomena. With undetached mind he senses it and stays clinging to it. 805. His many sensations originating in mental phenomena increase. His mind is harmed by covetousness and cruelty. Quenching is said to be far away for one who heaps up pain in this way." 806. He is not attached to forms. Seeing a form, he is mindful. With detached mind, he senses it and does not stay clinging to it. 807. As his sensation is annihilated, not heaped up When he sees and studies a form, so he lives mindful. Quenching is said to be near him as he reduces pain in this way. 808. He is not attached to sounds. Hearing a sound, he is mindful. With detached mind, he senses it and does not stay clinging to it. 809. As his sensation is annihilated, not heaped up, when he hears and studies the sound, so he lives mindful. Quenching is said to be near him as he reduces pain in this way. 810. He is not attached to smells. Smelling a smell, he is mindful. With detached mind, he senses it and does not stay clinging to it. 811. As his sensation is annihilated, not heaped up, When he smells and studies the smell, so he lives mindful. Quenching is said to be near him as he reduces pain in this way. 812. He is not attached to taste. Tasting a taste, he is mindful. With detached mind, he senses it and does not stay clinging to it. 813. As his sensation is annihilated, not heaped up, when he tastes and studies a taste, so he lives mindful. Quenching is said to be near him as he reduces pain in this way. 814. He is not attached to things to touch. Feeling a thing to touch, he is mindful. With detached mind, he senses it and does not stay clinging to it. 815. As his sensation is annihilated, not heaped up, when he feels and studies a thing to touch, so he lives mindful. Quenching is said to be near him, as he reduces pain in this way. 816. He is not attached to mental phenomena. Knowing a mental phenomenon, he is mindful. With detached mind he senses it and does not stay clinging to it. 817. As his sensation is annihilated, not heaped up, when he knows and studies a mental phenomenon, so he lives mindful. Quenching is said to be near him as he reduces pain in this way. So we have to guard the six sense doors to reduce our suffering.

50-KN-Theragatha-Verses-818-891-(2011-09-05).txt

Now we come to the Arahant Selah. 818. You have a perfect body. You are shining, well proportioned, beautiful to look at. You are golden colored, blessed one. You have very white teeth. You are energetic. 819. For the minor distinguishing marks of a well proportioned man, all the marks of a great man are in your body. 820. You have clear eyes, a round face. You are large, straight, splendid. In the middle of the Sangha of ascetics, you shine like the sun." 821. A monk with skin like gold is good to look at, but what do you want with the ascetic state when you have such excellence of color? 822. You ought to be a king, a wheel-rolling monarch, a bull among heroes, possessing the whole world, a conqueror, the lord of Jambusanda. 823. Warriors and minor kings and kings are your vessels. You are king of kings and lord of men. Rule, Gautama." Stop here for a moment. This Sela is a Brahmin. He brought his, I think, 30 disciples to see the Buddha. And he saw that the Buddha has these marks of a great man and asked the Buddha to be a king. Here you find one of the few places, a little description of the Buddha's face. You see, you have clear eyes, a round face. So Buddha has a round face. And he's large and straight and splendid. I think the first time I see somewhere You don't find in the other suttas, they say the Buddha has a round face. So the Buddha replied, 824, I am a king sela, an unsurpassed dhamma king. By my dhamma I set the wheel rolling, the wheel which is not to be rolled back. And this Yela said, 825. You profess to be enlightened and unsurpassed Dhamma King. You say, Gautama, by my Dhamma, I set the wheel rolling. 826. But who is the Lord's captain? Who is the disciple? Who is successor to the teacher? Who keeps this wheel rolling that has been set rolling by you? And the Buddha answered, 827. Following the example of the Tathagata, Sariputta keeps the unsurpassed Dhamma wheel rolling that has been set rolling by me." 828. What is to be known is known. What is to be developed is developed. I have eliminated what is to be eliminated. Therefore I am a Buddha. Brahmin. 829. Dispel your doubt in me. Have faith Brahmin. It is hard to obtain a sight of the enlightened once repeatedly. 830. I myself am a Buddha, Brahmin, one of those whose appearance in the world is truly difficult to obtain. I am an unsurpassed dark remover. 831. Having become Brahma, Brahma Buddha, unequal crusher of Mara's army, having subdued all enemies, I rejoice, having no fear from any quarter. And this Brahmin said, 832. Here, sirs, what the one with vision says, the dart remover, the great hero, roars like a lion in the wood. 833. Having seen him become Brahma, Brahma Buddha, that means become God-like, the Buddha, an equal crusher of Mara's enemy, who would not have faith, even one who is base-born? 834. Let him who wishes follow me, or let him who does not wish go. Here I shall go forth in the presence of the one of excellent wisdom." And his 300 disciples said, 835, if this teaching of the fully enlightened one is pleasing to your honour, we too shall go forth in the presence of the one of excellent wisdom. And then this Sela said, 836. These 300 Brahmins asked with cupped hands, shall we practice the holy life in your presence, blessed one? And the Buddha said, 837. The holy life is well proclaimed. It is instantaneous, immediate. Therefore, going forth is not in vain for a vigilant one who trains himself. And then after eight days, after seven days, they came to see the Buddha. It's Brahmins. 838. This is the eighth day since we went to you as a refuge, one with vision. In seven days, we have been tamed in your teaching, blessed one. 839. You are the Buddha. You are the teacher. You are the sage who overcame Mara. You, cutting off the latent tendencies, have crossed, bring these people across. 840. You have crossed over the basis of rebirth. You have torn the Asavas asunder. Without grasping, you have eliminated fear and dread like a lion. 841. These 300 monks stand with cupped hands. Stretch out your feet, hero. Let the great beings pay homage to the teacher's feet. So it looks like these 300 Brahmins, they also became enlightened in seven days. Why ask the Buddha to stretch out the feet? Because these Indians, they like to When they pay homage, they put their forehead on the feet of the person they revere. Sometimes they kiss the feet. Badia, Kaligoda Putta, son of Kaligoda, 842. The soft clothes which were worn by me then, riding on an elephant's neck, the rice gruel, the sauce for pure flesh eaten, did not make me happy. This one is a real elephant, not the mindfulness. 843. Now fortunate, persevering, delighting in whatever scraps come into his alms bowl. Padia, son of Goda, meditates without grasping. 844. Wearing rags, persevering, delighting in whatever scraps come into his alms bowl. Padia, son of Goda, meditates without grasping. 845. Living on alms food, persevering, delighting in whatever scraps come into his alms bowl. Padia, son of Goda, meditates without grasping. 846. Wearing the triple robe, persevering, delighting in whatever scraps come into his alms bowl. Padia, son of Goda, meditates without grasping. 847. Going on a begging round of every house without exception, persevering, delighting in whatever scraps come into his alms bowl. Baddhiya, son of Goda, meditates without grasping. 848. Sitting alone, persevering, delighting in whatever scraps come into his alms bowl. Baddhiya, son of Goda, meditates without grasping. 849. Eating one bowlful only, persevering, delighting in whatever scraps come into his alms bowl. Baddhiya, son of Goda, meditates without grasping. 850. Never eating after time, persevering, delighting in whatever scraps come into his alms bowl. Baddhiya, son of Goda, meditates without grasping. 851. Living in the forest, persevering, delighting in whatever scraps come into his alms bowl. Padia, son of Goda, meditates without grasping. 852. Living at the foot of a tree, persevering, delighting in whatever scraps come into his alms bowl. Padia, son of Goda, meditates without grasping. 853. Living in the open air, persevering, delighting in whatever scraps come into his alms bowl. Baddhiya, son of Gauda, meditates without grasping. 854. Living in a cemetery, persevering, delighting in whatever scraps come into his alms bowl. Baddhiya, son of Gauda, meditates without grasping. 855. Accepting whatever seed is offered, persevering, delighting in whatever scraps come into his arm's bore. Padia, son of Goda, meditates without grasping. 856. Remaining in a sitting position, persevering, delighting in whatever scraps come into his arm's bore. Padia, son of Goda, meditates without grasping. So it looks like he's another monk who sleeps or takes his rest in the sitting position, not lying down. 857. Desiring little, persevering, delighting in whatever scraps come into his alms-bowl. Baddhiya, son of Gauda, meditates without grasping. 858. Satisfied, persevering, delighting in whatever scraps come into his alms-bowl. Baddhiya, son of Gauda, meditates without grasping. 859. Secluded, persevering, delighting in whatever scraps come into his alms bowl. Padia, son of Goda, meditates without grasping. 860. Not living in company, persevering, delighting in whatever scraps come into his alms bowl. Padia, son of Goda, meditates without grasping. 861. Putting forth energy, persevering, delighting in whatever scraps come into his alms bowl. Badia, son of Goda, meditates without grasping. 862. Giving up a costly bronze bowl and a valuable golden one, I took an earthenware bowl. This is my second consecration. 863. guarded by men who had their swords in hand, had dwelt trembling in a city with high circling walls and strong battlements and gateways. 864. Today, fortunate, not fearful, with fear and dread eliminated, Padia, son of Goda, meditates having plunged into the wood. 865. Standing firm in the body of morality, developing mindfulness and wisdom, In due course I attained the annihilation of all fetters. This Badia Kaligoda should be the chief of the Sakyans. This chief of the Sakyans, when he stayed in his city, he had these bodyguards always protecting him. You know these chieftains, they are always afraid. Somebody wants to take that place, become the next chieftain, kill him. Daytime or so, everywhere he goes, he has his bodyguards with swords following him. And at night when he sleeps or so, around the house or so, a lot of bodyguards looking after him. In spite of all the bodyguards, every day and night he was afraid of being killed. But after he renounced, I think within The first Vassa, I think, the first Vassa, he attained Arahanthood. And then after that, he was going everywhere and saying sukha, sukha, sukha. And then some of the people didn't believe that he became Arahant so fast. So they complained to the Buddha, this buddy, formerly Chakyan Chieftain, enjoyed life so much, now he's missing all his sukha, now every day he's saying sukha. So they complained to the Buddha. Buddha called him, asked him to explain in front of everybody. So he explained that he was, normally they hint. They say formerly, he said when he was in the lay life, everywhere he went, he was afraid that somebody might kill him. Always protected with bodyguards. But now, he has no fear, even though he walks alone in the forest. That's why he says, oh, sukha. So they understood that he attained Arahanthood. Next one is Angulimala. This is the bandit who killed hundreds of people. 866, Angulimala said, while going along, ascetic, you say, I am standing still. And you say that I, who am standing still, am not standing still. I ask you this, ascetic, why are you standing still and I not standing still? This is what happened was the Buddha, usually the Buddha will contemplate, who in the world should he teach the Dharma to? Who has the blessings from past life to become enlightened or to become an Arya? So he found this Angulimala, this bandit who has killed hundreds of people up in the hill. So the Buddha walked all the way to the hill. Along the way, a lot of people tried to stop him, told him not to go there. This bandit Angulimala has killed so many people. The Buddha just kept on walking. So when the Buddha came to where Angulimala was, the Buddha kept walking. And this Angulimala thought, ah, he's a person easy to kill. He's got no weapons on him. So he came from behind, running very fast. This Angulimala is supposed to be very strong. So this Angulimala at that time must be quite young, and he's supposed to be so strong he could run as fast as a horse. So he came from behind, running behind the Buddha, wanted to kill the Buddha. But the more he ran, he didn't seem to go any nearer to the Buddha. The Buddha used the psychic powers, so he could not go near the Buddha at all until he was tired. Then he told the Buddha to stop. Stop, ascetic, stop. Then the Buddha turned around and told him, I have stopped, but you have not stopped. So he was puzzled. So that's why he asked the Buddha. And then he asked, why are you standing? Why have you stopped? I have not stopped. And the Buddha said, 867, I'm always standing still, Angulimala, having given up violence towards all beings, but you are unrestrained towards living creatures. Therefore, I am standing still, and you are not standing still. That means the Buddha has stopped the round of rebirths, but because he's a killer, he has not stopped samsara, the round of rebirths. And then Angulimala said, 860, 8. Truly, it is a long time since a great seer, an ascetic, honored by me, entered the Great Wood. Having heard your righteous verse, I shall abandon my numerous evils." 869. With these words, the robber hurled his sword and other weapons down a hole, a precipice, a chasm. The robber paid homage to the well-farer's feet. On that very spot, he asked the Buddha for admission into the Sangha. 870. And then the Buddha, the compassionate great seer, who is the teacher of the world, including the Deva, said to him, come monk. This in itself was monk status for him. 871. But he who formerly being indolent was afterwards not indolent, illuminates this world like the moon released from a cloud. 872. He whose evilly done action is blocked off by a good action illuminates this world like the moon released from a cloud. 873. The young monk who applies himself to the Buddha's teaching illuminates this world like the moon released from a cloud. 874. Let even my enemies hear a discourse on the Dhamma. Let even my enemies apply themselves to the Buddha's teaching. Let even my enemies consort with those men who, being good, cause others to accept the Dhamma." 875. Let my enemies hear the Dhamma from time to time from those who speak about forbearance and praise peaceableness and let them act in conformity with it. 876. For truly he would not harm me or anyone else. He would attain to the highest peace. He would protect creatures moving and unmoving. 877. For canal makers lead water, arrow makers bend the bow, carpenters bend wood, clever men tame the cell. 878. Some tame with a stick or hooks or whips. I was tamed by the variable one without stick, without sword. 879. My name is non-harmer Ahimsa. Previously I was a harmer. Today I am rightly named, for I certainly do not harm anyone. So formerly he harmed so many people. He was so cruel to so many people. But now he was given the name No More Cruel Ahimsa. 880. I was formerly the infamous robber Angulimala. Being carried along by the great flood, I went to the Buddha as a refuge. 881. I was formerly the infamous bloody-handed Angulimala. See my going to the refuge. That which leads to renewed existence has been rooted out. 882. Having done much action of that kind, leading to a bad transition, touched by the ripening of subsequent action, free from that, I enjoy my food." 883. Fools, stupid people, devote themselves to indolence or laziness. But a prudent man guards his vigilance as his best treasure. 884. You should not devote yourselves to indolence. nor to intimacy with the delight of sensual pleasures. The vigilant man, meditating, attains the highest happiness. 885. It has come, it has not departed, nor was that bad advice to me. Among the things shared out among men, I obtained the best, that means the Dhamma. 886. It has come, it has not departed, nor was that bad advice to me. The three knowledges have been obtained. The Buddha's teaching has been done, 887. Either in the forest at the foot of a tree or in the mountains in caves, here and there I stood then with agitated mind. 888, but now I lie down happily. I stand happily. I live my life happily beyond Mara's reach. I was pitied by the teacher. 889, formerly I was of Brahmin stock. I born on both sides. Now I am the son of the welfarer, the Dhamma King, the teacher. All the monks are called Sakya Putta, sons of the Sakyan. 890, I am rid of craving. without grasping, with sense doors guarded, well restrained. Having rejected the root of evil, I have attained the annihilation of the Asavas. 891. The teacher has been waited on by me. The Buddha's teaching has been done. The heavy load has been put down. That which leads to renewed existence has been rooted out. The next one is the famous Anuruddha. I think we stop here. Anything to discuss? from his teacher and his ex-girlfriend. I really do love talking to him. And I think he's just really putting in progress. I think it's just, we gotta help him out and give him a lot of that documentation. From my view, that's the first day, for most of us, he's been married to me for years. And, you know, this is, I mean, it's a slight, I think without the Buddha around, we all have to make our own investigation as to which meditation object is suitable. But the problem is a lot of people, due to pride, they don't want to change their object because they think other people can practice Anapanasati. I should also be able to practice Anapanasati. But the fact is that there are many people with a very disturbed mind. And it's partly because a lot of people or to get knowledge. The more knowledge you put into your brain, the less you can meditate. You have to throw aside a lot of the things that are not necessary. So we know that there are certain types of meditation the Buddha taught, so we should investigate those few. One is Anapanasati, which is actually a difficult object unless you live alone in a cave or something. Then another one is the 32 parts of the body. This one actually is an easier object to practice. But then for a lot of people who want to learn the 32, to memorize the 32 parts, they think it's too much trouble. That's why I ask them to chant like Namo Buddhaya. Chanting Namo Buddhaya, the problem is a lot of people think it's like elementary school. They don't want to practice it. But actually, it is good to at least start with that to calm your mind a bit. And the other thing is you have to remember meditation. If you want to calm your mind, you don't do it only when you are sitting down with other people. all the time you should try to calm the mind. That's why I say the chanting is useful. When you are not sitting in meditation also you can chant, you walk also you can chant, sit in the car also you can chant. You chant in your mind, nobody knows. So this, to calm the mind, we have to use effort all the time. You find in the suttas, the buddhas, disciples, They practice day and they practice night to the extent that at night they don't even sleep. In other words, they are trying to maintain their mindfulness 24 hours a day. That is a real meditation. All the time we should try to maintain our mindfulness. Unless we are too tired at night, then you fall asleep. That's because we haven't come to the stage where we are able to keep awake 24 hours a day, and if you are not up to that standard, you try to practice it, you might have a mental breakdown. So you have to know yourself. The other day we saw this interesting DVD about sleep. People who don't sleep too many days, they have a mental breakdown. So chanting is a good way It's another method that I teach. The third method I teach, if you notice from my talks, is the meditation on the self. This meditation on the self is basically what is taught in Jnana Yoga and also in Zen Buddhism, the gong-an, who am I? This one, there are some teachers, like last time I learned from my Mahayana teacher, he was not able to teach the correct way. So the way some of those Mahayana monks teach is that you just ask yourself this question, who am I? But it's not asking yourself, it's not the way. It's actually to keep in mind that I, it's not the who. Who am I? People sometimes they put their attention on the who, and who and who and who, they keep on who who, They make no progress. But actually, if you put your attention on that I, just be aware of that I. You can ask yourself, who is this I? And you think for a moment, one day this human body is going to fall sick and age and die. And one day this body will turn into a corpse. That time, who is that I? So you will realize, even now, imagine for a moment that you don't have a body, and you ask yourself, who am I? With your eyes closed, and you imagine you don't have a body, and you still have an I. Why? Because as long as you have a knowing mind, you have a consciousness and awareness, you will naturally think I exist. So that I actually is in that knowing, so you just stay with that knowing. You just either investigate the knowing or you just tell yourself, I am here. I am here. As long as the I is here, the mind won't run away. Every time you have a stray thought and the mind runs away, you forget that you are here. You're following your thoughts. You forget they are sitting here trying to meditate. But the moment you remember I am here, you come back to yourself, you come back to your mind. you are not straight away. So as long as you are aware, I am here all the time, you will never have a straight thought. Your mind will be focused. So you keep practicing this, I am here, or just that I, just awareness, just knowing that awareness, just knowing that knowing. This is what in Zen Buddhism they say, to use the, reverse your mirror, and see your original face. A lot of these things in Zen, they have all these sayings, We seem to be very strange and hard to understand. But when it's explained to you, then you find it's not difficult at all. It's very simple. So we just know the knowing. And then you keep doing that, your mind slowly will become one-pointed. So this is another meditation, actually, which is very simple. I mean, it's not hard to practice because you're just aware of yourself, just aware of your knowing mind. Just aware of your consciousness, that's all. So, these are the three methods that I teach, but you may find others in the Visuddhimagga and all that. So, the Buddha says in the Satipatthana Samyutta that the simile of the cook, when he cooks for the king, he must know the king's taste, whether the king prefers sour food or sweet or hot chili or salty or whatever. So in the same way we have to investigate what object of meditation is suitable for your mind. What object of meditation your mind can easily liking to and calm down. So you have to find out for yourself. Even if the Buddha was around, the Buddha is not going to make himself busy and telling everybody what is your method of meditation. You have to find out yourself. The Buddha wants to stay in Samadhi. Just like one of the suttas in the Samyutta Nikaya, where a monk was practicing alone in the forest, and he was not practicing very hard. So the deva came to advise him more energy, and then he appreciated it, he thanked the deva, then he told the deva, next time I'm careless, I'm lazy, please remind me. And the deva scolded him, who do you think you are? I'm not your servant, you know? I'm not your worker. So we have to take care of ourselves, don't expect somebody to advise us all the time. That's why the Buddha always says, be a lamb unto yourself. Be a refuge unto yourself in all other refuge. Take the Dhamma as your lamp. Take the Dhamma as your refuge in all other refuge. Okay, what happens when people, for example, the person says he's an architect and he's based in the city as well. Then they go to the city, they go to the architect, they go to the town, they go to the city. This, because it doesn't mean, and this is architect basically, it's not a model. Yes, but I find sometimes when you practice one object, after some time there's a bit of resistance coming up, you know. You keep practicing that and some resistance comes up, in which case you have to change your object. change your object, and then it might go well for a while. But you keep at it long, also you get resistance. It's just like you're eating Kentucky chicken every day. You might enjoy it in the beginning. After some time, you get tired of it. You want to change your taste. So sometimes, to me, it's all right if you have two objects. You practice one, and after a time, you find resistance. You practice another one. I keep changing these two, but not too many. So you have to experiment yourself. What is the rationale behind? After entering first jhāna, then you no longer need attention. Yeah, yeah. You only need the attention to the sutta. Yeah, yeah, yeah. Then anything can lead you to jhāna. Yeah, yeah. And teaching also lead you to second jhāna. Yeah, yeah, yeah. That's true. It doesn't lead you to second jhāna. You lead yourself to second jhāna from the first. Okay, shall we end here?

51-KN-Theragatha-Verses-892-1017-(2011-09-06).txt

Okay, tonight is the 6th of September. And this is the sixth night we're talking on the Theragatha. And now we come to verse 892, Anuruddha. Anuruddha is one of the most famous arahants during the Buddha's time. Leaving father and mother, sisters, kinsmen and brothers, abandoning the five strands of sensual pleasure, Anuruddha indeed meditates, 893. Attended with song and dance, awakened by cymbals and gongs, he did not thereby attain to purity, delighting in Mara's realm, 894. But crossing over this, delighting in the Buddha's teaching, crossing over all the flood, Anuruddha indeed meditates, 895. forms, sounds, tastes, smells, and delightful things to touch. Passing over these two, Anuruddha indeed meditates. 896. The sage returned from almsbegging alone, without companion, without asavas. Anuruddha seeks rags from a rubbish heap. Stop here for a moment. Anuruddha came from a wealthy family. After becoming a monk, he looks for rags in the rubbish heap. 897. The sage, the thoughtful Anuruddha, without asavas, sifted, took, washed, dyed, and wore the rags from a rubbish heap. 898. The characteristics of one was great desires. is dissatisfied, lives in company and is conceited, are evil and defile. 899. But he is mindful, desiring little, satisfied and untroubled, delighting in seclusion, joyful, continually putting forth energy. 900. His characteristics are good, conducive to enlightenment and he's without us of us. So it is said by the great seer. 901. Knowing my intention, the teacher unsurpassed in the world by his supernormal power approached me with body made of mind. 902. When I had the intention, then he taught me more. The Buddha, delighting in the undiversified, taught me the undiversified. 903. Having learned his Dhamma, I dwelt delighting in his teaching. The three knowledges have been obtained. The Buddha's teaching has been done." 904. 55 years have passed since I adopted the sitting position. 25 years have passed since Stopper was rooted out. Stop here for a moment. So look, he has practiced this sitting, sleeping or sitting, resting for 55 years. And he had been an arahant for 25 years. So you can see from here, it took him 30 years to attain arahanthood, 30 years of practicing this sitting position. So it's not easy to attain arahanthood. Even if you practice very hard or so, it takes at least that amount of time generally, 105. There was no breathing in and breathing out for the vulnerable one with steadfast mind. Unmoved, aiming at peace, the one with vision is quenched. 906. With undisheartened mind, he endured sensation like the quenching of a lamb was the release of his mind. 907. These now are the last sense impressions of the sage. Touch and the other four. Nor will there be any other mental phenomena since the enlightened one is quenched. That means his thinking, uncontrolled mental outflows, his uncontrolled thoughts have stopped. 9 and 8, not now is there renewed dwelling in the company of the devas and snares. Journeying on from rebirth to rebirth is completely annihilated. There is now no renewed existence. 909, by whom the world together with Brahma's heaven is known 1000 fold in a moment. That monk, having mastery in the strength of supernormal power or psychic power, and in knowledge of passing away and rebirth, sees the devatas in time. This one, stop you for a moment. Anuruddha is supposed to be able to see the 1,000 world systems in the palm of his hand. His mind has opened up so wide that his mind, so that even 1,000 world systems to him is so small. Remember the story of the Xuanzhuang going to India, to the West, and the monkey god was very naughty. He thought his psychic powers were very great. And the Buddha asked him to jump, and then told him he only jumped between the two fingers of the Buddha, something like that. 910, I was formerly Annabara, food carrier, a poor carrier of order. I made an offering to the famed ascetic Uparita. 911, I was reborn in the Sakyan clan. They knew me as Anuruddha. I was attended with song and dance, awakened by the cymbals and gongs, 912. Then I saw the fully enlightened one, the teacher with no fear from any quarter, making my mind trust in him. I went forth into the homeless state, 913. I know my former habitation or lives, where I lived before. I remain among the Tavatimsa devas with birth as Sakka. It's 914. Seven times I rule a kingdom as king of men, possessing the whole world, a conqueror, the lord of Jambusanda. I govern without stick or sword, righteously. That means he was a wheel-turning king, a universal monarch. 915. From here seven, from there seven, in all for 14 journeys, I know my habitation. Then I remain in the deva world. 916. In fivefold peaceful concentration, fixed on one point, I've obtained complete repose. My deva-I is purified. 917. Standing in fivefold meditation, I know the passing away and rebirth of creatures, their coming and going, their existence in this form or that. 918. The teacher has been waited on by me. The Buddha's teaching has been done. The heavy load has been put down. that which leads to renewed existence has been rooted out. 919, in Viluva village of the Vajis, after the complete annihilation of life, I shall be quenched under a tree in the bamboo grove without asavas. And then he probably could see the future, where he's going to pass on. Actually, in one of the suttas, because he was Sakkadevaraja before, probably before he came down as a human being. So his former wife, Devi, from the heaven, came down to see him and asked him, like, when is he going up to the heaven again? And he said he'll never go up to the heaven again. Parapariya, this monk also has a lot of nice words, which I appreciate very much. 920, a thought came to the ascetic in the great wood when it was in flower, when he was seated in tents, secluded, meditating. So here he tells of all the things that came to his mind. 921, the behavior of the monks now seems different from when the protector of the world, the best of men was alive. 922, there was protection from the wind, a loincloth as covering for their modesty. They ate moderately, satisfied with whatever came their way." 923. If it were rich food or dry, little or much, they ate it to keep alive, not being greedy, not clinging to it. 924. They were not very eager for the necessities of life, for medicines and requisites, as they were for the annihilation of the Arts of Arts. 925. In the forest, at the foot of trees, in caves and grottos, devoting themselves to seclusion, they dwelt, making that their aim. 926. Devoted to lowly things of frugal ways, gentle, with unstubborn minds, uncontaminated, not garrulous, not talkative, intent upon thinking about their goal. 927. Therefore, their gait, eating, and practices were pious. Their deportment was smooth. like a stream of oil, 928. Now those elders with all asavas completely annihilated, great meditators, great benefactors are quenched. Now there are few such men, 929. Because of the complete annihilation of good characteristics and wisdom, the conqueror's teaching endowed with all excellent qualities is destroyed. 930. This is the time of evil characteristics and defilements. But those who are ready for seclusion possess the remainder of the true Dhamma. This is one of the verses I like. Just like now, nowadays. Time of evil characteristics and defilements among the Sangha. But those who are ready for seclusion, stay in forest areas or forest monasteries, they possess the remainder of the true Dhamma. 931. These, those defilements increasing enter many people. They sport with fools, I think, as demons do with the mad. 932. Those men overcome by defilements run here and there in the divisions of defilement, as if their own private battle with Mara had been proclaimed. 933. Having abandoned the true Dhamma, they quarrel with one another. Following after false views, they think this is better. 934. Having cast aside wealth and sons and wife, they go forth. They cultivate practices which are not to be done, even for the sake of spoon arms. 935. Having eaten their fill, they lie down, lying on their backs. When awake, they tell stories which were condemned by the teacher. 936. Thinking highly of all the artisan's crafts, they train themselves in them, not being calm inside. This is the goal of the ascetic state to them. 937. They present clay, oil and powder, water, lodgings and food to householders desiring more in return. 938. Tooth cleaner and kapita fruit and flowers and food to chew, palatable alms and mangoes and myrobalans they give, 939. In medicines they are like doctors, in their various duties like householders, in adornment like courtesans, in authority like nobles, 940. Cheats, frauds, false witnesses, unscrupulous, With many stratagems, they enjoy the things of the flesh. 941. Running after pretexts, arrangements, stratagems, aiming at a livelihood, they accumulate much wealth by a device. 942. They cause the assembly to meet for business purposes, not because of the Dhamma. They preach the Dhamma to others for gain and not for the goal. 943. Those who are outside the Sangha quarrel about the Sangha's gain. Being quite shameless, they are not ashamed that they live on another's gain. 944. Not applying themselves in this way, some with shaven heads and wearing the outer robe, desire only reverence, being bemused by gain and honor. 945. When various things have thus turned out, it is not now so easy either to attain the unattained or to keep safe what has been attained. 946. As one might go shoeless in a thorny place if he summoned up mindfulness, so should a sage go in a village. Now there's a lot of thorns in the village, I have to be very careful. 947, remembering the former sages, recollecting their behavior, even though it is the last hour, one may attain the undying state. 948, thus speaking in the Southwood, the ascetic with developed faculties, the Brahmana, the seer, was quenched with renewed existence annihilated. So this monk, he was thinking, during the Buddha, When the Buddha was alive, the monks were practicing well. And now that the Buddha has passed on, there are very few arahants. And the majority of the monks are not interested in practicing the Noble Eightfold Path. They are interested in two things, fame or reverence and gains, offerings. Now we come to the group of 30 verses, Pusa 949. Seeing many believers with their selves developed, well restrained, the seer Pandarasa Gota asked the one called Pusa 950. This Pandarasa Gota must be an external ascetic. Tell this to me when asked, in the future time, of what desire will people be, of what intention, of what behavior? And this Pusa, must be an Arahant, he said, 951. Hear my words, seer, call Pandarasa. Consider them carefully. I shall describe the future. 952. In the future, many will be angry and full of hatred, hypocritical, obstinate, treacherous, envious, and with different doctrines. 953. Thinking that they have knowledge about the profound Dhamma, while only remaining on the brink, fickle and irreverent towards the Dhamma, without respect for one another. 954. Many perils will arise in the world in the future. The foolish will defile this well-taught Dhamma. 955. Although devoid of virtuous qualities, running affairs in the Sangha, the incompetent, the garrulous, and those without learning will be strong. 956. Although possessing virtuous qualities, running affairs in the Sangha in the proper manner, the modest and unconcerned will be weak. 957. In the future, fools will accept silver and gold, that means money, fields, property, goats and sheep, and male and female servants. So this is something that even nowadays is happening. 958. easily taking offense, fools, not concentrated in virtues, frivolous, they will wander about like quarrelsome animals." 159. And they will be conceited Clothed in blue robes, deceitful, stubborn, chatterous, sharp-witted, they will wonder as though they were noble ones. 960. With hair sleek with oil, vain, with eyes painted with collyrium, they will go on the highway clad in ivory-colored clothes. 961. Infatuated with white robes, they will detest the yellow robe, the well-dyed banner of the Arahants, which is worn without detestation by those who are completely released. 962, they will be desirous of gain, inactive, devoid of energy. Finding their woodland wilderness wearisome, they will dwell in villages or towns and cities. 963, being unrestrained, they will associate with and follow the example of only those who obtain gain and delight always in wrong means of livelihood. 964, Those who do not obtain gain will not be objects of worship. They will not follow the wise, even though they are very pleasant." 965. Finding fault with their own banner, which is dyed the color of copper, some will wear the white banner of the sectarians. 966. Then they will have no reverence for the yellow robe, and there will be no consideration for the yellow robe among monks. 967. This very terrible lack of consideration was unthinkable to the elephant, overcome by pain, pierced by the arrow, hurt." 968. For then the six-tasked elephant, seeing the well-dyed banner of the Arahants, strayed away, said these salutary verses. 969. The impure one who will wear the yellow robe, devoid of self-taming and truth, does not deserve the yellow robe. 970. But he who has put away impurity, is well concentrated in the virtues, is possessed of self-taming and truth, indeed deserves the yellow robe." 971. Devoid of virtue, foolish, unrestrained, acting willfully, with wandering mind, without energy, he does not deserve the yellow robe. 972. But he who is possessed of virtue, rid of desire, concentrated, whose mind's intentions are pure, deserves the yellow robe. 973. The conceited, frivolous fool who has no virtue deserves the white robe. What will the yellow robe do for him? 974. Both monks and nuns with evil minds, Disrespectful will in future rebuke the venerable ones whose minds are full of loving kindness. 975. Even though being trained in the wearing of the robe by the elders, fools will not listen, being stupid, unrestrained, acting willfully. 976. Those fools, being thus untrained, without respect for one another, will take no notice of their preceptors. as a bad horse takes no notice of the charioteer." 977. So during the future time will be the behavior of monks and nuns when the last time has come. 978. Before this very fearful future time comes, be of pleasant speech, congenial with respect for one another. 979. Be with your minds full of love, compassionate, restrained in the virtues, putting forth energy Resolute, always of strong effort, 980. Seeing indolence as a fearful thing and vigilance as rest from exertion, develop the eightfold path, attaining the undying state. So he's talking about the future monks. Now we come to Sariputta, 981. Of restrained conduct, full of mindfulness, like a mindful one, meditating with restrained intentions, vigilant, delighting in inward things. with self well-concentrated, alone, content, him they call a monk." 982. Whether eating moist or dry food, he should not be satisfied. A monk should wander with unfilled belly, eating in moderation, mindful. 983. Leaving four or five mouthfuls, he should drink water. This is sufficient for the abiding in comfort of a resolute monk. 984. If he covers himself in the proper robe, which is for this purpose, this is sufficient for the abiding in comfort of a resolute monk." 985. If he does not rain on his knees as he sits cross-legged, this is sufficient for the abiding in comfort of a resolute monk. 986. Who has seen happiness as pain, has seen pain as the dart, and realized that there is nothing between the two. With what in the world will he be concerned? 987. May I never have anything to do with an evil wisher who is inactive and devoid of energy, with little learning, disrespectful. With what in the world will he be concerned? 988. Let the one who has great learning, is prudent, well-concentrated in virtues, devoted to peace of mind, stand right at the head. 989. He who is devoted to the diversified world, an animal delighting in the diversified world, fails to attain quenching, unsurpassed rest from exertion. 990. But he who, abandoning the diversified world, delights in the path to the non-diversified world, he attains quenching, unsurpassed rest from exertion. 991. Whether in the village or in the forest, on low ground or on high, wherever the Arahants live, that is delightful country." 992. Forests are delightful where ordinary people find no delight. Those rid of desire will delight there. They are not seekers after sensual pleasures. 993. If one should see a seer of thoughts, a teller of one's errors, a prudent man, One should associate with such a clever man, like a revealer of treasure. It fares better, not worse, for one who associates with such a one." This one is good advice, but very few people can take it because we stay with the teacher, always telling you your faults. If you are not willing to change, then you get annoyed rather than happy. 994. He should advise, he should admonish, he should restrain from the improper. For he is the friend of the good, he is the enemy of the bad. 995. The Blessed One, the Buddha with vision, taught the Dhamma to another. While the Dhamma was being taught, being desirous of it, I turned an attentive ear. 996. My listening was not in vain. I am released without ask of us. not for knowledge of former habitation, nor even for the deva eye, nor for the psychic power of knowledge of other people's thoughts, nor for knowledge of passing away and rebirth, nor for purity of the ear element. Was there any resolve of mind?" Up here for a moment. So, actually, after two weeks that he had ordained under the Buddha, he was fanning the Buddha, maybe on a hot afternoon. And the Buddha was talking with an external ascetic. And Sariputta was fanning the Buddha and listening to the two of them talking. And when he understood the Dhamma, then he attained enlightenment. And after he became an arahant, even though he had all the jhanas, he was not interested in psychic power. He was not interested in reading other people's mind or seeing his past births and all these things. So he never attained any psychic power, even though because he had attained the four jhanas, four rupa jhanas, four arupa jhanas, and even cessation of perception and feeling, which means his mind is very bright. When he closes his mind, as the sutra says, day is like night, and night is like day, it's bright. But it's different from psychic power. It's not psychic power. That kind of light, you cannot use it. to see around you. That's why once he was with this rebel Mahamoggalan and they were in the forest together and meditating and two yakkas flew by and one of them gave a blow on Sariputta's head, such a huge blow that it seems the mountain also could have split open. But immediately after that the yakka died. Then Maha Moggallana saw it, then was concerned, asked Venerable Sariputta, how are you feeling? He said, I'm okay, except that I have a slight headache. So Maha Moggallana praised him, praised him, said his samadhi is so good that blow would have flattened a mountain or something, and yet he just said he got a slight headache. So when Venerable Sariputta praised him and told him what happened, Then he prays, remember Moggallana in return, remember Moggallana's psychic power is so great. He says for himself, even there's a mud, there's a mud sprite, there's a spirit in the mud just in front of him so he cannot see. Where were we? Okay, 998. Here the foot of a tree with shaven head clad in an outer robe, the elder Upatissa, supreme in wisdom, truly meditates. His real name, Sariputta, is Upatissa. Sariputta means son of Sari. 999. Having attained to non-reasoning, the disciple of the fully enlightened one is straightaway possessed of noble silence. 1000. Just as a rocky mountain is unmoving, well-founded, So a monk, like a mountain, does not tremble after the annihilation of delusion. 1001. To a man who is without sin, always seeking purity, a hair's tip measure of evil, seems as if the size of a cloud. On this one, I'll stop here for a moment. If a person is very pure, is very sensitive, anything that he does wrong, he'd be afraid of doing wrong. But a lot of people, because of greed, hatred and delusion, we don't bother with our conscience. But the problem is when a person is dying, all the things that you did wrong, that you didn't think was a big deal, at the moment of dying, they will seem very big. Those are our karmic obstructions. 1002. I do not long for death. I do not long for life. I shall lay down this body, attentive and mindful. 1003. I do not long for death, I do not long for life, but I await my time as a servant is wages. 1004. On both sides this is death, not non-death, either afterwards or before. Enter on the way, do not perish. Let not the opportunity pass you by. 1005. As a frontier city is guarded inside and out, so you should guard yourselves. Let not the opportunity pass you by. For those who have missed the opportunity, grieve when consigned to hell." 1006. Calm, quiet, speaking in moderation, not conceited, he shakes off evil characteristics as the wind shakes off the leaves of a tree. 1007. Calm, quiet, speaking in moderation, not conceited, he plucked off evil characteristics as the wind plucks off leaves from a tree. 1008. Calm, without grief, settled and undisturbed, of good virtue, prudent, he should put an end to pain. 1009. One should not One should not in this way put trust in some householders or even those who have gone forth. Even when they have been good, some become bad. But having been bad, some become good. Stop it for a moment. So people can change. Some people, they might be practicing well another day, they turn bad. One extreme sometimes can go to another extreme. 1010. Desire for sensual pleasures, malevolence, sloth and torpor, conceit and uncertainty. These are the five defilements of the mind for a monk. 1011. Whose concentration does not waver, both while he is being honored and because of lack of honor, since he lives in a state of vigilance, meditating, persevering, having subtle insight into views, having delight in the annihilation of grasping. Him they call a good man. 1013, even the great sea, the earth, a mountain, and the wind are not applicable in simile to the teacher's excellent release. 1014, keeping the wheel rolling, having great knowledge, concentrated, being like earth, water, fire, the elder is not attached, is not opposed. Stop here for a moment. He's like earth, water, fire. This simile is the Buddha gave to his son Rahula. Be like the earth. When you spit on the earth, the earth doesn't react. When you shit on the earth or do anything to the earth, burn the earth, also it doesn't react. In the same way, water and fire. It's just like the gong. It's already cracked. When you hit it, there's no sound, no reaction. That's the arahan. 1015. Having attained the perfection of wisdom, having great discernment and great thought, not dull, but as though dull, he always wanders, quenched. So a person with great wisdom, he acts like a fool. You don't know. 1016. The teacher has been waited on by me. The Buddha's teaching has been done. The heavy load has been put down. That which leads to renewed existence has been rooted out. 2017. Strive with vigilance, this is my advice. Come now, I shall be quenched. I am completely released in every way.

52-KN-Theragatha-Verses-1018-1090-(2011-09-06).txt

Now you come to the famous verse Ananda, 1018. A clever man should not make friends with a malicious man, or an angry man, or an envious man, one delighting in others' misfortunes. Contact with a bad man is evil. 1019. A clever man should make friends with a man of faith and a pleasant man, and one with wisdom and one with great learning. Contact with a good man is fortunate, 1020. See the painted puppet, a heap of sores, a compounded body, diseased, with many bad intentions, of which there is no permanent stability, 1021. Of great learning, a brilliant speaker, attendant of the Buddha, having laid down his burden, unfettered, Gautama lies down to sleep. Gautama refers to the Ananda, this Gautama clan. 1022. With Asavas annihilated, unfettered, past all attachments, well quenched, he bears his last body, having reached the far shore of birth and death. 1023. This Gotama stands on the way leading to quenching, on which the teachings of the Buddha, kinsmen of the sun, are well founded. 1024. 82,000 I received from the Buddha, 2,000 from the monks. These 84,000 are current teachings. 1025, this man of little learning grows old like an ox. His flesh increases, but his wisdom does not increase. 1026, the man of great learning who despises the man of little learning because of his learning seems to me just like a blind lamb bearer. 1027, one should be the follower of a man of great learning and one should not destroy learning. This is the root of the holy life. Therefore, one should be an expert in the Dhamma. This is good advice. This Dhamma is the root of the holy life. If you are not an expert in the Dhamma, you won't go very far in the holy life. 1028. Knowing what comes first and last, knowing the meaning, well-skilled in understanding words and their interpretation, he seizes it in a good grasp and examines the meaning. 1029. Because of receptivity, he is eager. Having made an effort, he weighs it. At the right time, he exerts himself. Well-concentrated insight. 1030. Desiring understanding of the Dhamma, one should associate with that disciple of the Buddha who has great learning, is expert in the Dhamma, possesses wisdom and is of such a kind. 10.31. Of great learning, expert in the Dhamma, guardian of the great seer's treasury, the eye of the whole world, fit to be worshipped, of great learning, The monk who has delight in the Dhamma, who delights in the Dhamma, meditating on the Dhamma, recollecting the Dhamma, does not fall away from the true Dhamma. 10.33. Whence will comfort as an ascetic come for one who is heavy with selfishness of body and greedy for bodily happiness? You are fading away, not exerting yourself. 10.34. All the directions are obscure. The doctrines are not clear to me. Our good friend having died, it seems like darkness." This one probably refers to the time when either Venerable Sariputta or Venerable Moggallana passed away. Then 35. For one whose comrade has passed away, for one whose master is dead and gone, there is no friend like mindfulness concerning the body. 1036. The old ones have passed away. I do not get on with the new ones. Today I meditate all alone, like a bird gone to its nest. 1037. Do not hinder the many belonging to various different countries who have come to see me. Let the hearers, the congregation, see me. 1038. The teacher gives them an opportunity. The one with vision does not hinder the many belonging to various different countries who have come to see. 1039. No conception of sensual pleasure arose in me. During the 25 years, I was a learner. See the essential rightness of the Dhamma. 1040. No conception of hatred arose in me. During the 25 years, I was a learner. See the essential rightness of the Dhamma." 1041. For 25 years, I served the Blessed One with loving deeds, like a shadow not going away from Him. 1042. For 25 years, I served the Blessed One with loving words, like a shadow not going away from Him. 1043, for 25 years I served the blessed one with loving thoughts like a shadow not going away from him. So you see the Venerable Ananda was so devoted to the Buddha that he didn't have much time to practice and become an Arahant. 1044. I paced up and down behind the Buddha. While he paced up and down, while the Dhamma was being taught, knowledge arose in me. 1045. I am a learner who still has something to do, not having attained mental perfection, and the quenching has occurred of the teacher who was sympathetic to me. So he's saying he's not perfect yet and the Buddha has passed on. 1046. Then there was terror, then there was excitement, when the fully enlightened one, possessed of all excellent qualities, had been quenched. 1047. Of great learning, expert in the Dhamma, guardian of the great seer's treasury, the eye of the whole world, Ananda is quenched. he attained liberation. 1048. Of great learning, expert in the Dhamma, guardian of the great seer's treasury, the eye of the whole world, in mental blindness, a dispeller of the darkness of ignorance. 1049. The seer who was possessed of resourcefulness, mindfulness, and resolution, upholder of the true Dhamma, the elder Ananda, mine of jewels. These jewels is the Dhamma, mind of jewels. He knows so much Dhamma. 1050, the teacher has been waited on by me. The Buddha's teaching has been done. The heavy load has been put down. That which leads to renewed existence has been rooted out. Maha Kasapa. 1051. One should not wonder, revered by the crowd. One becomes distracted. Concentration is hard to obtain. Seeing that the favor of all kinds of people is painful, one should not approve of a crowd. 1052. A sage should not visit high-born families. He becomes distracted. Concentration is hard to obtain. He is greedy and desirous of flavors. This is the goal which brings happiness. 1053, they know that this respect and homage in highborn families is truly a bog or a swamp. A fine dart, hard to extract. Honor is hard for a worthless man to give up. 1054, coming down from my lodging, I entered a city to beg. I respectfully stood by a leper who was eating. 1055, he offered a portion to me with his rotting hand. As he was throwing the piece into my bowl, His finger, too, broke off there. 1056. But near the foot of a wall I ate that portion. No disgust arose in me, either while it was being eaten or when it had been eaten. 1057. For whom leftover scraps suffice as food, smelly urine as medicine, the foot of a tree as lodging, a rag from a dust heap as robe. He truly is a man of the four quarters. Stop here for a moment. So you see this leper, the whole body is rotting. And he even is so compassionate, he comes to this smelly leper to get his food. And when this leper threw a piece of food to him, the finger have rotted so much, also broke off. And yet he didn't feel disgust. So you see, if a person only practices mindfulness, that disgust will arise, that aversion will arise. It's only when his mind is so well controlled that he doesn't want disgust to arise, it doesn't arise. 10.58. Where some are killed climbing up the mountain, there Kassapa climbs, the heir of the Buddha, attentive, mindful, supported by his psychic power. 1059, return from alms begging, climbing the rock, Kasapa meditates without grasping, with fear and dread eliminated. So you see, because of his psychic power, even the sheer face of the cliff or so, because of his psychic power, he can climb up. He's not afraid of falling. 1060, return from alms begging, climbing the rock, Kasapa meditates without grasping, quench among those who burn. 1061. Return from alms begging, climbing the rock, Kasapa meditates without grasping, his task done, without asavas. 1062. Spread with garlands of kareri, the regions of the earth are delightful, resounding with elephants, those lovely rocks delight me. 1063. Those rocks delight me, the color of blue clouds, beautiful, cool with water, having pure streams covered with inda-gopaka insects. 1064. Like the ridge of a blue cloud, like an excellent gable house resounding with elephants, those lovely rocks delight me. 1065. The lovely surfaces are rained upon, The mountains are resorted to by seers, made to resound by peacocks. Those rocks delight me. 1066. It is enough for me, desiring to meditate, resolute, mindful. It is enough for me, a resolute monk, desirous of the goal. 1067. It is enough for me, a resolute monk, desirous of comfort. It is enough for me, a resolute venerable one, desirous of application of mind. 1068. Being covered with flax flowers as the sky is covered with clouds, full of flocks of various birds, those rocks delight me. 1069. Not filled with householders, but resorted to by herds of deer, full of flocks of various birds, those rocks delight me. 1070. With clear water and wide cracks, haunted by monkeys and deer, covered with oozing moss, those rocks delight me. 1071. There is not such pleasure from the fivefold music as there is for someone with intent mind rightly having insight into the Dhamma. 1072. One should not do much work. One should avoid people. One should not exert oneself. He who is greedy and desires of flavours misses the goal which brings happiness. 1073. One should not do much work. One should avoid that which does not lead to the goal. The body suffers and is fatigued. Being pained, it does not find calmness. Stop here for a moment. So if a person wants to progress in his meditation, it's not advisable to do too much work. But still, the Buddha's monks, even though they try not to do work, when it's necessary, they work. We find the Vinaya books. There's one Vassa, when Mahamoggalana, he got the monks to help him. They built 500 kutis for the sangha during the Vassa. Probably the whole Vassa they were building. Just like our well-known Lungpo Sumedho. The first 10 years when they built Maravati, their center in England. Since the first 10 years, they were busy from morning to night working for the good of the many folk, for the good of the Sangha. 1074, by merely touching the lips together, one does not see the self. One wanders around stiff-necked. One thinks, I am better. Stop here for a moment. This refers to external ascetics who refuse to talk. So if they touch their lips together, they never open their lips. So they remain silent and they think they are better than other people. 1075. Not better. The fool thinks of himself as though better. Wise men do not praise the stiff-minded one. 1076. But he who does not waver in the modes of self-conceit, such as thinking, I am better, or again, I am not better, or I am worse, or I am equal. 1077. That venerable one, being possessed of wisdom in that way, being well concentrated in virtues, possessed of mental calm, the wise indeed prays. 1078. He who has no reverence for those living the holy life with him is far from the true Dhamma, as the earth is from the sky. 1079. But the holy life of those whose modesty and bashfulness are always rightly established has come to growth. The renewed existences are annihilated. 1080. A conceited and vain monk, clad in a rag from a dust heap, does not seem impressive because of it, like a monkey in a lion's skin. 1081. One who is not conceited, not vain, zealous, with faculties restrained, does appear impressive because of his rag from a dust heap, like a lion in a mountain cave. 1082, these numerous famous devas with psychic powers, 10,000 devas, all of them belonging to the company of Brahma, stand with cupped hands, revering Sariputta, Dhamma general, hero, great meditator, concentrated. 1084, homage to you, thoroughbred of men, homage to you, best of men. We do not understand even that upon which you meditate. 1085, A truly wonderful thing is the Buddha's own profound posture. We do not understand them, although we have come here as hair-splitting archers." 1086. Then when he saw that Sariputta worshipped in that way by the groups of devas and worthy of worship, there was a smile on Kapina's face. Stop here for a moment. This Maha Kapina is another arahant with great psychic power. We saw in one of the suttas, the Buddha Asked the other monks to look at him. He said, look at this monk coming. He's lean with a sharp nose. He's a great psychic power, Maha Kapina. One of the four monks, when the Buddha flew to the Brahma heavens and emitted light, looking down at the Brahmas, four of the Arahants flew up together to join the Buddha and all emitted light. Maha Kapina was one of them. Maha Kasapa, Maha Moggallana, and I think Anuruddha. 1087. As far as this Buddha field is concerned, except for the great sage himself, I am outstanding in the qualities of shaking off. There is none like me. 1088. The teacher has been waited on by me. The Buddha's teaching has been done. The heavy load has been put down. That which leads to renewed existence has been rooted out. 1089. Gotama, the immeasurable, does not cling to rope or bed or food. As the lotus flower is not spotted by water, he is bent upon going forth, entirely detached from the three planes of existence. 1090. The great sage has application of mindfulness for his neck, faith for his hands, wisdom for his head. Having great knowledge, he always wanders, quenched. If I continue. We still have another 17 pages, so maybe I'll continue tomorrow. 16, 17. Anything to discuss? Page 92. Okay. Triple. This reasoning is when we use our mind thinking. Thinking. So when you attain to non-reasoning, you don't reason with your mind anymore. You don't think anymore. The disciple of the enlightened one is straight away possessed of noble selves. There are two explanations. One is in the second jhana, when a person attains the second jhana, the mind is so concentrated that the thought cannot arise. That is called the state of the noble silence. Another one could be that when a person becomes an arahant, then he has no more uncontrolled mental outflows. He does not have stray thoughts anymore. He does not think of this and think of that. But if he wants to think, it's all control. The other day he asked me whether it's not chanting, general chanting. It's like this, chanting the 32 parts of the body. So the fact that the Buddha taught his disciples this as the first meditation, so my opinion is that it is possible, probably, that chanting something non-stop, the same thing again and again and again, then it's probable that one can attain the first jhana. I think the Visuddhimagga also says that, but then Visuddhimagga is not the Buddha's words. Can you find any example about Vipakaya and how Vajrasattva came back as a 15,000 years example? The more cohesion you have in your heart without chants, the more cohesion you have in chants down the path. Okay. This I think I mentioned before, if you are practicing Anapanasati, you are mindful of the breath. So you are trying to be mindful of your breath as it goes in and as it goes out. So when your mind runs away to your workplace or to your family and all that, you pull it back. That is called vittaka, thought directed at your object. And then you stay with your object, stay with your breathing, your mindfulness, stay with your breathing. And that is vichara, thought sustained on your object. Every time it runs away, you pull it back, that's using vittaka. And then you keep it on the breath, that's vichara. But you may have a person whose mind is so disturbed that his mind is always running away. When his mind runs away, he pulls it back. In no time it runs away again, he pulls it back. So he has no vichara, he's not able to sustain on the breath. So he keeps pulling back, all the time pulling back. There's a person with only vittaka. Then if a person has developed the Kung Fu, then his mind does not wander so much. So it's almost all of the time, it's on the breath. So he has vichara. He seldom needs to use vittaka. It's already on the breath as vichara. Okay? Then we are going to go to 9.1.6, verse 9.1.6, page 86, from the book of Acts. And in the book of Acts, the writer says, O my Lord, what is the time for this new transfiguration? This fivefold peaceful concentration could refer to the five jhāna factors. When you have the five jhāna factors, then you have one-pointedness of mind. You attain the first jhāna. Just now that question, 5-4 peaceful concentration, it could also mean the concentration supported by the five faculties, maybe. The next one says that it requires 4 medications. You just have to check the palin. Okay, the next one. The next one is a level of 136. It says that it is linked to the limitless material. In India, Vajrapadhyaya has not been established since the old ones have passed away, but there are new ones. I think even if it's an arahant, that is possible because those new monks, they are greedy. They're not greedy for offerings. They are not interested in meditation and all that. So even the Buddha also, he doesn't like to keep company with such monks. There was a time, there's one sutta, where many monks, 500 monks or something, came to the monastery and they made a lot of noise when they start to greet each other and all that. And when the Buddha found out, he just chased them out of the monastery. The Buddha don't want noisy people around him. So even arahants, it's possible. What do you mean by take care of the welfare? Yeah, but... Not all the monks have to go on Pindapatta. If they have a good reputation, they will get a lot of food. One monk can get two or three monks' food, or even more. So they can share. So the younger monks will normally, according to Vinaya, the younger monks will look after the whatever work is necessary. Also like looking after a sick monk, certain monks are good at it. Those who are better at it, then they will do it. And also seeing their affinity. You know this affinity, this friendship is cultivated over years. So when another monk falls sick, he's a friend of this particular monk, that particular monk will like to look after him. Just like a family member falls sick. Who's going to look after him? The one that's closest to him will look after him. It's the same. Some like to do that. Some like to eat with the others. Whatever it is, I'm sure the monks will have their own particular friends. Some will have less, some will have more. And if the monk is a type that does not want to mix with anybody, then maybe he's an arahant. Then those who respect him will look after him, even though they don't really know him well. They respect him for his attainment. Generally, like in the Thai tradition, Abbot is like the general, so he directs the monks to do this and do that. So he may have assistance, what is called the Sangha officers in the Vinaya books, those with particular duties. For example, one monk might be in charge of the store. Another monk might be in charge of invitations. If lay people come and invite the monks to go for house dana, then there'll be a particular monk who will be in charge of nominating which monk, choosing which monk to go for house dana. Another one might be in charge of the kuti, to allot the kuti. Another one might be in charge of maintenance. So there might be one in charge of looking after sick monks. So then he will probably order whatever medicine is necessary and all these things. So it depends all on the CEO, the abbot. If you have a good CEO, then everything will be run very nicely. If you don't have a good CEO, then the monastery is a bit of a chaos. There's some monasteries where the Vinaya is no good. Then the monks are selfish, especially like city, city monasteries. Then all the monks are thinking of money and as they say, kiki, kukiki. Everybody, each looks after the other. I've also gone to such a ward and I see sometimes a monk is sick, nobody bothers with him. Okay, shall we stop here? you

53-KN-Theragatha-Verses-1091-1208-(2011-09-07).txt

Tonight is the 7th of September and this is the seventh night we are speaking on the Theragatha. Tonight should be the last part. We come to verse number 1091, Talaputta. These verses by the Arhat Talaputta are very, very, very nice. Group of 50 verses. When indeed shall I dwell alone, companionless in mountain caves, seeing by insight all existence as impermanent? This thought of mine, when indeed will it be? 1092. When shall I, a sage wearing a torn robe, in yellow robes, unselfish, without sinful inclinations, having struck down desire and hatred and delusion, Dwell happily, having gone to the wood. 1093. When, seeing by insight that this body is impermanent, a nest of death and disease, assailed by death and old age, shall I dwell alone in the wood, rid of fear? When indeed will it be? 1094. When shall I dwell, having taken a sharp sword made of wisdom? and having cut the creeper of craving, producer of fear, bringer of pain, twining around everywhere, when indeed will it be? 1095. When, suddenly taking the seer's sword made of wisdom, of fiery might, shall I, seated on the lion throne, suddenly break Mara and his army, when indeed will it be? 1096. When shall I be seen exerting myself in the assemblies by the good, the verbal ones who revere the Dhamma, seeing things as they are, with faculties conquered? When indeed will it be? 1097. When will weariness, hunger, thirst, winds, heat, insects, and reptiles not assail me on Giribhadja, concerned with my own goal? When indeed will it be? 1098. When with concentrated self, full of mindfulness, should I attain by wisdom to that which was understood by the great seer, the four truths, or the four noble truths, which are very hard to see, when indeed will it be? 1099, when shall I, possessed by calmness, by wisdom, see innumerable sights and sounds, smells, tastes, things to touch, and mental phenomena as a blazing mess, when will this thought of mine be? 1100. When shall I, spoken to with abuse, not be downcast on that account, and when praised, not be pleased on that account, when will this thought of mine be? 1101. When shall I regard as no more than wood and grass and creepers These elements of existence and innumerable mental phenomena, both internal and external things. When will this thought of mine be? 1102. When will the blank rain cloud with fresh water rain upon me and my rope in the wood as I go on the path trodden by the seers? When indeed will it be? 1103. When, hearing in the mountain cavern the cry of the peacock, the crested bird, in the wood, shall I, rising up, give thought to the attainment of the undying? When, indeed, will it be? 1104. When shall I cross over Ganges, Yamuna, Sarasvati, the Patala country, and the fearful Balava Mukkha Sea by supernormal power not impeded? When, indeed, will it be? 1105. When, like an elephant moving about without attachment, shall I tear asunder desire for the strength of sensual pleasure, being applied to meditation, avoiding all pleasant outward appearance? When indeed will it be? 1106. When, like a poor man stricken by debt, finding treasure after being oppressed by rich men, shall I be pleased, having attained the teaching of the great seer? When indeed will it be? 1107. For many years I have been begged by you, enough of this dwelling in a home for you. Why therefore are you urging me on, mine, now that I am a wanderer? 1108. Was I not begged by you, mine, on Giribaja, those birds with variegated wings, greeting the thunder which is the sound of Mahinda, would delight you as you meditate in the wood? 1109. Haven't given up all in the family circle, friends and dear ones and kinsmen. In the outside world, sport and delights and the strands of sensual pleasure, I've entered on this. Even then, are you not pleased with me, mine? 11.10. This mind is mine alone, for it does not belong to others. What need is there of lamentation at the time of putting on arms? Seeing that all this is unstable, I went forth, desiring to win the undying state." 1111. The speaker of good utterances, the best of men, the very powerful charioteer of men who are to be tamed, said, Since the mind is moving like a monkey, it is very hard to restrain for one who is not rid of desire. 1112. For sensual pleasures are variegated, sweet, delightful, to which ignorant individuals are attached. Seeking for renewed existence, they wish for pain, being led on by their mind and banished to hell. 1113. Dwelling in the grove, which resounds with the cries of peacocks and herons, revered by leopards and tigers, give up longing for the body, do not fail, so you used to urge me, mine. 1114. Develop the meditations, the faculties and powers, the constituents of enlightenment, and the developments of concentration. Attain the three knowledges in the Buddha's teaching. So you used to urge me, mind. 1115, develop the way for the attainment of the undying, leading on to salvation, plunging into the annihilation of all pain. Eightfold, purifying all defilements. So you used to urge me, mind. 1116. Regard properly the elements of existence as pain, and abandon that from which pain arises. In this very world, put an end to pain. So you used to urge me, mind. 1117. With insight, see properly that impermanence is pain, that emptiness is non-self. and that misery is death. Restrain the mental wanderings of the mind. So you used to urge me, mind." 1118. Shaven-headed, unsightly, reviled, with only bowl in hand, begged among the families, apply yourself to the bidding of the teacher, the great seer. So you used to urge me, mind. 1119. Go with well-restrained self, wandering in the streets among the families, with mind unattached to sensual pleasures, spotless like the moon on a clear full moon night. So you used to urge me, mind. 1120. Be a forest dweller and one who lives on alms food. Be a cemetery dweller and one who wears rags from a dust heap. Be one who remains in a sitting position, always delighting in shaking off. So you used to urge me, mind. 11.21. Mind, when you urge me to the impermanent and unstable, you are acting in the same way as a man who, having planted trees, wishes to cut down that very tree at the root when it is about to fruit. Stop here for a moment. So now he's telling the mind, before I renounced, you told me all these nice things. Now I have renounced, you're telling me the opposite. 1122. Formless one, traveling far, wandering alone, I shall not do your bidding now, for sensual pleasures are painful, bitter, very fearful. I shall wander with my mind turned only on quenching. 1123. I did not go forth because of bad luck, nor from shamelessness, nor because of a mere whim, nor because of banishment, nor because of my livelihood. But I agree to your suggestion, mine. 1124. The state of desiring little and the abandonment of disparagement and the quieting of pain are praised by good men. So you urge me then, mine, but now you go according to your previous practice. 1125. Craving and ignorance and various sorts of pleasant things and pleasant sights and happy experiences and pleasing things and the strands of sensual pleasure have been rejected. I would not be able to swallow back what has been vomited up." 1126. Everywhere I have done your bidding, mine, I have not made you angry in many births, and yet that which has its origin in the self is because of your ingratitude. There has been journeying on for a long time in the pain caused by you. 1127. Only you, mine, make us Brahmins. You make us kathiyas or nobles. One day we become merchants or workers. Existence as a deva too is because of you alone." 1128. Because of you alone we become asuras. Because of you we become hell dwellers. Then one day we are animals too. Existence as a peta too is because of you alone. 1129. Not now will you injure me again and again, time after time, showing me a mask as it were. You sport with me as though with a madman. And yet how have I ever failed you, mind? 1130. Formerly this mind wondered where it wished, where it liked, as it pleased. Now I shall control it properly as the hook holder or mahout controls an elephant in rut. 1131. But the teacher made this world appear to me as impermanent, not firm, not essential. Make me enter the conqueror's teaching, mine. Save me from the great flood, which is very hard to cross." 1132. This is not as it was before for you, mine. I am not likely to return to your control. I have gone forth in the great seer's teaching. Those like me do not suffer destruction. 1133. Mountains, seas, rivers, the earth, the four directions, the intermediate points, the nadir, and the sky, the three planes of existence, are all impermanent and assailed. Where, having gone, mine will you delight happily?" 1134. What will you do to one who has firmness as his aim, my mind? I am no longer under your control, mind. Never would anyone touch a bellows with a mouth at each end, much less the body flowing with nine openings." 1135. In a cave and on a mountain crest, frequented and plunged into by wild boars and antelopes, or on a naturally pleasant space, or in a grove sprinkled with fresh water by rain. Having gone to your cave house, you will enjoy there. 1136. Birds with beautiful blue necks, with beautiful crests, with beautiful tail feathers, with beautiful wings of irrigated feathers, greeting the beautiful sounding thunder, will delight you as you meditate in the wood. 1137. When the sky has rain and when the grass is four fingers high, when the grove is in full flower like a cloud, I shall lie I shall lie among the mountains like a tree, you will be soft for me like cotton." 1138. But I shall act as master, that whatever is obtained be sufficient for me. Therefore I shall make you as supple as an unrelaxing man makes a bag of scat skin. 1139. But I shall act as master, let whatever is obtained be sufficient for me. I shall bring you under my control by my energy as a skilled hook holder and elephant in rut." 1140. With you well tamed and standing firmly like a trainer with a straight running horse, I'm able to enter on the blissful way, which is always frequented by those who guard the mind. 1141. I shall bind you to the meditation object by force as one binds an elephant to a post with firm rope. You will be well guarded by me, well developed by mindfulness and free from all existences." 1142. Having cut off by wisdom the follower of the wrong path, restraining him by application of mind, having put him back on the right path, Having seen the passing away and the coming into existence of the origin, you will be the heir of him who proclaims the best. 1143. Mine, you led me around the world, as it were, under the influence of the fourfold distortion. Now you do not associate with the merciful great sage, the cutter of bonds and fetters. 1144. Like the deer roaming at will in the variegated grove, Having entered the delightful mountain, wreathed in clouds, I shall rejoice there on the uncrowded mountain. You, mine, will certainly perish." 1145. Whatever the happiness men and women experience, who live according to your desire and will, they are ignorant, being under Mara's control, delighting existence, your servants, mine. So you see, this Talaputta, actually we have come across him, I think in the Samyutta Nikaya. He was the manager of this show, what we call Tuahi, Taihei. He used to go from place to place making this show, like our Chinese opera show. So one day he was in a certain place and he heard the Buddha was there, so he went to talk to the Buddha. And he asked the Buddha, he said, We actors, we have a saying, we believe that because we entertain people and make people laugh and happy, when we die, we will be reborn in the heaven of the laughing gods. He asked the Buddha, is it true? The Buddha said, don't ask me this question. Second time he asked the Buddha the same question. The Buddha again said, don't ask me. Third time he asked the Buddha, and the Buddha said, it seems like you won't, something like you won't take no for an answer. Then the Buddha said, Actors who entertain people are reborn in the hell, in the hell of laughing beings, something like that. So laughing in pain. So when he heard that, he got a shock and his tears came down. Then the Buddha said, I told you not to ask me three times, you still persist in asking. Then he said, Bhagavata, I'm crying not because of fear, but because I'm so angry that I've been cheated for so many years. I've been believing this lie, because he believed the Buddha. Actually, it's not that all actors go to hell. Those generally actors, because they have fame, they have money and all that, so they don't keep the precepts. Like a lot of actors and actresses nowadays, enjoy too much, they don't keep the third precept, since sexual misconduct. And then they take drugs and liquor and all these things, go out of control. So this is the man, after listening to the Buddha, he could renounce. But when he renounced, he's so used to the entertainment world, his mind cannot stop. Can I stop with all the thoughts and all the things? So he's telling his mind, keep telling his mind. Last time you told me to renounce this and then now you are. So it's very, very, very encouraging to see this. Arahants didn't have an easy way. Just like now we are struggling, we think, oh yeah, so difficult. Arahants had maybe more difficulty than us, some of them. Okay, now we come to Maha Moggallana, 1146. Let us, living in the forest, living on alms food, delighting in whatever scraps come into our alms bowl, tear apart the army of death, being well concentrated inwardly. 1147. Let us, living in the forest, living on alms food, delighting in whatever scraps come into our alms bowl, knock down the army of death as an elephant knocks down a reed hut. 1148. Let us, living at the foot of a tree, persevering, delighting in whatever scraps come into our alms bowl, tear apart the army of death, being well concentrated inwardly. 1149. Let us, living at the foot of a tree, persevering, delighting in whatever scraps come into our alms bowl, knock down the army of death, as an elephant knocks down a reed hut. 1150. You little heart made of a chain of bones, sewn together with flesh and sinew. Fie upon the evil-smelling body. This fie means shame, shame upon the evil-smelling body. You cherish those who have another's limbs. 1151. That means you value another being, another body. You bag of dung tied up with skin, you demoness with lumps on your breasts. There are nine streams in your body which flow all the time." 1152. Your body with its nine streams makes an evil smell and is obstructed by dung. A monk desiring purity avoids it as one avoids excrement. 1153. If any person knew you as I know you, he would avoid you, keeping far away as one avoids a cesspit in the rainy season. 1154. This is so, great hero, as you say, ascetic, and here some sink down as an old bull in mud. 1155. For whoever would think of painting the sky with yellow or any other color, that is only a source of trouble. 1156. This mind, well concentrated inside, is like the sky. Evil-minded one, do not attack me as a moth attacks a bonfire. 1157. See the painted puppet, a heap of sores, a compounded body, diseased, with many bad intentions, for which there is no permanent stability. 1158. Then there was terror, then there was excitement, when Sariputta, possessed of many qualities, had been quenched. This one, I don't know whether it refers to Sariputta passing away. If that is so, then Sariputta passed away before Mahamoggalana. 11.59. Truly the constituent elements are impermanent, subject to arising and passing away. Having arisen, they cease. Their quiescence is happiness. This one, I think the Vichana, Anicca, Vata, Sankara, Upādāvāyādāmino, this one, 1160. Those who see the five elements of existence as other and not as self, pierce the fine thing as a tip of hair with an arrow. 1161. And those who see the constituent elements as other and not as self, have pierced the subtle thing as a tip of hair with an arrow. 1162. A monk should wonder about as those smitten by the sword, with his head on fire, as it were, mindful of the abandonment of desire for sensual pleasures. 1163. A monk should wonder about as those smitten by the sword, with his head on fire, as it were, mindful of the abandonment of desire for existence. 1163-64. Urged on by the one whose self was developed who was bearing his last body, I shook with my big toe the palace of Migara's mother." Stop here for a moment. This palace of Migara's mother is the building in the Visakha's monastery. Visakha donated a piece of land and the monks inside there were not practicing So the Buddha was not happy with the monks and the Buddha told this Maha Moggallana to frighten them. So he used his psychic power and he used his big toe, just shake the earth and the whole building was as though struck by an earthquake. 1165, this is not referring to a slack thing. Quenching which releases all ties is not to be obtained by a little effort. 1166. This young monk, this supreme man, carries his last body, having conquered Mara and his elephant. 1167. The flashes of lightning fall upon the cleft of Weybara and Pandava, but gone to the cleft in the mountain, the son of the incomparable Venerable One meditates. 1168. Calm, quiet, with secluded lodging, the sage, the heir of the best of the Buddhas, is saluted by Brahma. 1169. Brahmin, pay homage to Kasapa. Calm, quiet, with secluded lodging, the sage, the heir of the best of the Buddhas, 1170. But whoever might obtain 100 birds again and again among men, all of them birds as a Brahmin, versed in sacred knowledge, possessed of the Vedas, even if he were a scholar, having gone to the far shore of the three Vedas, he does not deserve the 16th part of his praise. 1172. Whoever has attained the Eight Releases forwards and backwards before eating, then goes to beg. Do not attack such a monk. Do not destroy yourself, Brahmin. Make your mind favorably disposed towards the Venerable Arahant. Quickly pay homage to him with cupped hands. May your head not split open. 1174. He who is occupied With the journey on, does not see the true Dharma. He follows a crooked road, a bad road, leading downwards. 1175. Like a worm smeared with excrement, he clings to rubbish. Infatuated with gain and honor, Potila goes empty. Stop here for a moment. This Tucha Potila, there's a story in the Dhammapada commentary about this monk. He is very learned in the Buddha's Dhamma and he goes around teaching, but he does not practice what he teaches. So they call him Empty Headed Potila, Tucha Potila. So he has gained and honored 1176. But see this Sariputta coming of good appearance, release on both sides, well concentrated inwardly. This release on both sides could refer to release by wisdom, release by mind. 1177, without the dart, with fetters annihilated, with triple knowledge, having left death behind, worthy of a gift, unsurpassed field of merit for mankind. Just now I said this Sariputta could possibly be released by wisdom and by mind. But the commentary says that Sariputta is liberated by wisdom only. Even here it's not for sure because some of these verses have been tampered with. Just now we heard about the four places, realms in the four woeful planes. There should be three woeful planes. Just now we read four. 1177. Without the dart, with fetters annihilated, with triple knowledge, having left death behind, worthy of a gift, unsurpassed field of merit for mankind. These numerous famous devas with supernormal powers, 10,000 devas, all with Brahma at the head, stand with cupped hands, wearing Moghulana, 1179. Homage to you, thoroughbred of men. Homage to you, best of men. To you whose asavas are annihilated, you are worthy of a gift, sir." So you see here, the arahants are the thoroughbred of men. Nobody can attain higher than arahanthood, which is liberation. Because the Mahayanists, they say that the arahants have not finished their work. 1180, worshipped by men and devas, arisen as the overcomer of death. He is not defiled by the constituent elements as the lotus is not defiled by water. As constituent elements should refer to the five khanda. 1181, by whom the world, together with Brahma's heaven, is known 1,000 fold in a moment. That monk, having mastery in the strength of supernormal power and in knowledge of passing away and rebirth, sees the devatas in time." 1182. Sariputta, indeed, the monk who has reached the far shore, may be so supreme by reason of his wisdom, virtue, and calm. 1183. In a moment, I confession the bodily form, 100,000 crores of people. I'm skilled in supernormal transformations. I'm a master of psychic power. Stop here for a moment. This one crore, according to the dictionary, is 10 million. So 100,000 crores means a million million or a trillion. So he can multiply his body, one body and multiply into a trillion bodies. His psychic power is so fantastic. 1184, being a master of concentration and knowledge, having attained perfection, the member of the Moggallana clan, firm in the teaching of the unattached one, with concentrated faculties, has cut asunder his bonds as an elephant, a rope of putti creeper. 1185. The teacher has been waited on by me. The Buddha's teaching has been done. The heavy load has been put down. That which leads to renewed existence has been rooted out. 1186. I've attained that goal for which I went forth from the home to the homeless state. The annihilation of all factors. 1187. Of what kind was the hell where Dusi was boiled, having assailed the disciple Vidura and the Brahmana Kakusanda? 1188. There were 100 iron spikes, all causing separate pain. Of this kind was the hell where Dusi was boiled, having assailed the disciple Vidura and the Brahmana Kakusanda? 1189, whatever monk, disciple of the Buddha knows this, having assailed such a monk, you will come to grieve, Kanha. I'll stop here for a moment. This Kanha, the black, the dark one, or the black one, refers to Mara. So the three verses I just read comes from the Maratajjana Sutta in the Majjhima Nikaya. This Mara was disturbing. the Buddha, our Buddha Sakyamuni and the, oh no, no, he was disturbing this Maha Moggallana. This Maha Moggallana was walking meditation in his room, was walking suddenly, or maybe outside his kuti. Suddenly he felt his stomach very heavy, as though something inside, as though he was suddenly pregnant. So he quickly went inside his kuti and sat down because these arahants, even to have psychic power, they have to attain samadhi before their psychic powers come. So he sat down and very quickly entered samadhi and he saw Mara inside his stomach. So he told Mara, get out Mara, what are you doing inside my stomach? And Mara thought to himself, how can he know so quickly that I'm inside him? Even if I entered his master's body, even his master wouldn't be able to know so quickly, which shows that our Maha Moggallana's psychic power is fantastic. Then Maha Moggallana told him, Mara, you just thought, and then he told Mara exactly what Mara thought, and again asked Mara to go out. Then Mara had no choice, knew that he could read his mind. Went out, stood at the door there, leaning against the door and using his psychic power trying to shield himself. And then Maha Moggallana told him, you are standing at the door and you think I can't see you. I can see you. Then told him not to disturb the Buddha's disciples and told him, your mother was such and such a name. And your mother's brother was such and such a name. And he also, previous life, the previous Mara, Mara Dusi, he said he disturbed the Buddha Kakusanda. And because he disturbed the Buddha Kakusanda and his disciples, he was reborn in hell. He suffered for a long time with a human face and a fish body or something like that. Or a fish body and a human head. a fish head and a human body, I'm not sure. So the description here, he said Dusi, Mara Dusi was boiled in hell for a long time. And when he was not boiled, he was poked with these 100 iron spikes and all that. And then this Mahamoggalana said that Mara Dusi in the previous, the previous Mara called Dusi was me. Told the present Mara, he said, that uncle of yours was me in a previous life. So I was telling him, don't play a fool. I was with Mara before also. 1190, mansions lasting for an aeon, standing in the middle of a lake. The color of beryl, brilliant, shining, radiant. There many nymphs dance of different colors. This one refers to, he says, because of his psychic power, he can see in the deep ocean, there's this palace of the Nagas, the snake spirits. And Nagadevis there, they like to dance and they sway with the waves like that, very sensual. So he said he can see all these things. So he said if a monk has all these psychic powers, you don't disturb him, otherwise you'll be going down to hell. 1191. Whatever monk, disciple of the Buddha, knows this, having assailed such a monk, you will come to grieve, Kanha. 1192. Who, urged on by the Buddha, with the Sangha of monks watching, shook with his big toe the palace of Migara's mother. Whatever monk, disciple of the Buddha, knows this, having assailed such a monk, you will come to grieve, Kanha. 1194, who with his big toe shook the Vijayanta palace and supported by psychic power made the devatas tremble. Whatever monk, disciple of the Buddha knows this. Having assailed such a monk, you will come to grieve, Kanha. This one refers to a time when he went to the palace of Sakadevaraja. And he saw Sakhadevaraja was enjoying life with his tens of thousands of devis. So he wanted to shake this Sakhadevaraja out of his complacency. So he also used his big toe and shook the ground and the whole Deva palace was shook terribly. 1196. Who inquired of Sakka in the Vijayanta Palace? Do you know, sir, the freedoms which come from the annihilation of craving? To him Sakka asked the question, answered truthfully. 1197. Whatever monk, disciple of the Buddha, knows this, having assailed such a monk, you will come to grieve, Kanha. 1198. Who asked Brahma before the assembly in the Sudama Hall? Have you even now, sir, that view which formerly was yours? Do you see the radiance in the Brahma world passing away? 1199. To him, Brahma asked the question, answered truthfully, I have not, sir, that view which formerly was mine. I see the radiance in the Brahma world passing away. How should I say today I am permanent, eternal? This one refers to another sutta where this Mahabrahma, he had this wrong view that because he has been living in that heaven for so long, he thought he was permanent, he was not going to die. And the Buddha went to him and at first he didn't want to believe the Buddha. When the Buddha tried to advise him, he thought his psychic power was greater than the Buddha. So he said, I will disappear from you, see whether you can see me or not. And then he tried to disappear. He could not disappear because the Buddha was controlling his mind. And then the Buddha told him, now I will disappear from you. Then he thought, he said, you go ahead. And he thought the Buddha cannot disappear. But the Buddha suddenly could not see, could hear the Buddha's voice and all that. And then he got a shock, all the Brahmins got a shock because to them they haven't seen any being with greater psychic power than the Maha Brahma. And then to convince them further, the Buddha emitted light. Because their light, these Brahmins, their light is very bright. the minimum brightness they have, one Brahma, the light can reach 1,000 world systems, and some can reach 10,000 world systems, and the greatest is 100,000 world systems. Their light can go so far. But the Buddha emitted light which was so bright that their light became So nowhere. So when the Buddha did this, four of the Arahants, who, you know, Arahants are never asleep. So they knew what was happening and they flew there. And they sat cross-legged beneath the Buddha and all four of them emitted light. I think Maha Kapina, Maha Kasapa, Maha Moggallana, Anuruddha probably, four of them, the greatest psychic powers. That's why I said, do you see the Brahma world passing away, the radiance of the Brahma world passing away, no more. 12.01. Whatever monk, disciple of the Buddha knows this, having assailed such a monk, he will come to grieve. 12.02. Who by release has attained the peak of Mount, of Great Mount Meru, I think, the wood of Puba Bideha. and the men who sleep on the ground." 1203. Whatever monk, disciple of the Buddha knows this. Having assailed such a monk, you will come to grieve, Kantha. 1204. Truly a fire does not think, I shall burn the fool. But the fool is burned, having assailed that burning fire. 1205. Even so, Mara, having assailed the Tathagata, you will burn yourself like a fool touching fire." 1206. Having assailed the Tathagata, Mara acquired demerit. Do you think evil is not maturing? 1207. Evil is heaped up for you for a long time as you do it, end maker. Keep away from the Buddha, Mara. Place no hope in monks. 1208. So the monk censured Mara in the Besakala Grove. Then that Yakka, dejected, vanished on the spot." What he means by place no hope in monks is that don't hope that you can influence the monks' minds. So you can see from these verses how great is the psychic power of Maha Moggallana.

54-KN-Theragatha-Verses-1209-1279-(2011-09-07).txt

Now we come to the great group of verses. This is the very last, Vangisa, the Arahant Vangisa. This Vangisa in the Samyutta Nikaya, there's a chapter on Vangisa. He's famous for being able to be inspired and suddenly utter some beautiful verses. 1209. When I have really gone forth from the home to the homeless state, these reckless thoughts from Kanha come upon me. 1210. Great princes, great archers train with firm bows. One thousand steadfast men might surround me completely. 1211. Even if so many more women come, they will not cause me to tremble. I am well established in the Dhamma. 1212. Well established in the dhamma means he must have attained vision of the dhamma, attained right view and become an ariya. 12.12. Once only I heard from the Buddha, the kinsman of the sun, of this path leading to quenching. My mind was attached there too. 12.13. Evil one, if you assail me as I live thus, so shall I treat you death. You will not see my path." 1214. Giving up liking and disliking entirely, and thoughts connected with the householder's life. One should not crave for anything, for he is a monk who is without craving, having no craving. 1215. Whatever there is here connected with form, inhabiting the sky and earth, plunge into the world. All that is impermanent and is decaying. Understanding thus the wise wonder about. 12.16 In the basis of rebirth, people are bound to what is seen and heard and touched and thought. Being unmoved, drive away desire for this world, for they call him a sage who does not cling to this world. 1217. Then intent upon the sixty, full of reflections, they have entered into unrighteousness because of being ordinary individuals. But that monk would not have gone to a sectarian party, how much less grasps at what is wicked. 1218. Worthy, concentrated for a long time, not deceitful, zealous, not envious, the sage has attained to the peaceful state. Conditionally quenched, he awaits his time. 12.19 Abandoned conceit completely in Gotama and abandoned the whole path to conceit. Infatuated with the path to conceit, for a long time you have been repentant. 12.20 Soiled by disparaging, struck down by conceit, people fall into hell. People struck down by conceit grieve for a long time when reborn in hell. 12.21 or never does a monk grieve who is a conqueror because of the path, having entered upon it properly. He experiences fame and happiness. Rightly, they call him seer of the Dhamma. 12.22 Therefore, be without barrenness of mind in this world, full of exertion, pure, having abandoned the hindrances and having abandoned all conceit, making an end by wisdom, having become calm. 1223, I burn with desire for sensual pleasures. My mind is on fire. In pity, Gautama, tell me a good extinguisher. 1224, your mind is on fire. This is the Buddha speaking to him. Your mind is on fire because of perversion of perception. Avoid pleasant outward appearance accompanied by desire. See the constituent elements as other. as pain, not as self. Quench the great desire. Do not burn again and again. Devote the mind, intent and well-concentrated, to contemplation of the unpleasant or the loathsomeness of the body. Let your mindfulness be concerned with the body. Be full of disgust with the world, and develop the signless. Cast out the latent tendency to conceit. Then, by the full understanding of conceit, you will wander calm. 1227. That word only should one speak by which one would not torment oneself nor harm others. That word indeed is well spoken. 1228. One should speak only pleasant words which are welcome. What one speaks without bringing evil to others is pleasant. 1229. That's now this earlier part where he says, I burned it with desire for sensual pleasures. Well, still, we went, we saw this Uttara, I think the Sangyutta Nikaya, where a lot of well-dressed women came to the monastery. And I think he might have been alone or what. I'm not sure. But when he saw all those women, all the memories from the past came to disturb him. So he was very much disturbed. 1229, truth truly is the undying word. This is the eternal law. In truth, the good say are the goal and the Dhamma grounded." 1230. The sure word which the Buddha speaks for the attainment of quenching, for the putting of an end to pain, is indeed the best of words. 1231. Of profound wisdom, prudent, skilled in the right and wrong ways, Sariputta of great wisdom teaches the Dhamma to the monks. 1232. He teaches in brief. He speaks at length. His voice is like the sound of the minor bird. He produces quick-wittedness, 1233. Hearing his sweet voice as he teaches it with a sound which is lovely, pleasant to hear, and delightful, the monks give ear with happy minds, joyful, 1234. Today on the 15th day, full moon day, 500 monks have assembled together for complete purity, seers, cutters of bonds and fetters, unafflicted, with renewed existence annihilated." 1235. As a wheel-turning king, surrounded by his ministers, goes all around this sea-girt earth. Even so, disciples with triple knowledge, having left death behind, attend upon the victor in battle, the unsurpassed caravan leader. 1237. All are sons of the Blessed One. There is no chaff here. I pay homage to the destroyer of the dart of craving, the kinsman of the sun." 1238. Over 1,000 monks attend upon the Welfarer as he teaches the Faultless Dhamma, quenching where there is no fear, the Faultless Dhamma. Quenching where there is no fear from any quarter, 1239. They hear the spotless Dhamma taught by the fully enlightened one. Truly the enlightened one shines revered by the Sangha of monks, 1240. You have the name Naga, blessed one. You are the best seer of seers. Having become like a great cloud, you rain upon your disciples, 1241. Going forth from his daytime resting place, from desire to see the teacher, the disciple Vangisa pays homage to your feet, great hero." 1242. Overcoming Mara's devious ways and paths, he wonders, having broken up his barrenness of mind, see him producing release from bonds quite unattached, dividing the Dhamma into its parts. 12.43. For he has shown a manifold way to cross the flood, and since the undying has been shown, seers of the Dhamma stand immovable. 1244. Light-maker, penetrating, he has seen the overcoming of all the standpoints. Knowing and experiencing it, he taught the best to the five. 1245. When the Dhamma has been well taught in this way, what indolence is there in those who know the Dhamma? Therefore, one should receive training in the Blessed One's teaching, always revering. 1246. The elder who was enlightened in succession to the Buddha, Kondanya, strong in energy, is repeatedly the gainer of abidings in happiness and seclusions. 1247. What is to be obtained by a disciple doing the teaching of the teacher? All this has been obtained by him, vigilant, training himself. 1248. With great power and triple knowledge, skilled in knowledge of other people's thoughts, Kondanya, the heir of the Buddha, pays homage to the teacher's feet. 1249. Disciples with triple knowledge, having left death behind, tend upon the sage who has reached the far shore of pain, as he sits upon the mountainside. 1250. Moggallana, who has great supernormal powers, scrutinizes with his mind, seeking in them a mind which is completely released, without basis for rebirth. 1251. So they attend upon Gautama the sage, who is possessed of all attributes, having reached the far shore of pain, possessed of many qualities. 1252. As when the clouds have gone, the moon shines in the sky like the spotless sun. Even so, Angirasa, do you outshine the whole world by your fame, great sage? 1253. Drunk with skill in composing poetry, formerly we wandered from village to village, from city to city. Then we saw the Enlightened One who had reached the far shore of all phenomena. Sorry for a moment. So from here we see Vangisa was formerly a poet. He used to go here and go there composing poetry. 1254. That sage who has reached the far shore of pain taught me the Dhamma. Hearing the Dhamma we believed. Faith arose in us." 1255. Hearing his utterance and learning of the elements of existence, the sense bases and the elements, I went forth into the homeless state. 1256. Truly, the Tathagatas come into existence for the sake of the many men and women who do their teaching. 1257. Truly, the sage attained enlightenment for the sake of those monks and nuns who are seers of what is subject to unchangeable rule. 1258. The four noble truths are well taught by the one with vision, the Buddha, kinsman of the sun. from sympathy for living creatures, 1259. Pain, the uprising of pain and the overcoming of pain, the noble eightfold path leading to the quiescence of pain, 1260. Thus these have been uttered in this way. They have been seen by me just as they are. I've obtained the true goal. The Buddha's teaching has been done, 1261. Truly was this welcome for me, for me the presence of the Buddha. Among the things shared out among men, I obtained the best, 1262. I have obtained perfection of supernormal knowledge. I am purified in respect of the ear element. I have the triple knowledge and I possess psychic powers. I am skilled in the knowledge of other people's thoughts. 1263, I ask the teacher who has perfect wisdom, who is the cutter of uncertainties in the world of phenomena. As a monk died at Agalava, well known, famous, with self completely quenched. This one is asking the Buddha about Nigrodha Kappa. Nigrodha Kappa was his preceptor, so he had not seen his preceptor for some time. And then he heard his preceptor, Nigrodha Kappa passed away. So he wanted the Buddha to confirm that Nigrodha Kappa was already an arahant. 1264. The name Nigrodha Kappa was given to that Brahmana by you, blessed one. Longing for release, putting forth energy, he wondered about revering you, seer of what is firm by nature. 1265. Sakka, one of all-round vision, we all wish to know of that disciple. Our ears are ready to hear. You are indeed the teacher. You are unsurpassed. 1266. Cut away our uncertainty. Tell me this. Tell us, one of great wisdom, that is completely quenched. Speak in the very midst of us, one of all-round vision, like Sakka, the one thousand-eyed one in the midst of the devas. 1267. Whatever ties are here, ways to delusion, taking the side of ignorance, basis of uncertainty, they do not exist when they reach the Tathāgata, for that eye is supreme among men." 1268. For if no man were ever to disperse defilements, as the wind disperses a mass of clouds, the whole world, enveloped, would be darkness indeed. Even illustrious men would not gleam." 1269. But wise men are light makers. Therefore, wise one, I think that you are so. You have come to one who sees by insight and knows. Reveal Kappa's faith to us in the assemblies. 1270. Quickly send forth your beautiful voice, beautiful one, like a goose stretching out its neck, honking gently, with rounded voice, well modulated. Upright, we all listen to you." 1271. I shall make the one who has eliminated birth and death, having restrained all, being purified, speak about the Dhamma. For among the ordinary individuals, there is no one who acts according to his desires. But among the Tathagatas, there is one who acts with a set purpose. 1272. Your full explanation is accepted, for you have perfect wisdom. This last salutation is profit. Since you know, do not delude us, one of superior wisdom. 1273. Knowing the noble Dhamma from top to bottom, do not delude us since you know one of perfect energy. I long for your voice as one longs for water when burned by heat in summer, rain on our ears. 1274. Surely the useful virtuous life that Kappayana lived was not in vain. Did he gain quenching Or was he without any grasping remainder, as one who is completely released? Let us hear it." And the Buddha said, 1275. He has cut off craving for nama-rupa, mentality and materiality in this world, the stream of craving which has been latent in him. He has passed beyond all birth and death. So spoke the Blessed One, the best of the five. 1276. Hearing your voice, best of the sages, I believe. Truly, my question was not in vain. The Brahmana did not deceive me." 1277. As he spoke, so he acted. He was the Buddha's disciple. He cut the strong, stretched out net of deceitful death. 1278. Kapya saw the beginning of grasping, blessed one. Kapayana has truly passed beyond the realm of death. This is very hard to cross, 1279. I pay homage to you as deva of devas, best of men. I pay homage to your son who is following your example, a great hero, a naga, true son of a naga. So this, he's talking about his teacher, his preceptor. He's a great hero, a Naga, the son of the Buddha, who is another Naga. Okay, so we have finished the Theragatha. Took us seven nights, I think, to discuss. Tomorrow we'll do the last book, Therigatha. I think it's what we call, it is one of the stories in the sutra, where one of the brothers is passing away and the other brother is chanting, asking his spirit to fly up, and then he asks the Buddha if he can use his soul and the Buddha said, it's like, give a signal of putting the soul in the water, and to ask the soul to fly up, like as you mentioned, for the soul to fly up, the rice, So, you can say that the chants are the purpose of all of our chanting, right? No, it's a tradition. It's a tradition. You find that the chants that we do, one is the morning chant, one is the evening chant. The morning and evening chants are actually praises of the Buddha, Dhamma, and Sangha, like we look at the meaning. Then the others are basically parittas. Parittas are protection verses, and some of them can be useful. For example, the Ratana Sutta was taught by the Yakka king to the Buddha. And he advised the Buddha to teach this Paritta, Ratana Sutta, to the monks who live in the forest, because when they live alone in the forest, they might encounter these fierce yakas. So when they chant this verse, it protects them. And then you have others like the Karanya Meta Sutta. If a monk goes into the forest and he chants this Karanya Meta Sutta, he's letting the devas and the spirits around know that he comes in peace, his loving kindness towards all beings. So telling them not to harm him is also useful. Another one is the one we chant about the footless beings, two-footed beings, four-footed beings, and many-footed beings. That is a very useful protection. What's the name of that paritta? Khanda paritta. So that khanda paritta, when you live alone in the forest, before you go to sleep, normally you want to chant this, telling all the beings not to harm you. So what you mentioned just now about that Brahmins, they didn't do any chant. Nothing to do with Chan. What happened is that when one of the relative passes away, they will quickly take out his corpse and hold his corpse as high as possible and facing the sky. And they tell his soul, suppose his name is Ali. Ali, do you see heaven there? Just look up, do you see heaven? Make your way there. Make your way there. So they believe by directing him to go to heaven, his soul will go to heaven. Then they ask the Buddha, Bhagavan, now you are Arahant Sammasambuddha, surely you can bring everybody to heaven? Nothing to do with chanting, it's just a belief. They're asking the Buddha whether the Buddha can use his psychic power to bring everybody to heaven. And the Buddha, instead of answering the silly question, the Buddha ask him back in return, suppose now, All of you village people, you go to the edge of a lake and you take a big stone and you throw the big stone into the lake and the stone is sinking and you shout to the stone, ask the stone to float up. Will it float up? It will not float up. So the Buddha is using this simile. So it's not to do with chanting. It's just more to do with shouting, shouting at the stone. He used to like to verify the story about how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how and how He was beaten up by the robbers and his body was smashed up and all that. And after the robbers left, even though his body was smashed up, he had entered Samadhi and then he assembled his old body again and then went to inform the Buddha before he really entered Nibbana. It's too far-fetched to believe. You know, one example, a moment ago, I think, that Saint Nicolas raised about guiding the young ones, new ones, to attain the Dhamma. Well, in the middle of the Dhamma, we take the policy. I can't remember, is this possible? Venerable Sariputta, we see in the suttas that there were at least one or two occasions when he taught the Dhamma, the monks attained Arahanthood. But actually, we don't see in the suttas, Venerable Mahamoggalana leading the monks into Arahanthood. I don't know why it's mentioned there like that. It might have been something added by later monks. How can we see that Kriya always returns to Venerable Sarasvati as the arahant who returns the Navami as well as Srimati, and not mentioning, except for Mahasattva, who can keep the dharma? Do you know all the dharma? I don't know if I did it wrong this time. Did you see the one when there was a scar pattern? What? To look at the scar. No, that was an external sac aesthetic. Might have the same name, but that was an external sac aesthetic. First, you say that it has a psychic power and a ... It's mentioned in the words 1, 2, 3, 6. If you are about to deliver the assignment to pass up the penalty to proceed, does that mean that you already have psychic power? Like when you go to Amitabha, you have the power to pass up the penalty? I think somewhere there it says he already has psychic power. So it means to say the psychic power comes from the construction? Say again. Psychic power, enlightened powers or can be a great increase to the status of the enlightened person when he attains psychic power before? Before enlightenment, yeah. Psychic powers also are of two kinds. One is where the person attains the psychic powers himself. Then there's another type where they use mantra to control spirits and make use of the spirit psychic powers. The second type is getting more common, or maybe last time also it was common, but it's not something that holy men use, not something that a real monk will use. Only deviant people will use these spirits. I'm looking for the answer to that question. When I go on Buddha, when I go to India, they talk about the same thing. And you see that they are not happy enough. They can't do it. There is a group and we did that in the six, in the six days of the mission. And I read that you only did the Dhamma practices as a researcher, the Dhamma. So, do you make the same thing like Mahakasyapa? I mean, the other experience that you're doing, you have a lot of these groups, practice? No. Nothing to do with them. It's an individual practice. No, nothing to do with that. It's an individual practice. I want to make the movie as simple as it can. So, this well-known movie, Len and I, we had a chance to film it on the 36th of April. What means to them that they really need help or they have special attributes? When do they ask? Generally, a monk should not ask a lay person for something unless on the, unless he's given invitation, he's asked what what you need, or because of health, he's not well and he needs some medicine or something that will improve his health, or special food or anything. And so, unless it is a relative, if it's one's relative blood relation, one can ask, even without the invitation. In many monasteries, strict monasteries, a monk is not allowed to ask a lay person directly. He should, if the monastery rule is such, then he should, anything he need, he should ask the abbot. It's up to the abbot to arrange for him. if the abbot allows. So if this is the rule in the monastery, then he cannot ask at all. But if there's no such rule in the monastery, then he can ask provided under those conditions I mentioned, somebody has given an invitation or he's not well and needs something special. or the relative. What about lay people? But lay people, if you have the money, you can buy whatever you need. And if you don't have the money, then you have to ask the abbot to make use of something in the monastery or from the monastery store or something. Would you agree with what we have found so far? So let's say, if he has to leave to go, there is a request from another resident that does not want to leave to go and want to do a service for that person, for example, perhaps do some preparation. Let's say that he uses without the Sangha from the temple. So do you think we have to seek permission from the abbot first before we... Yeah, I have to seek permission from the abbot. If you're using anything that belongs to the monastery, you can't use it according to what you like. Even if another layman asks for it, you have to ask the abbot for permission. What patient? Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh. Uh huh inspire them, inspire them to have faith in the Buddha, Dhamma and Sangha and to practice, practice the Dhamma. Last time before I became a monk, my mother never heard the Dhamma and never kept the precept and all that. I mean, she didn't know about precept. After I became a monk, I gave Dhamma talks and then I gave the talks to her to listen. And after listening to the talks, I think it had some effect. Also, as I mentioned before, when somebody renounces, it gives pain to the family members, right? That pain is a lesson, lesson of impermanence. Then they will wake up to the fact that everything in this world is impermanent. Somebody that they love so much has gone away from them. And the fact that they wake up is good for them. If they don't wake up at that time, I suppose like the beloved family member does not renounce, then on the deathbed only, they will see that impermanence. At that time, they shed tears, they can't do anything already. But if they shed tears earlier, suppose now Brother Gore renounces, family members are all upset. There's more incentive after that for them to practice the Dhamma. This one, it mentions here a hero of great wisdom. Should it be Arhat or an Arya? Like here it's talking about the Buddha, isn't it? So he's talking about the Buddha. Then the Buddha, because of his psychic power, even if his grandparents have passed away or his great-grandparents, he can go to and teach them the Dhamma in heaven or wherever they are. One, one, zero. First, one, two, three. Okay. Why did the statement say that in Dhakka, is it referring to Mahādhā? Yeah, yeah, yeah. Why is it referring to Mahādhā? Mahādhā doesn't exist anywhere else in the universe. Sometimes the devas are referred to as yakkā. What? I have to check the Pali dictionary. What page? 100 Verse 1097 My question is Yeah, hill. I think ribaja is a hill. Okay, can we end here?

55-KN-Therigatha-Verses-1-101-(2011-09-08).txt

Now it's the 8th of September and this is the first night. I'm starting on the Therigata, verses of the Theris, the elder nuns. This first part, we are going into short verses, so sometimes it doesn't tell the complete picture. Verse number one, this unknown nun. Sleep happily, little Terry, clad in the garment which you have made, for your desire is still like dried up vegetables in a pot. Muttah, verse two. Muttah, be freed from ties, as the moon is freed from the grasp of Rahu. With mind completely freed, without debt, enjoy your alms food. Punnah, verse three. Punnah, be filled with things sublime, as the moon on the 15th day is full. With fulfilled wisdom, tear asunder the mass of darkness. These are all the nuns are all talking to themselves, urging the mind on. Tissa, verse 4. Tissa, be trained in the training. May the opportune occasions not pass you by. Unfettered from all ties, live in the world without ask of us. Another Tisa, verse five. Tisa, apply yourself to things sublime. Let not the opportune moment pass you by. For those who have missed the opportune moment, grieve and consign to hell. Dira, verse six. Dira, attain cessation, distilling of the evil notions. Happiness, gain quenching, unsurpassed rest from exertion. Another Dira, verse seven. You are Dīrā because of your firm Dīrā mental states. Being a nun with developed faculties, bear your last body, having conquered Mara and Ismāl. Mitthā. Verse 8. Mitthā. Having gone forth in faith, be one who delights in friends. Mitthā. Develop good mental states for the attainment of rest from exertion. Bhadra, verse 9. Bhadra, having gone forth in faith, be one who delights in auspicious things, Bhadra. Develop good mental states and unsurpassed rest from exertion. Upasama, verse 10. Upasama, you should cross the realm of death, which is very hard to cross. Bear your last body, having conquered Mara and his mount. Muttah, verse 11, I am well released, properly released by my release by means of the three crooked things, by the mortar, pestle, and my crooked husband. I am released from birth and death. That which leads to renewed existence has been rooted out. So this nun, Muttah, Formerly, when she was in the home life, these three things probably she didn't like at all or hated. One was the mortar, the pestle, and the crooked husband. So she found release from these three things and left home, and now she's properly released. Damadina. Verse 12. One should be eager, determinate, and suffuse with mind. One whose thought is not attached to sensual pleasures is called an upstreamer. Visakha 13. Do the Buddha's teaching, which having done, one does not repent. Quickly, having washed your feet, sit down on one side. Sumana 14. Having seen the elements as pain, do not come to birth again. Having discarded desire for existence, you will wander still. Uttara 15. I was restrained in body, speech, and mind. Having plucked out craving, root, and all, I have become cool, quenched." Sumana, who went forth when old. 16. Lie happily, O lady, clad in the garment which you have made. For your desire is stilled. You have become cool, quenched. In the Buddha's days, cloth and also robes were very hard to get. So they had to pick up pieces of cloth here and there, which were thrown away, and sew their own robe. Nowadays, we have excess of robes. Dhamma. Verse 17. Having wandered for hours, leaning on a stick, weak, with trembling limbs, I fell to the ground in that very spot. Having seen peril in the body, then my mind was completely released. So, during the Buddha's time, Some of them, they were staying in caves and under trees and all that. So they were completely alone. Nobody to take care of them. They had to take care of themselves. Sangha, 18, giving up my house or my home, having gone forth, giving up son, cattle, and what was dear, giving up desire and hatred, and having discarded ignorance, plucking out craving, root and all, I have become still, quench. 19. Nanda, see the body, diseased, impure, rotten. Develop the mind, intent and well-concentrated, for contemplation of the unpleasant or the loathsome. 20. And develop the signless, cast out the latent tendency to conceit. Then, by the full understanding of conceit, you will wander still. Verse 21. These seven constituents of enlightenment, the ways for the attainment of quenching as taught by the Buddha, have all been developed by me. 22. That blessed one has been seen indeed by me. This is the last body. Journeying on from rebirth to rebirth has been completely annihilated. There is now no renewed existence. a certain unknown bhikkhuni. Verse 23, well released, well released, properly released am I from the vessel. My shameless man, even his sunshade, et cetera, disgusts me. My pot gives forth the smell of water snake. Verse 24, I destroy desire and hatred with a sizzling sound. The same eye going up to the foot of a tree, thinking all the happiness, meditate upon it as happiness. So this is another woman who was very disgusted with the home life and with the husband. Ada Kasi, verse 25. My wages of prostitution were as large as the revenue of the country of Kasi. Having fixed that price, the townspeople made me priceless in price. Verse 26, then I became disgusted with my figure. And being disgusted, I was disinterested in it. May I not run again through the journey on from rebirth to rebirth again and again. The three knowledges have been realized. The Buddha's teaching has been done. In the Buddha's time, this profession as a high-class prostitute, what they call courtesan, was actually quite desirable. But the town people, they will pick a young girl who is extremely beautiful, as well as able to sing and dance, etc. Very good at entertainment. And they are so proud of her that they fix a price, very high price, for any man who wants to spend a night with her. So, but later you can see, she became disgusted with the figure. Probably she became older. As we get older, our figure starts to get out of shape and all that. And then I get disgusted with it. Citta, verse 27. Although I am thin, sick, and very weak, I go along leaning on a stick, having climbed the mountain. Verse 28. Having thrown down my outer robe, and having turned my boat upside down, I prop myself against a rock, having torn asunder the mass of darkness. This one is thin and weak, but still has to climb up the mountain to go to her place where she resides. Mettika, verse 29. Although I am pained, weak, with youth gone, I go along leaning on a stick, having climbed the mountain. Verse 30. Having thrown down my outer robe and having turned my boat upside down, I sat down on a rock. Then my mind was completely released. The three knowledges have been obtained. The Buddha's teaching has been done. Mitta, 31. the 14th, 15th, and the 8th day of the fortnight, and a special day of the fortnight, I kept as a fast day, or Uposatha day, which is well connected with the eightfold precepts longing for rebirth in the Deva group. Verse 32. The same I today with a single meal each day, with shaven head, clad in an outer robe, do not wish for rebirth in the Deva group, having removed the fear in my heart. Abhaya Mata, verse 33. Mother, upwards from the soles of the feet, downwards from the head and hair, consider this impure, evil-smelling body, 34. Of me dwelling thus, all desire has been rooted out. The burning fever has been cut out. I have become cool, quenched. So this nana is called Abhaya Mata, Mother of Abhaya. So she's telling herself, calling herself mother. Abhaya Theri, verse 35. Abhaya, fragile is the body to which ordinary individuals are attached. Attentive and possessed of mindfulness, I shall throw down this body, 36, delighting in vigilance because of many Painful objects, the annihilation of craving has been obtained by me. Buddha's teaching has been done. Samma, verse 37. Four or five times I went out from my cell or my kuti, not having obtained peace of mind. being without self-mastery over the mind, 38. This is the eighth night for that same me. My craving has been completely rooted out, delighting in vigilance because of many painful objects. The annihilation of craving has been obtained by me. The Buddha's teaching has been done." So you see, all of them also are in Many of them, when they start practicing, they cannot subdue their mind, cannot obtain peace of mind. Their mind is very disturbed. But they continue to put forth effort, and one day it calms down. Groups of three versus another Sama. Verse 39. 25 years have passed for me since going forth. I am not aware of peace of mind obtained at any time. 40. Not having obtained peace of mind, being without self-mastery over the mind, then I reach a state of religious excitement, having remembered the teaching of the Conqueror. 41, by me delighting in vigilance because of many painful objects, the annihilation of craving has been obtained. The Buddha's teaching has been done. Today is the seventh day since my craving was dried up. This delighting in vigilance because of many painful objects is painful experiences in life make us want to practice the spiritual path. Utthamma, verse 42, four or five times I went out from my self-lokuti, not having obtained peace of mind, being without self-mastery over the mind, 43. That same I went up to a nun who was fit to be trusted by me. She taught me the Dhamma, the elements of existence, the sense bases and the elements. 44. Having heard her dhamma as she instructed me, for seven days I sat in one and the same cross-legged position, consigned to joy and happiness. On the eighth day, I stretched forth my feet, having torn asunder the mass of darkness of ignorance. learned the Dhamma from another nun. She made this determination, so she sat without getting up for seven days, and then entered jhana, enjoyed the bliss of jhana, and then attained enlightenment. Then only she came out of the sitting posture. Another uttama. 45. These seven constituents of enlightenment, the ways for the obtaining of quenching, have all been developed by me, as taught by the Buddha. 46. I am an attainer of the empty, the signless. which is wanted. I am the true daughter of the Buddha, always delighting in quenching, 47. All sensual pleasures, those which are divine and those which are human, have been cut out. Yearning on from rebirth to rebirth has been completely annihilated. There is now no renewed existence. Okay. Now, Dantika. Verse 48. Going out from my daytime resting place on Mount Gijakutta, I saw an elephant on the bank of the river, having come up after plunging in. 49. A man taking a hook requested the elephant, Give me your foot. The elephant stretched forth its foot. The man mounted the elephant. Verse 50, seeing the untamed, tamed, gone under the control of the man, I then concentrated my mind, gone to the forest for that purpose indeed. So she thought, if that man can tame the elephant, she also should be able to tame her mind. Ubiri, 51. You cry out, O Jiva in the wood, understand yourself, Ubiri. 84,000, all with the name Jeeva, have been burned in this funeral fire. Which of these do you grieve for? 52. Truly, he has plucked out my dart, hard to see, nestling in my heart. Which grief for my daughter he has thrust away from me, overcome by grief? 53, today I have my dad plucked out. I am without hunger, quenched. I go to the Buddha, the Dhamma, and the Sangha as a refuge. So this one, Ubiri, the daughter passed away. So she was going everywhere, calling out the daughter's name. So probably the Buddha told her, you keep crying out, O Jiva, You must understand yourself. So many people with the name Jiva have died. Which one do you grieve for? They taught her the Dhamma. Sukkha, verse 54. What have these men in Rajagaha been made of? They remain as though having drunk wine, who do not attend upon Sukkha, preaching the Buddha's teaching. 55. But the wise drink it, I think. It is irresistible. never causing surfeit, of sweet flavor as travelers drink rain. 56. You are sukha because of your bright sukha, mental states, being rid of desire, concentrated, bare your last body, having conquered Mara and his mount. So this sukha teaches the dhamma. Very few people are interested as to be expected. Sela. Verse 57, this is Mara's words. There is no escape in the world. What will you do by means of seclusion? Enjoy the delights of sensual pleasures. Do not be a repenter afterwards. And Selah answered. 58, sensual pleasures are like swords and stakes. The elements of existence are a chopping block for them. What you call delight in sensual pleasures is now non-delight for me, 59. Everywhere enjoyment of pleasure is defeated. The mass of darkness of ignorance is torn asunder. Thus know, evil one, you are defeated, end maker. This Pali word, they translate as death, is antakka. Antakka is an end maker or one who makes you die. That is Mara, because as long as we have a self, we die. But you have no self, you don't die. The body dies only. Soma, verse 60, Mara's words. That place, hard to gain, which is to be attained by the seers, cannot be attained by a woman with two-finger intelligence. That means very little intelligence. And Soma answered, 61, what harm could the woman's state do to us when the mind is well concentrated, when knowledge exists for someone rightly having insight into the Dhamma? 62, everywhere enjoyment or pleasure is defeated. The mass of darkness is torn asunder. There's no evil one. You are defeated and maker. Amara. Now we come to Bada Kapilani. group of four verses. Verse 63, Kasapa, the son, the heir of the Buddha, well concentrated, who knows that he has lived before and sees heaven and hell, 64, and has attained the destruction of rebirth, is a sage perfected in psychic, in supernormal knowledge. Because of these three knowledges, he is a Brahmana with triple knowledge. 65. In just the same way, Bada Kapilani with triple knowledge, having left death behind, bears her last body, having conquered Mara at his mouth. Verse 66. Having seen peril in the world, we both went forth. We, with Asavas annihilated, tamed, have become cool, quenched. So here she says she went forth with Mahakassapa. That means she was a former wife of Mahakassapa. She also became Arahant. I come to the groups of five verses. A certain unknown nun, verse 67. It is 25 years since I went forth, not even for the duration of a snap of the fingers have I obtained stilling of mind. 68. Not having obtained peace of mind, drenched with desire for sensual pleasures, holding out my arms, crying out, I entered the vihara. 69. I went up to a nun who was fit to be trusted by me. She taught me the dhamma, the elements of existence, the sense bases and the elements. 70. Having heard her dhamma, I sat down on one side. I know that I have lived before. The deva eye has been purified. 71. and there is knowledge of the state of mind of others. The ear element has been purified. Supernormal power or psychic power too has been realized by me." That means the various psychic powers. "...have attained the annihilation of the asavas. These six supernormal knowledges have been realized by me. The Buddha's teaching has been done." Oh, this one is a great arahant. She has six higher knowledges instead of three. Vimala, the former courtesan. Verse 72. Intoxicated by my complexion, my figure, beauty and fame. Haughty because of my youth, I despise other women. 73. Having decorated this body very variegated, deceiving fools, I stood at the brothel door. like a hunter having spread out a snare, showing my ornamentation. Many a secret place was revealed. I did various sorts of conjuring, laughing at many people." 75. Today, I, having wandered for alms with shaven head, clad in the outer robe, am seated at the foot of a tree, having obtained non-reasoning. 76. All ties, those which are divine and those which are human, have been cut out. Having annihilated all the asavas, I have become cool, quenched. So this former prostitute also can become arahant. Because she has to struggle very hard. Siha, verse 77. Afflicted by desire for sensual pleasures, Because of unreasoned thinking, previously I was conceited, being without self-mastery over the mind, 78. Obsessed by the defilements, giving way to the notion of happiness, I did not obtain peace of mind, being under the influence of thoughts of passion, 79. Thin, pale, and one, or exhausted, I wandered for seven years, As a nun, being very pained, I did not find happiness by day or night. 80. Then taking a rope, I went inside a wood, thinking, hanging here is better for me than that I should lead a low life again. 81. Having made a strong noose, having tied it to the branch of a tree, I cast the noose around my neck. Then my mind was completely released. So after living a life of passion, maybe as a prostitute or something. Then she became a nun and wandered for seven years and became very thin, pale and exhausted. Then she got so tired of life, she wanted to hang herself. Maybe because of her practice for seven years, she attained enlightenment. Nanda, 82. See the body, Nanda, diseased, impure, rotten. Devote the mind, intent and well-concentrated, to contemplation of the unpleasant or the loathsome. 83. As this, so that. As that, so this. As this body is, it will become like that corpse. As that corpse is, this body will be It gives forth a rotten, evil smell. It is the delight of fools. 84. Looking at it thus, not relaxing day or night, then analyzing it by my own wisdom, I saw. 85. By me, vigilant, reflecting in a reasoned manner, this body was seen as it really was, inside and out. 86. Then I became disgusted with the body, and I was disinterested internally. Vigilant, unfettered, I have become still, quenched. Nanduttara, 87. I used to revere fire, or worship fire, and the moon, and the sun, and devatas. Having gone to river-forwarding places, I used to go down into the water. 88. Undertaking many vows, I shaved half my head. I made my bed on the ground. I did not eat night food. 89. Delighting in ornament and decoration, by means of bathing and anointing indeed, I minister to this body. afflicted by desire for sensual pleasures. 90. Then obtaining faith, I went forth into the homeless state, seeing the body as it really was. Desire for sensual pleasures has been rooted out. 91. All existences have been cut out, and wishes and longings too. Unfettered from all ties, I have attained peace of mind. Mithakali 92. Having gone forth in faith from the home to the homeless state, I wandered here and there, greedy for gain and honour. 93. Having missed the highest goal, I pursued the lowest goal. Having gone under the mastery of the defilements, I did not know the goal of the ascetic state. 94. Of the same me, there was religious excitement as I was seated in my little cell of kutti. Thinking, I have entered upon the wrong road. I have come under the mastery of craving. 95. My life is short. Old age and sickness are destroying it. There is no time for me to be careless before this body is broken. 96. Looking at the arising and passing away of the elements of existence as they really are, I stood up with my mind completely released. The Buddha's teaching has been done. So what she's thinking applies to many of us who are above 50. My life is short. Old age and sickness are destroying it. There is no time for me to be careless before this body is broken. Now we come to Sakula. Verse 97. I, living in a home, having heard a monk's dhamma, saw the stainless dhamma quenching the unshaken state. 98. I, having abandoned son and daughter and money and grain, having had my hair cut off, went forth into the homeless state. 99. Undergoing training, developing the straight way, I eliminated desire and hatred. and the asavas which are combined with these. 100. Having been ordained as a nun, I recollected that I had been born before. The deva eye has been purified. It is spotless, well-developed. 101. Seeing the constituent elements as other, arisen causally, liable to dissolution, I eliminated all asavas. I have become cool, quenched.

56-KN-Therigatha-Verses-102-212-(2011-09-08).txt

Coming up to Sona, 102. Having born ten sons in this body, then being weak and aged, I approached a nun. 103. She taught me the Dhamma, the elements of existence, the sense bases and the elements. Having heard her Dhamma, having cut off my hair, I went forth. 104. Of me undergoing training, the deva I has been purified. I know my former habitation, where I lived before, 105. And intent and well-concentrated, I develop the signless. I have had immediate, complete release. I have become quenched without clinging, 106. The five elements of existence being known stand with root kato. Born from an enduring foundation, I am immovable. There is now no renewed existence." So she had 10 sons before she went forth. Bada, the former jinn, Neganta. 107, with hair cut off, wearing dust, formerly I wandered, having only one robe, thinking there was a fort where there was no fort, and seeing no fort where there was a fort. 108, going out from my daytime resting place, on Mount Gijakuta, I saw the stainless Buddha attended by the Sangha monks." 109. Having bent the knee, having paid homage to him, I stood with cupped hands face to face with him. "'Come, Bada,' he said to me. That was my ordination." 110. Anga and Magadha, Vajji, Kasi and Kosala have been wandered over by me. For 55 years without death, I have enjoyed the arms of the kingdoms." 111. Truly he produced much merit. Truly wise was that lay follower who gave a robe to Bada, who is now freed from all bonds. See the first verse, 107. She said, with hair cut off, wearing dust formerly I wandered, having only one robe. If she was a jain, a jain is a type of This Niganta, a type of naked ascetics. There were three types of naked ascetics during the Buddha's time. She was one of them. So because she was naked, so she says she was wearing dust. But having only one robe, these Nigantas, they cover the private part with a small piece of cloth. Probably what she means, having one robe. And she must have been young when she came to the Buddha because after that she became enlightened, I think, and she says, for 55 years without them I have enjoyed the arms of the kingdoms. That means she was probably enlightened already for 55 years. Patacara, another famous nun. 112. Ploughing the field with ploughs, sowing seeds in the ground, nourishing wives and children, young Brahmins find wealth. 113. Why do I, possessed of virtuous conduct, complying with the teaching of the teacher, not obtain quenching? I am not slack, not puffed up. 114. Having washed my feet, I paid attention to the waters. and seeing the foot water come to the low land from the high land. Then I concentrated my mind like a noble thoroughbred horse, 115. Then taking a lamp, I entered myself. Having inspected the bed, I sat on the couch, 116. Then taking a needle, I drew out the wig. The complete release of my mind was like the quenching of the lamp. This one in the Dhammapada commentary, I think, mentions about how this Patacara was enlightened. She was just going to the kuti, and because they were barefoot, when they go into the kuti, they have to wash their feet. So she took this bowl of water and splashed on her feet. According to the Dhammapada commentary, if I remember correctly, she saw the water flow a bit and then sink into the ground. And then she took the water a second time and splashed her feet again. And then the water went a little bit further and sank to the ground. And the third time she did that, the water even went further and sank to the ground. Then it reminded her of her own close family members who died. Her two children, two very young children died. It was just like the water running a short distance and sinking to the ground. refers to people who die young. And those who die in middle age are like those in the second time she splashed the water. And the third time when the water went a bit further, she thought it was just like people who die in their old age. Because before she became a nun, she had run off with a slave. She fell in love with a slave. And being from a rich family, the family, of course, would never allow her to marry a slave. So the two of them eloped, ran away, then had two babies over a period of time. Then she wanted to go back to the mother's house. And then along the way, it rained, a big storm came. And then the husband was trying to find some wood. When she pulled the wood, a snake came out and bit him, and he died, this snake poisoning. And then the next day, when Patacara, with the two babies, wanted to cross the river, had to leave one on this side. The river was swollen because of the rain. She had to cross with one baby to the other side. And then, so she left one this side, and she brought another one to the other side. Then when she wanted to come back to fetch the first one, she saw an eagle come to take the younger baby, just born, and take the baby and fly off. So she screamed, screamed and tried to go towards the baby. And then the elder boy behind saw her screaming and running away, panicked, shouted for her and jumped into the river. So when she turned back, she saw the the boy fall into the river. And then the eagle had already taken the young one. And she went searching for the boy, but the river was flooded, so couldn't find the boy. So she finally gave up and cried until all the tears were gone. Then she went home. By the time she went home, she saw the house was demolished because of the big storm last night. Big tree fell on the house. So the parents died, the brother also died. So all the family members died. So she was so grief-stricken that she went out of her mind, went out of her mind, became crazy, wandered here and there, naked, finally came to the Buddha. And the Buddha probably used her psychic power to make her sane again. And then she poured out everything to the Buddha. And after that, she became a nun. 30 Bhikkhunis, 117. Having taken pestles, young Brahmins grind corn. Nourishing wives and children, young Brahmins find wealth. 118. Do the Buddha's teaching, which having done, one does not repent. Quickly, having washed your feet, sit down on one side. Intent on peace of mind, do the Buddha's teaching. 119. They, having heard her utterance, the teaching of Atacara, Having washed their feet, sat down on one side. Intent on peace of mind, they did the Buddha's teaching." 120. In the first watch of the night, they recollected that they had been born before. In the middle watch of the night, they purified the Deva eye. In the last watch of the night, they tore asunder the mask of darkness. 121. Standing up, they paid homage to her feet. Your advice has been well taken. We shall dwell honoring you like the 30 devas honoring Indra, who is unconquered in battle. We have the triple knowledge. We are without us of us." Chanda 122. Formally, I fared ill, a widow without children. Without friends and relations, I did not obtain food or clothing. 123. Taking a bowl and stick, begging from family to family, and being burned by cold and heat, I wandered for seven years. 124. But having seen a nun who had obtained food and drink, approaching her I said, send me forth into the homeless state. 125. And Patacara in Piti sent me forth. Then having exalted me, she urged me towards the highest goal. 126. Having heard her utterance, I took her advice. The noble lady's exhortation was not in vain. I have the triple knowledge. I am without asavas. So this lady, the husband died and she had to beg for her food. Groups of six verses. Pancasatta Patacara 127. Whose way you do not know, either coming or going, That being, you lament, Come, you know not where. Come from, you know not where, crying, My son, 128. But you do not grieve for him whose way you know, either coming or going. For of such a nature are living creatures. And then 29. Unasked, he came from there. Unpermitted, he went from here. Surely, having come from somewhere or other, having lived a few days, he went from here by one road. He will go from there by another. Passed away with the form of a man, he will go journeying on. As he came, so he went. What lamentation is there in that? So this one, somebody is telling this Patacara, why do you keep grieving? 131. Truly she has plucked out my dart, hard to see, nestling in my heart, which grieved for my son, she has thrust away for me, overcome by grief. 132. Today I have my dart plucked out, I am without hunger, quenched. I go to the Buddha, the Dhamma and the Sangha as a refuge. So this lady, she is grieving for her son who passed away. So this nun gave her all this advice from verse 127 to 130. Pasitti 133. Afflicted by grief for my son, with mind deranged, out of my senses, naked with disheveled hair. I wandered here and there, untidy hair. 134. I dwelt on rubbish heaps in a cemetery and on highways. I wandered for three years, consigned to hunger and thirst. 135. Then I saw the well-farer gone to the city of Mithila, the tamer of the untamed, the enlightened one who has no fear from any quarter. 136. Regaining my mind, Having paid homage to him, I sat down. In pity, Gautama taught me the Dhamma." 137. Having heard his Dhamma, I went forth into the homeless state. Applying myself to the teacher's utterance, I realized the blissful state. 138. All grief have been cut out, eliminated, ending thus. For the grounds are comprehended by me from which is the origin of grief. This one sounds very much like Bhattacara. But this one maybe only just one son. Kema, verse 139 is spoken by Mara. You are young and beautiful. I am also young and in my prime. Come Kema, let us delight ourselves with the fivefold music. And Kema answered, 140. I'm afflicted by and ashamed of this foul body, diseased, perishable. Craving for sensual pleasures has been rooted out." 141. Sensual pleasures are like swords and stakes. The elements of existence are a chopping block for them. What you call delight in sensual pleasures is now non-delight for me. 142. Everywhere, love of pleasure is defeated. The mass of darkness is torn asunder. There's no evil one. You are defeated, end maker. 143. Revering the lunar mansions, tending the fire in the wood, not knowing as it really is. Fools, you thought it was purity. 144. But I indeed, revering the enlightened one, best of men. and completely released from all pains, doing the teacher's teaching." Sujata, 145. Ornamented, well-dressed, wearing a garland smeared with sandalwood paste, covered with all my ornaments, attended by a crowd of slave women. 146. Taking food and drink, food hard and soft, in no small quantity. Going out from the house, I betook myself to the pleasure garden. 147. Having delighted there, having played, coming back to my own home, I saw a vihara. I entered the Anjana wood at Saketa. 148. Having seen the light of the world, having paid homage to him, I sat down. In Piti, the one with vision taught me the Dhamma. 149. And having heard the great seer, I completely pierced the truth. In that very place, I attained the stainless Dhamma, the state of the undying. 150. Then knowing the true Dhamma, I went forth into the homeless state. The three knowledges have been obtained. The Buddha's teaching was not in vain. Anupama. 151. I was born in an exalted family which had much property and much wealth, was possessed of good complexion and figure, being Maja's own daughter, 152. I was sought after by king's sons, longed for by merchant's sons. One sent my father a messenger, saying, Give me Anupama, however much that daughter of yours, Anupama, weighs, I shall give you eight times that amount of gold and jewels. 154. I, having seen the enlightened one, who was supreme in the world, unsurpassed, having paid homage to his feet, sat down on one side. 155. In pity, Gautama taught me the Dhamma. Seated on that seat, I attained the third fruit. 156. Then, cutting off my hair, I went forth into the homeless state. Today is the seventh night since my craving was dried up. It's very unusual for a lay person to hear the Dhamma and attain the third fruition, anagamin. It's only possible if in the previous human life she had already attained the four jhanas. Because the Buddha says the condition for attaining anagamin, third fruit, and arahant, fourth fruit, is the four jhanas. Mahapajapati Gotami, this is the foster mother of the Buddha. 157. Buddha, hero, homage to you, best of all creatures, who release me and many other people from pain or suffering. 158. All pain is known, craving as the cause is dried up, the Noble Eightfold Path has been developed. Cessation has been attained by me, 159. Formerly, I was mother, son, father, brother, and grandmother. Not having proper knowledge, I journeyed on without expiation, 160. That blessed one has indeed been seen by me. This is the last body. Journeying on from rebirth to rebirth has been completely eliminated. There is now no renewed existence, 161. I see the disciples all together putting forth energy, resolute, always with strong effort. This is homage to the Buddhas." 162. Truly for the sake of many, Maya bore Gotama. She thrust away the mass of pain of those struck by sickness and death. Maya is the Buddha's biological mother who passed away soon after he was born. Gupta, 163. Gupta, devote yourself to that very thing for the sake of which you went forth, giving up your son and those who are equally dear. Do not go under the influence of mind. 164. Creatures deceived by mind, delighting in Mara's realm, run through the journey on of numerous rebirths, ignorant. 165. desire for sensual pleasures and malevolence, and the false view of identity, misapprehension about rules and virtues, conduct and vows, and uncertainty with 166. O Nun, having abandoned these fetters leading to the low world, you will not come to this again. 167. Having avoided desire, pride and ignorance and conceit, having cut the fetters, you will put an end to pain. 168. Having annihilated a journey on from rebirth to rebirth, Comprehending and giving up renewed existence in the world of phenomena, you will wander without hunger still." Vijaya, 169. Four or five times I went forth from myself, or kuti, not having obtained peace of mind, being without self-mastery over the mind. 170. Having approached a nun, having honored her, I questioned her. She taught me the dhamma, the elements and the sense bases. 171. the Four Noble Truths, the Faculties and Powers, the Constituents of Enlightenment, and the Eightfold Way for the Attainment of the Supreme Goal." 172. Having heard her utterance, taking her advice, in the first watch of the night, I recollected that I had been born before. 173. In the middle watch of the night, I purified the Deva Eye. In the last watch of the night, I tore asunder the mask of darkness. 174. And I then dwelt suffusing the body with joy and happiness. On the seventh day, I stretched forth my feet, having torn asunder the mass of darkness." Shall we stop here and then we can discuss. I think it's really powerful to have a second time to meditate on the mind. Say again. Yes. If you want we can go a bit faster, do a bit more and then in two nights we can finish. Let me do a few more pages. Groups of seven verses, uttara, 1, verse 175. Having taken pestles, young Brahmins grind corn. Nourishing wives and children, young Brahmins find wealth. 176. Strive after the Buddha's teaching, which having done, one does not repent. Quickly, having washed your feet, sit down on one side. 177. Summoning up the mind, intent and well concentrated, consider the constituent elements as other. and not a cell." 178. Having heard her utterance, the advice of Patacara, having washed my feet, I sat down on one side. 179. In the first watch of the night, I recollected that I had been born before. In the middle watch of the night, I purified the Deva eye. 180. In the last watch of the night, I tore asunder the mass of darkness. Then I stood up with the triple knowledge. Your advice has been taken. 181. I shall dwell honoring you like the 30 devas honoring Indra who is unconquered in battle. I have the triple knowledge. I am without asavas. So it looks like this Patacara, she gave advice to many other nuns so that they attain Arahanthood. Chala, 182. Summing up mindfulness, a nun with developed faculties appears the peaceful state, distilling of the constituent elements, happiness, 183. With reference to whom are you shaven? That means who is your teacher? You seem like an ascetic, but you do not approve of sectarians. Why do you practice this, being foolish? And she replied, 184, sectarians outside rely upon false views. They do not know the Dhamma. They are not proficient in the Dhamma. 185, there was born in the Sakya clan, the Buddha, the unrivaled one. He taught me the Dhamma, the complete overcoming of false views. 186, pain or suffering, the uprising of pain and the overcoming of pain and the noble eightfold path leading to the stilling of pain. 187. Having heard his utterance, I dwelt delighting in his teaching. The three knowledges have been obtained. The Buddha's teaching has been done. 188. Everywhere, enjoyment of pleasure is defeated. The mass of darkness is torn asunder. Thus know, evil one, you are defeated and maker. 189. Possessed of mindfulness, possessed of vision, A nun with developed faculties appears the peaceful state, not cultivated by evil men." 190. Why do you not approve of birth? One who is born enjoys sensual pleasures. Enjoy the delights of sensual pleasures. Do not be a repenter afterwards. So this must be Mara. 191. For one who is born, there is death, the cutting off of hands and feet, slaughter, bonds, and calamity. One who is born goes to pain. 192. There was born in the Sakya clan, the unconquered, enlightened one. He taught me the Dhamma, the complete overcoming of birth. 193. Pain, the uprising of pain, and the overcoming of pain, and the noble eightfold path leading to the stilling of pain. 194. Having heard his utterance, I dwelt delighting in his teaching. The three knowledges have been obtained. The Buddha's teaching has been done. 195. Everywhere enjoyment or pleasure is defeated. The mass of darkness is torn asunder. Thus know, evil one, you are defeated, end maker. Group of Eight Verses. Sisu Pachala. 196. A nun possessed of virtue, well-controlled in her faculties, should obtain the peaceful state, never causing her feet of sweet flavor. 197. The Tavatimsa, Yama, Tusita, Devatas, the Nimanarati Devas, and the Vasavati Devas. Apply your mind there where you lived before. So this is Mara. telling this nun to think of all the sensual desire realm heavens, 198. The Tavatimsa, Yama, Tusita Devatas, Nimana Rati Devas, and the Vasavati Devas. 199. Again and again, from existence to existence, are exposed to identity, not having passed beyond identity, pursuing birth and death. 200. The whole world is ablaze. The whole world has flared up. The whole world is blazing. The whole world is shaken. 201. The Buddha taught me the Dhamma, unshakable, incomparable, not cultivated by ordinary people. There too, my mind was deeply attached." 202. Having heard his utterance, I dwelt delighting in his teaching. The three knowledges have been obtained. The Buddha's teaching has been done. 203. Everywhere, enjoyment of pleasure is defeated. The mass of darkness is torn asunder. There's no evil one. You are defeated, end maker. Group of nine verses, Vahada's mother. 204. May there not be to you, Vada, at any time craving for the world. Child, do not be again and again a sharer in pain. 205. Happily indeed, Vada, dwell the sages, free from lust, without scut off, become cool, having attained self-taming, being without asavas, 206. Oh Vada, devote yourself to the way practiced by seers for the attainment of insight, for the putting of an end to pain. 207. That was the mother speaking. Then the daughter. Now 207. Confident indeed you speak this matter to me, mother. Now indeed, I think craving is not found in you, mother. The mother replied, 208, whatever constituent elements vada are low, high or middle, for them craving even of minute size is not found in me. 209, all the asavas of me meditating vigilant have been annihilated. The three knowledges have been obtained. The Buddha's teaching has been done. And Vada says, 210. Truly my mother, because of being sympathetic, applied an excellent goal to me, namely verses connected with the highest goal. 211. Having heard her utterance, the instruction of my mother, I reached a state of religious excitement in the Dhamma for the attainment of rest from exertion. 212. That same I, being resolute for exertion, not relaxing day or night, being urged on by my mother, attain supreme peace." So this Vādā's mother is an arahant nun and gave this advice to her daughter and her daughter attained arahanthood also.

57-KN-Therigatha-Verses-213-223-(2011-09-08).txt

group of 11 verses, Kisa Gotami. Kisa Gotami is the lady whose son died. The son was very young and passed away. And she could not accept it. She could not accept it that her son had died. So she went from house to house asking people to cure her son. And then she carried the body for a few days and the body was already rotting already. And still, she was so grief stricken, she went out of her mind, carrying the baby around, asking somebody to cure until she came to the Buddha. Then the Buddha told her to go and find a house and get some pepper where nobody has died. And she went to house to house. She couldn't find a house that nobody had died. Then when she came back to the Buddha, then the Buddha taught her the Dhamma, that everybody has to die. Then she became sane again and became a nun. 213. The state of having noble friends has been described by the sage with reference to the world. Resorting to noble friends, even a fool would be wise. 214. Good men are to be resorted to, thus the wisdom of those who resort to them increases. Resorting to good men, one would be released from all pains or suffering. 215. One should know pain, the uprising of pain, and its cessation, and the eightfold path, even the four noble truths. 216. The state of women has been said to be painful by the charioteer of men who are to be tamed. Even the state of being a co-wife is painful. Some, having given birth once, even cut their throats. Tender ones take poisons, gone into the midst of people-killers. Both groups suffer misfortunes." 218. Going along, about to bring forth, I saw my husband dead. Having given birth on the path, I had not yet arrived at my own house. 219. Two sons dead, and a husband dead upon the path for Miserable me, mother and father and brother were burning upon one fire, 220. Oh miserable woman, with family annihilated, immeasurable pain has been suffered by you, and your tears have been shed for many thousands of birds, 221. Then I saw the flesh of my sons eaten in the midst of the cemetery, with my family destroyed, despised by all. With husband dead, I attain the undying." 222. The noble eightfold path leading to the undying has been developed by me. Quenching has been realized. I have looked at the Dhamma as a mirror. 223. I have my dart cut out, my burden laid down. That which was to be done has been done by me. The theory Kisagotami, with mind completely released, has said this. This one looks like Should be Bhattacara, isn't it? I don't know why the names don't seem to be right. We continue tomorrow, I think, to discuss. Thank you. Data IPv5. What's the state of the data? Is it safe? Is it connected? This one is attainment of the three knowledges. This is what the Buddha himself attained on the night of enlightenment. The first watch from 6 to 10 p.m. she recollected her past lives and then in the middle watch from 10 p.m. until 2 a.m. she used the deva eye to see beings dying and passing away according to kamma. So she used it more and more so that she could see more and more so that it's purifying the deva eye. In one of the meetings that we had last summer, there was a guy who gave a speech. He said, when I was in the military, I gave a speech and I found our army. He gave a speech like this. He said, when I was in the military, I found our army. He said, when I was in the military, I found our army. Yeah, because normally what we read in the suttas are lay people. But this one, she had already been an anagami, so after she renounced, then she had the incentive to practice harder. The last question I think is from Thich Nhat Hanh. In Vietnam, Thich Nhat Hanh already has a Dharma teaching, and I would like to ask that if the government has more power, Yes, I think when Mahamoggalana went to that palace, that means Before that, Sakka Devaraja came to discuss the Dhamma with the Buddha. So definitely that was not the first time he met the Buddha. That means he was already an Agamin, sorry, Sotapanna. Even though he's already a Sotapanna and he's sure of getting out of samsara, because he's the Devaraja, he's surrounded by thousands of devis, and he has an extremely good life up there. So to a monk, that is being very complacent, not making any effort, that's why he thought of shaking him up. All sensual pleasures, those which are divine and those which are human. Divine refers to the heavenly sensual pleasures, heavenly sensual pleasures and human sensual pleasures. One more question. It's about verses 2, page 1. What is Rahu? Page 1? Page 1, verses 2. Oh, Rahu is the huge Asura. This huge Asura is the biggest size Asura. And the story goes that He caught the moon god Chandima, wanted to eat Chandima. And another time he caught the Surya, the sun god, also wanted to eat the sun god. But he called out to the Buddha for help. And the Buddha asked Rahu to release the moon god. And so Rahu immediately released. and went back to his heaven, shaking like a leaf. Then the Asura King asked him, what happened to you? Why are you shaking like a leaf all over? Then he told the Asura King what happened, and he said, if he did not release Chandima when he was asked to release Chandima, then his head would have split into seven pieces. When the Buddha says something, it's like the Buddha's word is true and never false. So either he released Chandima or he would say it was split into seven so that he still has to release. And the Buddha says release, it must be released, no matter what. In the Indian tradition, certain numbers are standard. 84,000 or 500. So it means a huge number. It doesn't mean exactly 84. So it brought me to a few months ago when in the Mandala Buddha, it was also mentioned it is 2,000 teachings from the Buddha, 2,000 from the Hindus. This is 4,000 of our teachings. But why 2,000 again? Oh, because you must add up to 84. In other words, it's saying 95% of my teachings were from the Buddha. I was guessing a little something. I said, is that why they have the number 84,000 Dharma doors? Yeah, they are using this number. Of course, there cannot be 84,000 Dharma doors. Which part? The first 81? Mm-hmm. In the Indian calendar, the lunar month is divided into two fortnights. Okay? So like the Chinese lunar calendar, in the Chinese lunar calendar, the Uposatha days for keeping the eight precepts, for lay people to keep the eight precepts, are the eighth day of the lunar calendar, the 15th day, 23rd day, and the 30th day. If there's no 30th, then it's 29. Okay? So the 8th refers to the 8th of the fortnight, that means in the lunar month it will be the 8th or the 23rd. The 8th day and the 23rd day of the lunar month is the 8th day of the Indian fortnight. The 15 refers to the 15th day of the lunar calendar of the lunar month or the 30th day of the lunar month is also called the 15th. But the 29th day of the lunar calendar is called the 14th because it's the 14th day of the fortnight. How about if you're going to say a special day of the four months? Unless it's a special day, a special celebration day like our Chinese, what? What? Huh? Three months or what? Winter Solstice. Chinese is the winter solstice, and then what? Spring festival and all these things. Maybe in Thailand they have the plowing festival and all these things. Special days. Feel free, no question. Ask. Ask here, everybody. Everybody has got the same question. Actually the nuns interacted with the monks a lot. And generally, if they had something to talk to the Buddha, they don't approach the Buddha directly. In the Vinaya books, we find that the nuns will approach the monks and tell the problem to the monk, and then the monks will tell the problem to the Buddha, unless the nun is an arahant. The arahants, and they have psychic power, and because they have psychic power, sometimes at midnight also they come and visit the Buddha. And around midnight is the time also the devas will come and visit the Buddha because that is the time when the Buddha is free. That is only referring to the sutra. This one is just verses only of that. Page twenty-two. Page twenty-three. Page twenty-four. Page twenty-five. Mm-hmm. Why is it in the... in the Tathagata, it's only mentioned in the Four Noble Truths and straightaway goes to the Five Precepts, meaning the Vajra Vow, giving the Four Precepts and the Four Vajras. And it's often, it's quite often, it's being inserted. Mm-hmm. Is there a reason? Because... These 37 Bodhipakya Dhamma, they are not cultivated by all the monks and nuns. So what is important is the Noble Eightfold Path. Okay. So, some of them, they stress more on, like, say, the idipada. That is for attaining psychic powers. But many of them, they are not interested in psychic powers, so they don't cultivate the idipada, not perfect it. But like the bojanga, the constituents of enlightenment, that is important. The Four Noble Truths are important. And the faculties, which is similar to the powers, are also quite important. How about the four efforts? The four efforts are also important. It's already in the Noble Eightfold Path also. Actually, what is important is the Noble Eightfold Path. The others actually overlap. Many of them are already found in the Noble Eightfold Path. I think I have a last question. Rest from exertion when you finish your work When you have not finished your work, you exert, exert yourself. The striving is the xīn fǔ lǎo hǎo tīn tǎo kòu bùi tǐ lǎo. Striving is all the dukkha. You have to wait a while after the light comes on. You have to wait a while. There's another thing called ... What? ... means that the end of the ... ... People like that type of taste in the durian. Worldly wisdom versus spiritual wisdom. Difficult to talk about that unless you ask me more specific. Actually, we find that in the the suttas and even here it says that because of pain people practice a spiritual path. We don't experience pain. There's not much incentive to practice a spiritual path. So generally it is good for people to taste the world a bit before they wear the robe. You find, for example, some Westerners, they go touring and then they come to Thailand at a young age, in their early 20s, having come into Buddhism, they become a monk. And many of them, after many years, they disrobe. So it is good for a person to be a bit mature and have tasted the world, known the life, the working life a bit. Then only, having seen and experienced Dukkha, then only that person practices spiritual path because he will not think of going back. If you go into the ropes too young, then Later, when you're not making progress, for some people, when they're not making progress, their mind goes back to the worldly, all the things that they thought they missed, and then they go back to the worldly life. But if you already tasted a certain amount of it, you know what it's like, and it's no more attractive to you because you already tasted it. But if you renounce too old or so, it's a problem because your body, after about 45, there's a mark. In fact, even 40, at the age of 40, there's a big difference. You will see, because around the age of 40, our eyes will change. So around 39, 40, most people, they can't read. small letters already. You have to take it far like that to read newspapers and start wearing the specs. And at the age of 45, my experience was before 45, I used to sit in a cave and meditate and the strong wind would blow on my back. I don't feel it now because my body is on heat when I meditate. But at the age of 45, I penetrate into the bones. So there's a time when your body heat starts to become less and less. The older you become, the more you're afraid of wind and cold. So it's hard to be a forest monk in your old age. You have to sleep in the forest on the cold floor and all this. You won't be able to stand. Best time probably is between like 25 and 35. Not too old and not too young. You'll notice, I don't know whether you all have noticed, in certain Buddhist countries, because the family is very poor, they send these young children to wear the robe in the temples or monasteries. Boys as well as girls are sometimes 8 years old or 10 years old, they become a monk or a nun, I mean a novice monk or nun. Such children generally, because they didn't taste the world, they wear the robe just as a means of livelihood. So they have no incentive to really strive on the spiritual path. So you can see from there, if you come too young into the ropes, it's for a different purpose, not to strive. Of course, there are some people, they have seen Dukkha, and they understand the Dhamma, and they are very sincere in practicing the spiritual path, then even they renounce a bit late. If they are sincere, they can always make progress. And that's important, whether you make progress or not. I saw a post in the website that is telling us that after the destruction of Mahayana, there is a state of religious excitement in the doctrine. Can you explain what is the state of religious excitement in the doctrine? I guess this in the Pali, sometimes they talk about this word, Sangvega. Sangvega is urgency. When you understand the Dhamma, there's urgency to practice. Because then you realize we all have cancer. In the Buddha's teaching, we all have cancer. We don't know when we are going to die. Don't be complacent. Don't think, oh, I'm young. I still have time. You don't have time. So that is that excitement, religious excitement. You just look around us, those people who got cancer, they never expect it. A few days ago, somebody said, their office mate, a girl, 31 years old, got cancer. Just gave birth to her first baby. Now the cancer has spread all over the body. And one of our Devotees was coming here to practice, 50-something years old. Very strong, look very tough guy. Suddenly he found he got cancer. Never expect. That's why the Sutta say that when you have this Sanghvega, this urgency to practice, then the Sutta says it's like your head is on fire. You have to do something quickly, put out the flame. It can end here.

58-KN-Therigatha-Verses-224-365-(2011-09-09).txt

It's the 9th of September, 2011. This is the second night we are speaking on the Therigata. Tonight we come to verse 224 by Upalabana. Both of us, mother and daughter, were co-wives. Of me, there was religious excitement, amazing, air-raising. 225. Oh, upon sensual pleasures, impure, evil-smelling, with many troubles, wherein we, mother and daughter, were co-wives. 226. Having seen the peril in sensual pleasures, and seeing renunciation of the world as firm security, I went forth at Rajagaha from the home to the homeless state. 227. I know that I have lived before. The Deva I has been purified and there is knowledge of the state of mind of others. The ear element has been purified. 228. Psychic power too has been realized by me. I have attained the annihilation of the as of us. These six supernormal knowledges have been realized by me. The Buddha's teaching has been done. 229. Having fashioned a four-horse chariot by supernormal power, having paid homage to the Buddha's feet, the glorious protector of the world, I stood on one side. Then this is Mara talking to this Upalavana, probably in the forest. Going up to a tree with well-flowered top, you stand there alone at the foot of the tree. You have not even any companion. Oh child, are you not afraid of rogues? And she said, 231. Even if a hundred thousand rogues like you were to come together, I should not move a hair's breadth. I should not even shake. What will you alone do to me, Mara? 232. I shall disappear. or I shall enter into your belly. I shall stand between your eyebrows. You will not see me standing there, 233. I have mastery over my mind. The basis of supernormal power have been well developed. The six supernormal knowledges have been realized by me. The Buddha's teaching has been done, 234. Sensual pleasures are like swords and stakes. The elements of existence are a chopping block for them. What you call delight in sensual pleasures is now non-delight for me, 235. Everywhere enjoyment of pleasure is defeated. The mass of darkness is torn asunder. Thus know, evil one, you are defeated and maker. We come to a group of 16 verses, Punika 236. I am a water carrier. Even in the cold, I have always gone down to the water, terrified by fear of punishment from noble ladies, harassed by fear of abuse and displeasure." And this nun said to her, 237, afraid of what? Oh Brahmin, have you always gone down to the cold water? With trembling limbs, you experience very great cold. 238. But already knowing the answer, Lady Punika, you ask one who is doing good action and blocking off evil action. And Punika said, 239, whoever, whether young or old, does an evil action, even he is released from his evil action by ablution in water, submerging oneself in water and cleaning. And the nun said, 240. Who indeed told you this, ignorant of the ignorant? Truly he is released from his evil action by ablution in water. 241. Now if this is so, all frogs and turtles will go to heaven, and alligators and crocodiles and other water dwellers. 242. to sheep butchers, pork butchers, fishermen, animal trappers, thieves and executioners, and other evildoers, even they will be released from their evil action by ablution in water. 243. If these streams carried away for you the evil previously done, they would carry away your merit too, thereby you would be outside or devoid of both. 244. Do not do the very thing, O Brahmin, of which being afraid, you have always gone down to the water. O Brahmin, do not let the cold strike your skin. Then this Punika was a Brahmin lady, but a poor one. She was like a servant. And then Punika said, 245. Noble lady, you have brought me, entered upon the wrong way, back into the noble way. I give you this water ablution robe. And the nun said, 246, let the rope be yours only. I do not want the rope. If you are afraid of pain, if pain is unpleasant for you, do not do an evil action, either openly or in secret. But if you do or will do an evil action, there is no release from pain for you, even if flying up and running away. If you are afraid of pain, if pain is unpleasant for you, go to the Venerable Buddha as a refuge, to the Dhamma and to the Sangha. Undertake the rules of virtuous conduct. That will be to your advantage. And Punika said, 250, I go to the Venerable Buddha as a refuge, to the Dhamma and to the Sangha. I undertake the rules of virtuous conduct that will be to my advantage, 251. Formerly, I was a kinsman of Brahma. Today, I am truly a Brahmana. I possess the triple knowledge. I am endowed with knowledge and I am versed in sacred law and I am washed clean. This is interesting here. The nun scolded her. Who told you this ignorant of the ignorant? By cleaning yourself with water, you can wash away your evil sins. If that is so, all the frogs and turtles will go to heaven, and alligators and crocodiles and other water dwellers. Just like some people, they think by doing certain things, like just taking vegetarian food, it's so meritorious they can go to heaven. In the same way, if that is so, then all the buffaloes and the goats and all that will go to heaven. So, it's not that we're trying to talk bad of vegetarianism, This simile occurs to me, it's quite similar here. Group of 20 verses, Amba Pali, 252. This is very interesting, you listen to these verses, extremely interesting. Amba Pali was a former courtesan, high class prostitute, and she was very much sought after. 252. My hair was black, like the color of bees, with curly ends. Because of old age, it is like the bark fibers of hemp. Not otherwise is the utterance of the speaker of truth. 253. Full of flowers, my head was fragrant like a perfume box. Now because of old age, it smells like dog's fur. Not otherwise is the utterance of the speaker of truth. 254. Thick was my hair as a well-planted grove, made beautiful, having the ends parted by comb and pin. Because of old age, it is thin here and there. Not otherwise is the utterance of the speaker of truth." 255. Possessing fine pins decorated with gold, adorned with plates, it looked beautiful. Because of old age, that head has been made bald. Not otherwise is the utterance of the speaker of truth. 256. Formally, my eyebrows look beautiful, like crescents well-painted by artists. Because of old age, they droop down with wrinkles. Not otherwise is the utterance of the speaker of truth. 257. My eyes were shining, very brilliant like jewels, very black and long. Overwhelmed by old age, they do not look beautiful. Not otherwise is the utterance of the speaker of truth. 258. In the bloom of my youth, my nose looked beautiful like a delicate peak. Because of old age, it is like a flower spike of long pepper. Not otherwise is the utterance of the speaker of truth. 259. My earlobes looked beautiful like well-fashioned and well-finished bracelets. Because of old age, they drooped down with wrinkles. Not otherwise is the utterance of the speaker of truth. 260. Formally, my teeth look beautiful, like the color of the bud of the plantain or banana plant. Because of old age, they are broken indeed and yellow. Not otherwise is the utterance of the speaker of truth. 261. Sweet was my warbling, like a cuckoo wandering in the grove in the jungle thicket. Because of old age, it has faltered here and there. Not otherwise is the utterance of the speaker of truth. 262. Formally, my neck look beautiful like a well-rubbed delicate corn shell. Because of old age, it is broken and bowed down. Not otherwise is the utterance of the speaker of truth. 263. Formally, both my arms look beautiful like round crossbars. Because of old age, they are weak as the patali tree. Not otherwise is the utterance of the speaker of truth. 264. Formally, my hands look beautiful, possessing delicate signet rings decorated with gold. Because of old age, they are like onions and radishes. Not otherwise is the utterance of the speaker of truth. 265. Formally, both my breasts look beautiful, swelling, round, close together, lofty. Now they hang like a waterless water bag. Not otherwise is the utterance of the speaker of truth. 266. Formally, my body looked beautiful, like a well-polished sheet of gold. Now it is covered with very fine wrinkles. Not otherwise is the utterance of the speaker of truth. 267. Formally, both my thighs look beautiful, like an elephant's trunk. Because of old age, they are like stalks of bamboo. Not otherwise is the speaker of truth. 268. Formally, my calves look beautiful, possessing delicate anklets decorated with gold. Because of old age, they are like sticks of sesame. Not otherwise is the utterance of the speaker of truth. 269. Formally, both my feet look beautiful, like shoes full of cotton wool. Because of old age, they are cracked and wrinkled. Not otherwise is the utterance of the speaker of truth. 270. Such was this body. Now it is decrepit, the abode of many pains, an old home with its plaster fallen off. Not otherwise is the utterance of the speaker of truth." So nice. All of us, when we are young, we look so beautiful. But when we grow old, we look so ugly. That is nature. But it's interesting here, she doesn't mention that she attained enlightenment So she may not have attained enlightenment. Because these are verses of the theories. And theories means elder nuns. It doesn't really mean arahants. Most of them are arahants. You think of it, when she was in her younger days, she was the most beautiful girl around. Now she's so ugly. And all of us will end up like that. Rohini, 271. Lady, you fell asleep saying ascetics. You wake up saying ascetics. You praise only ascetics or Samanas. Assuredly, you will be an ascetic. 272. You bestow much food and drink upon ascetics. Rohini, now I ask you, why are ascetics dear to you? 273. Not dutiful. Lazy. Living on what is given by others. Full of expectation. desirous of sweet things. Why are ascetics dear to you?" This one is a father asking the daughter, why you so venerate these Samanas, these monks or ascetics? And she replied, 274, truly for a long time you have been questioning me about ascetics, father. I shall praise to you their wisdom, virtuous conduct, and effort. 275, they are dutiful, not lazy, doers of the best of actions. They abandon desire and hatred. Therefore, ascetics are dear to me. 276, they shake off the three roots of evil, doing pure actions. All their evil is eliminated. Therefore, ascetics are dear to me. 277. The body karma is pure. Their speech karma is likewise. Their mind karma is pure. Therefore, ascetics are dear to me. 278. They are spotless like mother of pearl, purified inside and out, full of good mental states. Therefore, ascetics are dear to me. 279. Having great learning, expert in the Dhamma, noble, living in accordance with the Dhamma. They teach the goal and the Dhamma. Therefore, ascetics are dear to me. 280. Having great learning, expert in the Dhamma, noble, living in accordance with the Dhamma. With intent minds, they are possessed of mindfulness. Therefore, ascetics are dear to me. 281. Traveling far, possessed of mindfulness, speaking in moderation. not conceited. They comprehend the end of pain. Therefore, ascetics are dear to me." 282. If they go from any village, they do not look back longingly at anything. They go without longing indeed. Therefore, ascetics are dear to me. 283. They do not deposit their property in a storeroom. nor in a pot, nor in a basket, rather seeking that which is cooked. Therefore, ascetics are dear to me." 284. They do not take gold, coin or uncoin, or silver. They live by means of whatever turns up. Therefore, ascetics are dear to me. 285. Those who have gone forth are of various families and from various countries. Nevertheless, they are friendly to one another. Therefore, ascetics are dear to me. And the father said, 286, truly for our sake, lady, you were born in our family, Rohini. You have faith in the Buddha and the Dhamma and keen reverence for the Sangha. 287, you indeed comprehend this unsurpassed field of merit. These ascetics will receive our gift too. For here, an extensive sacrifice will be set up for us. And Rohini said, 288, if you are afraid of pain, if pain is unpleasant to you, Go to the Venerable Buddha as a refuge, to the Dhamma and to the Sangha. Undertake the rules of virtuous conduct. That will be to your advantage, the father said, 289. I go to the Venerable Buddha as a refuge, to the Dhamma and to the Sangha. I undertake the rules of virtuous conduct. That will be to my advantage, Rohini said, 290. Formerly, I was a kinsman of Brahma, that means she was a Brahmin. Now I am truly a Brahmana. I possess the triple knowledge and am versed in the sacred law of knowledge and have complete mastery of knowledge, and I am washed clean. The next one is Chapa. The first verse is spoken by this husband, Carla, 291. Formerly I carried a staff. Now I am a deer hunter. Because of craving, I have not been able to go from the terrible mire to the far shore. 292. Thinking me very enamored of her, Chapa has kept our son happy. Having cut Chapa's bond, I shall go forth again." So this husband called Kala, he wanted to renounce. And Chapa said, 293, do not be angry with me, great hero. Do not be angry with me, great sage, for there is no purity for one overcome by anger. How much less is there austerity? And Kala said, 294. I shall go out from Nala. Who will live here at Nala? At Nala, women bind ascetics living in accordance with the Dhamma by means of their figures. And Chapa said, 295. Come, Kala, turn back, enjoy sensual pleasures as before. Both I shall be under your control, and also whatever relatives I have." And Kala said, 296. If indeed a fourth part of this world, as you say, Japa, truly that would be excellent for a man in love with you. And Chapa said, 297, O Kala, like a sprouting takari tree in flower on the crest of a mountain, like a flowering dalika creeper, like a patali tree in the middle of an island, with my body smeared with yellow sandalwood paste, wearing my best muslin garments, being beautiful, why do you go abandoning me? And Kala said, 299, just as a fowler wishes to snare a bird, so do you by means of your charming figure. You will not fasten me. And Japa said, 300, but this child fruit of mine, Kala, begotten by you, why do you go abandoning me, possessing this child? And Kala said, 301, wise men leave their sons and their relatives and their wealth. Great heroes go forth like an elephant having broken his fastening. 302, Japa says, now I shall knock down to the ground on the spot this son of yours with stick or knife. Because of grief for your son, he will not go. And Kala said, 303, If you give our son to the jackals and dogs, he will not turn me back again for the child's sake, oh wretched one. And Chapa said, 304, then fare you well now. Where will you go, Kala? To what village, town, city, or royal capital? And Kala said, 305, formerly we were leaders of groups, not ascetics, thinking ourselves ascetics. We wandered from village to village, to cities and royal capitals. But you will be different now. For the blessed one, the Buddha, alongside the river Naranjara, has taught the Dhamma to living creatures for the abandonment of all pain. I shall go to his presence. He will be my teacher. And Chapa says, 307, you should utter my greeting now to the unsurpassed protector of the world. And having circumambulated him, you should dedicate my gift. And Kala said, 308, this indeed is proper for us as you say, Chapa. Now I should utter your greeting to the unsurpassed protector of the world. And having circumambulated him, I shall dedicate your gift. And then Kala went out alongside the river Naranjara. He saw the enlightened one teaching the state of the undying, pain, the uprising of pain, and the overcoming of pain. the noble eightfold path leading to the stilling of pain. Having saluted his feet, having circumambulated him, having dedicated the gift from Chapa, he went forth into the homeless state. The three knowledges have been obtained. The Buddha's teaching has been done." Surprising, these verses are mostly on the Kala rather than on Chapa. It's the Kala that renounces, it's the man that renounces, not the woman. Okay, the next one is on Sundari, 312. This first one, 312, is spoken by the Brahmin Sujata. And I think she was talking to her wife, Vaseti. He said, Lady, formerly when causing to be eaten your sons who had passed away, you mourn excessively day and night. Today, having caused seven children in all to be eaten, O Brahmin lady Vasetti, why do you not mourn greatly? This one maybe all the seven children died. Then Vasetti replied, 314. Many hundreds of sons and hundreds of groups of relatives of mine and of yours have been caused to be eaten in the past, Brahmin. I, knowing the escape from birth and death, now do not grieve or lament, nor do I mourn. So she has understood the Dhamma, so even the relatives passed away. Her son, she doesn't mourn anymore. And then the Brahmin Sujata said, 316, such a truly amazing utterance you speak, Vaseti. Knowing whose doctrine do you speak such a word? And Vaseti replied, that enlightened one, oh Brahmin, near the city of Mithila, has taught the Dhamma to living creatures for the abandonment of all pain. I, Brahmin, having heard that Arahant's Dhamma without basis for rebirth, knowing the true Dhamma there, have thrust away grief for my sons. And then this Brahmin Sujata said, I too shall go near the city of Mithila. Perhaps that blessed one may release me from all pain. The Brahmin saw the Buddha completely released without basis for rebirth. The sage who has reached the far shore of pain taught him the Dhamma. pain, the uprising of pain and the overcoming of pain, the Noble Eightfold Path leading to the stilling of pain. Knowing the true Dharma there, he found pleasure in going forth. After three nights, the Brahmin Sujata attained the three knowledges and he told his driver, the charioteer, come charioteer, go, take back this chariot, bid the Brahmin lady good health and say, the Brahmin has now gone forth. After three nights, Sujata has attained the three knowledges. And then taking the chariot and the 1,000 pieces, should be of money, two, the charioteer bid the Brahmin lady good health and said, the Brahmin has now gone forth. After three nights, Sujata has attained the three knowledges. And then the lady, Vaseti, said, 325, having heard that the Brahmin has the triple knowledge, I give you this horse and chariot and 1,000 pieces too, a full bowl as a present made to anyone who brings good news. And the driver said, 326. May the horse and chariot and the 1,000 pieces too be yours, Brahmin lady. I too shall go forth in the presence of the one of excellent wisdom. So even the driver also wants to renounce. And he said, Abandoning elephants, cows and horses, jewels and rings, this rich domestic wealth. Your father has gone forth. Enjoy enjoyment, Sundari. You are the heir in the family. So now he's talking to the daughter of this Brahmin, Sujata. Her name is Sundari. And Sundari said, so all the wealth goes to the The only child, I think, Sundari. And Sundari said, 328. Abandoning elephants, cows and horses, jewels and rings, and this delightful domestic wealth, my father has gone forth, afflicted by grief for his son. I too shall go forth, afflicted by grief for my brother. And the driver said, may the intention of yours which you seek prosper, Sundari. Leftover scraps and gleanings as food, and a rag from a dust heap as a robe. These are sufficient. You will be without asavas in the next world. And Sundari said, this one Sundari must be talking to the nun. Noble lady, the deva I is purified as I undergo training. I know my former lives where I lived before. Relying on you, oh lovely one, oh beauty of the Sangha of theories, the three knowledges have been obtained. The Buddha's teaching has been done. Allow me, noble lady, I wish to go to Savatthi. I shall roar, alliance roar, in the presence of the excellent Buddha. So this Sundari, after going forth, she trained under this Arahant nun who was extremely beautiful, could be Upalavanna or Kema, the two chief nuns. And the nun said to her, Sundari, see the teacher, golden colored with golden skin. the tamer of the untamed, the enlightened one who has no fear from any quarter. And then she went to see the Buddha and the Buddha said, see Sundari coming completely released without basis for rebirth, rid of desire, unfettered, her task done without Asavas. And Sundari said, having gone out from Baranasi, having come into your presence, your disciple Sundari pays homage to your feet, great hero. You are the Buddha, you are the teacher. I am your daughter, Brahmana, your true child, born from your mouth, my task done without ask of us. And the Buddha said, then welcome to you, good lady. Not unwelcome are you, for thus the tame come, paying homage to the master's feet, rid of desire, unfettered, their task done without ask of us. The next one is Subba, the smith's daughter. Blacksmith's Daughter, 338. I was young, with clean clothes, when previously I heard the Dhamma. There was comprehension of the Four Truths for me, vigilant, 339. Then I attained great non-delight in all sensual pleasures, seeing fear in identity, Sakaya. I longed only for renunciation of the world, 340. Having left the group of relatives, slaves and servants, The rich fields and villages, and delightful and pleasant possessions, I went forth, abandoning no small wealth." 341. Thus having renounced the world in faith, the true Dharma having been well preached, it would not be fitting for me, having laid aside gold and silver, to take them back again, for I desired nothing. 342. Silver and gold are not conducive to enlightenment or peace. This is not proper for ascetics. This is not the wealth of the noble ones. 343. This is being greedy and intoxication, stupefaction, increase of defilement, full of suspicions and with many troubles. There is here no permanent stability. 344. Many men who are infatuated with this and careless with defiled minds, being obstructed one by another, make a quarrel, slaughter, bonds, calamity, loss, grief and lamentation. Much misfortune is seen of those who have fallen into sensual pleasures. Oh, relatives, why do you, like enemies, urge me on towards sensual pleasures? You know that I have gone forth seeing fear in sensual pleasures." 247. The Asavas do not diminish because of gold, coin, or uncoin. Sensual pleasures are enemies, murderers, hostile, binding with ropes. 248. Oh relatives, why do you, like enemies, urge me on towards sensual pleasures? You know that I have gone forth with shaven head, clad in the outer robe. 249. Leftover scraps and gleanings as food, and a rag from a dust heap as a robe. This indeed is proper for me, the basic essentials for a homeless one. 250. Sensual pleasures, those which are divine and those which are human, have been rejected by the great seers. They are completely released in the place of security. They have arrived at unshakable happiness. 251. May I not meet again with sensual pleasures in which no refuge is found. Sensual pleasures are enemies, murderers, like a mass of fire, painful, 352. Greed is an obstacle full of fear, full of annoyance, full of thorns, and is very disagreeable. It is a great cause of stupefaction. 353. Sensual pleasures are like a frightful attack like a snake's head. which fools delight in, blind ordinary individuals." 354. For people are attached to the mud of sensual pleasures. Many in the world are ignorant. They do not know the end of birth and death. 355. Because of sensual pleasures, men enter very much upon the way which goes to a bad destination, bring disease to themselves. 356. Thus, sensual pleasures are enemy-producing, burning, defiling, the lures of the world, constraining the bonds of death. 257. Sensual pleasures are maddening, deceiving, agitating the mind, a net spread out by Mara for the defilement of creatures. 358. Sensual pleasures have endless perils. They have much pain. They are great poisons. They give little enjoyment. They cause conflict, drying up the good party. 259. I, having caused such misfortune because of sensual pleasures, shall not return to them again, always delighting in quenching." 360. Having been in conflict with sensual pleasures, being desirous of the cool state, I shall dwell vigilant in the annihilation of their fetters. 261. I shall follow that griefless, stainless, secure, eightfold straight path by which the great seers have crossed. 362. See this Suba, the smith's daughter, standing firm in the Dhamma, having entered the immovable state. She meditates at the foot of a tree. 363. Today is the eighth day. She went forth full of faith, beautiful by reason of the true Dhamma, instructed by Upalavana with triple knowledge, having left death behind. 364. This one is a freed slave. without them, none with developed faculties, unfettered from all ties, a task done without Asavas." 365. Saka, the lord of beings, approaching by supernormal powers with a group of Devas, reveres that Subha, the smith's daughter.

59-KN-Therigatha-Verses-366-486-(2011-09-09).txt

I come to the group of 30 verses. Subha, Jiva, Kamba, Vanika, 366. A rogue stopped the nun, Subha. This is another one, very interesting. A rogue stopped the nun, Subha, as she was going to the delightful Jiva-Kamba wood. Subha said this to him, What wrong has been done to you by me that you stand obstructing me? For it is not fitting, sir, that a man should touch a woman who has gone forth. His training was taught by the well-farer in my teacher's severe teaching. Why do you stand obstructing me, who am possessing the purified state without blemish?" 269. Why do you, with disturbed mind and with passion, stand obstructing me, who am undisturbed, with passion departed, without blemish, with mind completely released in every respect? And this young man said, 370. You are young and not ugly. What will going forth do for you? Throw away your yellow robe. Come, let us delight in the flowery wood. 371. The towering trees send forth a sweet smell in all directions with the pollen of flowers. The beginning of spring is a happy season. Come, let us delight in the flowery wood. 372. At the same time, the trees with blossoming crests cry out as it were when shaken by the wind. What delight will there be for you if you plunge alone into the wood? 373. You wish to go without companion to the lonely, frightening great wood frequented by birds, by herds of bees or prey, disturbed by cow elephants who are excited by bull elephants. 374. You will go about like a doll made of gold, like an achara in chitta ratha, O incomparable one. You will shine with beautiful garments of fine muslin, with excellent clothes, 375. I should be under your command if we were to dwell inside the grove, for there is no creature dearer to me than you, O kinari devi, with pleasant eyes, 376. If you will do my bidding, being Being made happy, come inhabit a home. You will be dwelling in the calm of a palace. Let women do attendance upon you, 377. Wear garments of fine muslin. Put on garlands and anguins. I shall make much varied adornment for you of gold, jewels, and pearls, 378. Climb onto a bed with a coverlet well washed of dirt, beautiful, spread with a wooden quilt. New, very costly, decorated with sandalwood, having an excellent smell. 279. This has a blue lotus with beautiful blossoms rising up from the water. It's resorted to by non-men or non-humans. So you, O liver of the holy life, will go to old age with your limbs your own, untouched by a man. And Subha says, 380, what is the proof of as essence by you here in the body, which is full of corpses, filling the cemetery of a breaking nature, which essence having seen you look at me being out of your mind? And he said, 381, your eyes are indeed like those of Turi, like those of a canary inside a mountain. Having seen your eyes, my delight in sensual pleasures increases more. 382, having seen your eyes in your face to be compared with the bud of a blue lotus, spotless like gold, my strength of sensual pleasures increases more. 383, even though you have gone far away, I shall remember you, oh, one of the long eyelashes, oh, one of the pure gaze, for no eyes are dearer to me than you, oh, Kinnari Devi with pleasant eyes. And Suba said, 284. You wish to go by the wrong path. You seek the moon as a plaything. You wish to jump over Mount Meru. You who pursue a child of the Buddha. 385. For there would not now be anywhere in the world, together with the devas, any object of desire for me. I do not even know what sort it is, but it has been smitten, rude and all by the eightfold path. 386. It has been scattered as though sparks from a pit of burning coals. It has been considered as regards value, like a bowl of poison. I do not even see what sort it is, but it has been smitten, root and all, by the Eightfold Path, 287. By whom this may not have been observed, or by whom the teacher may not have been served, try to seduce such a one. But having seduced this one who knows, you will suffer distress." 388. For my mindfulness is established in the midst of both reviling and praise, happiness and pain. Knowing that conditioned things are disgusting, my mind does not cling to anything at all. 389. I am a disciple of the welfareer. travelling in the eight-fold vehicle which is the path. My dart drawn out without ask of us, having gone to an empty hut, I rejoice. 390. For well-painted puppets or dolls have been seen by me, fastened by strings and sticks, made to dance in various ways. 391. These strings and sticks, having been removed, thrown away, mutilated, scattered, not to be found, broken into pieces, are what there would one fix the mind, 392. This little body made being of such a kind does not exist without these phenomena as it does not exist without phenomena. On what there would one fix one's mind, 393. Just as you have seen a picture made on a wall smeared with yellow opium On that your gaze has been confused, so the wisdom of men is useless." 394. Oh blind one, you run after an empty thing like an illusion placed in front of you, like a golden tree at the end of a dream, like a puppet show in the midst of the people. 395. An eye is like a little ball set in a hollow, having a bubble in the middle with tears. Eye secretion, too, occurs here. Various sorts of eyes are rolled into balls." 296. Removing it, the good-looking lady, having an unattached mind, was not attached to it. And she said, come, take this eye for yourself. Straight away she gave it to this man. 297. And straight away his passion ceased there. And he begged her pardon. Become whole again, liver of the good life. Such a thing will not happen again. Having smitten such a person, having as it were embraced a blazing fire, I have seized a poisonous snake as it were. Become whole again, forgive me. 299. And then that nun, released, went to the presence of the excellent Buddha. Having seen the one possessing the marks of excellent merit, her eye was as before. So this man, infatuated with this beautiful Suba, stopped her, probably nobody around, he might even rape her. So she asked him, what do you find so attractive in me? And he said, the eyes. So she just plucked out her eye and gave it to him. A group of 40 verses, Isi Dasi. These are very interesting verses that we are going to read. 400. In the flower-named city, Pataliputta, in the best part of the earth, there were two nuns, members of the Sakyan clan, possessed of good qualities. 401. One of them called Isidasi, the second called Bodhi, both possessed of virtue, delighting in meditation and study, having great learning, with defilements shaken off. 402. They, having wandered for alms, Having made their meal with washed bowls, seated happily in a lonely place, uttered these words. So these two nuns, with defilement shaken off their arahants, and Bodhi said to this Isidasi, 403, you are lovely, noble Isidasi. Your youth has not yet faded. Having seen what fall in the household life, are you then intent on renunciation of the world? 404. Thus being asked, Isidasi, in the lonely place, proficient in the teaching of the Dhamma, spoke this utterance. Hear, Bodhi, how I went forth. 405. In Ujjaini, best of cities, my father was a merchant, restrained by virtuous conduct. I was his only daughter, dear and charming and beloved. 406. Then from Saketa came men, belonging to a most noble family, to woo me. A merchant with many jewels sent them. To him my father gave me as a daughter-in-law." 407. Approaching morning and evening, I did obeisance with my head to my father-in-law and mother-in-law. I paid homage to their feet as I had been instructed. 408. Having seen my husband's sisters, all his brothers, all his retinue, even my one and only beloved husband, I trembled and gave them a seat. 409. With food and drink, and hard food, and what was stored there, I gratified them. I brought it forth and gave what was fitting to each. 410. Arising in good time, that means early, I approached my lord's house. Having washed my hands and feet, upon the threshold I approached my husband with cupped hands. 411. Taking a comb, decorations, collyrium, and a mirror, I myself adorned my lord like a servant girl. 412. I myself prepared the rice gruel. I myself washed the bowl. As a mother, her only son, I looked after my husband. 413. My husband offended against me, who in this way had shown him devotion, an affectionate servant with humble pride, an early riser, not lazy, virtuous. 414. He said to his mother and father, Having taken leave, I shall go. I shall not be able to live together with Isidasi in one house." 415. And the parents said, do not speak thus, son. Isidasi is learned, clever, an early riser, not lazy. Why does she not please you, son? And he said, 416, she does me no harm, but I shall not live with Isidasi. To me, she is just odious. I've had enough Having taken leave, I shall go." 417. Hearing his utterance, my father-in-law and mother-in-law asked me, what offence has been committed by you? Speak confidently how it really was. And she said, I have not offended at all. I have not harmed him. I have not said any evil utterance. What can be done when my husband hates me? 419. Downcast, overcome by pain. They led me back to my father's house, saying, while keeping our son safe, we have lost the goddess of beauty incarnate." 420. Then my father gave me to a household of a second rich man, belonging to a noble family, for half the bride price for which the merchant had taken me. 421. In his house, too, I lived a month. Then he, too, rejected me, although I served him like a slave girl, not harming him, possessed of virtue. 422. And my father spoke to one wandering for alms, a tamer of others and self-tamed. Be my son-in-law, throw down your cloth and pot. In other words, the father gave her to an ascetic renunciant. 423. He too, having lived with me for a fortnight, then said to my father, give me my cloth and pot and cup back. I shall beg for alms again. 424. Then my father, mother, and all the group of my relatives said to him, what has not been done for you here, say quickly what may be done for you. 425. Thus spoken to, he said, even if I myself were honored, I have had enough. I shall not be able to live together with Isidasi in one house. 426. Allowed to go, he departed. I, for my part, all alone, thought, having ours leave, I shall go to die, or I shall go forth as a wanderer. 427. Then the noble lady, Jinadatta, expert in the discipline of Vinaya, having great learning, possessed of virtue, on her begging round, came to my father's house. 428. Seeing her in our house, Rising up from my seat, I offered it to her. Having paid homage to her feet, when she had sat down, I gave her food." 429. Having completely satisfied her with food and drink and hard food and what was stored there, I said, Noble Lady, I wish to go forth. 430. Then my father said to me, Practice the Dhamma in this very place, child, with food and drink. Satisfy ascetics and twice-born Brahmins. Stop here for a moment. It's twice-born Brahmins. It's first time when they're born as a human being. Second time probably when they go forth. 431. Then I said to my father, lamenting, having cupped my hands, evil indeed was the action done by me. It was a karma done by me. I shall destroy. 432. Then my father said to me, attain enlightenment and the foremost dhamma, and obtain quenching, which the best of men realized. 433. Having saluted my mother and father and all the group of my relatives, when I had gone forth for seven days, I attained the three knowledges. 434. I know my last seven births. I shall relate to you the action of which this is the fruit and result. Listen to it with attentive mind. 435. In the city of Era Kacca, I was a goldsmith, possessing much wealth, intoxicated by pride in my youth. I had sexual intercourse with another's wife. 436. I, having fallen from there, was cooked in hell. I cooked for a long time, and rising up from there, I entered the womb of a female monkey. 437. A great monkey, leader of the herd, castrated me when I was seven days old. This was the fruit of that action for that same me because of having seduced another's wife. 438. I, having fallen from there, having died in the Sindava forest, entered the womb of a one-eyed lame she-goat. 439. Castrated, having carried children around for 12 years, I was worm-eaten. tailless, unfit, because of having seduced another's wife. 440. I, having fallen from there, was born in a cow belonging to a cattle dealer. I lacked red calf, castrated for 12 months. Having drawn a great plough, I pulled a cart, blind, tailless, unfit, because of having seduced another's wife. 442. I, having fallen from there, was born of a household slave. was born of a household slave in the street as neither a woman nor a man because of having seduced another's wife. This is a bisexual, 443. In my 30th year, I died. I was born as a girl in a Carters family which was poor with little wealth, much oppressed by creditors, 444. Then because of the large amount of interest which had accumulated, a caravan leader dragged me off whaling, having removed me from the family house." So, large amount of interest, it must be Alung during that time. 445. Then in my 16th year, his son, Giridasa by name, having seen me as a maiden, arrived at youth, took me as his wife. 446. He had another wife, virtuous, possessed of good qualities, and famous, affectionate towards her husband. With her, I stirred up enmity." 447. This was the fruit of that action from that same me, that they weren't rejecting me, although serving like a slave girl. Even of that, an end has now been made by me. So this verses here is very interesting. Because, you can see, because of breaking the third precept, sexual misconduct, he went to hell first. And coming up, he was born several times as an animal. And even as an animal, he was castrated so many times as a result of sexual misconduct. And not only castrated, also born very weak, very weak. no tail, worm-eaten, unfit. And then in the previous last life, she was born as this girl and became the second wife. And because of jealousy, she was always stirring up trouble with the first wife, who was a very virtuous person and made herself very make people hate her, even in that lifetime. And that karma, you see, carried for so long. Even now she's, this last life, given away in marriage to a few men or so. Even though she's so beautiful and so good and all that, they just hate her. They don't know why they hate her, but they just cannot tolerate her. Karma is so strong. Good lesson. People like to make trouble, I have to remember this. Now a great group of verses, Sumedha, 448. In the city of Mantavati there was Sumedha, a daughter of King Koncha's chief queen. She was converted by those who complied with the teaching. I mean, she was a princess, 449. Virtuous, a brilliant speaker, having great learning, trained in the Buddha's teaching, going up to her mother and father, she said. Listen, both of you, 450, I delight in quenching. Existence is non-eternal, even if it is as a deva. How much more are empty sensual pleasures giving little enjoyment and much distress? 251. Sensual pleasures, in which fools are bemused, are bitter, like a snake's poison. Consigned to hell for a long time, they are beaten, pain. 452. Because of evil action, they grieve in a downward destination, being evil-minded, without faith. Fools are unrestrained in body, speech, and mind. 453. Those fools, unwise, senseless, hindered by the uprising of pain, not knowing, do not understand the noble truths when someone is teaching them. 454. They, the majority, not knowing the truths taught by the excellent Buddha, rejoice in existence. They long for rebirth among the devas. 455. Even rebirth among the devas is not eternal. It is in the impermanent existence. But fools are not afraid of being reborn again and again. 456. Four downward destinations and two upward destinations are obtained somehow or other. But for those who have gone to a downward destination, there is no going forth in the hells. Stop here for a moment. So you can see when they talk about the four downward destinations, the four woeful planes, it shows this has been tampered with later. And then 457, permit me, both of you, mother and father, to go forth in the teaching of the Ten Powered Ones. Having little greed, I shall strive for the elimination of birth and death. These Ten Powered Ones could be possessing the Noble Eightfold Path, plus two more, is liberation and knowledge and vision of liberation, 458. What have I to do with existence, with delight, with this unsubstantial burst of bodies? For the sake of the cessation of craving for existence, permit me, I shall go forth. 459. There is a rising of Buddhas. The inopportune moment has been avoided. The opportune moment has been seized. As long as life lasts, I would not infringe the rules of virtuous conduct and the living of the holy life. 460. So Sumedha speaks to her mother and father. Meanwhile, I shall not take food as a householder. If I do not go forth, I shall indeed have gone into the influence of death. 461. Pain, her mother laments, and her father, smitten by grief, strives to reconcile her as she lies fallen to the ground on the roof of the palace. 462. Stand up, child. What do you want with grieving? You are bestowed. In Varanavati is King Anikaratha, who is handsome. You are bestowed upon him. That means given to this king to marry. 463. You will be the chief queen, the wife of King Anikaratha. The rules of virtuous conduct, the living of the holy life, going forth are difficult to perform, child. 464. In kingship, There are giving of orders, wealth, authority, happy enjoyments. You are young. Enjoy the enjoyments of sensual pleasures. Let your marriage take place, child. 265. Then Sumedha spoke to them. May such things not be. Existence is unsubstantial. Either there will be a going forth for me or death, not marriage. Why should I cling to this foul body, impure? Smelling of urine, a frightful water bag of corpses, always flowing, full of impure things. 167. What do I know it to be like? A body is repulsive, smeared with flesh and blood, food for worms, vultures, and other birds. Why is it given to us? The body is soon carried out to the cemetery, devoid of consciousness. It is thrown away like a log by disgusted relatives. 169. Having thrown it away in the cemetery as food for others, one's own mother and father wash themselves, disgusted. How much more do common people, 470, they are attached to the unsubstantial body, an aggregate of bones and sinews, to the foul body full of saliva, tears, excrement, and urine. 471, if anyone dissecting it were to make the inside outside, that is, turn it inside out, Even one's own mother, being unable to bear the smell of it, would be disgusted." 472. Reflecting in a reasoned manner that the elements of existence, the elements, the sense bases, are compounded, having rebirth as their root, and painful, why should I wish for marriage? 373. Let 300 newly sharpened swords fall on my body every day. Even if the striking lasted 100 years, it would be better if thus there were destruction of pain." 474. He should submit to this striking, who thus knows the teacher's utterance. Journeying on is long for you, being killed again and again. 475. Among devas and among men, in the womb of animals and in the body of an asura, among pathers and in hells, Unlimited strikings are seen, 476. There are many strikings in hell for a defiled one who has gone to a downward destination. Even among the devas, there is no protection. There is nothing superior to the happiness of quenching, 477. Those who are intent upon the teaching of the ten-powered one have attained quenching. Having little greed, they strive for the elimination of birth and death. 478. This very day, Father, I shall renounce the world. What have I to do with unsubstantial enjoyments? I am disgusted with sensual pleasures. They are like vomit, made groundless like a palm tree. 479. Thus she spoke to her father. At the same time, Anikaratha, to whom she was betrothed, surrounded by young men, came to the marriage at the appointed time, 480. Then Sumedha, having cut her black, thick, soft hair with a knife, having closed the palace door, entered on the first meditation or the first jhana, 481. Just as she entered on it, Anikaratha arrived at the city. In that very palace, Sumedha developed the notion of impermanence, 483, 482. Just as she was pondering, Anikaratha mounted the palace quickly, with his body adorned with jewels and gold. With cupped hands, he begged Sumedha, 483. In kingship, there are giving of orders, wealth, authority, happy enjoyments. You are young, enjoy the enjoyments of sensual pleasures. Happiness from sensual pleasures are hard to obtain in the world. My kingship has been bestowed upon you. Enjoy enjoyments. Give gifts. Do not be depressed. Your mother and father are pain." 485. Then Sumedha, not being concerned with sensual pleasures, being without delusions, said this, Do not rejoice in sensual pleasures. See the peril in sensual pleasures. 486. Mandakta, king of the four continents, was the foremost of those having enjoyment of sensual pleasures. He died unsatisfied, nor were his wishes fulfilled.

60-KN-Therigatha-Verses-487-522-(2011-09-09).txt

487, let the rainy one rain the seven jewels all around in the ten directions. But even then, there is no satisfaction with sensual pleasures. Men die unsatisfied indeed. 488, sensual pleasures are like a butcher's knife and a chopping block. Sensual pleasures are like a snake's head. They burn like a firebrand. They are like a bony skeleton. 489. Sensual pleasures are impermanent, unstable. They have much pain. They are great poisons. They are like a heated ball of iron, the root of evil, having pain as the fruit. 490. Sensual pleasures are like the fruits of a tree, like lumps of flesh, painful. They are like dreams, delusive. Sensual pleasures are like borrowed goods. 491. Sensual pleasures are like swords and stakes, a disease, a tumor, evil destruction. Like a pit of coals, the root of evil, fear and slaughter, 492. Thus sensual pleasures have been said to have much pain, to be hindrances. Go, I myself have no confidence in existence, 493. What will another do for me when his own head is burning? When old age and death are falling closely, one must strive for their destruction. 494, having opened the door, having seen her mother and father, Ani Karata, seated on the ground lamenting, she said this. 495, journeying on is long for fools and for those who lament again and again at that which is without beginning and end. At the death of a father, the slaughter of a brother, and their own slaughter. 496, remember the tears, the milk, the blood, the journeying on. as being without beginning and end. Remember the heap of bones of beings who are journeying on, 497. Remember the four oceans compared with the tears, milk, and blood. Remember the heap of bones for an aeon equal in size to Mount Vipula, 498. Remember the great earth, Jambudipa, compared to that which is without beginning and end for one who is journeying on, Two balls the size of jujube kernels are not equal to his mother's mothers and etc. 499. Remember the leaves, twigs, and grass compared with his father's father's father's etc. as being without beginning and end. Split up into pieces four inches long, they are not equal to his father's father's father's indeed. 500. Remember the blind turtle in the sea in former times and the hole in the yoke floating there. Remember the putting on of it as a comparison with the obtaining of human birth. Now all these are similes in the suttas. So this lady, this princess, she's very knowledgeable about suttas. 501. Remember the form of this verse of bodies, unsubstantial, like a lump of foam. See the elements of existence as impermanent. Remember the hells giving much distress, 502. Remember those filling up the cemetery again and again in this birth and death. Remember the fears from the crocodile. Remember the four truths, 503. When the undying exists, what do you want with drinking the five bitter things? For all delights and sensual pleasure are more bitter than the five bitter things, 504. When the undying exists, what do you want with sensual pleasures which are burning fevers For all delights and sensual pleasures are on fire, aglow, seething." 505. When there is non-enmity, what do you want with sensual pleasures which have much enmity? Being similar to kings, fire, thieves, water, and unfriendly people, they have much enmity. 506. When release exists, what do you want with sensual pleasures in which are slaughter and bonds? For in sensual Pleasures, unwilling, people suffer the pains of slaughter and bonds. 507. A grass firebrand, when kindled, burns one who holds it and does not let go. Sensual pleasures are truly like firebrands. They burn those who do not let go. 508. Do not abandon extensive happiness for the sake of a little happiness from sensual pleasures. Do not suffer afterwards, like the Putul Loma fish having swallowed the hook. 509. Willingly, just control yourself among sensual pleasures. You are like a dog bound by a chain. Assuredly, sensual pleasures will treat you as hungry outcasts treat a dog. 510. Intent upon sensual pleasures, you will suffer both unlimited pain and very many distresses of the mind. Give up unstable sensual pleasures. 511. When the unaging exists, What do you want with sensual pleasures in which are old age and death? All birds everywhere are bound up with death and sickness. 512. This is unaging. This is undying. This is the unaging, undying state, without grieving, without enmity, unobstructed, without stumbling, without fear, without burning. 513. This undying has been attained by many, and this is to be obtained even today. by one who rightly applies himself, but it cannot be attained by one who does not strive, 514. So Sumedha spoke, not obtaining delight in the constituent elements. Conciliating Anikaratha, Sumedha simply threw her hair on the ground, 515. Standing up, Anikaratha with cupped hands requested her father, let Sumedha go in order to go forth. She will be one with insight into the truths of complete release." 516. Allowed to go by her father and mother, she went forth, frightened by grief and fear. The six supernormal powers were realized by her while still undergoing training, and also the foremost fruit was Uttapanna. 517. Marvelous, amazing was the quenching of the king's daughter. As she explained at the final time, or last moment, The kamma in her former lives, 518. In the time of the blessed one, Kona Gamana, in the Sangha's pleasure park, in a new residence, we three friends, women, gave a gift of a vihara, 519. Ten times, 100 times, 10 hundred times, 100 hundred times, we were reborn among the devas. But what need to talk of rebirth among men, 520. We had great supernormal powers among the devas, but what need talk about powers among mankind. I was the queen of a seven jewel king. I was his wife jewel, 521. That was the cause, that the origin, that the root, that very delight in the teaching, that first meeting, that was quenching for one delighting in the dhamma, 522. So they say, who have faith in the utterance of the one who has perfect wisdom. They are disgusted with existence. Being disgusted with it, they are disinterested in it. That's the end of the irigata and the end of the kudaka nikaya. So I'm very happy I've managed to speak on all the five nikayas. It's about time I also take a rest. Old age is coming, my head is on fire. I think that is God. Thank you, Master. Thank you, Shantidevi, for a nice talk tonight. And that's the last time. When you leave the game, you have to carry that bag. And you find that quite a few of them have this thing. May we bring this as a completion step of the practice in the self-relief phase, at night or during the day, in the same location, where is the relief, and who is going to ask? They tend to eat afternoons. After their meal, they will climb to the lion man's grove, and then the mara, the pandas, will come and serve them. So, it seems like they are just sitting alone in the forest in the daytime, but they tend to eat in peace, rather than under trees, or with water, or outside. And they are just sitting there and trying to eat in peace. The Vinaya books, we find initially the Buddha did not make precepts. He allowed things to develop naturally. And when certain unfortunate things take place, then only the Buddha start to make the precepts. So initially there was no precepts against women wandering alone. to the forest to practice. But what happened was many of them got raped. And even if two of them or so, they still get raped. So the Buddha, after that, forbid women to go and practice alone. So they have to live in company. And the Buddha made the precepts quite serious precepts, like If a nun, that means a bhikkhuni, travels alone, it is breaking the Sangha disesa precepts. When you break the Sangha disesa precepts, it means you're halfway out of the nunhood already. You have to repent and then be reinstated by 20, for monks it's 20, for nuns I'm not sure, probably also 20. So it's, whereas monks can travel alone. So if nuns want to travel, the nun bikunis, they have to get another nun to accompany them, at least two. So all these develop later and So later the nuns were only allowed to live in communities, they were not allowed to go and practice alone in the forest. If you choose to do it from here, for a few months, there is a law to protect them, so to say. And for you, if you choose to do it from here, do you think that you should also follow the practice rather than making a choice? I think that it's not really applicable here because we are inside a monastery. It should be fairly safe, except that there is a danger of animals coming at night. So if women want to meditate, they should either be in this hall or in the women's quarters. The women's quarters was purposely built with a flat roof so that people who want to meditate in the open air, the ladies can meditate up in the roof, not go outside the women's quarters at night. Two years ago, a panther came into our monastery at night. So we should not simply go out. We are near the forest reserve. So a lot of people, they come here, they don't know the danger. There's a lot of wild boar around also. And the wild boars are big, so big that even our dogs are afraid of them. So don't simply, in case any of you are new here, you don't know the danger, simply go out. and meditate. It's not advisable. Only do it either in the hall or in the women's quarters and nowhere else. I'm not sure about the five bitter things, but at the bottom, I don't know what is meant, but it's not very important. At the bottom in 505, it talks about kings, fire, thieves, water, and unfriendly people. 35. What verse is that? Three. Hmm? See here in three ... Oh, this one is Sakaya. Sakaya. Sakaya in identity. Ah, Sakaya identity. Hmm. And one more question. I ask you on behalf of the 13th ... But this is that he was very efficient. Most of us have a foundation, you know. We have a foundation. So we have to find that when he came here, so far we have seen a vision. There are more and more people who are doing, you know, kind of spiritual practices. and having obtained some dharma knowledge when in fact in the past life knowing that there's so many temptations but the truth is that they are knowing that they have to put in an effort to get to that place but when it was more people, more people, more people, more people, more people, more people, more people, more people, more people, more people, more people, more people, more people, more people, more people, more people, more people, more people, more people, more people, more people, more people, more people, more people, more people, more people, more people, more people, more people, more people, more people, more people, more people, more people, more people, more people, more people, more people, more people, more people, more people, more people, more people, more people, more people, more people, more people, more people, more people, more people, more people, more people, more people, more people, more people, more people, more people, more people, more people, I I'm not sure what you're asking. I'm asking this question on behalf of him. How could he himself do more? What should he do when he's back to the house of Matthew, when he was dead, when the martyrdom was done? I think he can sustain a good relationship with his doctor, do meditation, but at home he looks like he's trying to practice, but somehow he can't do that. And knowing that sexual pleasure is related to indulgence in some way, so he was advised to be quiet about it. If he was, if he can practice well in the household life, then what's the point of becoming a monk? What's the point of renouncing? It is very difficult to practice in the household life, that's why a person renounce. Also about the condition retreat and practicing at home, it's like a 100 meters dash compared with a 50 kilometer run. 100 meters dash you can run fast. But 50 kilometers run, marathon, can you run just as fast? Cannot. So, that is natural. When you have a long race, like when you come for retreat, people make a lot of effort. And they think, oh, retreat is so good, I can make so much progress. But that's only for a short time. So for a short time, you're not able to sustain it. So sometimes they come and stay in a monastery, and they stay maybe one month, and they think, one month I stay, or three months I stay, I don't make much progress. Of course, it's a long time. You go for one week retreat, or two weeks retreat, you seem like you make a lot of progress. But you cannot sustain that progress. So you have to use your wisdom. If you really want to progress, if a person is really sincere, then go forth. And after going forth, after you've gone forth, you have to train another teacher for five years. Then after five years, go and live alone. Then maybe you have a chance of becoming an Arahant. So the people know, people know all these things, but they're not willing to Give up. So how can you live at home and you think you can practice as well as an Arahant? Silly. Yeah, I mean, for me, personally, I don't think of it like that. Sometimes you go through a sutra, you sit there two days and you lay forward and you can think first jhāna, second jhāna, even to the extent of third jhāna. So, well, even me, you know, I discussed this with some of my good friends. Maybe there is a solution for them, that they can still practice at home, following the social code of the society. I think it is quite dangerous for me personally. If you have been listening to our earlier Theragatha, you find some of the monks and even the nuns and the Therigatha, they practice for 25 years in the forest, you know, and they still cannot get one first jhana. So unless a person has got very good blessings from the past, I mean, he has already attained jhana in the past, for a layman to practice, and attain jhana is quite impossible. But nowadays, of course, you get teachers who say that their pupil has got four jhanas and eight jhanas and all that. Can you believe it? Because in the sutras, the Buddha says, he was telling Mahanama, if you have The Mahanamma asked the Buddha, he said, Bhagavata, I understand the Dhamma, I've been learning the Dhamma for so long and yet sometimes greed, hatred and delusion obsess my mind. Then he asked the Buddha, is there something I have not practiced, I have not cultivated? The Buddha said, yes, Mahanamma. The Buddha said, if you have obtained piti and sukha, you would not be living the household life. So if you have attained jhana, you would not be a layman. But these people, they claim to have attained four jhanas and eight jhanas and all that, and they're still a lay person. What kind of jhana have they obtained? It's not the Buddha's jhana. There are many kinds of jhana, many kinds of jhana also, but it's not the Buddha's jhana. What? Not the Buddha's jhana. What verse? The Dhamma, the Arahant's Dhamma. Without, this translation sometimes is not very good. Without basis for rebirth, that means which does not give you rebirth. Sometimes we read in the suttas, we find sometimes, right, like here in the verses, after seven days or eight days they become enlightened. And we think, oh, why? Last time, so easy for them to become enlightened. But you look at the The verses by the Arahant Anuruddha, it took him 30 years, you know, to become enlightened. And that also, practicing non-sleeping, non-lying down, sitting all the time, and living alone in the forest. 30 years to become an Arahant. And that is like the norm, that is the standard. People who become enlightened in seven days or eight days, very rare. You have a boy seven years old become enlightened, but it's very rare. From tomorrow onwards, we will listen to the past talks. Probably tomorrow we listen to the Sangyuta Nikaya because Sangyuta Nikaya is very technical, a lot of All right, important things concerning the 37 Bodhipakkha Dhamma is there. You can listen to that. If you all have questions, you can discuss. Okay, shall we end here?