MP book 2 draft 9

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MilindapaÒhaMilindapaÒhaMilindapaÒhaMilindapaÒha

The Questions of King MilindaThe Questions of King MilindaThe Questions of King MilindaThe Questions of King Milinda

Volume IVolume IVolume IVolume IIIII

The EighteenthThe EighteenthThe EighteenthThe Eighteenth Book of the KhuddakaBook of the KhuddakaBook of the KhuddakaBook of the Khuddaka NNNNikÈyaikÈyaikÈyaikÈya

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mÈtikÈmÈtikÈmÈtikÈmÈtikÈ

Division Division Division Division VVVV: : : : anumÈnapaÒhaanumÈnapaÒhaanumÈnapaÒhaanumÈnapaÒha ---- Questions on inferenceQuestions on inferenceQuestions on inferenceQuestions on inference

Chapter 1: buddhavagga 4

The Buddhas

Chapter 2: nippapaÒcavagga 38

Dhamma that thwarts the cycle

of birth and death

Chapter 3: vessantaravagga 59

King Vessantara

Chapter 4: anumÈnavagga 122

Inference

Division Division Division Division VIVIVIVI: : : : oooopammakathÈpaÒhpammakathÈpaÒhpammakathÈpaÒhpammakathÈpaÒhaaaa ---- The The The The ssssimilesimilesimilesimiles 170

mÈtikÈ 171

Chapter 1: gadrabhavagga 175

The ass

Chapter 2: samuddavagga 191

The ocean

Chapter 3: pathavÊvagga 206

The earth

Chapter 4: upacikÈvagga 227

The white ant

Chapter 5: sÊhavagga 243

The lion

Chapter 6: makkaÔakavagga 257

The spider

Chapter 7: kumbhavagga 274

The water-pot

Epilogue Epilogue Epilogue Epilogue 285

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Division Division Division Division VVVV

anumÈnapaÒhaanumÈnapaÒhaanumÈnapaÒhaanumÈnapaÒha

Questions on inferenceQuestions on inferenceQuestions on inferenceQuestions on inference

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Chapter 1Chapter 1Chapter 1Chapter 1

bbbbuddhavaggauddhavaggauddhavaggauddhavagga

TTTThe Buddhashe Buddhashe Buddhashe Buddhas

1. dvinnaÑ buddhÈnaÑ anuppajjamÈnapaÒha 5

The Buddha is unique in a sÈsana

2. gotamivatthadÈnapaÒha: 9

MahÈpajÈpati’s gift of a robe

3. gihipabbajitasammÈpaÔipattipaÒha 13

Practice of the dhamma by layman

and a samaÓa

4. paÔipadÈdosapaÒha 16

Practice of asceticism

5. hÊnÈyÈvattanapaÒha 19

The backsliders

6. arahantavedanÈvediyanapaÒha 26

Mastery of the ariya

7. abhisamayantarÈyakarapaÒha 29

The layman’s unwitting ignorance

8. dussÊlapaÒha 32

The immoral bhikkhu and the immoral layman

9. udakasattajÊvapaÒha 34

The life of water

5

1. 1. 1. 1. ddddvinnaÑ buddhÈnaÑ anuppajjamÈnapaÒhavinnaÑ buddhÈnaÑ anuppajjamÈnapaÒhavinnaÑ buddhÈnaÑ anuppajjamÈnapaÒhavinnaÑ buddhÈnaÑ anuppajjamÈnapaÒha

TheTheTheThe Buddha is uniqueBuddha is uniqueBuddha is uniqueBuddha is unique

kmkmkmkm: O Venerable, the Buddha declared: ‘Bhikkh|, it is

impossible that two Buddhas, who are worthy of the highest

veneration, should arise in one world at one and the same

time. It is an occurrence for which there can be no cause,

and which cannot come about in any way.’

All Buddhas expound the 37 factors of enlightenment

(bodhipakkhiya), and the discourses are always in respect

of the Truths (ariyÈsaccÈ). All Buddhas teach the threefold

training: morality, concentration and wisdom; and all

Buddhas exhort diligence and mindfulness in those who are

seeking the truth - appamÈdena sampÈdetha.

If the teaching of all Buddhas is one, and their replies the

same, and their training the same, and their exhortation one,

why then should not two Buddhas arise at the same time?

Already by the appearance of one Buddha this world has

been flooded with the light of the sublime dhamma. If there

should be two Buddhas, the world would be more

illuminated by the radiance of two dhamma.

Should they exhort and instruct, the two Buddhas would do

so with greater efficacy. What is the reason why there

cannot be two Buddhas existing within the same sÈsana?

vnvnvnvn: The Buddha’s various virtuous perfections1111 have been in

the preparing and making since the beginning of the 4

asa~khyeyya and 100,000 world cycles.

6

At the culmination of those perfections at the foot of the

bodhi tree, these great virtuous perfections had thus been

honed and tempered to the ultimate infinite degree of

purity, unsurpassable by any god or man in the whole of

the 10,000 world systems.

The weightiness and magnanimity of these perfections are

beyond imagination. No other form of mental or pyschic

perfection of any such kind by anyone is comparable to

these perfections! In this 10,000 world systems, there are

sufficient powerful energy to support only one Buddha of

such great weight of virtue!

If a second Buddha were to arise simultaneously, this

system of 10,000 worlds would not be able to assimilate the

immense suffusing energy of those virtuous perfections.

One boat is able to carry only one passenger across to the

other shore. A second passenger that climbs in would rock

the boat and the boat would not be able to take on the

added weight of the second man.

Suppose a man had eaten as much food as he wanted.

Satiated, with no room left for more, were to again eat as

much food as he had eaten before. Would such a man then

be at ease?

kmkmkmkm: Not so. If he were to eat again, he would not be at ease.

vnvnvnvn: In this manner, this system of 10,000 worlds is capable of

supporting only one Buddha, and the weightiness and

magnanimity of His virtuous perfections.

kmkmkmkm: Venerable, how is it that the earth tremble at the great

weight of virtue of the dhamma?

7

vnvnvnvn: Suppose there were two carts quite filled with precious

jewels up to the top, and people were to take the jewels

from one cart and pile them up on the other; would that one

cart be able to carry the weight of the precious jewels of

both carts?

kmkmkmkm: Not so. The cart would collapse.

vnvnvnvn: But how is that? Would the cart collapse due to the

excessive weight of its burden?

kmkmkmkm: Yes, it would.

vnvnvnvn: Just so would the earth tremble owing to the excessive

weight of the virtue of the Teaching.

Further, should two Buddhas appear in the same sÈsana at

the same time, then would disputes arise between their

followers, such as: ‘your Buddha, our Buddha.’ The sÈsana

would be divided. Also, the fact that the Buddha is the

chief, that He takes precedence and that He is the best of all

would be untrue. And so, all those statements where the

Buddha is said to be the most eminent, the most exalted, the

highest of all, the peerless one, without an equal, the

matchless one, who has neither counterpart nor rival; all

would be proved untrue.

But besides that, there are natural characteristics of the

Buddhas, who are endowed with the six higher spiritual

powers; that one Buddha only should arise in the world.

This is because of the virtue of the Buddhas who are

endowed with the all-embracing wisdom (sabbaÒÒutaÒÈÓa).

The broad earth is great, and it is only one. The ocean is

mighty, and it is only one. Sineru, the king of mountains is

great, and it is only one. Space is mighty, and it is only one.

Sakka is great, and he is only one. The great BrahmÈ is

mighty, and he is only one.

8

The Buddha is great, worthy of the highest veneration;

who, unaided and all by Himself, comprehends rightly. He

is the only one in the sÈsana.

Whenever and wherever a Buddha arises, there can be no

other Buddha arising. Therefore, the Blessed One who is

worthy of the highest veneration and who, unaided and all

by Himself, comprehends rightly, arises alone in this world.

kmkmkmkm: Well has this uncertainty been resolved in a good way.

Even an unintelligent man on hearing this would be

satisfied; how much rather one great in wisdom as myself.

Very good, Venerable! That is so, I accept it as you say.

ddddvinnaÑ buddhÈnaÑ anuppajjamÈnapaÒhvinnaÑ buddhÈnaÑ anuppajjamÈnapaÒhvinnaÑ buddhÈnaÑ anuppajjamÈnapaÒhvinnaÑ buddhÈnaÑ anuppajjamÈnapaÒho pao pao pao paÔÔÔÔhamohamohamohamo

Note:

1. The 10 perfections are:

dÈna – generosity,

sÊla – morality,

nekkhamma – renunciation,

paÒÒÈ – wisdom,

viriya – energy,

khanti – patience,

sacca – truthfulness,

adhiÔÔhÈna – determination,

mettÈ – loving-kindness, and

upekkhÈ – equanimity.

9

2. gotamivatthadÈnapaÒha2. gotamivatthadÈnapaÒha2. gotamivatthadÈnapaÒha2. gotamivatthadÈnapaÒha

MMMMaaaahhhhÈÈÈÈpajÈpatpajÈpatpajÈpatpajÈpatiiii’s’s’s’s gift of a robegift of a robegift of a robegift of a robe

kmkmkmkm: Venerable, when MahÈpajÈpati GotamÊ, who cared for the

Blessed One after the passing away of His natural mother 7

days after His birth, presented Him a set of robes, the

Buddha instructed her: ‘Present this set of robes, GotamÊ, to

the saÑgha. When you thus present it, you would have

venerated and paid homage to both.’

If the Buddha is truly supreme, greater and more eminent

than the saÑgha, then He would have known that an alms

proffered to Him would accrue higher fruits of merit. He

would not have instructed MahÈpajÈpati GotamÊ to present

the robes to the saÑgha. But because He had instructed her

to offer the gift to the saÑgha, it would appear that He

places more importance on gifts to the saÑgha.

vnvnvnvn: O King, when MahÈpajÈpati GotamÊ presented a set of

robes to Him, the Blessed One had indeed said what you

have mentioned. But that was not because an act of

reverence paid to Him alone would bear no fruit, or

because He was unworthy to receive alms. It was out of

kindness and compassion that He, thinking: ‘In this manner

will the saÑgha in time to come be highly thought of, its

excellence maintained and magnified.’

Just as a father while he is still alive, promotes the virtues

of his son in the midst of the assembly of ministers, royal

attendants and all his hosts of subjects, thinking: ‘If I help

to establish his virtues here, in time to come after I have

gone, the people will likewise honour him.’

10

By merely offering the set of robes to the saÑgha, it does

not imply that the saÑgha is greater than, or superior to the

Blessed One. Just as when parents tenderly care for their

children, do these caring actions imply that the children are

greater than, or superior to the parents?

kmkmkmkm: Not so. Parents will care for their children as they will.

vnvnvnvn: Even so, an offering to the saÑgha, does not imply that the

saÑgha is greater than, or superior to the Blessed One. As a

matter of fact, the Blessed One was performing a suitable

act when, notwithstanding the likes and dislikes of the

saÑgha, He has MahÈpajÈpati GotamÊ make the offering to

the saÑgha.

Or suppose some man should bring a gift to a king, and the

king should present that gift to someone else: an attendant,

a soldier, a general, or a minister. Does it imply that by

thus receiving that gift, that man is greater than, or superior

to the king?

kmkmkmkm: Not so. That man is merely a subject of the king, on whom

he depends for his livelihood; it was the king who having

placed him in that office gave him a gift.

vnvnvnvn: Even so, by merely offering to the saÑgha, does not imply

that the saÑgha is greater than, or superior to the Blessed

One. As a matter of fact, the saÑgha is, as it were, a

subject of the Buddha on whom it depends on. It was the

Buddha who, having placed it in that position, caused that

set of robes to be presented to it.

Further, the Blessed One thought thus: ‘The saÑgha is by

its very nature worthy of gifts. I will therefore have this

gift that is offered to Me, presented to the saÑgha.’ For the

Blessed One praises not the offering of gifts only to

Himself, but rather to whomever in the world who is

worthy of gifts.

11

For this was said by the Blessed One desiring to praise the

virtue of having fewness of wants: ‘Whoever being a

bhikkhu, avoids eating leftover food, and devotes himself

to the practice of the dhamma; such a one should be the

first of my saÑgha who is worthy of the highest veneration

and of the highest praise.’ [DhammadÈyÈda Sutta]

There is not in the three planes of existence any being

worthy of gifts, greater or more exalted than the Buddha. It

is the Buddha who is supreme, there is no other.

It was said by MÈÓava-gÈmika, as he stood before the

Blessed One in the midst of the assembly of gods and men:

‘Of all the circumjacent hills of the city of RÈjagaha,

Mount Vipula’s acknowledged chief,

Of the Himalayas; Mount White,

Of planetary orbs; the sun,

The ocean of all waters,

Of constellations bright; the moon

In all the world of gods and men; the Buddha’s

The acknowledged Lord.’

[SaÑyutta NikÈya]

And those verses of MÈÓava the god were well sung, not

wrongly sung; well spoken, not wrongly spoken, and

approved by the Blessed One. Was it not said by Venerable

SÈriputta, commander of the dhamma that:

‘There is but one devotional feeling,

Coming for refuge or stretching forth,

The joined palms in salutation,

These are to the Blessed One,

The destroyer of MÈra’s power,

Who is able to help us cross the ocean of saÑsÈra.’

12

It was also said by the Blessed One Himself: ‘Bhikkh|,

there is only one being who is born into the world for the

good and the welfare of the great multitudes, out of

compassion to the world, for the advantage and the good

and the welfare of gods and men. And what is that being?

He is the TathÈgata, an arahant; the Buddha supreme.’

kmkmkmkm: Very good, Venerable! That is so and I accept it as you say.

gotamivatthgotamivatthgotamivatthgotamivatthadadadadÈÈÈÈnapaÒhnapaÒhnapaÒhnapaÒho dutiyoo dutiyoo dutiyoo dutiyo

13

3. gihipabbajitasammÈpaÔipattipaÒha3. gihipabbajitasammÈpaÔipattipaÒha3. gihipabbajitasammÈpaÔipattipaÒha3. gihipabbajitasammÈpaÔipattipaÒha

PPPPractractractractice of the right dhammaice of the right dhammaice of the right dhammaice of the right dhamma

kmkmkmkm: Venerable, it was said by the Buddha: ‘Bhikkh|, I do praise

the layman or the samaÓa who exercises rightly the practice

of the dhamma. If either the layman or the samaÓa

exercises rightly the practice of the dhamma, such a one, by

reason of such practice, accomplishes the task of winning

the path to emancipation.’

If a layman who is clothed in white, enjoying the pleasures

of the senses, living the restricted life of a householder

supporting wife and children, using luxurious and refined

textiles woven in KÈsi country, enjoying the use of

sandalwood, and accepting gold and silver, were to

accomplish the task of winning the path of emancipation

through the right practice of the dhamma; and a samaÓa

who is shaven-headed, garbed in yellow robes, worthy of

offering of the 4 requisites, fulfils the fourfold code of

morality1111, observes more than 150 rules2222 of the bhikkh|

disciplinary code and practises the 13 ascetic means of

purification without any exception, were also to accomplish

the same task of winning the path of emancipation through

the right practice of the dhamma. What then is the

distinction between the layman and the samaÓa?

If such is the case, then your practice of austerity is without

effect, your renunciation is useless, your observance of the

disciplinary rules is barren, and your observance of the

means of purification is vain. What is the good of your

practising the dhamma as a samaÓa, undergoing privations

and austerities?

14

vnvnvnvn: The Buddha did indeed declare as you have stated; for it is

only the one who exercises rightly the practice of the

dhamma is truly sanctified. If the samaÓa does not exercise

rightly the practice of the dhamma with the full knowledge

that, ‘I am a samaÓa,’ then such a one is far from being a

samaÓa, far from being sanctified.

But nevertheless, it is the samaÓa only who can fully exert

total effort of being a samaÓa, and who can take command

of his own affairs. Being a samaÓa brings along blessings

of many kinds; these blessings to a samaÓa are indeed

matchless, these blessings of samaÓaship enables him to

practise without hindrances.

Just as no man can put a measure in wealth on the value of

a wish-conferring gem saying: ‘Such and such is the price

of the gem.’ Just as no man can count the number of waves

in the great ocean and say: ‘So and so many are the waves

in the great ocean!’ Even so, the blessings of a samaÓa are

of many kinds and are indeed matchless.

Both have to fulfil many tasks to attain to emancipation. A

layperson has many distractions of lay-life. A samaÓa as

opposed to a layperson, has less needs; he is easy to be

satisfied, he is devoid of sensual lust, he holds no

communion that will distract from his practice. Thus, this

enables him to be steadfast in zeal; free from attachment,

he has no need of a house of craving, he is fully observant

of the moral precepts, he is a follower of the practice of

austere living, skillful in the practice of the means of

purification. Without any attachment or hindrances of a

householder, the samaÓa is able to devote his total

concentration and effort in the practice of emancipation. He

thus goes directly into his practice without let or hindrance.

15

Just as the flight of your javeline is efficient because it is

straight and direct, well-burnished, without a stain and well

maintained; even so, because a samaÓa has fewer lay-life’s

responsibilities, whatever he may have yet to do to attain

emancipation, he is concentrated and diligently works at it;

thus, does he accomplish emancipation without delay.


gihipabbajitasammgihipabbajitasammgihipabbajitasammgihipabbajitasammÈÈÈÈpaÔipattipaÒho tatiyopaÔipattipaÒho tatiyopaÔipattipaÒho tatiyopaÔipattipaÒho tatiyo

Notes:Notes:Notes:Notes:

1. The four kinds of morality consisting of purity (catu-pÈrisuddhi-sÊla):

[i] restraint with regard to the bhikkh| disciplinary code (pÈtimokkha-

saÑvara-sÊla),

[ii] restraint of the senses (indriya-saÑvara-sÊla),

[iii] purity with regard to one’s livelihood (Èjiva-pÈrisuddhi-sÊla),

[iv] morality with regard to the 4 requisites (pacccaya-sannissita-sÊla).

2. Refer to AN III 83, 85. ‘Lord, the recital I have to make twice a

month amounts to more than a hundred and fifty rules...’

It is clear from reference to the A~guttara NikÈya that the rules referred

to are those of the pÈtimokkha, notwithstanding the fact that the actual

number known to us today is 227.

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4. paÔipadÈdosapaÒha4. paÔipadÈdosapaÒha4. paÔipadÈdosapaÒha4. paÔipadÈdosapaÒha

Practice of Practice of Practice of Practice of asceticismasceticismasceticismasceticism

kmkmkmkm: Venerable, the bodhisatta’s practice of ascetism during the

time He was undergoing His final striving in the Uruvela

forest was unique in this present sÈsana; no exertion of any

kind by anyone can be comparable or even in any degree

similar in intensity to His great ultimate effort. No such

power of determination; no such battling against

defilements; no such routing of the armies of MÈra; and no

such abstinence in food was or ever will be expended now

or in the future.

But finding not the slightest satisfaction and result in

struggle of that nature, He relaxed the effort, contemplating

the while: ‘Not even by this practice of severe asceticism

am I gaining the transcendental knowledge arising from

insight into the knowledge of that which is fitting and

noble. Can there be some other way of gaining that

transcendental knowledge?’

Contemplating deeply, it came to Him that this way was not

the correct way. He realised that this extreme practice was

not the way to deathlessness. Bringing all His knowledge to

bear, He went on the middle path and continued His great

struggle.

But even when greatly wearied, He did not surrender His

mighty effort; He was determined to gain the final

emancipation. Exerting all effort, He eventually attained to

Buddhahood. Showcased by His great victory, He

repeatedly exhorted and instructed His disciples to avoid

that path which He had wearied in and abandoned, saying:

17

‘Exert yourselves in this Teaching and Discipline,

Strive diligently without flinching,

Strive on without relenting,

As a strong elephant crushes a house of reeds,

Even so, destroy the defilements

Which are the hosts of MÈra.’

Now, what is the reason that the Buddha exhorted and

taught His disciples to avoid that ascetic practice in which

He had wearied and from which He had become detached?

vnvnvnvn: O King, both then also, and now, too that practice of

asceticism prevails only as a path. It is along that path the

bodhisatta attained to Buddhahood.

The Buddha declared: ‘There are these two extremes, O

bhikkh|, which should be avoided by one who has

renounced:

(i) Indulgence in sensual pleasures; this is base, vulgar,

worldly, ignoble and profitless; and,

(ii) Addiction to self-mortification; this is painful, ignoble

and profitless.

‘Abandoning both these extremes the TathÈgata has

comprehended the Middle Path which promotes insight and

knowledge, and which tends to peace, higher wisdom,

enlightenment, and nibbÈna. What, O bhikkh|, is that Middle Path the Tathāgata has comprehended which

promotes insight and knowledge, and which tends to peace,

higher wisdom, enlightenment, and nibbÈna?

18

‘The very Noble Eightfold Path: right understanding

(sammÈ ditthi), right thoughts (sammÈ sankappa), right

speech (sammÈ vÈcÈ), right action (sammÈ kammanta),

right livelihood (sammÈ Èjiva), right effort (sammÈ

vÈyÈma), right mindfulness (sammÈ sati), and right

concentration (sammÈ samÈdhi). This, O bhikkh| is the

Middle Path which the TathÈgata has comprehended.’

tatra kho bhagavÈ paÒcavaggiye bhikkh| Èmantesi –

‘dveme, bhikkhave, antÈ pabbajitena na sevitabbÈ. katame

dve? yo cÈyaÑ kÈmesu kÈmasukhallikÈnuyogo hÊno gammo

pothujjaniko anariyo anatthasaÑhito, yo cÈyaÑ

attakilamathÈnuyogo dukkho anariyo anatthasaÑhito. ete

kho, bhikkhave, ubho ante anupagamma majjhimÈ paÔipadÈ

tathÈgatena abhisambuddhÈ cakkhukaraÓÊ ÒÈÓakaraÓÊ

upasamÈya abhiÒÒÈya sambodhÈya nibbÈnÈya saÑvattati.

‘katamÈ ca sÈ, bhikkhave, majjhimÈ paÔipadÈ tathÈgatena

abhisambuddhÈ cakkhukaraÓÊ ÒÈÓakaraÓÊ upasamÈya

abhiÒÒÈya sambodhÈya nibbÈnÈya saÑvattati? ayameva

ariyo aÔÔha~giko maggo, seyyathidaÑ - sammÈdiÔÔhi

sammÈsa~kappo sammÈvÈcÈ sammÈkammanto sammÈÈjÊvo

sammÈvÈyÈmo sammÈsati sammÈsamÈdhi. ayaÑ kho sÈ,

bhikkhave, majjhimÈ paÔipadÈ tathÈgatena abhisambuddhÈ

cakkhukaraÓÊ ÒÈÓakaraÓÊ upasamÈya abhiÒÒÈya

sambodhÈya nibbÈnÈya saÑvattati.’ [SN 56:11]

kmkmkmkm: Very good Venerable! That is so and I accept it as you say.

paÔipadpaÔipadpaÔipadpaÔipadÈÈÈÈdosapaÒho dosapaÒho dosapaÒho dosapaÒho catutthocatutthocatutthocatuttho

19

5. hÊnÈyÈvattanapaÒha5. hÊnÈyÈvattanapaÒha5. hÊnÈyÈvattanapaÒha5. hÊnÈyÈvattanapaÒha

TTTThe backshe backshe backshe backslidersliderslidersliders

kmkmkmkm: O Venerable, the sÈsana of the Buddha is enduring, noble

and peerless. It does not seem right to admit a layman who

is merely an adherent, into the saÑgha; as he, being filled

with defilement, may not be able to bear the rigorous

discipline nature of a monk’s livelihood and may soon

return to lay life.

He should be instructed till he would have attained to at

least the first stage of the supramundane paths and

fruitions, and then be admitted into the saÑgha. By not

being able to remain as a bhikkhu due to his own failing,

people may misconceive that it was the dhamma of the

Buddha which was not worthy to be practised, which is

why these men have given up monkhood.

vnvnvnvn: Suppose there were a bathing tank, full of clean cold water,

and a man, grimy, dirty and smeared with mud and mire,

should stand by the side, and without bathing in it should

turn back again, still grimy, dirty and smeared as before.

Now, who would the people blame for the dirt still on the

man; the dirty man or the bathing tank?

kmkmkmkm: The people would blame the dirty man for not bathing in it,

as the bathing tank, of itself cannot clean the man.

vnvnvnvn: Even so has the Buddha constructed a bathing tank full of

excellent water of emancipation; the bath of the sublime

dhamma. Those who bathe in it would be cleansed of all

their defilements. If anyone, having gone to that bathing

tank of the sublime dhamma, should abstain from bathing

in it but went away, still grimy, dirty and polluted as

before, the people would blame him.

20

Thus the layman, having entered monkhood in the sÈsana of

the Blessed One and finding no resting place within it, has

returned again to a householder’s life. How could the

sÈsana of the Blessed One of itself, infuse in him

knowledge and wisdom if he would not practise it?

Or suppose that a man afflicted with a dire disease should

visit a physician skilled in diagnosis, who knows an

efficacious and lasting method of cure. That man not letting

himself be treated, but departs as afflicted with the disease

as before. Now, who would the people blame - the man

afflicted with disease or the physician?

kmkmkmkm: It is the man whom the people would blame.

vnvnvnvn: Even so has the Buddha deposited in the casket of His

sÈsana, the effective medicine of nibbÈna which has the

efficacy of curing all kinds of diseases of defilements,

thinking: ‘Let those who are polluted with the stains of

defilement and desirous of effecting a cure thereof avail

themselves of this medicine, and so allayed all their

diseases.’ If anyone, without drinking the medicine, should

return to a householder’s life, it is only this man whom the

people would blame.

Or suppose a starving man were to arrive at a place where

there is food given by donors and then should go away,

without eating. Who then would the people blame for his

still being hungry?

kmkmkmkm: It is the starving man they would blame.

vnvnvnvn: Just so has the Blessed One placed the most superb and

exceedingly nutritious food of mindfulness with regard to

the body, thinking: ‘Let some beings avail themselves of

this food and thus overcome all craving for rebirth in the

three planes of existence’.

21

If anyone, without partaking this nutritious food of

mindfulness with regard to the body, should return to a

householder’s life with the disease of defilements intact as

was before, it is this man whom the people would blame.

If the Blessed One were to admit to the saÑgha only those

who have already attained to the beginning stage of the

path, there would be no more task to strive for in the

overcoming and purifying of defilements. The holy life

already fulfilled there would have nothing further to be

done by a bhikkhu.

Notwithstanding that, they who return to a householder’s

life manifest thereby five immeasurable good qualities in

the sÈsana of the Blessed One. By their giving up the

training and returning to a househlder’s life, they

effectively demonstrate:

• how glorious is the state of the sÈsana;

• how purified it is from every bane and stain;

• how impossible it is for the evil elements to abide

within it together;

• how difficult it is to penetrate into the finenesses

and subtleties of the Teaching; and

• how numerous are the restraints to be observed

within it.

How is this demonstrated? Just as if a man, poor, of low

birth, without distinction, and deficient in knowledge were

to step into the position of a mighty and glorious king. It

would not be long before he would be overthrown,

destroyed or reduced in the strength of his followers and

attendants. Due to the greatness of the status of a governing

king, he would be unable to support his dignity and

maintain the governing influence.

22

Even so, it is that whoever are without distinction, have

acquired no merit and are deficient in knowledge, were to

enter into monkhood in the sÈsana of the Blessed One, he

would be unable to bear the strain of maintaining the

mighty and glorious monkhood. Thus, overthrown, fallen

and deprived of their glory, they return to a householder’s

life. For they do not have the qualities to bear the

responsibility of supporting the sÈsana of the Blessed One.

Why is that so? It is because of the exalted and rarefied

quality of the Teaching that brings this about. Thus is it,

that by giving up the practice of the teachings and returning

to a householder’s life, they demonstrate their own failings

and declare the exalted and rarefied quality of the state of

the sÈsana.

How do they demonstrate the exalted and rarefied quality

of the sÈsana of the Blessed One from every misery and

sorrow that is experienced? Just as water, when it has fallen

upon a lotus leaf, flows away, disperses, scatters,

disappears, and adheres not to it. This is due to the purity

of the lotus.

Even so, those with wrong views who enter monkhood in

the sÈsana of the Blessed One, will not have to wait long

before they disperse and scatter, and fall from that pure and

stainless sÈsana. Thus, finding no foothold to cling to, they

return to the householder’s life.

Why is it so? Because the sÈsana of the Blessed One is

totally pure, devoid of any misery and sorrow. Thus is it,

that those who return to a householder’s life demonstrate

the wholesome nature of the sÈsana.

23

The great ocean, because it is the abode of mighty

creatures, does not tolerate in it of anything that are dead or

defiled; it quickly washes dead things ashore, and cast it

onto dry land.

Even so, when those who are not worthy, unrestrained,

devoid of moral shame and deficient in zealous effort have

been admitted into the order, they are unable to practise the

Teaching. It is therefore not long before they abandon the

Blessed One’s Teachings. They return to the householder’s

life, being unable to dwell together with the worthy ones,

they are unable to find compatible symbiosis within the

sÈsana of the Blessed One. Thus is it that by their giving up

the practice, they demonstrate how impossible it is for the

unworthy elements to abide in the sÈsana.

How do they show how difficult it is to penetrate into the

finenesses and subtleties of the Teaching? Just as archers

who are unskilled, untrained, devoid of the art, or deficient

in knowledge and intellect, are incapable of high feats of

archery, such as hair-splitting and as such they drop out and

go elsewhere. Why is it so? Because of the difficulty of

splitting the tail end of a horse hair of utmost fineness and

minuteness.

Even so, when those who are slow and dull-witted enter

monkhood, they, being unable to understand with

penetrating knowledge the exquisitely fine and subtle

distinction of the Truths, turn back before long and return

to the householder’s life. Why is it so? Because it is so

difficult to penetrate into the fineness and subtleness of the

Truth. This is how they show the difficulty of penetrating

into the fineness and subtleness of the sÈsana.

24

How do they show how numerous are the restraints to be

observed within the sÈsana of the Blessed One? Just as a

man who had gone to fight in a battle were surrounded on

all sides by the forces of the enemy, he sees soldiers

crowding in upon him. Fearing for his own safety, he gives

way and takes flight. Why is it so? Out of fear lest he

should be hurt and killed in the fight with an army that

outnumbers him.

Even so, whoever are wicked, unrestrained, devoid of

moral shame, unable to practise the Teaching, lacking in

forbearing patience, fickle, unsteady, mean and stupid enter

into monkhood in the sÈsana of the Blessed One, then they,

unable to carry out the manifold precepts, return to the

householder’s life. Why is it so? Because of the restraints

and injunctions to be observed. Thus is it that they show

how numerous are the restraints to be observed with it.

Just as on the double jasmine shrub, there may be flowers

that have been infested by plant-louse, decayed and flower

buds that have dropped in their undeveloped stage. But by

their having decayed and dropped is not the jasmine bush

that is disgraced. For the flowers that still remain upon it

pervade the atmosphere in every direction with their

exquisite perfume.

Even so, those having entered into monkhood, would return

again to the householder’s life, are like jasmine flowers

infested by plant-louse and deprived of their colour and

fragrance, and incapable of development. By their

backsliding is not the sÈsana that is put to shame. For the

noble members of the saÑgha who remain in the sÈsana

pervade the world of gods and men with the exquisite

perfume of their moral perfection.

25

Among rice plants that are healthy, there may spring up

different species of rice plant called karumbhaka, and that

may occasionally deteriorate before reaching full

development. But by its deterioration are not the rice plants

disgraced. For whatever healthy rice species that remained

in the field become the food of kings.

Even so, whoever returns to the lay life, may grow not, nor

attain development. But by their backsliding it is not the

sÈsana of the Blessed One that is put to shame. For the

noble members of the saÑgha who remain in the sÈsana are

entitled to attain to the path of emancipation.

Even so, whoever having entered into monkhood in the

sÈsana of the Blessed One, return again to a householder’s

life, they, like the decayed part of sandalwood, may be as it

were thrown away in the sÈsana. But by their backsliding is

not the sÈsana put to shame. For the noble members of the

saÑgha who remain in the sÈsana anoint with the noble

perfume of the red sandalwood of their moral perfection,

pervades the whole world of gods and men.

kmkmkmkm: Very good, Venerable! By one appropriate simile after

another, by one correct analogy after another you have

vindicated the faultlessness and illustrated the sublime

quality of the sÈsana. Even those who have lapsed and

returned to the lower state manifest thereby how glorious

and sublime is the sÈsana of the Blessed One.

hÊnhÊnhÊnhÊnÈÈÈÈyyyyÈÈÈÈvattanapaÒho paÒcamovattanapaÒho paÒcamovattanapaÒho paÒcamovattanapaÒho paÒcamo

26

6. ar6. ar6. ar6. arahantavedanÈvediyanapaÒhaahantavedanÈvediyanapaÒhaahantavedanÈvediyanapaÒhaahantavedanÈvediyanapaÒha

Mastery of the ariyaMastery of the ariyaMastery of the ariyaMastery of the ariya

kmkmkmkm: Venerable, I hear: ‘An arahant1111 feels only bodily and not

mental pain. How is this so? Is not the mind dependent on

the body for its arising? If so, does not the arahant have

influence over such a body? Does not that body belong to

him? Can he not discipline it to accord to his own wishes?

It does not seem correct that an arahant should have no

influence over his body; a body which is the seat of the

mind and which I surmise, he is not able to treat as his

own, or discipline it to accord to his own wishes. Even a

bird has influence over the nest for so long as he is

dwelling in it, and treats it as his own and accords it to his

own wishes.

vnvnvnvn: O King! You are right; there are these 10 traits inherent in

the body of any living being which arises at each rebirth in

all forms of existence. What are these 10 traits? Cold and

heat, hunger and thirst, faeces and urine, sleepiness and old

age, disease and death. These 10 traits arise with the body

in all rebirths. The arahant has no influence over them, he

cannot treat them as his own and he cannot discipline them

to accord to his own wishes.

kmkmkmkm: What is the reason that an arahant is not able to exercise his

authority over his body or has influence over it?

vnvnvnvn: Just as whatever beings are dependent on the land, they all

walk, dwell and carry on their business in dependence upon

it. But do these beings have authority or influence over it?

kmkmkmkm: Not so.

vnvnvnvn: Even so, although the mind of an arahant originates with

the body as its base, he has neither authority nor influence

over it.

27

kmkmkmkm: Why is it that the individual who is a worldling feels both

bodily and mental pain?

vnvnvnvn: Just like an ox fastened with a weak rope of grass and

creeper, were it to get excited and escape, it would drag the

fastening material with it. Even so, when the feeling of pain

comes upon the individual who is a worldling and whose

mind is undeveloped, his mind becomes uncontrolled and it

bends this way and that.

He being thus undeveloped in mind, trembles, groans and

moans. This is the reason why, the individual who is a

worldling feels pain both in body and mind.

kmkmkmkm: Then why, does the arahant feel only one kind of pain;

bodily and not mental?

vnvnvnvn: The mind of the arahant is fully developed and amenable to

every kind of discipline. When affected with feelings of

pain, the arahant grasps firmly the idea of the

impermanence of all things, so ties his mind, as it were, to

the post of concentration.

His mind, firmly bound to the post of concentration,

remains unmoved, unshaken, becomes steadfast and

wanders not, though his body may, due to the spread of the

feeling of pain all over it, shrink, become uncontrollable

and upset. This is the reason why, the arahant feels only

one kind of pain; bodily and not mental.

Further, suppose there were a huge tree with a full

compliment of trunk, branches and foliage. When agitated

by the force of the wind, its branches should sway. Would

the trunk also move?

kmkmkmkm: Not at all.

28

vnvnvnvn: Even so, when affected with feelings of pain, the arahant

grasps firmly the idea of impermanence of all things and

anchors his mind, as it were, to the post of concentration;

remains unmoved, unshaken, becomes steadfast and quivers

not, though his body may, due to the spread of the feeling

of pain all over it, shrink, become uncontrollable and upset.

But the mind of the arahant does not quiver or shake; just

like the trunk of that huge tree that moves not when struck

by the force of a strong wind.

kmkmkmkm: Most wonderful, Venerable! Never before have I seen the

lamp of the dhamma that burns like this for all time.

arahantavedanarahantavedanarahantavedanarahantavedanÈÈÈÈvediyanapaÒho chaÔÔhovediyanapaÒho chaÔÔhovediyanapaÒho chaÔÔhovediyanapaÒho chaÔÔho

Note:

1. arahant: a being who has eliminated all mental impurities and who, in

consequence, is free from all attachment and from all forms of

suffering. Such a being will not take rebirth but will experience

parinibbÈna at the end of his present existence.

29

7. abhisamayantarÈyakarapaÒha7. abhisamayantarÈyakarapaÒha7. abhisamayantarÈyakarapaÒha7. abhisamayantarÈyakarapaÒha

The layman’s unwitting ignoranceThe layman’s unwitting ignoranceThe layman’s unwitting ignoranceThe layman’s unwitting ignorance

kmkmkmkm: Venerable, suppose a layman had been guilty of an offence

which if he were to be a monk, would have entailed loss of

monkhood (pÈrÈjika). At some later stage he ordains as a

bhikkhu not aware and neither has he been told that while

as a layman, he has been guilty of that particular offence

that had entailed a pÈrÈjika. Now, if he were to devote

himself to the attainment of meditative absorption or of

path and fruition, would he be able to attain and

comprehend the dhamma?

vnvnvnvn: No, O King, he would not.

kmkmkmkm: Why is that so?

vnvnvnvn: The mentality in him that was essential for him to

comprehend the dhamma has been destroyed. A

comprehension of the dhamma with penetrating insight

cannot therefore take place.

kmkmkmkm: Venerable, it has been said: ‘To him who is aware there

comes remorse. When remorse has arisen, there is an

obstruction in the heart. To him whose heart is obstructed,

there is no comprehension of the dhamma.’ Why should

there be no comprehension of the dhamma to one who is

not aware of his offence, and thus feeling no remorse and

remaining with a tranquil mind. These are controversial

statements and is now put to you. Ponder well over it and

give it a solution.

vnvnvnvn: Would selected seeds successfully sown in a well-ploughed,

well-watered, fertile field come into full growth?

kmkmkmkm: Certainly it will.

vnvnvnvn: But would the same seed come into full growth if planted

on a slab of rock on a rocky mountain?

kmkmkmkm: No, it would not.

30

vnvnvnvn: Why then, should the same seed grow in the fertile field,

and not the slab of rock on the rocky mountain?

kmkmkmkm: Because on the slab of rock on the rocky mountain, the

cause for growth of that seed does not exist. Seeds cannot

grow without a cause.

vnvnvnvn: Even so, the cause by reason of which his comprehension

of the dhamma might have been brought about, has been

rooted out in him. In the absence of a cause, the

comprehension of the dhamma is impossible.

kmkmkmkm: Give me another simile.

vnvnvnvn: Sticks, stones, clubs and mallets find a resting place on the

ground. Now, will these likewise find a resting place in the

air above?

kmkmkmkm: No, they will not.

vvvvnnnn: But what is the reason for that?

kmkmkmkm: There is no cause in the air for those sticks, stones, clubs

and mallets to remain stable therein. In the absence of a

cause they will not stand.

vnvnvnvn: Even so, that layman who had been guilty of an offence

which entails a pÈrÈjika has lost the wherewithal for his

comprehension of the dhamma. When the cause is thus

destroyed, the absence of such cause makes it impossible to

comprehend the dhamma. For example, fire burns on land.

Will the same fire burn in the water?

kmkmkmkm: It is not possible.

vnvnvnvn: Why does not the same fire that burns on land, also burn in

water? What is the reason?

kmkmkmkm: Because in the water, the conditions for burning does not

exist. Without such conditions there can be no burning.

vnvnvnvn: Even so, the cause of that individual’s comprehension of

the dhamma might have been brought about, has been

rooted out in him. In the absence of such a cause, the

comprehension of the dhamma is impossible.

31

kmkmkmkm: Do think this matter once more because I am not yet

convinced about it. Persuade me by some reason how such

obstruction can occur in the case of one who is not aware

of his offence, and is thus feeling no remorse.

vnvnvnvn: Does not the malignant poison that brings instantaneous

death to the consumer take away also the life of one who

had eaten it although he did not know he had eaten it?

kmkmkmkm: Yes, it would be so.

vnvnvnvn: Even so, is there an obstruction to his comprehension of the

dhamma, who without being aware of it has performed an

unwholesome action.

Is it not true that when the king of Kalinga, who was the

son of hermits, when surrounded by the seven gifts1111 of a

sovereign, he went mounted on his state elephant for the

purpose of paying a visit of homage to his mother and

father, was not able to pass over the bodhi tree, though he

was not aware that it was there? Well, of the same kind is

the reason why unwholesome action, even though its

performer is not aware of it, operates as an obstruction to

his comprehension of the dhamma.

kmkmkmkm: Indeed, this must be the word of the Blessed One. To find

any fault with it were vain. This explanation of yours must

be the true meaning of that. I accept it as you say.

abhisamayantarabhisamayantarabhisamayantarabhisamayantarÈÈÈÈyakarapaÒho sattamoyakarapaÒho sattamoyakarapaÒho sattamoyakarapaÒho sattamo

Note:

1. BÈlapaÓÉita Sutta, Majjhima NikÈya SuÒÒata Vagga, translated by the

PÈÄi Dept of the University of Rangoon.

“For example, monk, a paramount sovereign who is endowed seven gifts

... experiences physical and mental happiness on that account. What are

the seven? ...celestial wheel-gift, ...elephant gift, ...horse gift, ...gem gift,

...the gem of a woman, ...the divine eye, ...and the gem of an adviser.”

32

8. dussÊlapaÒha8. dussÊlapaÒha8. dussÊlapaÒha8. dussÊlapaÒha

TTTThe immoral he immoral he immoral he immoral bhikkhu bhikkhu bhikkhu bhikkhu and the immoral laymanand the immoral laymanand the immoral laymanand the immoral layman

kmkmkmkm: Venerable, what is the difference between an immoral

layman and an immoral bhikkhu? What is their kamma?

vnvnvnvn: There are two significant differences, O King. A bhikkhu,

even an immoral one, possesses a number of qualities

which the immoral layman does not have. The second

difference that separates them is that offerings to a bhikkhu

accrues merits to the donor, regardless whether the bhikkhu

is moral or immoral; no such merit can be gotten from gifts

to an immoral layman.

In the first case, as an ordained renunciate, a bhikkhu is

possessed of: reverence for the Buddha, the dhamma and

the saÑgha and reverence for his fellow bhikkh|. He exerts

himself in pursuit of the studies of the discourses, rules of

the vinaya texts and commentaries. On entering the

assembly, though immoral, keeps up the manners and

deportment of a morally perfect bhikkhu. He guards

himself alike in body and speech through fear of rebuke; he

directs his mind foremost towards concentration and

meditation; he associates ordinarily with bhikkh| only; and

even though he practises evil, he does so clandestinely.

Just as a married woman commits adultery only in secret

and in privacy, so does the immoral bhikkhu practises evil

clandestinely. These are the numerous qualities the immoral

bhikkhu is possessed of that sets him apart from the

immoral layman.

33

There are also various reasons why offerings to a bhikkhu

accrues merits to the donor, regardless whether the bhikkhu

is moral or immoral.

• He wears the faultless yellow robe which is, as it were,

an invulnerable coat of mail;

• he is shaven-headed in the fashion of the characteristic

borne by the Buddha and the noble ones;

• he is a member of the saÑgha;

• he takes refuge in the Buddha, dhamma and saÑgha;

• he dwells in a monastery, a place dedicated to the

practice of concentration and meditation;

• he strives for the longevity of the Buddha’s sÈsana;

• he delivers the discourses of the sublime dhamma;

• he has only the dhamma as his sole refuge, sole hope

of future existence, sole place to fall back upon;

• he is possessed of a firm and honest belief that the

Buddha is the most supreme of all beings; and

• he keeps the uposatha.

These are the other numerous ways in which an immoral

bhikkhu differs from an immoral layman.

Being a bhikkhu, even though an immoral one, gifts to him

bring merit to the giver, regardless of the morality of the

bhikkhu. Just as water, however thick, will wash away mud

and dirt. Just as solid food, however tasteless, will allay the

hunger and weakness. Even so, though a bhikkhu is

immoral, gifts to him brings merit to the giver, regardless

of his morality.

kmkmkmkm: Most wonderful, Venerable! You were asked an ordinary

question, and you have expounded it with reasons and

similes which have made it plain and understandable.

dussÊlapaÒho aÔÔhamodussÊlapaÒho aÔÔhamodussÊlapaÒho aÔÔhamodussÊlapaÒho aÔÔhamo

34

9. udakasattajÊvapaÒha9. udakasattajÊvapaÒha9. udakasattajÊvapaÒha9. udakasattajÊvapaÒha

The life of waterThe life of waterThe life of waterThe life of water

kmkmkmkm: Venerable, water when boiled makes a hissing and

simmering sound. Is the water alive? Is it shouting at play

or is it crying out from the torment inflicted on it?

vnvnvnvn: The water is not alive. There is neither sentient life nor a

being in the water. Due to the intense heat of the fire, water

makes a sound.

It is like the water in holes in the ground, in ponds, pools,

lakes, reservoirs, crevices, chasms, wells and in low-lying

places, which is so affected by the winds and the heat of

the sun that it dries up. In the natural process of drying up,

does the water in such conditions make hissing and

simmering sounds?

kmkmkmkm: Not so.

vnvnvnvn: Thus, if the water were alive, the water in such places as

ponds and pools would also make some sound. From this

you would realise that water is not alive or is there sentient

life or a being in it. It is only by the energy created by the

heat of the fire that it makes hissing and simmering sounds.

Hear another reason. If water with grains of rice in it, is put

in the pot and covered up, but not placed over the fireplace,

would it then make any sound?

kmkmkmkm: No, it would not make any sound, but would remain

noiseless and still.

vn:vn:vn:vn: If you were then to light up the fire, would the water

remain noiseless and still?

kmkmkmkm: No, not so. It would be agitated, foam would be formed on

top and it would boil over.

35

vnvnvnvn: But why does water in its ordinary state remain noiseless

and still but would, when put over the fire be agitated,

shake about and boil over?

kmkmkmkm: Because water in its ordinary state would not move, but

would, when put over fire, boil over and make hissing and

simmering sounds.

vnvnvnvn: From this you would realise that water is not alive or is

there sentient life or a being in it. It is only by the energy

created by the heat of the fire that the water makes hissing

and simmering sounds. Hear another reason; is there not

water to be found in every house put into water pots with

their mouths close up?

kmkmkmkm: Yes.

vnvnvnvn: Does that water move, and be agitated, boil over, and foam

would have formed on top of it?

kmkmkmkm: No, the water in that pot is in its ordinary state, and as such

does not move.

vnvnvnvn: But have you ever heard it said: ‘The water of the great

ocean moves, is agitated, becomes perturbed and all in

commotion, has waves rising in it, rushes up and down in

every direction, boils over, has foam forming on top, has

lines of waves that roll up to lash the beach with deep

growls and rhythmic roars and then retreat rolling down

with sounds of turmoil and confusion?’

kmkmkmkm: Yes, I have both heard and seen by myself how the water in

the great ocean lifts itself up a hundred, two hundred,

cubits high, towards the sky.

vnvnvnvn: But why is the water in the pot motionless and noiseless,

while the water in the ocean is full of turmoil and uproars?

kmkmkmkm: The water in the ocean moves, with turmoil and uproars, by

reason of the mighty force of the onset of the wind while

the water in the pot remains motionless and noiseless

because nothing shakes it.

36

vnvnvnvn: Just as the water in the ocean moves with turmoil and

uproars, by reason of the mighty force of the wind, even

so, the sounds given forth by boiling water are the result of

the greatness of the heat of the fire. Do not people tightly

stretch dried leather at both ends of a hollow cylindrical

frame of a drum?

kmkmkmkm: Yes, they do.

vnvnvnvn: Is there sentient life or a being in the drum?

kmkmkmkm: No, Venerable.

vnvnvnvn: Then, why does a drum make a sound?

kmkmkmkm: A drum sounds by reason of the action or effort of a

woman or a man.

vnvnvnvn:::: For this reason also, there is neither sentient life nor a

being in water. It is by reason of the greatness of the heat

of the fire that water sounds.

I, too, O King, have something further to ask of you; thus

shall this puzzle be thoroughly investigated. Is it true of

every kind of pot that the water heated therein gives forth

sounds, or only of some kinds of pot?

kmkmkmkm: Not all, O Venerable, only of some.

vnvnvnvn: Now you have abandoned the position you took up. You

have come over to my side by maintaining the belief that

there is neither sentient life nor a being in water. For only

if the heated water in whatever pot gives sounds could it be

right to say that there is sentient life in water. There cannot

be two kinds of water; that which gives sounds, as it were,

which has sentient life, and that which does not give

sounds, and as such, does not have sentient life. If all water

were to have sentient life, the water that the great

elephants, when they are in rut, suck up in their trunks and

then pour into their mouths and drain it into their bellies,

would give forth sounds when sucked and gurgled between

their teeth.

37

Great ships, a hundred cubits long, heavily laden and full,

of more than a hundred thousand packages of goods voyage

across the great ocean and the water crushed by them, too,

would give forth sounds. Mighty fish, with bodies more

than a hundred leagues long, since they dwell in the great

ocean, immersed in the depths of it, must, while living in it,

be constantly taking into their mouths and spouting out into

the ocean, and that water, too, crushed between their gills

or in their stomachs would give forth sounds.

But as even when tormented with the grinding and crushing

in such mighty things, the water gives forth no sound,

therefore, you may take it that there is neither sentient life

nor a being in water.

kmkmkmkm: Very good, Venerable! With fitting discrimination has the

puzzle put to you been solved. Just as a rare pearl at the

hands of an artificer in pearls, a fine piece of wearing

fabric at the hands of a master weaver, or red sandalwood

at the hands of a connoisseur, would meet with due fame,

appreciation and praise. I accept it as you say.

udakasattajÊvapaÒho navamoudakasattajÊvapaÒho navamoudakasattajÊvapaÒho navamoudakasattajÊvapaÒho navamo

buddhavaggo paÔhamobuddhavaggo paÔhamobuddhavaggo paÔhamobuddhavaggo paÔhamo

imasimasimasimasmiÑ vagge nava paÒhmiÑ vagge nava paÒhmiÑ vagge nava paÒhmiÑ vagge nava paÒhÈÈÈÈ

38


nippapaÒcavagganippapaÒcavagganippapaÒcavagganippapaÒcavagga

DDDDhammahammahammahamma that thwarts that thwarts that thwarts that thwarts the the the the cycle cycle cycle cycle of birthof birthof birthof birth and deathand deathand deathand death

1. nippapaÒcapaÒha 39

Dhamma that thwarts the cycle of

birth and death

2. khÊÓÈsavabhÈvapaÒha 43

Attainment of arahantship

3. khÊÓÈsavasatisammosapaÒha 45

Absence of heedlessness in an arahant

4. loke natthibhÈvapaÒha 48

Of what is and what is not in the world

5. akammajÈdipaÒha 50

Things which originate not from kamma or

other factors

6. kammajÈdipaÒha 53

Things which originate from kamma or

other factors

7. yakkhapaÒha 54

Yakkha

8. anavasesasikkhÈpadapaÒha 55

Promulgation of rules without exceptions

9. s|riyatapanapaÒha 57

The brightness or dimness of sunlight

10. kaÔhinatapanapaÒha 58

The fierce brightness of the sun

39

1. nippapaÒcapaÒha1. nippapaÒcapaÒha1. nippapaÒcapaÒha1. nippapaÒcapaÒha

DDDDhamma hamma hamma hamma that thwarts that thwarts that thwarts that thwarts the the the the cycle of cycle of cycle of cycle of birth and deathbirth and deathbirth and deathbirth and death

kmkmkmkm: O Venerable, the Buddha said: ‘Bhikkh|, live enjoying and

taking delight in the dhamma that thwarts the cycle of birth

and death.’ What is that dhamma?

vnvnvnvn: O King,

• the fruition of stream-enterer (sotÈpatti-phala);

• the fruition of once-returning (sagadÈgÈmi-phala);

• the fruition of never-returning (anÈgÈmi-phala); and

• the fruition of an arahanta (arahatta-phala).

These are the dhamma that thwarts the cycle of birth and

death.

kmkmkmkm: Why then, do bhikkh| concern themselves with the study

and recitation of:

• the discourses (suttaÑ);

• the pieces in mixed prose and verse (geyyaÑ);

• the answers and explanations (veyyÈkaranaÑ);

• the verses or stanzas (gÈthÈ);

• the paeans of joy (udÈnaÑ);

• the ‘thus said’ discourses (iti vuttakaÑ);

• the birth stories (jÈtakaÑ);

• the mysterious phenomena (abbhuta dhammaÑ); and

• the extended treatises (vedallaÑ).

Why do they get themselves preoccupied with new

buildings, gifts and offerings given to them, alms-giving,

and with paying of veneration and respect?

vnvnvnvn: Those bhikkh| who concern themselves with the study and

recitation of the dhamma and get themselves preoccupied

with new buildings, gifts and offerings given to them, alms-

giving and with paying of veneration and respect are

deemed to be working towards realisation of the dhamma

that thwarts the cycle of birth and death.

40

Those bhikkh| who are by nature spiritually pure, and who

have cumulatively amassed virtuous habits and propensities

during former births can, within a single thought-moment,

become individuals who realise the dhamma that thwarts

the cycle of birth and death.

Those bhikkh| whose eyes of wisdom are thickly veiled

with the dust of defilement will realise the dhamma that

thwarts the cycle of birth and death only by devotional zeal

in the study and recitation, etc.

It is just like the man who can, with his own personal effort

and strenuous endeavour reap the crop of paddy which he

had sown in the field that was not fenced in; and the other

man who can reap the crop of paddy which he had sown

only in the field that was fenced in with twigs or branches

of trees which he had cut and brought over from a nearby

forest. In that case, that man’s action in the procurement of

fencing material and that action of procurement was

performed for the sake of producing paddy.

Just as there is a bunch of fruit on a lofty mango tree. He

who possesses supernatural power would be able to take

those fruits; but he who does not possess such supernatural

power would have first to cut sticks and creepers and build

a ladder, and by this, climb up the tree and so get the fruits.

In that case, the act of procurement of the ladder was

performed by that man for the sake of getting the mango.

Just as a man seeking gain for himself will, by his own

effort, conclude any business he has to do. A wealthy man

will use his wealth to employ others to his service, and by

their help conclude the business. It is for his own benefit

that the wealthy man brings others to his service.

41

Even so, those bhikkh| who are by nature spiritually pure,

and who have cumulatively amassed virtuous habits and

propensities during former births can, like the man who

reaps the crop of paddy from the field that was not fenced

in; like the man who with his magical power could take

those fruits; like the man who will go alone and conclude

any business he has to do; attain within a single thought-

moment, become individuals who realise the dhamma that

thwarts the cycle of birth and death.

Those bhikkh| whose eyes of wisdom are thickly veiled

with the dust of defilement will realise the dhamma that

thwarts the cycle of birth and death only by devotional zeal

in the study and recitation, etc.

Among the various functions exercised by those bhikkh|,

highly rewarding is:

• the study of the vinaya and sutta in the PÈÄi;

• the recitation (on the subject connected therewith);

• the pursuit of alms-giving; and

• the rendering of veneration and respect.

Just as a man who renders service to the king by waiting

upon him and ministering to his needs in company with

others such as ministers, attendants, soldiers, sentries,

bodyguards and other retainers, and who in case of an

emergency, were to receive collective help and assistance

from all those people.

Even so, among the various functions exercised by those

bhikkh|; study and recitation as laid out are truly

rewarding.

42

If all individuals were spiritually pure since their inception,

then there will be nothing left for words of admonishment

and exhortation to accomplish. As, however, they are not

spiritually pure since their inception, then there is still need

of going by teachings and instructions. The Elder SÈriputta,

though he had attained to the summit of wisdom by reason

of his having been through countless aeons of world cycles,

deeply rooted in merits, yet, even he found it impossible to

reach to the extinction of defilements independently of

going by teachings and instructions.

Therefore, highly rewarding is the taking of lessons and

instructions. Likewise is the study and recitation on the

subject connected therewith and the practice of the

dhamma; these things thwart the cycle of birth and death.

kmkmkmkm: Very well have you made me understand this puzzle. That

is so and I accept it as you say.

nippapaÒcapaÒho paÔhamonippapaÒcapaÒho paÔhamonippapaÒcapaÒho paÔhamonippapaÒcapaÒho paÔhamo

43

2. khÊÓÈsavabhÈ2. khÊÓÈsavabhÈ2. khÊÓÈsavabhÈ2. khÊÓÈsavabhÈvapaÒhavapaÒhavapaÒhavapaÒha

AAAAttainment of ttainment of ttainment of ttainment of arahantarahantarahantarahantshipshipshipship

kmkmkmkm:::: Venerable, it has been said: ‘In a layman who has attained

to arahantship, only one of two recourses are open to him;

either that very day he renounces lay life and ordains as a

bhikkhu or he will pass away to attain to final

emancipation, for beyond that day, he cannot endure.’

Now, if he could not on that day, procure an ordainment

teacher or preceptor, or an alms-bowl and a set of robes,

could he then, being an arahant, ordain himself, or would

he live on, or would some other arahants suddenly appear

by supernatural power and ordain him, or would he pass

away to attain to final emancipation?

vnvnvnvn: That layman who has attained to arahantship, cannot ordain

himself as a bhikkhu. For if he does that, he would be

guilty of committing theft of the look and appearance of a

bhikkhu. Neither can he last beyond that day. Whether

another arahant should happen to arrive or not, he would on

that very day pass away to attain to final emancipation.

kmkmkmkm: Then, by whatever means attained, the sanctity of

arahantship is thereby lost, for the destruction of life is

involved.

vnvnvnvn: It is the condition of the laymanship that is at fault. In that

faulty condition, and by reason of the weaknes of the

condition itself, the layman who, as such, has attained to

arahantship must either that very day ordain as a bhikkhu

or pass away.

That is not the fault of the arahantship. It is laymanship that

is at fault, through not being strong enough.

44

For example, food that guards the growth and protects the

life of all beings will through indigestion, take away the

life of one whose stomach is unequal to it, and whose

internal heat is low and weak. Even so, if a layman attains

to arahantship when in a condition unequal to it, then by

reason of the weakness of that condition he must ordain as

a bhikkhu that very day or pass away.

As for another example, when a heavy stone is placed upon

a small blade of grass, through its weakness, the small bit

of grass will break off and give way. Just as a man of low

birth, having little ability and poor resources, were to

become king of a great and powerful country, he would in

a short while fall, become destroyed because he would be

unable to support the dignity of it.

Just so, a layman who attains to arahantship whose

laymanship condition cannot support it, then that very day

he must ordain as a bhikkhu or pass away to attain to final

emancipation.


khÊÓkhÊÓkhÊÓkhÊÓÈÈÈÈsavabhsavabhsavabhsavabhÈÈÈÈvapaÒho dutiyovapaÒho dutiyovapaÒho dutiyovapaÒho dutiyo

45

3. khÊÓÈsavasatisammosapaÒha3. khÊÓÈsavasatisammosapaÒha3. khÊÓÈsavasatisammosapaÒha3. khÊÓÈsavasatisammosapaÒha

Absence of Absence of Absence of Absence of heedfulness in an arahantheedfulness in an arahantheedfulness in an arahantheedfulness in an arahant

kmkmkmkm: Venerable, can an arahant be heedless?

vnvnvnvn: O King, in an arahant, heedlessness is absent.

kmkmkmkm: But can an arahant still be capable of committing an

offence under the rules of training for bhikkh|?

vnvnvnvn: Yes, he is still capable.

kmkmkmkm: In what respect?

vnvnvnvn: In respect of:

• construction of his hut;

• dealings in regards to the female gender;

• eating food unintentionally believing it was the

proper time;

• forgetting an invitation to a meal; and

• taking ‘left-over’ food which is not. (a bhikkhu may not, except for certain special reasons,

such as sickness, either keep or eat food which has been

left over after a principal meal. Paticittiyam rule 35)

kmkmkmkm: But it is said: ‘Those who commit offences do so from one

of two reasons; either through irreverence of the rules or

through heedlessness.’ Now, is the arahant irreverent of the

rules and if so, guilty of an offence?

vnvnvnvn: No, he is not guilty.

kmkmkmkm: Then, if an arahant commits offences and yet is not

irreverent of the rules, is it not possible that an arahant is

capable of being heedless?

vnvnvnvn: An arahant, is not capable of heedlessness. An arahant may

however, be guilty of an offence.

kmkmkmkm: If such be the case, convince me by a reason.

vnvnvnvn: There are two kinds of offences: those which are a breach

of moral law and those which are a breach of the vinaya.

46

What is a breach of the ordinary moral law? The ten modes

of evil action (akusala-kamma-patha) are:

• killing (pÈnÈtipÈto),

• stealing (adinnÈdÈnaÑ),

• unlawful sexual intercourse (kÈmesumicchÈcÈro),

• speaking the untruth (musÈvÈdo),

• backbiting (pisunavÈcÈ),

• using harsh language (pharusavÈcÈ),

• frivolous talk (samphappalÈpo),

• covetousness (abhijjhÈ),

• malice (byÈpÈda), and

• the belief in false teaching (micchÈdiÔÔhi).

These things are against the moral law.

What is a breach of the vinaya? Whatever is held in the

world as unfitting and improper for bhikkh| and things

concerning which the Blessed One laid down rules for His

disciples, not to be transgressed by them as long as they

live, but which may not be wrong for the layman.

These are the things concerning which the Buddha laid

down rules for the bhikkh|. Eating in the afternoon is not

wrong to those in the world; doing injury to plants and

trees is no offence in the eyes of the laymen; the habit of

sporting is no offence to the laymen; and many things of a

similar kind are right in the world of laymen, but wrong in

the sÈsana of the Blessed One. This is what I mean by a

breach of the vinaya.

Now, the arahant is incapable of committing against

whatever is moral law, but he may unaware be guilty of an

offence against the vinaya. It is not within the province

of some arahants to know everything. All-embracing

knowledge cannot be within the capacity of such arahants.

47

An arahant may be ignorant of the names of some women

or men of their lineage. He may be ignorant of the road

journeys over the earth. Some arahants are capable of

knowing only the path, fruition and emancipation, and the

arahant gifted with the six modes of higher spiritual powers

would know what lies within his scope, and a Buddha

would know all things.


khÊÓkhÊÓkhÊÓkhÊÓÈÈÈÈsavasatisammosapaÒho tatiyosavasatisammosapaÒho tatiyosavasatisammosapaÒho tatiyosavasatisammosapaÒho tatiyo

48

4. loke natthibhÈvapaÒha4. loke natthibhÈvapaÒha4. loke natthibhÈvapaÒha4. loke natthibhÈvapaÒha

Of Of Of Of what is and what is not in the worldwhat is and what is not in the worldwhat is and what is not in the worldwhat is and what is not in the world

kmkmkmkm: Venerable, plainly visible in this world are:

• the Buddhas and paccekabuddhas,

• the disciples of the Buddha,

• the universal and regional monarchs,

• the gods and men,

• the good-natured and the bad-natured,

• the men who have become women and women who

have become men,

• the wholesome deeds and unwholesome deeds,

• beings experiencing kamma result of wholesome deeds

and unwholesome deeds,

• beings that are egg-born, womb-born, moisture-born,

or spontaneously-manifested, and

• beings which are without feet, are bipeds, quadrupeds

or multi-legged.

There are in this world, the invisible beings such as the

yakkhas, yakkhasas, kumbhandas, asuras, danavas,

gandhabbas, petas, pisÈcas, kinnaras, mahoragas, nagas,

supannas, beings with supernatural powers and men gifted

with magical powers. There are also visible things such as

elephants, horses, cattle, gold, silver and pearls, etc.

There is fine linen, silk and cotton; there is paddy of

refined rice grain and barley; there are perfumes prepared

from roots and sap; there are grass, creepers and trees;

there are rivers, mountains, oceans, fish and tortoises, etc.

All these are in the world. Tell me, is there anything that is

not in the world?

49

vnvnvnvn: There are three things, which are not in the world. What

are the three?

• Whether consciousness or not consciousness, nothing

is found in this world that is not subject to decay and

death.

• Nothing is found in this world (organic or inorganic)

which is permanent.

• In the highest Truth there is no such thing in this world

as a being possessed of an ego entity, a soul or a self.


loke natthibhloke natthibhloke natthibhloke natthibhÈÈÈÈvapaÒho catutthovapaÒho catutthovapaÒho catutthovapaÒho catuttho

50

5. akammajÈdipaÒha5. akammajÈdipaÒha5. akammajÈdipaÒha5. akammajÈdipaÒha

TTTThings which originate not from kamma or other factors hings which originate not from kamma or other factors hings which originate not from kamma or other factors hings which originate not from kamma or other factors

kmkmkmkm: Venerable, there are things in the world that originate from

kamma. There are also things which are the result of causal

factors. There are also things which are produced by

temperature. Is there anything that exists independently of

kamma, causal factors, or temperature?

vnvnvnvn: Space which originates not from kamma, causal factors, or

temperature, is one. NibbÈna is the other.

kmkmkmkm: Do not bring the Blessed One’s word into contempt, do not

answer the question ignorantly.

vnvnvnvn: What have I said that you should address me this way?

kmkmkmkm: What you said regarding space which originates not from

kamma is right; but with hundreds of reasons did the

Buddha proclaim to His disciples the path leading to the

realisation of nibbÈna. Notwithstanding it, you have said:

‘nibbÈna originates not from any cause.’

vnvnvnvn: No doubt the Blessed One with hundreds of reasons, did

proclaim to His disciples the path leading to the realisation

of nibbÈna. But He never proclaimed any cause out of

which nibbÈna could be said to be produced.

kmkmkmkm: Now in this, we have passed from darkness into greater

darkness, from a jungle into a denser jungle, from a thicket

into a deeper thicket. Inasmuch as you say there is a cause

for the realisation but no cause from which it can arise,

there must be a cause for the realisation of nibbÈna, then

we must expect to find a cause for the origin of nibbÈna.

As the son has a father, therefore we ought to expect that

the father had a father. Or because the pupil has a teacher,

therefore we ought to expect that the teacher had a teacher.

51

Or because the plant came from a seed, therefore we ought

to expect that the seed, too, has come from a seed. Even so,

if there is a cause for the realisation of nibbÈna, we ought

to expect that there is a reason too, for its origin.

For example, just as there is the top of a tree or of a

creeper, there is also a middle part and a root. Even so, if

there is a cause for the realisation of nibbÈna, we ought to

expect that there is a reason too, for its origin.

vnvnvnvn: NibbÈna cannot be produced and as such, no cause for its

origin had been declared.

kmkmkmkm: Show me this so that I know how it is that while there is a

cause that will bring about the realisation of nibbÈna, yet

there is no cause that will bring about nibbÈna itself.

vnvnvnvn: Then pay good attention, and I will tell you what the reason

is. Could a man, by his ordinary strength, go from here and

approach the Himalayas?

kmkmkmkm: Yes, he could.

vnvnvnvn: But could a man, by his ordinary power, bring the

Himalayas here?

kmkmkmkm: Not possible.

vnvnvnvn: Even so is it that while the path leading to the realisation of

nibbÈna can be declared, the cause of the origin of nibbÈna

cannot be declared. Could a man, by his ordinary power

cross over the great ocean in a boat and so go to the further

shore of it?

kmkmkmkm: Yes, he could.

vnvnvnvn: But could a man by his ordinary power, bring the further

shore of the ocean here?

kmkmkmkm: Not possible.

vnvnvnvn: Even so, is it that while the cause for the realisation of

nibbÈna can be declared, the cause of its origin cannot.

Why not? Because nibbÈna is not put together of any

qualities; it is unconditioned (asa~khata).

52

kmkmkmkm: Is nibbÈna not put together?

vnvnvnvn: No, nibbÈna is uncompounded and unconditioned. Of

nibbÈna, it cannot be said that: it has been produced, it has

not been produced, it can be produced; it is past, it is

future, it is present; it is perceptible by the eye, ear, nose,

tongue or sense of touch.

kmkmkmkm: If nibbÈna is as you say, you should definitely say that

nibbÈna is nothingness and that nibbÈna does not exist.

vnvnvnvn: NibbÈna exists, and it is perceptible to the mind-

consciousness. By means of his pure heart, sublime and

straight, free from obstacles and low cravings, the noble

disciple who has fully trained and attained, can see nibbÈna.

kmkmkmkm: Then what is nibbÈna?

vnvnvnvn: Is there such a thing as wind?

kmkmkmkm: Yes, of course.

vnvnvnvn: I insist that you show me the wind, whether by its colour or

form, whether small or big, or long or short!

kmkmkmkm: But wind cannot be pointed out. It is not of such nature that

it can be grasped or squeezed. But it exists all the same.

vnvnvnvn: If you cannot show me the wind, then there cannot be such

a thing.

kmkmkmkm: But I know there is wind. That wind exists I am fully

convinced, though I cannot show it.

vnvnvnvn: Even so does nibbÈna exist, though it cannot be shown by

its colour or form.

kmkmkmkm: Very good, Venerable. That is so and I accept it as you say.

akammajakammajakammajakammajÈÈÈÈdipaÒho paÒcamodipaÒho paÒcamodipaÒho paÒcamodipaÒho paÒcamo

53

6. kammajÈdipaÒha6. kammajÈdipaÒha6. kammajÈdipaÒha6. kammajÈdipaÒha

TTTThings which originate from kamma or other factorshings which originate from kamma or other factorshings which originate from kamma or other factorshings which originate from kamma or other factors

kmkmkmkm: Venerable, of all these things, which are the things

that originate from kamma, that arise through causal

factors, and that are produced by temperature? And

what is it that is none of these?

vnvnvnvn: All beings who are equipped with consciousness and

volition (citta-cetanÈ), originate from kamma, spring

into existence as the result of kamma. Fire and all

germinal seeds are cause-born, the result of a pre-

existing material cause. The earth, mountains, water

and wind, all these are season-born, dependent for

their existence on seasons connected with the weather.

Space and nibbÈna are the two things that exist

independently of kamma, cause and seasons. Of

nibbÈna, it cannot be said that: it is kamma-born,

cause-born, or season-born; it has been produced, not

been produced or can be produced; it is past, future or

present; or it is perceptible by the eye, ear, nose,

tongue or sense of touch.

It is perceptible by the mind. By means of his pure

heart, refined and straight, free from obstacles and

lowly cravings, the noble disciple who has fully

trained and attained, can see nibbÈna.

kmkmkmkm: Well has this question been examined, cleared of

doubt and brought into reality. My perplexity has been

done away with. kammajkammajkammajkammajÈÈÈÈdipaÒho chaÔÔhodipaÒho chaÔÔhodipaÒho chaÔÔhodipaÒho chaÔÔho

54

7. yakkhapaÒha7. yakkhapaÒha7. yakkhapaÒha7. yakkhapaÒha

yakkhayakkhayakkhayakkha

kmkmkmkm: Venerable, are there such things as yakkha (demons) in the

world?

vnvnvnvn: Yes, there are.

kmkmkmkm: Do they ever leave that condition?

vnvnvnvn: Yes, they do.

kmkmkmkm: But if so, why is there no signs of their remains and of

their foulness?

vnvnvnvn: The remains of those dead yakkha are found, and an odour

does arise from their dead bodies. The remains of the dead

yakkha can be seen in the form of insects, caterpillars,

termites, grasshoppers, snakes, scorpions, centipedes, birds

and deers.

kmkmkmkm: Very good, Venerable. That is so and I accept it as you say.

yakkhapaÒho sattamoyakkhapaÒho sattamoyakkhapaÒho sattamoyakkhapaÒho sattamo

55

8. anavasesasikk8. anavasesasikk8. anavasesasikk8. anavasesasikkhhhhÈpadapaÒhaÈpadapaÒhaÈpadapaÒhaÈpadapaÒha

PPPPromulgation of rules without exceptionsromulgation of rules without exceptionsromulgation of rules without exceptionsromulgation of rules without exceptions

kmkmkmkm: There were those who were teachers of the physicians in

times gone by. They were NÈrada, 1111DhammantarÊ, 2222A~gÊrasa, 3333Kapila, 4444KaÓÉaraggi SÈma, Atula and Pubba

KaccÈyana.

All these teachers of physicians individually and as a group

are knowledgeable regarding the rise of diseases and their

cause; the nature, progress and cure of diseases; the

treatment and management thereof. Individually each write

his own treatise but they work collectively to diagnose and

cure many diseases. Now, not one of these pioneer

physicians was omniscient.

Why then did not the Buddha, who was omniscient, and

who knew by His all-embracing knowledge, what would

happen in the future, determining in advance: ‘For such and

such extent of reasons, such and such extent of rules should

be promulgated,’ lay down the whole code of rules at once,

instead of laying them down and enforcing upon His

disciples from time to time as each occasion arises, when

the disgrace had already been noised abroad, when the evil

was already wide spread and grown great, when people

were already filled with righteous indignation?

vnvnvnvn: The Blessed One knew very well that: ‘In fullness of time,

the whole of the rules numbering over 150 would have to

be promulgated for these men.’ But the Buddha considered

thus: “If I were to promulgate the whole of the rules

numbering over 150 all at once, the people would be filled

with fear saying:

56

‘Look friends, how abundant are the rules and injunctions

to be observed! How difficult a thing is it to ordain as a

bhikkhu in the sÈsana of the samaÓa Gotama.’ With such

conviction, those of them who were prepared to be a novice

would refrain from doing so. They would not trust My

words, and through their want of faith they would be liable

to be reborn in states of suffering. I will therefore lay down

each rule illustrating it with a discourse, only when the evil

has shown itself.”

kmkmkmkm: A wonderful thing is it in the Buddhas and most marvellous

that the omniscience of the Blessed One should be so great.

That is just so. This matter was well understood by the

Blessed One; how after hearing that so abundant were the

rules and injunctions to be observed, men would have been

so filled with fear that not a single one would have entered

the saÑgha in the sÈsana of the Blessed One. That is so and

I accept it as you say.

anavasesasikkanavasesasikkanavasesasikkanavasesasikkhhhhÈÈÈÈpadapaÒho aÔÔhamopadapaÒho aÔÔhamopadapaÒho aÔÔhamopadapaÒho aÔÔhamo

Notes:

1. The physician of the gods.

2. The connection of A~gÊrasa with the physicians is due to the charms

against disease to be found in the Atharva-veda.

3. Kapila is known in the Brahman literature as a teacher of philosophy

rather than of medicine.

4. Probably 'the Eastern KaccÈyana,' but nothing is known of these last

three names.

All seven are also known as ‘rishis.’

57

9. s|riyatapanapaÒ9. s|riyatapanapaÒ9. s|riyatapanapaÒ9. s|riyatapanapaÒhahahaha

TTTThe brightness or dimness of sunlighthe brightness or dimness of sunlighthe brightness or dimness of sunlighthe brightness or dimness of sunlight

kmkmkmkm: Venerable, does this sun always shine with brightness or

are there times when it shines with feeble or dim light?

vnvnvnvn: This sun always shines with brightness and never with

feeble or dim light.

kmkmkmkm: But if this is so, how is it that it shines sometimes with

brightness and sometimes with feeble or dim light?

vnvnvnvn: These four, are the disturbances of the sun, and when

afflicted by one or other of these, it shines with a feeble or

dim light. What are these four? The clouds, the fog, the

rain and the eclipse; these are disturbances of the sun.

Afflicted by one or other of these four, the sun shines with

feeble or dim light.

kmkmkmkm: Most wonderful that even the sun, so tremendous in power

can be afflicted. How can other beings escape affliction by

diseases? No one else could have made this explanation

except one wise like you!

s|riyatapanapaÒho navamos|riyatapanapaÒho navamos|riyatapanapaÒho navamos|riyatapanapaÒho navamo

58

10. kaÔhinatapanapaÒha10. kaÔhinatapanapaÒha10. kaÔhinatapanapaÒha10. kaÔhinatapanapaÒha

TTTThe fierce brightness of the sunhe fierce brightness of the sunhe fierce brightness of the sunhe fierce brightness of the sun

kmkmkmkm: Venerable, why is it that the brightness of the sun is more

intense in winter and why does it not shine with equal

intensity in the summer?

vnvnvnvn: In the hot season, dust collects everywhere at all times.

Driven by gusts of wind, it rises up into the sky where

billowy clouds of dust become overlaid in succession.

When gales blow with exceeding force all these clouds

intermingled by various processes of unification and thus

shut off the rays of the sun. So in the hot season, the sun

shines with feeble or dim light.

But in the cold season, the earth below is cool and the sky

above overladen with rain clouds. The dust sits quietly and

where it floats in the sky it moves gently. The sky above is

free from clouds and gently blows the breezes below.

Being free from adverse influences, the rays of the sun are

exceedingly clear and scintillating. Having escaped all

hostile influences, the sun’s rays become very bright and

intensed. This is the reason why the sun shines with greater

intensity in winter.

kmkmkmkm: Venerable, so it is, I accept it as you say.

kaÔhinatapanapaÒho dasamokaÔhinatapanapaÒho dasamokaÔhinatapanapaÒho dasamokaÔhinatapanapaÒho dasamo

nipapaÒcavaggo dutiyonipapaÒcavaggo dutiyonipapaÒcavaggo dutiyonipapaÒcavaggo dutiyo

imasimasimasimasmiÑ vagge damiÑ vagge damiÑ vagge damiÑ vagge dasa paÒhsa paÒhsa paÒhsa paÒhÈÈÈÈ

59


vessantaravaggavessantaravaggavessantaravaggavessantaravagga

King VessantaraKing VessantaraKing VessantaraKing Vessantara

1. vessantarapaÒha 60

Giving away of wife and children

2. dukkarakÈrikapaÒha 71

Austerities practised by the bodhisatta

3. kusalÈkusalabalavatarapaÒha 78

Virtue more powerful than vice

4. pubbapetÈdisapaÒha 84

Dedicating of merits

5. supinapaÒha 89

Dreams

6. akÈlamaraÓapaÒha 93

Premature death

7. cetiyapÈÔihÈriyapaÒha 100

Miracles occurring at stupas

8. dhammÈbisamayapaÒha 102

Insight into the path and fruition

9. ekantasukhanibbÈnapaÒha 106

NibbÈna truly being a bliss

10. nibbÈnar|pasaÓÔhÈnapaÒha 109

The form of nibbÈna

11. nibbÈnasacchikaraÓapaÒha 115

Realisation of the supreme bliss of nibbÈna

12. nibbÈnasannihitapaÒha 120

The place of nibbÈna

60

1. 1. 1. 1. vessantarapaÒhavessantarapaÒhavessantarapaÒhavessantarapaÒha

GGGGiving away ofiving away ofiving away ofiving away of wife and childrenwife and childrenwife and childrenwife and children

kkkkmmmm: Venerable, do all the bodhisattas give away their wives and

children, or was it only King Vessantara who did so?

vnvnvnvn: O King, all the bodhisattas gave away their wives and

children. It was not only King Vessantara who did so.

kmkmkmkm: Do they give away their wives and children with the

consent of the latter?

vnvnvnvn: The wife was a consenting party, but the children by reason

of their immaturity were not.

kmkmkmkm: A difficult action was it that the bodhisatta performed, in

that he gave away his dearly loved children into slavery to

the Brahman J|jakÈ.

This second action was more difficult; when he remained

unmoved on seeing his children being bound, tied with

jungle-creepers and dragged away.

This third action was even more difficult; when his children

after loosening the bonds by their own exertion, ran back to

him, and he bound them again and delivered them.

This fourth action was even more difficult; that when the

children cried and lamented: ‘Father dear, this ogre is

leading us away to eat us.’ He should have appeased them

saying: ‘Don’t be afraid.’

This fifth action was even more difficult; that when his son

laid himself at his feet weeping: ‘Be satisfied, father dear,

and keep my sister. I will go along with the ogre. Let him

eat me!’ Even then, King Vessantara would not yield.

61

This sixth action was even more difficult; that when his

son, lamented: ‘Have your heart turned to stone then,

father, that you can look upon us, being led away by the

ogre into jungle, and not call us back?’ King Vessantara

still was not roused to show his misery.

This seventh action was even more difficult; that when his

children were thus led away and out of sight, even then he

did not show emotions of misery. In seeking merits, why

would he make others suffer? Should he not rather give

himself away?

vnvnvnvn: It is because what he did was so difficult, that the fame of

the bodhisatta was spread abroad among gods and men

through the 10,000 world systems; that the gods, the asuras,

the garuÄas, the nÈgas and the yakkas exalt him.

Through the ages, the reputation of his glory has been

handed down, till it reached us here at this meeting of ours

at which we are disparaging and casting a slur on that gift,

debating whether it were well or ill given! The ultimate

greatness of that gift, demonstrates the 10 greatest qualities,

amongst others of the bodhisattas. These are:

• uncovetousness (agedhatÈ);

• having no craving and being detached (nirÈlayatÈ);

• being prone to giving away (cÈgo);

• renunciation (pahÈnaÑ);

• never backsliding from one’s resolved aim and object

(apunarÈvattitÈ);

• being refined in conduct (sukhumatÈ);

• being great and noble (mahantatÈ);

• incomprehensibility (duranubodhatÈ);

• the rarity (dullabhatÈ); and

• adherence to the peerless Buddha dhamma (asadisatÈ

buddha dhammassa).

62

In all these respects, it is the fame of that giving that

demonstrates the great qualities of the bodhisatta.

kmkmkmkm: Unbelievable! He who gives such gift as to bring sorrow to

others, does that giving of his bring forth fruit in happiness,

does it lead to rebirth in states of bliss?

vnvnvnvn: Yes, it does lead to such a rebirth. What can be said to the

contrary?

kmkmkmkm: Do give a reason for this.

vnvnvnvn: Suppose there were some virtuous samaÓa or brÈhmaÓa of

quality character, and he were to be paralysed, or crippled,

or suffering from some disease or other, and some man,

desirous of merit were to have him put into a carriage, and

taken to the place he wished to go to. Would happiness of

one kind or other accrue to that man by reason thereof,

would that be an act leading to rebirth in states of bliss?

kmkmkmkm: Certainly! What can be said against it? That man would

acquire carriers and conveyances in the form of a trained

elephant, or a riding horse of a carriage drawn by draught

animals. On land, he would acquire land vehicles and on

water, water vehicles, and in heaven, the vehicles of gods

and on earth, the vehicles of men.

From birth to birth, there would accrue to him that which in

each would be appropriate and fit, and appropriate joys

would come to him and he would pass from state to state of

bliss, and by the efficacy of that meritorious act mounting

on the vehicle of the power of his merits, would he arrive

at the longed-for goal, the city of nibbÈna itself.

vnvnvnvn: If such be the case, a gift though given in such a way as to

bring misery upon others, still bring forth fruit in happiness

does lead to rebirth in states of bliss. And hear another

reason. Suppose some monarch were to raise from his

subjects a righteous tax, and then by the issue of a

command were to bestow out there a gift of charity.

63

Would that monarch enjoy any happiness as a reward and

blessing brought forth by that deed of charity, would that

be a gift leading to rebirth in states of bliss?

kmkmkmkm: Certainly, what can be said against it? On account of that

deed of charity the monarch would receive blessings and

rewards many a hundred thousand-fold. He would surpass

and outstrip: all other kings if he were a king; all other

gods if he were a god; all other divine beings if he were a

divine being; all other samaÓa if he were one; all other

brÈhmaÓa if he were one; and all other arahants if he were

an arahant.

vnvnvnvn: If such be the case, a gift though given in such a way as to

bring misery upon others, still brings forth blessings and

rewards, does lead to rebirth in the realm of heavenly

beings; inasmuch as that monarch by giving as a gift of

charity what was gained by harassing his people with

taxation would enjoy such glory and happiness.

kmkmkmkm: But still, what was given as a gift of charity by King

Vessantara was an excessive gift; in that he gave away his

own wife to be made the wife of another man, and gave

away also his own children, his only ones, into slavery to a

Brahman. Excessive giving is by the wise in the world held

deserving of censure and of blame.

Just as under too much weight, the axle-tree of a cart would

break; or under too much weight a boat would sink; or as

his food would disagree with him who ate too much; or as

the crops would be ruined by too much rain.

Even so is excessive giving as a gift of charity held by the

wise in the world as deserving of censure and of blame. As

King Vessantara’s was excessive, no good blessings and

rewards should be expected from it.

64

vnvnvnvn: On the contrary, excessive charitable giving is praised,

applauded and approved by the wise in the world. All the

common people are prone to do just ordinary charitable

giving. Those who do excessive charitable giving acquire

fame in the world; they are very generous givers.

Just as a king by the excellence of his justice becomes

overlord;

just as a bhikhu by reason of his very righteousness

becomes an object of reverence to nÈgas, yakkas, men and

mÈras;

just as the Buddha by the excellence of His supremacy is

peerless; and

just so is exceeding generosity praised, applauded and

approved by the wise in the world; and they who give away

anything as a gift, just as it may occur to them, acquire in

the world the fame of being nobly generous.

By his mighty giving, Vessantara was praised, lauded,

exalted, magnified and made famous throughout the 10,000

world systems, and by reason of that mighty giving,

Vessantara has now in our days, become the Blessed One,

the most pre-eminent in the world of gods and men.

And now, is there anything in the world which should be

withheld and not given, even if there be present those who

are worthy of such gifts and those to whom it is one’s duty

to give?

kmkmkmkm: There are certain sorts of gift in the world that are

commonly disapproved of as gifts, and those who give such

presents become liable to rebirth in states of suffering.

65

Such as strong drink, theatrical or such other shows, the

gift of women, of bulls, of suggestive paintings, of

weapons, of poison, of iron anklets, of fowls and swine,

and of false weight and measures. These are the sorts of

gift in the world that are commonly disapproved of as gifts,

and those who give such presents become liable to rebirth

in sorrowful planes.

vnvnvnvn: I did not ask you, O King, what kinds of gift are not

approved of. But this I asked: ‘Is there anything in the

world which should be withheld and not given even if there

be present those who are worthy of such gift and those to

whom it is one’s duty to give?’

kmkmkmkm: No, there is nothing in the world which ought to be

withheld, and not bestowed as a gift, if one worthy of a gift

were present. When faith and devotional feeling is aroused

in their hearts, some give food, clothes, sleeping

accommodation, rest-houses, or a hundred thousand, or

even a kingdom and some give away their own life.

vnvnvnvn: But then, if some give away even their own life, why do

you violently attack Vessantara, the king of givers, for the

virtuous giving away of his young son, his daughter and his

wife? Is there not a general practice in the world, an

acknowledged custom, according to which it is allowable

for a father who has fallen into debt, or lost his livelihood,

to deposit his son or daughter in pledge or sell them?

kmkmkmkm: Yes, it is allowable.

vnvnvnvn: If it is allowable, well, in accordance therewith was it that

Vessantara in suffering and distress at not having yet

obtained omniscience, gave his wife and children for that

spiritual treasure. Thereby, Vessantara was merely giving

away what others have given away and was doing what

other people had done. Why then, do you so violently

attack Vessantara, the king of givers, for that act of giving?

66

kmkmkmkm: I don’t blame Vessantara for that giving, but when the

Brahman asked him for his wife and children, he should

have given himself away instead.

vnvnvnvn: That would be an act of a wrong doer to give himself away

when he was asked for his wife and children. For the thing

asked for, whatever it is, is that which ought to be given.

Such is the practice of the virtuous. Suppose a man were to

ask that water should be brought, would anyone who then

brought him food have done what he wanted?

kmkmkmkm: No, he would not have done what was wanted. The man

who should have given what he was first asked to be

brought would have done what was wanted.

vnvnvnvn: Even so, when the Brahman asked Vessantara for the

latter’s wife and children, it was the wife and children that

the latter gave.

If the Brahman had asked for Vessantara’s body, then

would Vessantara not saved his body, he would not have

trembled nor have craving for his own self, but would have

given away and abandoned his own body.

If anyone had come up to Vessantara and asked of him:

‘become my slave,’ then would he have given away and

abandoned his own self, and after so giving would

Vessantara have felt no worry or grief. The body of

Vessantara is shared by one and all.

Just as the lump or slice of cooked meat is shared by many,

or as a tree covered with fruit is shared by many flocks of

birds, even so, the body of Vessantara is shared by one and

all. Why so? Because he had said to himself: ‘Thus training

shall I attain to Buddhahood.’

67

Just as a man in need, who is wandering about in his search

after wealth, will have to pass along tracks that need

trailing after goats, to make climbs with the aid of pick-

axes and hooks, to haul himself up steep cliffs by means of

creepers and ropes of cane, to perform journeys by

waterways or overland routes for trading purposes, will

devote his bodily actions, words and thoughts to the

attainment of wealth.

Even so did Vessantara, the king of givers, who has a

longing for the treasure of the all-embracing knowledge

and who, for the sake of winning the jewel treasure of all-

embracing knowledge through attaining to Buddhahood,

give away all the substantial things he possessed: his wife,

children and himself, and seek exclusively after the

supreme Enlightenment.

And further, Vessantara, the king of givers thought this: ‘It

is by giving to him precisely what he asks for, that I shall

be legitimately regarded as one who discharges the

obligation that he owe to the Brahman.’ Therefore did he

bestow upon him his wife and children. It was not that

Vessantara gave away his wife and children to the Brahman

because: of his dislike of them; he did not care to see them

anymore; he thinks his wife and children are too many and

beyond his capacity to support; or he wanted to get rid of

them with a feeling of being tired of them.

Just because of the supreme Enlightenment, for the sake of

the supreme Enlightenment did he bestow that glorious gift;

that immeasurable, magnificent, unsurpassed gift of his

wife and children that were near and dear to him. For it has

been said by the Blessed One, the Supreme Being, and

recorded in the Cariya PiÔaka1111:

68

“It was not through hatred of my children sweet,

It was not through hatred of my queen, MaddÊ,

Thraller of hearts,

Not that I love them less,

But Buddhahood more,

That I renounced them all.”

After giving away his wife and children, Vessantara,

entered the leaf hut, and sat down there. Heavy grief fell

upon him, distressed by his exceeding love for them and

tears rolled in drops of blood from his eyes. Such was the

grief, with which Vessantara gave to the Brahman his wife

and children in the thought that his practice of giving would

remain unimpaired in the fullness of its complements.

But there were two reasons why Vessantara gave them

away. What are those two? ‘That this my practice of giving

would remain unimpaired in the fullness of its

complements; as a result of my giving away my children

who are distressed by living with me only on wild roots

and fruits, would eventually be set free by King SaÒjaya,

their grandfather.’

For Vessantara knew: ‘No one is capable of keeping my

children as slaves. Their grandfather will ransom them, and

so they will eventually come back to me.’ These are the

two reasons why he gave his children away to the Brahman.

And further, Vessantara knew: ‘This Brahman is aged,

worn-out, weakened, and is bent of back, leaning on a staff,

is nearing the end of his life, his merit is small, he will not

be capable of keeping my children as slaves.’

69

Would a man be able, by his ordinary power, to seize the

moon and the sun, mighty and powerful as they are,

keeping them in a container with lid or on a tray, to use

them, deprived of their light, as small cups or vessels?

kmkmkmkm: Not so.

vnvnvnvn: Even so, neither could anyone whoever keep in use, as his

slaves, the children of Vessantara, who were to the world,

like the moon and the sun in glory.

Hear another reason. Just as a mighty bonfire burning on a

mountain top would be visible afar off in the darkness and

the gloom of night. Even so was King Vessantara well

known in far away places, and therefore could no one

whoever keep in use, as his slaves, the children of that

King Vessantara.

Just as at the time of the flowering of the NÈga trees in the

Himalaya Mountains, when the winds of spring are

blowing, the perfume of the flowers is wafted for 10

leagues, or for 12. Even so was the sound of the fame of

King Vessantara noised abroad, and the sweet perfume of

his rigid morality wafted along for thousands of leagues,

even up to the abodes of the AkaniÔÔha, (the highest of all)

gods, passing on its way the dwelling places of the gods

and asuras, of the garuÄas and gandhabbas, of the yakkhas

and Rakkhasa, of the Mahoragas and Kinnaras, and of Inda

the monarch of the gods! Therefore is it that no one could

keep in use as slaves, the children of that King Vessantara.

The young prince JÈlÊ, was instructed by his father,

Vessantara, in these words: ‘When your grandfather, my

child, shall ransom you with wealth that he gives to the

Brahman, let him buy you back for 1,000 ounces of gold.

70

‘And when he ransoms your sister KaÓhÈjinÈ, let him buy

her back for 100 man-servants, 100 woman-servants, 100

elephants, 100 horses, 100 cows, 100 buffaloes and 100

ounces of gold. If, my child, your grandfather takes you out

of the hands of the Brahman by word of command, or by

force, paying nothing, then obey not the words of your

grandfather, but follow always the lead of the Brahman.’

Such was his instruction as he sent him away. Thereafter,

when asked by his grandfather, young JÈlÊ said:

‘As worth a thousand ounces of gold, Sir,

My father gave me to this man;

As worth in seven groups of a hundred each

Such as a hundred elephants,

Fixed also he the ransom to pay,

As he gave sister KaÓhÈjinÈ.’

kmkmkmkm: Well has this puzzle been unravelled, well has the net of

heresy been torn to pieces, well has the argument of the

adversaries been overcome and your own views been well

established, well has the letter of the Teachng been

maintained while you have thus explained its spirit! That is

so, Venerable and I accept it as you say.'

vessantarapaÒho pavessantarapaÒho pavessantarapaÒho pavessantarapaÒho paÔÔÔÔhamohamohamohamo

Note:

1. Cariya PiÔaka: The 15th book of the Khuddaka NikÈya, this treatise

contains thirty-five stories of the Buddha's previous lives retold at the

request of the Venerable SÈriputta. Whereas the JÈtaka is concerned with

the Buddha's previous existences from the time of Sumedha, the hermit,

till he becomes Gotama Buddha, the Cariya PiÔaka deals only with

thirty-five of the existences of the bodhisatta in this last world cycle.

71

2. dukkarakÈrikapaÒha2. dukkarakÈrikapaÒha2. dukkarakÈrikapaÒha2. dukkarakÈrikapaÒha

Practice of austerities Practice of austerities Practice of austerities Practice of austerities by the bodhisatta by the bodhisatta by the bodhisatta by the bodhisatta

kmkmkmkm: Venerable, did all the bodhisattas practise austerities, or

only Gotama?

vnvnvnvn: Not all bodhisattas do so, but Gotama did.

kmkmkmkm: If that be so, is it not right that there should be a difference

among bodhisattas?

vnvnvnvn: There are four matters in which there is such difference.

What are the four? There is

• a difference as to the kind of family in which they

are born;

• a difference in the length of the period needed to

practise and perfect the pÈramitÈ so as to become a

Buddha.

• a difference as to the length of their individual

lives; and

• a difference as to their individual height.

In these four respects, there is a difference among

bodhisattas. But there is no difference between any of the

Buddhas, who are alike in:

• bodily beauty,

• perfection of morality,

• perfection of concentration,

• wisdom,

• emancipation,

• the possession of the knowledge of emancipation,

• the possession of the fourfold knowledge of

confidence of a Buddha,

• the possession of the tenfold powers of a Buddha,

• the possession of the sixfold unrivalled knowledge,

72

• the possession of the fourteenfold Buddha

knowledge,

• the possession of the eighteenfold virtues of a

Buddha, and

• the possession of all the qualities of a Buddha.

For all the Buddhas are exactly alike in all the Buddha-

qualities.

kmkmkmkm: But if that be so, what is the reason that it was only

Gotama, when he was the bodhisatta, practise austerities?

vnvnvnvn: The bodhisatta had gone forth from the world when his

knowledge was yet immature. It was when he was bringing

that immature knowledge to maturity that he practised

austerities.

kmkmkmkm: Why did he not develop the maturity of his knowledge and

wisdom before renouncing the world?

vnvnvnvn: When the bodhisatta saw the women of his palace all in

disorder, then did he become disgusted, and in him thus

disgusted, discontent sprang up. On perceiving that his

heart was filled with discontent.

A certain god who belonged to the realm of MÈra thought:

‘This now is the time to dispel that discontent of his heart,’

and standing in the air he gave utterance to these words: ‘O

honourable one! Do not be distressed. On the seventh day

from this, the heavenly treasure of the wheel shall appear

to you, with its thousand spokes, its tire and its nave,

complete and perfect; and the others, those that walk on

earth and those that travel through the sky, shall come to

you of their own accord; and your command shall hold

sway over the four great continents and the two thousand

satellite isles; and you shall have above a thousand sons,

heroes mighty in strength; and with those sons surrounding

you, master of the seven treasures, shall rule the world!’

73

But even as if an iron spike, heated the whole day and

glowing throughout, had entered the orifice of his ear, so

was it that those words, entered the ear of the bodhisatta.

To the natural distress he already felt there was added, by

that utterance of the god, a further emotion, fright and fear.

Just as a mighty fiery furnace, were fresh fuel thrown on it,

the more furiously it would burn; just as the broad earth, by

nature moist, and already covered with a luxuriant growth

of green grass would be turned into a swamp and bog if, in

addition to watering of the place, rain were to come down

over it in torrents, so to the natural distress he already felt,

there was added, by that utterance of the god, a further

emotion of urgency coupled with fear.

kmkmkmkm: But tell me, if the heavenly wheel-treasure had, on the

seventh day, appeared to the bodhisatta, would he have

been turned back from his purpose?

vnvnvnvn: No, the heavenly wheel-treasure did not appear on the

seventh day. That was a lie told by that god with the object

of tempting him. And even had it appeared, the bodhisatta

would not have turned back from his purpose. And why

not? Because the bodhisatta had firmly adhered to the view

of impermanence, of suffering and impersonality of

conditionality, and thus have his erroneous views

eradicated.

The water which flows into the Ganges from the Anottata

lake, and from the Ganges into the great ocean, and from

the great ocean into the subterranean abysses; would that

water, after it had once entered into the subterranean

abysses, turn back and flow again into the great ocean, and

from the great ocean into the Ganges, and from the Ganges

into the Anottata lake?

kmkmkmkm: Certainly not!

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vnvnvnvn: In the same way, it was for the sake of his last existence (as

King Vessantara) that the bodhisatta had acquired and

amassed merit through 4 asa~khyeyya and 100,000 world

cycles. He had now reached that last birth, the knowledge

of the Buddhas had grown mature in him; in six years he

would become a Buddha, all-knowing, the highest being in

the world. Would then the bodhisatta, for the sake of the

heavenly wheel-treasure, turn back?

kmkmkmkm: That cannot happen!

vnvnvnvn: Quite so! Though the great earth, with all its forests and

mountain ranges; though the water of the Ganges should

flow backwards up the stream; though the mighty ocean

with its incomparably vast expanse of water should dry up

like the water in the footprint of a cow; yet would not the

bodhisatta turn back at this juncture.

Though Sineru, the king of the mountains, should split up

into a hundred or a thousand fragments; though the sun and

moon with all the stars should fall, like stones, upon the

ground; though the expanse of heaven should be rolled up

like a mat; yet would not the bodhisatta turn back at this

juncture! And why not?

Because through the period of 4 asa~khyeyya and 100,000

world cycles he had now reached that last birth; all the

knowledge of the Buddhas had grown mature in him. In

reaching to this end stage of the process, he had loosened

and torn asunder every bond that was holding him.

kmkmkmkm: How many bonds are there in the world?

vnvnvnvn: There are these ten bonds in the world, bound by which

men renounce not the world, or having renounced, would

turn back to the world again. They are: a mother, a father, a

wife, children, relations, friends, property, worldly gain and

celebrity, sovereignty, and the five pleasures of the senses.

75

These are the ten bonds common in the world, bound by

which men cannot renounce the world or having renounced,

would turn back to the world again. And all these bonds the

bodhisatta had with the greatest difficulty and suffering

broken through. Therefore he could not have turned back,

however much MÈra and his unwholesome forces were to

tempt him.

kmkmkmkm: If the bodhisatta with discontent arising in his heart at the

words of the god, though his knowledge was yet perfect,

and his insight of a Buddha not mature, did nevertheless go

forth into renunciation of the world, of what advantage was

the practice of austerities to him then? Ought not he rather,

awaiting the maturity of his knowledge, to have lived in the

enjoyment of all sensual pleasures?

vnvnvnvn: There are these ten sorts of individuals who are despised

and treated with contempt in the world, looked down upon,

held in disgrace, held as blameworthy, held as objects of

ill-treatment, and treated with disrespect. A woman without

a husband, an individual who is deficient in strength,

without relatives, a glutton, has never been under a

preceptor, has an evil friend and companion, deficient in

property, of low character, has a low means of livelihood,

and has no zeal.

It was while recollecting these ten conditions to mind that

perception arose in him: ‘Let me not be deficient in deed,

in exertion and find fault with among gods and men. Let

me be as a master in action, who holds action in high

esteem and who has action only as his chief and action only

as his regular habit; then action shall be my mainstay,

action shall be my place of dwelling, wherein I shall live

with diligence.’ That was the spirit in which the bodhisatta,

when he was bringing his knowledge to maturity,

undertook the practice of austerities.

76

kmkmkmkm: The bodhisatta when he was undergoing austerities in the

Uruvela forest, contemplated on his practice thus far: ‘Is it

by this practice alone that I shall attain to the

supramundane knowledge and wisdom of the ariya? Would

there yet be another way?’ Was then the bodhisatta at that

time, confused in his mind with respect to the knowledge of

the path?

vnvnvnvn: There are 25 qualities which are causes of weakness of

mind, weakened by which the mind cannot successfully be

devoted to the destruction of the Èsava1111. And what are the

25? They are anger, enmity, ingratitude, rivalry, envy,

avarice, deceit, treachery, obstinacy, perverseness, pride,

vainglory, intoxication (of exalted ideas about birth, health

or wealth), negligence (of escape from the realms of death

and suffering), sloth and torpor, drowsiness, idleness,

having evil-doers for friends, visible object, sound, odour,

taste, body contact, hunger and thirst, and feeling of

distaste. These are the 25 qualities which are causes of

weakness of mind, weakened by which the mind cannot

successfully be devoted to the destruction of the Èsava.

And of these it was hunger and thirst, which had then

reduced the body of the bodhisatta to skin, sinew and

bones. When the body was thus reduced, his mind was not

concentrated and rightly devoted to the destruction of the

Èsava. Now the bodhisatta, through 4 asa~khyeyya and

100,000 world cycles, had been fervently searching and

striving through all of his successive births to comprehend

the Truths. Is it then possible that in his last existence, in

the birth in which that perception was to arise, there should

be any confusion in his mind with respect to the knowledge

of the path? The thought: ‘Can there yet be any other way

of comprehending the Four Noble Truths,’ indeed passed

through the bodhisatta’s mind but for a moment.

77

Already before that, when he was only one month old,

when his father, the Sakya king was at the ceremonial

ploughing, the bodhisatta, placed in his cot for coolness

under the shade of the rose-apple tree, sat up cross-legged.

Quite withdrawn from sensuality, withdrawn from

unskillful qualities, enters and remains in the first jhana:

rapture and pleasure born from withdrawal, accompanied

by directed thought and evaluation. With the stilling of

directed thought and evaluation, he enters and remains in

the second jhana: rapture and pleasure born of composure,

unification of awareness free from directed thought and

evaluation - internal assurance. With the fading of rapture

he remains in equanimity, mindful and alert, and physically

sensitive of pleasure, he enters and remains in the third

jhana, and of him the Noble Ones declare, ‘equanimous and

mindful, he has a pleasurable abiding.’ With the

abandoning of pleasure and pain, as with the earlier

disappearance of elation and distress, he enters and remains

in the fourth jhana: purity of equanimity and mindfulness,

neither pleasure nor pain. This is the development of

concentration that leads to a pleasant abiding in the here

and now.


It was while he was bringing his knowledge to maturity that

the bodhisatta practised austerities.

dukkarakdukkarakdukkarakdukkarakÈÈÈÈrikapaÒho dutiyorikapaÒho dutiyorikapaÒho dutiyorikapaÒho dutiyo

Notes:

1. Èsava: variously translated as biases, cankers, fluxions, impurities,

intoxicants, inflows and outflows.

78

3. kusalÈkusalabalavatarapaÒha3. kusalÈkusalabalavatarapaÒha3. kusalÈkusalabalavatarapaÒha3. kusalÈkusalabalavatarapaÒha

VVVVirtue irtue irtue irtue more powerful thanmore powerful thanmore powerful thanmore powerful than vice vice vice vice

kmkmkmkm: Venerable, which is more powerful: virtue (wholesome

action) or vice (unwholesome action)?

vnvnvnvn: Virtue is far more powerful.

kmkmkmkm: I am unable to accept the saying that virtue is more

powerful than vice. For there are to be seen here in the

world those who destroy other living beings; who take what

is not given; who commit unlawful sexual intercourse; who

speak the untruth; who commit robbery and destruction in

villages; who commit highway robbery; who cheat and

those who swindle.

These beings according to their crime, suffer the cutting off

of their hands, their feet, their hands and feet, their ears,

their noses, their ears and nose, or suffer other bodily

punishments. Others are anointed with boiling oil, eaten by

dogs, impaled alive, or are beheaded with a double-edged

sword, etc.

They perform unwholesome volitional actions as and when,

day or night, and they experience the evil fruit the same

day or night, as the case may be. But all of such people

experience their evil fruit thereof during their present life-

time.

And is there any one, who from having bestowed gifts of

charity to one, two, ten or even a hundred thousand

recipients, experienced in his life-time of the immediate

present, wealth, fame or happiness?

79

vnvnvnvn: There are four people who from having bestowed gifts of

charity, from having observed the moral precepts and the

uposatha, have experienced wealth, fame or happiness, and

even been to TÈvatiÑsa heaven, during their life-time.

kmkmkmkm: Who were they?

vnvnvnvn: The kings MaÓÉÈtu, Nemi, SÈdina, and Guttila the harpist.

kmkmkmkm: This bearing of immediate fruit happened thousands of

births ago, and is beyond the knowledge of either of us.

Render examples in the present period or in the time in

which the Blessed One has been alive.

vnvnvnvn: In that period, the slave PuÓÓaka, on making a gift-offering

of hard food to the Elder SÈriputta, attained that day to the

dignity of a merchant and is now generally known as

PuÓÓaka the wealthy merchant.

The queen, named GopÈla-mÈtÈ, being the daughter of poor

peasant folk, sold her hair for eight pieces of money, and

therewith made a gift-offering of alms-food to MahÈ

KaccÈyana the Elder and his accompanying elders, became

that very day the chief queen of King CaÓÉapajjotta.

SuppiyÈ the devout woman, cut flesh from her own thigh to

provide meat curry for a sick bhikkhu, and within two days

the wound closed up, and the spot became cured, with skin

grown over it.

MallikÈ the queen, when as a poor flower girl, made a gift-

offering of a rice cake she had reserved for her own

dinner, to the Blessed One, became that very day the chief

queen of the king of Kosala.

Sumana the garland maker, when he had presented to the

Blessed One eight bunches of jasmine flowers, came that

very day into great wealth and happiness.

80

Eka-sÈÔaka the Brahman, who made a gift-offering to the

Blessed One of his only garment, received that very day the

full complement of eight treasures including an elephant.

All of them experienced in their present life-time, wealth,

fame and bliss.

kmkmkmkm: So then, with all your searching and enquiry, you have

found only a few cases?

vnvnvnvn: That is so.

kmkmkmkm: Then it is vice, and not virtue which is the more powerful.

For on one day alone I have seen ten men expiating their

crimes by being impaled alive, thirty, forty, fifty, a

hundred, and a thousand even.

And further, there was BhaddasÈla, the warrior son of King

Nandakula, who waged war against King CaÓÉagutta. Now

on that battlefield, there were left eighty headless bodies

that had fallen from both warring parties. When one

headless corpse collapsed, another headless corpse stood

up, All the men thus slain came to destruction for an

unworthy object through the evil fruit of their vice of the

past. Therefore, too, do I say, that vice is more powerful

than virtue.

Have you heard that in this sÈsana, the giving by the Kosala

king has been unequalled?

vnvnvnvn: Yes, I have heard so.

kmkmkmkm: But did he on account of his having given gifts so

unequalled, receive in his life-time of immediate present,

wealth, fame, or bliss?

vnvnvnvn: No, he did not.

kmkmkmkm: Then, in that case, surely, vice is more powerful than

virtue.

81

vnvnvnvn: Vice by reason of its fewness, bears evil fruit easily. But

virtue, by reason of its grandeur and developing powers,

takes a long time to bear good fruit. This can be further

examined into by a metaphor.

Just as in the Aparanta country, the kind of corn called

kumuda-baÓÉikÈ, ripens quickly and is reaped and gathered

into the warehouse within a month, but the quality rice

takes six or five months to ripen. What then is the

difference - what is the distinction herein between kumuda-

baÓÉikÈ and rice?

kmkmkmkm:::: Being deficient in nutritive power the corn known as

kumuda-baÓÉikÈ ripens quickly and is reaped and gathered

into the warehouse within a month; but the quality rice,

being packed with nutritive and developing power, takes six

or five months to ripen. The quality rice is worthy of kings,

meant for the king's table; the other is the food of servants

and of slaves.

vnvnvnvn: Even so, vice by reason of its fewness, bears evil fruit

easily. But virtue, by reason of its grandeur and developing

powers, takes a long time to bear good fruit.

kmkmkmkm: But it is just those things which bear fruit most quickly

which are in the world considered the most powerful. So

still vice must be more powerful and not virtue.

Just as the strong warrior who, when he enters into a

furious battle, is able to most quickly get hold of an enemy

and make him a prisoner. Such warrior is regarded in the

world as the ablest and most valiant;

just as that surgeon who is able to most quickly extract the

dart and allay the disease, is considered best;

just as the accountant who speedily makes his calculations

is considered the best;

82

just as the wrestler who quickly fell his opponent is

considered the ablest.

Even so, it is that virtue or vice, which most quickly bears

fruit, is the more powerful of the two.

vnvnvnvn: The ripening of fruit of both these two actions, virtue or

vice, will take place and be experienced by the performer

in future births. But vice besides having its fruit ripen in a

future life, will by reason of its guilt, also ripen and its

results experienced by the performer at once, and in this

present life.

Now, the rulers of old, established this decree: whoever

takes life is deserving of punishment; so the same with

whoever takes what is not given, commits adultery, speaks

the untruth, commits village or highway robbery, cheats

and swindles; all these vices are deserving of punishment.

Such people shall be liable to be executed, mutilated,

broken or beaten. In pursuance thereof the rulers held

repeated investigation, and then passed sentences of

punishment accordingly to the vice committed.

But, has there ever been anyone, rulers of old or now,

promulgated a decree: whoever gives charitable gifts,

observes moral laws and precepts, and keeps the uposatha;

to him shall be given wealth or honour?

Do they then make repeated investigations, and bestow

wealth or honours accordingly, as they do in the case of

executing or binding up a thief who is accused of theft?

kmkmkmkm: Certainly not.

83

vnvnvnvn: Well, if they make repeated investigations and bestow

wealth or honour, then would the ripening of the fruit of

virtue be made evident and experienced by the performer in

this present life.

But as they neither make investigations concerning givers,

nor bestow wealth and honour upon them, therefore is

virtue not rewarded at once and in this present life. This is

the reason why vice is made known with evil result in this

very life, but the doer experiences much more suffering

and misery in the lives to come.

kmkmkmkm: Very good, Venerable! In the absence of one as wise as

you, this puzzle would not have been so well solved. The

problem put by me in worldly sense, you have in

transcendental sense made clear.

kusalkusalkusalkusalÈÈÈÈkusalabalavatarapaÒho tatiyokusalabalavatarapaÒho tatiyokusalabalavatarapaÒho tatiyokusalabalavatarapaÒho tatiyo

84

4. pubbapetÈ4. pubbapetÈ4. pubbapetÈ4. pubbapetÈdisapaÒhadisapaÒhadisapaÒhadisapaÒha

DDDDedicatingedicatingedicatingedicating ofofofof merimerimerimerittttssss

kmkmkmkm: Venerable, these givers when they bestow their offerings,

dedicate the merits accruing therefrom to departed friends

and relatives, saying: ‘May the merits of this offering be

for the benefit of such and such.’ Now do the dead derive

any benefit accruing from the merits so dedicated?

vnvnvnvn: Some derive benefit, O King, and some do not.

kmkmkmkm: Which then are they that do, and which do not?

vnvnvnvn: Those who do not benefit are those reborn in the hell

realms or in the heaven abodes or as animals. Three types

of peta also do not: the vantÈsikÈ (who feed on vomit), the

khuppipÈsa (whose mouths do not admit of food and as

such are perpetually hungry), and the nijjhÈma-taÓhikÈ

(whose stomachs are aglow with burning flames).

But the paradattupajÊvÊ (who live on the gifts of others),

derive benefit. The benefit is however, derived only when

the peta actually know the offerings made for their sake.

kmkmkmkm: If those for whose benefit the gift-offerings are made

derive no benefit therefrom, then the offerings given by the

givers have run to waste, and are fruitless.

vnvnvnvn: No, they do not run to waste, neither are they fruitless. The

givers themselves derive benefit from their merit of giving.

kmkmkmkm: How is that so?

vnvnvnvn: Suppose, people were to get ready fish, meat, strong drinks,

rice and other eatables, and bringing them, make a visit on

a family related to them. If their relatives should not accept

their complimentary present, would that present become

wasted or fruitless?

kmkmkmkm: No, that present would still belong to the owners.

85

vnvnvnvn: Well, even so, the givers themselves derive the benefit. Or

just as if a man were to enter an inner chamber, and there

were no exit in front of him, how would he get out?

kmkmkmkm: By the way he entered.

vnvnvnvn: Even so, the givers themselves derive the benefit.

kmkmkmkm: Let that pass. That is so, and I accept it as you say; we will

not contest that point of argument.

But, if the offerings made by such givers do benefit certain

of the departed, and they do reap the result of the gifts,

then if those who destroy living beings, are ruffians whose

hands are stained with blood and are of cruel disposition,

were after committing murder or any other dreadful act, to

dedicate it to the departed, saying: ‘May the result of this

cruel volitional action of mine accrue to the departed,’

would it then be transferred to them?

vnvnvnvn: No, O King.

kmkmkmkm: But what is the reason, what is the cause, that the result of a

wholesome volitional act can be transferred and not the

result of an unwholesome volitional act?

vnvnvnvn: This is really not a question you should ask. Ask me no

foolish question in the idea that an answer will be

forthcoming. You will be asking me next why space is

boundless, why the Ganges does not flow upstream, why

men and birds are bipeds, and the animals quadrupeds!

kmkmkmkm: It is not to annoy you that I ask this question, O Venerable,

but for the sake of resolving a doubt. There are many

people in the world who follow the wrong path and who

are devoid of the eye of knowledge. I put that question to

you, thinking: ‘Why should not also these unlucky ones

have a chance of bettering themselves?’

vnvnvnvn: The result of an evil deed, cannot be shared with one who

has not done it, and has not consented to it.

86

People convey water long distances by an aqueduct. But

could they in the same way remove a great mountain of

solid rock?


vnvnvnvn: Even so, the fruit of a good deed can be shared, but the

result of a bad cannot be shared. One can light a lamp with

oil, but could one in the same way, light it with water?


vnvnvnvn: Even so, the fruit of a good deed can be shared, but not the

result of a bad deed. Farmers take water from a reservoir to

bring their crops to maturity, but could they bring their

crops to maturity by taking water from the great ocean?

kmkmkmkm: Not so.

vnvnvnvn: Even so, the fruit of a good deed can be shared, but the

result of a bad cannot be shared.

kmkmkmkm: But, why is that? Convince me of this by a reason. I am not

blind of the eye of wisdom or denuded of the light of

knowledge. I shall understand when I have heard.

vnvnvnvn: The character of vice is few, narrow and bounded, while

virtue is vast and grand. By reason of its fewness, vice

affects only the doer, but virtue by reason of its vastness

and grandeur spreads over the world of gods and men.

kmkmkmkm: Show me this by a simile.

vnvnvnvn: Were a tiny drop of water to fall on the ground, would it

flood over an area of ten leagues or twelve in distance?

kmkmkmkm: Certainly not. The drop of water would vanish on the spot

of ground where it fell.

vnvnvnvn: But why so?

kkkkmmmm: By reason of its minuteness.

vnvnvnvn: Even so is vice minute. And by reason of its fewness it

affects the doer only, and cannot possibly be shared. But if

a mighty rain cloud were to pour out rain, satisfying the

surface of the earth, would that mighty rain spread over the

entire place with water?

87

kmkmkmkm: Certainly, that thunderstorm would fill up the depressions

in the ground, pools, ponds, gullies, crevices, chasms, lakes,

reservoirs, wells, and lotus-tanks, and the water would

spread abroad for ten leagues or for twelve.

vnvnvnvn: But why so?

kmkmkmkm: Because of the greatness and vastness of the rain.

vnvnvnvn: Even so is virtue great and immense. By reason of its

vastness and immensity it can be shared by gods and men.

kmkmkmkm: Why is it that vice is so limited, and virtue so much more

wide-reaching?

vnvnvnvn: Whoever in this world bestows gifts of charity, observes

the moral precepts and keeps the uposatha, feels rejoiced,

greatly rejoiced, joyful, cheerful, clear minded and at peace

with the world around. In such a man there arises rapture in

successive stages of development. And whoever has a mind

that is satisfied and at peace with the world around

cultivates an abundant growth of virtues and wholesome

volitional activities.

Like a deep pool of clear water, and into which on one side

the spring pours, while on the other side the water flows

away; so as it flows away it comes again, and there can be

no failure there.

Even so, does virtues and wholesome volitional activities

grow more and abundantly. If a man were to perform a

meritorious deed only once every hundred years and to

reflect upon that merit later, such merit develops

abundantly every time such reflection takes place. The

merit of that man admits of being transferred to others to

whom he is kindly disposed. This is the reason why virtue

is so much the greater of the two.

88

But on doing evil, a man becomes filled with remorse, and

the mind of him who feels remorse is depressed, dejected,

dispirited, un-diffusive, anxiety-ridden, reduced in strength,

denuded of vigour, devoid of progress and undergoes a

process of vanishing at the moment of arising. Just as the

small volume of water that flows down from the upper

reaches of a river that has run dry and that has mighty

sandbanks along its tortuous course diminished, vanished,

gains not in volume, and dissipated on the way.

Even so, the mind of the evil-doer later becomes filled with

remorse, and the heart of him who feels remorse, is

depressed, dejected, dispirited, un-diffusive, anxiety-ridden,

reduced in strength, denuded of vigour, devoid of progress

and subject to a process of vanishing at the moment of

arising. This is the reason why vice is so few.


pubbapetpubbapetpubbapetpubbapetÈÈÈÈdisapaÒho catutthodisapaÒho catutthodisapaÒho catutthodisapaÒho catuttho

89

5. supinapaÒha5. supinapaÒha5. supinapaÒha5. supinapaÒha

DDDDreareareareamsmsmsms

kmkmkmkm: Venerable, men and women in this world see dreams:

• that are pleasant or evil;

• that relate to things they have seen or not seen before;

• that relate to things they have done or not done before;

• that are associated or not associated with harm; and

• numbering over a thousand that relate to events that

occurred near to them or distant from them.

What is this that men call a dream, and who is it who

dreams it?

vnvnvnvn: A dream is a mental image (nimittaÑ), that comes across

the path of the mind. There are six kinds of people who

dreams: he who is of a windy humour, of a bilious humour,

of a phlegmatic humour, is influenced by a god, is

influenced by his own habits, and he who sees signs of his

own future. Of these, only the last kind of dreams is true;

all the rest are false.

kmkmkmkm: When a man dreams a dream that is a prediction, how is it?

Does his own mind set out itself to seek the omen, or does

the prediction come of its own accord into the path of his

mind, or does someone else come and tell him of it?

vnvnvnvn: His own mind does not itself seek the omen, neither does

anyone else come and tell him of it. The prediction comes

of its own accord into his mind. It is like the case of a

looking-glass, which does not go anywhere to seek for the

reflection; neither does anyone else come and put the

reflection onto the looking-glass. But the object reflected

comes from somewhere or other across the sphere over

which the reflecting power of the looking-glass extends.

90

kmkmkmkm: Does the same mind which sees the dream also know:

‘Such and such a result, either harmless or associated with

harm, will follow?’

vnvnvnvn: No, he cannot know. After the omen has occurred he tells

others, and then they explain the meaning of it.

kmkmkmkm: Come now, I insist that you show me the reason for it.

vnvnvnvn: It is like the marks, pimples and cutaneous eruptions which

arise on a man's body to his gain or loss, fame or

dishonour, praise or blame, happiness or sorrow. Do in that

case the pimples come because they know: ‘Such and such

is the event which we shall bring about?’

kmkmkmkm: No. But according to the place on which the cutaneous

eruptions have arisen, the fortune-tellers, making their

observations, give a decision, saying: ‘Such and such will

be the result.’

vnvnvnvn: Even so, the mind of the dreamer does not know: ‘Such and

such a result, either harmless or associated with harm, will

follow.’ After the omen has occurred he tells others, and

they then explain the meaning of it.

kmkmkmkm: When a man dreams a dream, is he awake or asleep?

vnvnvnvn: Neither does a man dream while asleep nor awake. But

when his sleep has become light, and he is not yet fully

conscious, in that interval it is that dreams are dreamt.

When a man is in deep sleep, his mind has returned home

(has entered again into bhavanga), and a mind thus shut in

does not act, and a mind hindered in its action does not

experience agreeable or disagreeable feelings, and he who

does not experience agreeable or disagreeable feelings, has

no dreams. It is when the mind is active with the flashing

forth of impulsive moments in a process of consciousness

that dreams are dreamt. Just as in the darkness and gloom,

where there is no light, no image will be reflected even on

the most burnished mirror.

91

Even so, when a man is in deep sleep his mind has entered

into bhavanga and the mind is inactive, does not experience

agreeable or disagreeable feelings, and he who does not

experience agreeable or disagreeable feelings, has no

dream. For it is when the mind is active that dreams are

dreamt. As the mirror are you to regard the body, as the

darkness of sleep, and as the light the mind.

Or again, just as the glory of a sun veiled in fog is

imperceptible, as its rays, though they do exist, are unable

to pierce through, and as when its rays act not, there is no

light. Even so, when a man is in deep sleep his mind has

entered into bhavanga, and the mind is inactive, does not

experience agreeable or disagreeable feelings, and he who

does not experience agreeable or disagreeable feelings, has

no dream. For it is when the mind is active that dreams are

dreamt. As the sun are you to regard the body, as the veil

of fog sleep, and as the rays the mind.

Under the two conditions is the mind inactive though the

body is there. When a man being in deep sleep, his mind

has entered into bhavanga, and when the man has entered

into the attainment of meditative absorption. The mind of a

man who is awake, is excited, open, clear and

untrammelled, and no prognostication occurs to one whose

mind is so. Just as men seeking concealment avoid the man

who is open, candid, unreserved; even so is it that the

divine intention is not manifested to the wakeful man, and

the man who is awake therefore sees no dream.

Or again, just as the qualities which lead to wisdom are not

to be found reflected in a bhikkhu whose mode of

livelihood is wrong, who has wicked and evil friends, is

devoid of morality, is lazy, and devoid of zeal.

92

Even so is it that the divine intention is not manifested to

the wakeful man, and the man who is awake, therefore,

sees no dream.

kmkmkmkm: Is there a beginning, a middle, and an end in sleep?

vnvnvnvn: Yes, there is.

kmkmkmkm: Which then is the beginning, which the middle, and which

the end?

vnvnvnvn: The feeling of lethargy and morbid lethargy in the body of

weakness, slackness, inertness; that is the beginning. The

light ‘monkey's sleep’ in which a man still guards his

scattered thoughts; that is the middle. When the mind has

entered into unconsciousness; that is the end.

It is in the middle stage, in the ‘monkey's sleep’ that dreams

are dreamt. Just as when a man, self-restrained with

collected thoughts, steadfast in the faith, unshaken in

wisdom, plunges deep into the woods far from the sounds

of strife and thinks over some subtle matter. There, tranquil

and at peace, he will master the meaning of it; just so a

man still watchful, not fallen into sleep, but dozing in a

‘monkey's sleep’, will dream a dream.

As the sound of strife, so are you to regard the

wakefulness, and as the lonely wood the ‘monkey’s sleep’.

And as that man avoiding the sound of strife, keeping out

of sleep, remaining in the middle stage, will master the

meaning of that subtle matter, so the still watchful man, not

fallen into sleep, but dozing in a ‘monkey’s sleep’, will

dream a dream.


supinapaÒho paÒcamosupinapaÒho paÒcamosupinapaÒho paÒcamosupinapaÒho paÒcamo

93

6. akÈlamaraÓ6. akÈlamaraÓ6. akÈlamaraÓ6. akÈlamaraÓaaaapaÒhapaÒhapaÒhapaÒha

PPPPremature deathremature deathremature deathremature death

kmkmkmkm: Venerable, when beings die, do they all die in fullness of

time, or do some die prematurely?

vnvnvnvn: There are such things, O King, as death at due time, and

prematured death.

kmkmkmkm: Then who are they who die at due time, and who dies

prematurely?

vnvnvnvn: Have you ever noticed, in the case of mango trees, rose-

apple trees or other fruit-bearing trees, that their fruits fall

when they are ripe and also when they are not ripe?

kmkmkmkm: Yes, I have.

vnvnvnvn: Well, those fallen fruits, do they all fall at due time, or do

some fall prematurely?

kmkmkmkm: In fullness of time, those that are ripe will fall. Of the rest,

they fall because some are bored into by worms, some

knocked down by other objects, some blown down by the

wind, some have rotted; all these fall out of due season.

vnvnvnvn: Even so, those men who die of old age, they die in fullness

of time. But of the rest, some die due to kamma, some due

to the effect of actions.

kmkmkmkm: Those who die of kamma, future destiny, actions, or old

age, they all die in fullness of time. Even he who dies in

the womb, that is his appointed time; he, too dies in

fullness of time. Of him who dies in the birth chamber, or

when he is a month old, or at any age up to a hundred

years, that is his appointed time; he, too dies in fullness of

time. So, there is no such thing as death out of due season.

For all who die, they do so at the appointed time.

vnvnvnvn: There are seven kinds of people, who, there being still a

portion of their appointed age to run, die prematurely.

94

− The starving man, who has no food and whose innards

are impaired;

− the thirsty man who has no drinking water and whose

heart is thus dried up;

− the man bitten by a snake, who, when consumed by the

fierce energy of poison, finds no cure;

− he who has taken poison, and when all his limbs are

burning, is unable to procure medicine;

− one fallen into fire, who, when he is aflame, can find

no means of putting out the fire;

− he who having fallen into water can find no firm

ground to stand on; and

− the man wounded by a dart, who in his illness can find

no surgeon.

All these are the seven who die prematurely.

Furthermore, there are eight ways of death. Through excess

of windy humour; excess of bilious humour; excess of

phlegmatic humour; the adverse union of these three; also

through variations in temperature; unbalanced diet; plotting

by others; and the dire effect of kamma.

Of these, death by the working of kamma, that is death at

the due season; all the rest are cases of prematured death.

For it is said:

‘By hunger, thirst, by poison, and by bites,

Burnt, drowned, or slain, men out of time do pass on;

By the three humours, and by three combined,

By heats, by unbalanced diet, by plotting,

By all these seven men pass on out of time.’

But there are also beings that pass away through the

working of some evil deed they have committed in former

existences. Their deaths are at appointed time.

95

These deaths and rebirths will happen repeatedly through

many hundreds of thousands of years. In these rebirths they

will constantly be tormented by the results of their evil

deeds.

Of these, whoever in a former birth had caused another to

die by: starvation, will die of hunger; thirst, will die of

thirst; snake bites, will die from snake bites; poison, will

die from being poisoned; fire, will be burnt to death;

drowning, will die by drowning; and the spear, will perish

by the spear.

kmkmkmkm: You have also said about prematured death. Give us the

reason for that.

vnvnvnvn: As a great and mighty fire onto which dry grass, sticks,

branches and leaves have been heaped, will nevertheless,

die out by the exhaustion of the fuel. Yet such a fire is said

to have gone out in fullness of time, without any calamity

or accident. Even so, the man who, when he has lived many

thousands of days, when he is old and stricken in years,

dies at last of old age, without any calamity or accident, is

said to have reached death in the fullness of time.

But if there were a great and mighty fire, onto which dry

grass, sticks, branches, and leaves had been heaped, then if

a mighty rain cloud were to pour out rain upon it, and it

were thus to be put out even before the fuel was consumed,

could it be said that the great fire had gone out in fullness

of time?

kmkmkmkm: No, it could not.

vnvnvnvn: But wherein would the second fire differ in its nature, from

the first?

kmkmkmkm: The second fire went out prematurely because it suffered

from the sudden rainfall. In that it was different in nature

from the first.

96

vnvnvnvn: Even so, whoever dies prematurely does so in consequence

of: the attack of some disease - excess of windy humour,

bilious humour, phlegmatic humour, or the union of the

three; variations in temperature; unbalanced diet; plotting

by others; hunger; thirst; snake-bite; taking poison; burning;

drowning; or injuries by weapons. This is the reason why

there is such a thing as prematured death.

Or again, it is like a mighty storm cloud which, rising up

into the heavens, should rain, filling the valleys and the

plains. That cloud would be said to have rained without

calamity or accident.

Even so, the man who after having lived long, dies at last,

when he is old and well stricken in years, without any

calamity or accident, of old age, is said to have reached

death in the fullness of time.

But if, a mighty storm cloud were to rise up, and as it did

so were to be dissipated by a mighty wind, could it be said

that, that cloud had perished in due time?


vnvnvnvn: But wherein would the second cloud differ in its nature,

from the first?

kmkmkmkm: The second cloud which suffered from the onset of the

whirlwind, would have been dissipated before its time.

vnvnvnvn: Even so, whoever dies prematurely in consequence of

suffering ranging from the attack of some diseases to

injuries from weapons; this is the reason why there is such

a thing as prematured death. Or again, it is like a poisonous

and deadly snake, which being angered should bite a man,

and to him that poison most deadly and affective, which is

unimpeded by an antidote, should bring death.

97

Even so, the man who, having lived long, dies at last, when

he is old and well stricken in years, without any calamity or

accident, of old age, is said to have reached death in the

fullness of time.

Or if, to a man while he was suffering from the bite of a

poisonous and deadly snake, a snake charmer were to give

an antidote and thus get rid of the poison, could it be said

that, that poison lost its potency in the fullness of time?

kmkmkmkm:::: No, it could not.

vnvnvnvn: But wherein would the second poison differ in its nature,

from the first?

kmkmkmkm: The second poison which was rendered impotent by the

antidote, would have been removed before the effect takes

its course.




a thing as dying prematurely.

Or again, it is like the arrow discharged by an archer. If

that arrow should go to the very end of the line of the path

along which it was intended, then it would be said to have

reached its destination without let or hindrance.




fullness of time.

Or if, at the moment when the archer was discharging the

arrow, someone should catch hold of it, could that arrow be

said to have reached the end of its intended path?


98

vnvnvnvn: But wherein would the second arrow differ in its nature,

from the first?

kmkmkmkm: By the seizure which intervened, the course of the second

arrow was arrested.





Or again, it is like the corn seed which had sprung up well

in the field, and by means of a downpour of rain had

become well laden far and wide with many seeds, and had

safely survived to the time of harvest.




fullness of time.

But if the corn seed should be deprived of water and die;

could it be said to have reached its due season?


vnvnvnvn: But wherein would the second crop differ in its nature,

from the first?

kmkmkmkm: Oppressed by the heat which suddenly intervened, that crop

perished.





And have you ever heard, of a young crop that at maturity,

worms sprung up and destroyed it down to the roots?

kmkmkmkm: We have heard of such a thing and have seen it, too.

99

vnvnvnvn: Well, was that worm-eaten crop destroyed in season, or out

of season?

kmkmkmkm: Out of season; for surely if worms had not destroyed the

crop it would have survived to harvest time.

vnvnvnvn: What then, on a disaster suddenly intervening the crop is

lost, but if no injury is done to it, it survives to the harvest?

kmkmkmkm: That is so.





kmkmkmkm: Most wonderful, Venerable! Right well have you explained,

by reason and by similes, how it is that people die

prematurely. I was convinced already, by the first of your

similes, that such deaths happen, but nevertheless, out of

the wish to hear still further and further solutions, I would

not give in.

akakakakÈÈÈÈlamaraÓlamaraÓlamaraÓlamaraÓaaaapaÒho chaÔÔhopaÒho chaÔÔhopaÒho chaÔÔhopaÒho chaÔÔho

100

7. cet7. cet7. cet7. cetiiiiyapÈÔihÈriyapaÒhayapÈÔihÈriyapaÒhayapÈÔihÈriyapaÒhayapÈÔihÈriyapaÒha

WondersWondersWondersWonders occurring occurring occurring occurring at stupasat stupasat stupasat stupas

kmkmkmkm: Venerable, do wonders occur at the stupas of all arahants

who have passed away to the state of final emancipation, or

do they occur only at the stupas of some?

vnvnvnvn: Miracles occur at the stupas of some, but not of others.

kmkmkmkm: But of which is this the case, and of which not?

vnvnvnvn: It is by the steadfast resolve, of three kinds of people, that

wonders happen at the stupa of an arahanta who has passed

away to the state of emancipation. Who are the three?

In the first place, an arahant in this sÈsana, while still alive,

out of compassion for gods and men, make the resolve:

‘Let there be such and such wonders happen at my stupa.’

Thus, it is that miracles occur by the resolve of an arahant

at his stupa when he has passed away to the state of

emancipation.

In the second place, the gods, out of compassion for

mankind show wonders at the stupa of an arahant who has

passed away to the state of emancipation, considering:

‘This miracle may serve as a means of perpetuating the

sÈsana and may their faith grow.’ Thus is it that miracles

occur by the resolve of a god at the stupa of an arahant

who has passed away to the state of emancipation.

In the third place, some woman or some man of great faith,

intelligent, endowed with insight and possessed of rational

knowledge, may with proper thinking and deliberation,

make to the stupa a respectful gift offering of such things

as perfumes, a garland, or a cloth, and make a resolve:

‘May such and such a wonder take place!’

101

Thus is it that wonders occur by the resolve of human

beings at the stupa of an arahant who has passed away to

the state of emancipation.

These are the three kinds of people by whose steadfast

resolve, wonders take place at the stupa of arahants who

have passed way.

If no resolve has been made by one of these, then there

cannot be any wonder at the stupa even of an arahant who

had attained to the sixfold higher spiritual powers. If there

are no such wonders, then one should call to mind the

immaculate purity of the conduct of those one has seen, and

draw one’s conclusion: ‘Indeed, this son of the Buddha has

passed away to attain to the state of emancipation!’


cetÊyapcetÊyapcetÊyapcetÊyapÈÈÈÈÔihÔihÔihÔihÈÈÈÈriyapaÒho sattamoriyapaÒho sattamoriyapaÒho sattamoriyapaÒho sattamo

102

8. dhamm8. dhamm8. dhamm8. dhammÈÈÈÈbisamayapaÒhabisamayapaÒhabisamayapaÒhabisamayapaÒha

IIIInsight into thnsight into thnsight into thnsight into the path and fruitione path and fruitione path and fruitione path and fruition

kmkmkmkm: Venerable, those who train themselves correctly in the

dhamma, do they all attain to insight into the Truth, or are

there some of them who do not?

vnvnvnvn: Some do, O King, and some do not.

kmkmkmkm: Then who are these?

vnvnvnvn: One who is animal-born, even though it trains itself

correctly, will not attain to insight into the Truth; also:

• he who is born in the world of ghost (peta),

• he who holds heretical views,

• the deceitful man,

• he who has slain his mother, father, or an arahant,

• he who has created a schism in the Order,

• he who has shed a Buddha's blood,

• he who has furtively attached himself to the Order,

• he who has gone over to the heretical sects,

• he who has violated a bhikkhuni,

• he who, having been guilty of one or other of the

thirteen grievous offences (saÑghÈdisesa), has not

been exonerated,

• he who belongs to one or another of the five kinds of

a eunuch,

• a hermaphrodite, and

• a human infant under seven years of age.

Even though they train themselves correctly in the dhamma,

will not attain to insight into the Truth.

kmkmkmkm: There may or may not be a possibility of insight to those

you have pointed out. But what is the reason why an infant,

one under seven years of age, should not, even though he

trains himself correctly, attain to insight?

103

For is it not that in a child, there is no passion, hatred,

delusion, conceit, heretical views, discontent, or lustful

thoughts? Being unpolluted with defilements, should it not

be proper and deserving for the infant if it is able to train

itself correctly to gain insight into the Truth?

vnvnvnvn: The following are the reasons why an infant, under seven

years of age, cannot, even though he trains himself

corretly, attain to insight. If one under seven years of age

could feel passion about things exciting to passion; could

go wrong in things leading to iniquity; could be befooled in

matters that mislead; could be maddened as to things that

infatuate; could understand a heresy; could distinguish

between content and discontent; could think out virtue and

vice, then attainment to insight might be possible for him.

But the mind of one under seven years of age is powerless

and weak, diminutive, small, slight, slow to grasp and

indistinct of perception, whereas the idea of an

unconditioned element of nibbÈna is profound,

burdensome, extensive and sublime.

Therefore is it that the infant, is unable to know with

penetrating insight the idea of an unconditioned element of

nibbÈna which is transcendental, weighty, extensive and

sublime.

It is like the case of Sineru, the king of the mountains,

transcendental, weighty, extensive, wide-reaching and

mighty as it is; could a man, by his ordinary strength and

power and energy, dig up the whole mountain?


vnvnvnvn: Why not?

kmkmkmkm: Because of the weakness of the man, and because of the

mightiness of Sineru.

104

vnvnvnvn: Even so, the mind of the infant, one under seven years of

age is powerless and weak, diminutive, small, slight, slow

to grasp and indistinct of perception, whereas the idea of an

unconditioned element of nibbÈna is transcendental,

weighty, extensive and sublime.

Or it is like the broad earth, long and wide, great in

expanse and extension, large and mighty; would a tiny drop

of water be able to wet that broad earth to mud?


vnvnvnvn: But why not?

kmkmkmkm: Because of the minuteness of the drop of water, and

because of the greatness of the broad earth.


age is powerless and weak, diminutive, small, slight, slow

to grasp and indistinct of perception, whereas the idea of an

unconditioned element of nibbÈna is transcendental,

weighty, extensive and sublime.

Or again, suppose there was a weak and powerless, tiny,

ineffective and inconspicuous fire; would it be possible

with so insignificant a fire, to dispel darkness and make

light appear over the whole world of gods and men?

kmkmkmkm: Not so.


kmkmkmkm: Because of the insignificance of the fire against the

greatness of the world.


age is powerless and weak, diminutive, slow to grasp and

imperfect; it is veiled, moreover, with the thick darkness of

ignorance. Hard would it be, therefore, for it to shine forth

with the light of knowledge.

105

That is the reason why to an infant, one under seven years

of age, even though he trains himself correctly, there can

be no attainment of insight into the Truth.

Or again, suppose there were a SÈlaka worm, minute in the

measure of its body which is comparable to an atom and

rendered lean by disease; and it on seeing an elephant king,

which showed the signs of rut in three places, which having

three prominent widths, was nine cubits in length, ten in

girth, and eight in height coming to its lair, were to begin to

drag the elephant towards it with the view of swallowing it.

Would the Salaka worm be able to do?

kmkmkmkm:::: Certainly not.


kmkmkmkm: Because of the minuteness of the Salaka's body, and

because of the magnitude of the mighty elephant.


age is powerless and weak, diminutive, slow to grasp and

imperfect; it is veiled, moreover, with the thick darkness of

ignorance. Hard would it be, therefore, for it to shine forth

with the light of knowledge.

That is the reason why to an infant, one under seven years

of age, even though he trains himself correctly, there can

be no attainment of insight into the Truth.

kmkmkmkm: Very good, Venerable! That is so, and I accept it as you

say.

dhammdhammdhammdhammÈÈÈÈbisamayapaÒho aÔÔhamobisamayapaÒho aÔÔhamobisamayapaÒho aÔÔhamobisamayapaÒho aÔÔhamo

106

9. ekantasukhanibbÈnapaÒha9. ekantasukhanibbÈnapaÒha9. ekantasukhanibbÈnapaÒha9. ekantasukhanibbÈnapaÒha

NNNNibbÈna being truly a blissibbÈna being truly a blissibbÈna being truly a blissibbÈna being truly a bliss

kmkmkmkm: Venerable, is nibbÈna truly a bliss in entirety, or is it mixed

with pain?

vnvnvnvn: NibbÈna is all bliss. There is no intermingling of pain in it.

kmkmkmkm: That ‘nibbÈna is all bliss’ is a saying we cannot believe;

thus, we maintain, ‘nibbÈna is intermingled with pain.’

There is a reason for our adopting that view. Those who

seek after nibbÈna are seen to strenuously practise exertion

and application both of body and of mind, restraint in

standing, walking, sitting, lying down and eating,

suppression of sleepiness, subjugation of the sense-bases

such as eye-base, renunciation of wealth and property, of

relatives and friends.

But all those who are blissful or are endowed with bliss in

the world feast their sense-bases with the pleasure and

delights of the five sensuous objects creating more

sensually desirous outside objects and their ramifications.

You, on the other hand, put a stop to and destroy, maim

and mangle, put a drag on and restrain the development of

your eye, ear, nose, tongue, body and mind. Therefore, is

your body rendered hot and your mind too, rendered hot.

When your body is rendered hot, you feel the feeling of

pain associated with the body. When your mind is rendered

hot, you feel the feeling of pain associated with the mind.

Did not even MÈgaÓÉiya the ascetic, find fault with the

Blessed One and say: ‘The samaÓa Gotama is a destroyer

of progress?’

vnvnvnvn: It is maintained that nibbÈna is unmixed with pain. It is

truly a bliss in entirety.

107

When you maintain that nibbÈna is painful, that which you

call ‘painful’ is not nibbÈna. It is the preliminary stage to

the realisation of nibbÈna. This pain is the pain endured in

the process of seeking after nibbÈna. NibbÈna itself is truly

a bliss in entirety, there is no pain mixed with it. I will give

you an explanation of this. Is there such a thing as the bliss

of sovereignty which kings enjoy?

kmkmkmkm: Most certainly.

vnvnvnvn: Is there no pain mingled with that bliss?

kmkmkmkm: No.

vnvnvnvn: But surely then, why is it that when their frontier provinces

have broken out in revolt, the kings, with the view to

bringing the inhabitants of those provinces into subjugation

again, leave their palaces, attended by their ministers and

chiefs, their soldiers and guards, and marching over

grounds even and uneven, tormented the while by gnats and

mosquitoes, winds and the heat of the sun, engage in fierce

fights, and suffer the foreboding fear of death?

kmkmkmkm: That is not what is called the bliss of sovereignty. It is only

the preliminary stage in the pursuit of that bliss. It is after

they have, in pain, sought after sovereignty, that they enjoy

the bliss. Thus, that bliss is itself unmixed with pain, for the

bliss of sovereignty is one thing, and the pain another.

vnvnvnvn: Even so is nibbÈna all bliss! There is no pain mingled with

it. It is true that those who are in the quest of nibbÈna

afflict their minds and bodies, restrain themselves in

standing, walking, sitting, lying down and in eating;

suppress their sleepiness, keep their senses in subjugation,

abandon their very body and their life. But it is after they

have, in pain, sought after nibbÈna; and having gained

nibbÈna after the painful search, would they then know and

enjoy its pure and unadulterated bliss. Exactly so as kings

enjoy the bliss of sovereignty after their foes have been put

down.

108

Thus is it that nibbÈna is all bliss, and there is no pain

mingled with it. For nibbÈna is one thing, and the pain

another. Hear another simile. Is there bliss in a craft for

those teachers who are masters of a craft?

kmkmkmkm: Yes.

vnvnvnvn: Well, is that bliss in a craft mixed with pain?

kmkmkmkm: No.

vnvnvnvn: Why then do they afflict themselves by: making obeisance

to their teachers; making gestures of welcome on their

arrival; drawing water; sweeping out the dwelling place;

presenting tooth cleaners; handing water for face washing;

living on food left over by the teacher; assisting in putting

on robes or covers; helping the teacher as a bath attendant;

massaging hands and feet of the teacher; suppressing their

own will; acting according to the will of others; sleeping in

discomfort and feeding on distasteful food?

kmkmkmkm: But that is not called bliss in a craft; it is a preliminary

stage in the pursuit. It is after the teachers have sought a

craft in pain, that they enjoy the bliss in a craft. Thus is it

that the bliss in a craft is one thing, and pain is another.

vnvnvnvn: Even so is nibbÈna all bliss! There is no pain mingled with

it. Those who are in the quest of nibbÈna afflict their minds

and bodies; restrain themselves in standing, walking,

sitting, lying down and in eating; suppress their sleepiness,

keep their senses in subjugation, abandon their very body

and their life. But it is after they have, in pain, sought after

nibbÈna; and having gained nibbÈna after the painful

search, would they then know and enjoy its pure and

unadulterated bliss - as teachers do the bliss of a craft. Thus

is it that nibbÈna is all bliss, and there is no pain mingled

with it. For nibbÈna is one thing, and pain is another.


ekantasukhanibbekantasukhanibbekantasukhanibbekantasukhanibbÈÈÈÈnapaÒho navamonapaÒho navamonapaÒho navamonapaÒho navamo

109

10. nibbÈnar|pasaÓÔhÈnapaÒha10. nibbÈnar|pasaÓÔhÈnapaÒha10. nibbÈnar|pasaÓÔhÈnapaÒha10. nibbÈnar|pasaÓÔhÈnapaÒha

TTTThe form of nibbÈna he form of nibbÈna he form of nibbÈna he form of nibbÈna

kmkmkmkm: Venerable, it is said, ‘nibbÈna! nibbÈna!’ Can you make

clear by simile or explanation, the form, figure, duration, or

measure of it?

vnvnvnvn: ‘NibbÈna! nibbÈna!’ Nothing is comparable to it; and by no

means of any kind whatsoever can its form, figure,

duration or measure be made clear.

kmkmkmkm: I cannot accept what you say that the form, figure, duration

or measure of nibbÈna, which really after all is a condition

that exists, cannot be made clear by any means or

comparison! Please therefore give me some explanation.

vnvnvnvn: Very well, O King. Is there such a thing as the great ocean?

kmkmkmkm: Yes, the ocean exists.

vnvnvnvn: Well, suppose someone were to ask you: ‘How much water

is there, your Majesty, in the great ocean, and how many

are the creatures that dwell therein?’ When that question

had been put, how would you answer him?

kmkmkmkm: I should reply thus to such a question: ‘My good fellow!

No one ought to ask such a question. It is a kind of

question that should be left unanswered. The scientists of

the world have never discussed the subject of the ocean in

that way. No one can measure the water there, or count the

creatures that dwell therein.’

vnvnvnvn: But why would you make such a reply about the ocean

which, after all, is really an existing condition of things.

Ought you not rather to count and tell him, saying: ‘So and

so much is the water in the great ocean, and so and so

many are the creatures that dwell therein?’

kmkmkmkm: That would be impossible.

110

vnvnvnvn: As impossible as it is to tell the measure of the water in the

great ocean, or the number of the creatures dwelling

therein, though after all the great ocean is really an existing

condition of things, so it is impossible to make clear by

simile or explanation, the form, figure, duration or measure

of nibbÈna. Even if a person possessed of magical powers,

were to be able to measure the water and count the

creatures in the great ocean; even such a person would not

be able to make clear by simile or explanation, the form or

the figure, the duration or the measure of nibbÈna.

Hear another explanation. Are not there among the

heavenly beings of the BrÈhma world, certain of them

called immaterial ones?

kmkmkmkm: Yes. I have heard there are such.

vnvnvnvn: Well, can you make clear by simile or explanation, the

form or figure, duration or size of these immaterial ones of

the BrÈhma world?

kmkmkmkm: No, I cannot.

vnvnvnvn: In that case, there are none of those immaterial ones.

kmkmkmkm: The immaterial ones do exist in the BrÈhma world; yet it is

impossible to make clear by simile or explanation, the form

or figure, their duration or their size.

vnvnvnvn: As impossible as it is to make clear the form or figure, the

duration or the size of the immaterial ones of the BrÈhma

world, though they after all are beings that exist; it too is

impossible in any of the ways you suggest to make clear

the form or the figure, the duration or the measure of

nibbÈna, though after all it is a condition that does exist.

kmkmkmkm: I will grant that nibbÈna is bliss pure and unadulterated, and

yet that is impossible to make clear, either by simile or

explanation, either its form or its figure, either its duration

or its size.

111

But is there no quality of nibbÈna which is inherent also in

other things, and is such that it can be made evident by

simile?

vnvnvnvn: Though there is nothing as to its form which can be so

explained, there is something as to its qualities which can.

kmkmkmkm: A happy word! Speak then, quickly, that I may have an

explanation of even one point in the characteristics of

nibbÈna.

vnvnvnvn: There is one quality of the lotus, inherent in nibbÈna, two

qualities of water, three of medicine, four of the great

ocean, five of food, ten of space, three of the wish-

conferring gem, three of red sandalwood, three of clarified

butter (ghee), and five of a mountain peak.

kmkmkmkm: Can you explain more on each of those qualities?

vnvnvnvn: As the lotus is untarnished by the water, so is nibbÈna

untarnished by any defilement. This is the one quality of

the lotus inherent in nibbÈna.

As water is cool and assuages heat, so also is nibbÈna cool,

and assuages the burning heat of all defilement. This is the

first quality of water inherent in nibbÈna. Again, as water

allays the thirst of men and beasts when they are exhausted

and parched dry, craving for drink, or otherwise tormented

by the heat of the sun, so does nibbÈna allay the thirst of

the craving after sense objects, the craving after future

existence, and the craving after self-annihilation. This is the

second quality of water inherent in nibbÈna.

As medicine is the refuge of beings tormented by poison,

so is nibbÈna the refuge of beings tormented with the

poison of defilements. This is the first quality of medicine

inherent in nibbÈna. Again, as medicine puts an end to

diseases, so does nibbÈna put an end to death and sorrow.

This is the second quality of medicine inherent in nibbÈna.

112

Again, as medicine prevents death, so also is nibbÈna the

nectar that prevents death. These three qualities of medicine

are thus inherent in nibbÈna.

As the great ocean is empty of corpses, so also is nibbÈna

empty of the dead bodies of defilements. This is the first

quality of the great ocean inherent in nibbÈna. Again, as the

ocean is mighty and boundless, and fills not with all the

rivers that flow into it; so is nibbÈna mighty and boundless,

and fills not with all beings who enter into it. This is the

second quality of the great ocean inherent in nibbÈna.

Again, as the ocean is the abode of mighty creatures, so is

nibbÈna the abode of arahants, who are great; who are

purged of all dirt and stains; in whom all Èsava have

become extinct; who have reached the end of the goal of

their endeavour; and who are endowed with powers

through training of their minds. This is the third quality of

the great ocean inherent in nibbÈna. Again, as the ocean is

all in blossom, as it were, with the incomparable billows

and waves, so is nibbÈna all in blossom, with the

incomparable dirt-free and purified knowledge, and of

emancipation. This is the fourth quality of the great ocean

inherent in nibbÈna.

As food is the support of the life of all beings, so is

nibbÈna which supports the life of those who have realised

it by putting an end to old age, death and dissolution. This

is the first quality of food inherent in nibbÈna. Again, as

food increases the strength of all beings, so does nibbÈna

increase the power of iddhi of all beings who have realised

it. This is the second quality of food inherent in nibbÈna.

113

Again, as food is the source of the beauty of all beings, so

is nibbÈna the source of the beauty of all beings who have

realised it. This is the third quality of food inherent in

nibbÈna. Again, as food puts a stop to worry and anxiety in

all beings, so does nibbÈna put a stop to worry and anxiety

of defilements of all beings who have realised it. This is the

fourth quality of food inherent in nibbÈna. Again, as food

overcomes in all beings the weakness by hunger, so does

nibbÈna, when it has been realised, overcome in all beings

the weakness which arises from hunger and every sort of

pain. This is the fifth quality of food inherent in nibbÈna.

As space, neither is born nor grows old, neither dies nor

passes away nor is reborn, as it is impossible to be ill-

treated and belaboured with blows, or to be carried off by

thieves, rests on nothing, is the sphere in which birds fly, is

unobstructed, and is boundless. So, nibbÈna is not born,

neither does it grow old, it does not die or pass away, it has

no rebirth, it is unconquerable, thieves cannot carry it off, it

is not attached to anything; it is the sphere in which

arahants move, nothing can obstruct it, and it is infinite.

These are the ten qualities of space inherent in nibbÈna.

As the wishing-conferring gem satisfies every desire, so

also does nibbÈna. This is the first quality of the wishing-

conferring gem inherent in nibbÈna. Again, as the wishing-

conferring gem causes delight, so also does nibbÈna. This is

the second quality of the wishing-conferring gem inherent

in nibbÈna. Again, as the wishing-conferring gem is full of

lustre, so also is nibbÈna. This is the third quality of the

wishing-conferring gem inherent in nibbÈna.

As red sandalwood is hard to get, so is nibbÈna. This is the

first quality of red sandalwood inherent in nibbÈna.

114

Again, as red sandalwood is unequalled in the beauty of its

perfume, so is nibbÈna. This is the second quality of red

sandalwood inherent in nibbÈna. Again, as red sandalwood

is praised by all the good, so is nibbÈna praised by all the

Noble Ones. This is the third quality of red sandalwood


As clarified butter is beautiful in colour, so also is nibbÈna

beautiful in its virtues. This is the first quality of the

clarified butter inherent in nibbÈna. Again, as clarified

butter has a pleasant odour, so also has nibbÈna the pleasant

odour of virtue. This is the second quality of clarified

butter inherent in nibbÈna. Again, as clarified butter has a

pleasant taste, so also has nibbÈna the pleasant taste of

emancipation. This is the third quality of clarified butter


As a mountain peak is lofty, so also is nibbÈna exalted.

This is the first quality of a mountain peak inherent in

nibbÈna. Again, as a mountain peak is immoveable, so also

is nibbÈna immoveable. This is the second quality of a

mountain peak inherent in nibbÈna. Again, as a mountain

peak is inaccessible, so also is nibbÈna inaccessible to all

defilements. This is the third quality of a mountain peak

inherent in nibbÈna. Again, as a mountain peak is a place

where no plants can grow, so also is nibbÈna a condition in

which no defilements can grow. This is the fourth quality

of a mountain peak inherent in nibbÈna. Again, as a

mountain peak is free from desire to please and from

resentment, so also is nibbÈna. This is the fifth quality of a

mountain peak inherent in nibbÈna.


nibbnibbnibbnibbÈÈÈÈnar|pasaÓÔhnar|pasaÓÔhnar|pasaÓÔhnar|pasaÓÔhÈÈÈÈnapaÒho dasamonapaÒho dasamonapaÒho dasamonapaÒho dasamo

115

11. nibbÈnasacchikaraÓapaÒha11. nibbÈnasacchikaraÓapaÒha11. nibbÈnasacchikaraÓapaÒha11. nibbÈnasacchikaraÓapaÒha1111

RRRRealealealealisation of isation of isation of isation of nibbÈnanibbÈnanibbÈnanibbÈna

kmkmkmkm: Venerable, it is declared: ‘NibbÈna is neither past, nor

future, nor present, nor is it a phenomenon that has arisen,

nor not arisen, nor that it will arise.’

A man trains himself correctly in the dhamma in the

present sÈsana and realises nibbÈna; in doing so, does he

realise nibbÈna that has already arisen, or nibbÈna that he

had caused to arise?

vnvnvnvn: A man who has trained himself correctly realises nibbÈna.

But he does not realise nibbÈna as it is arising or nibbÈna

after he had caused it to arise. Nevertheless, the nibbÈna-

element that a man realises through training himself

correctly, exists.

kmkmkmkm: This is puzzling! Please explain it clearly as it is a point on

which all are bewildered.

vnvnvnvn: That element of nibbÈna, so peaceful and so worthy of

being eagerly sought after, exists. It is that which a man,

grasping the idea of all conditioned things taught by the

Blessed One, trains himself correctly and realises by his

wisdom. Just as a pupil, according to the instruction of his

teacher, by this knowledge makes himself master of an art.

If you ask: ‘How is nibbÈna to be seen?’ It is to be seen as

an object totally free from any kind of fault and as an

object of sublime peace, purity and coolness.

Just as a man being burnt in a fiery furnace, when he has

freed himself from it by a violent effort, and escaped into a

cool place, would experience supreme bliss.

116

Just so, whoever trains himself correctly and by means of

wise consideration, he will realise the supreme bliss of

nibbÈna which is free from the fiery heat of the threefold

worlds2222. As the furnace, you should regard this threefold

world; as the man who has fallen into the fire he who trains

himself correctly; and as the cool place away from the fiery

furnace, nibbÈna.

Again, a man falls into a pit full of the dead bodies of

snakes, dogs and men and of excrement. Finding himself in

the midst of stinking matter, he struggles, and by a violent

effort, frees himself and escapes into a place where there

are no dead bodies. He would experience supreme bliss.

Just so, whoever trains himself correctly and by means of

wise consideration, he will realise the supreme bliss of

nibbÈna which is free from defilements.

As the stinking dead body, you should regard the five

objects of sense pleasure; as the man who has fallen among

stinking dead bodies he who trains himself correctly; and as

the place free from stinking dead bodies, nibbÈna.

Again, a man finds himself in a place of fear and terror,

agitated and upset in mind. With a violent effort, he frees

himself and escapes into a protected refuge, a firm place of

security. He experiences supreme bliss. Just so, whoever

trains himself correctly and by means of wise

consideration, he will realise the supreme bliss of nibbÈna

in which fear and terror are absent. As the terror, you

should regard the danger which arises again and again on

account of birth, old age, disease and death; as the terrified

man he who trains himself correctly; and as the place of

refuge, nibbÈna.

117

If again you should ask: ‘How does he who trains himself

correctly realise that nibbÈna?’ He who trains himself

correctly, contemplates on the conditioned phenomena. By

contemplating on the conditioned phenomena, he perceives

therein birth, old age, disease and death. But he perceives

not therein either happiness or bliss, he perceives not

therein, whether in the beginning, or the middle, or the end,

anything worthy of being laid hold of.

As a man, if a mass of iron had been heated the whole day,

and were all glowing and red hot, would find no spot on it,

whether at one end or in the middle or at the other end, fit

to be taken hold of, even so, he who trains himself

correctly and contemplates on the arising of conditioned

phenomena, and in doing so, he perceives birth, old age,

disease and death. But he perceives not either happiness or

bliss, he perceives not, whether in the beginning, or in the

middle, or in the end, anything fit to be taken hold of.

Discontent arises in his mind when he thus finds nothing fit

to be relied on as a lasting satisfaction, a feverish heat takes

possession of his mind, without a refuge or protection, and

feeling hopeless, he becomes weary of repeated births in

the three planes of existence.

Just as a man entered into a burning and blazing fiery

furnace, and saw no refuge from it, no way of help or

succour to be hoped for and thus becomes weary of the

fire. Just so, discontent arises in his mind and stays there

permanently when he finds nothing fit to be relied on as a

lasting satisfaction; a feverish heat takes possession of his

mind, without a refuge or protection, and feeling hopeless,

he becomes weary of repeated births in the three planes of

existence.

118

In the mind of him who perceives the danger throughout

the whole process of conditioned phenomena (mind-body

complex), the thought arises: ‘All on fire is this endless

becoming, burning, blazing, entirely sorrowful and sorrow-

fraught! If only one could reach a state in which there were

no becoming of conditioned phenomena there would be the

peaceful and sublime nibbÈna where:

• all conditioned phenomena have become

extinguished;

• all the five groups of existence have been rid of and

abandoned;

• craving becomes extinct;

• passion is absent;

• conditioned phenomena have reached extinction; and

• craving is transcended.’

Then his mind leaps forward into that state where

conditioned phenomena do not arise; thus he finds peace,

then does he exult and rejoice thinking: ‘Liberated at last

from all conditioned phenomena!’

Just as a man who, venturing into a strange land, has lost

his way. On finding a way out, he bounds forward along it,

exulting and thinking: ‘I have, at last found the way out!’

Even so, in him who contemplates on the process of the

becoming of conditioned phenomena and perceives the

danger involved; the mind leaps forward into nibbÈna

where conditioned phenomena arise no more. In doing so,

the mind exults, thinking: ‘Liberated at last.’

He strives with might and main to win the path leading to

nibbÈna. To that end, he investigates, develops and

diligently practises.

119

For the purpose of liberation through nibbÈna he establishes

himself firmly in mindfulness, in rapture. By contemplating

in successive stages and in repetition, that mind of his

transcends the sphere of the process of conditioned

phenomena. He who is established in nibbÈna where the

process of conditioned phenomena do not arise anymore;

by training himself correctly, he is one who has realised

nibbÈna.


nibbnibbnibbnibbÈÈÈÈnasacchikaraÓapaÒho eknasacchikaraÓapaÒho eknasacchikaraÓapaÒho eknasacchikaraÓapaÒho ekÈÈÈÈdasamodasamodasamodasamo

Notes:

1. sacchikaroti: to bring before one’s eye; see face to face; realise;

experience; attain. (R.C. Childers’ - A Dictionary of the PÈÄi Language)

2. threefold worlds – denotes the 3 spheres of existence comprising the

whole universe, that is, (i) the sensuous world (kÈma-loka)

corresponding to the world of the 5 senses; (ii) the fine-material world

(r|pa-loka) corresponding to the 4 fine-material absorptions; (iii) the

immaterial world (ar|pa-loka) corresponding to the 4 immaterial

absorptions. (NyÈnatiloka Buddhist Dictionary, 1956 edn.)

120

12. nibbÈnasannihitapaÒha12. nibbÈnasannihitapaÒha12. nibbÈnasannihitapaÒha12. nibbÈnasannihitapaÒha

TTTThe place of nibbÈnahe place of nibbÈnahe place of nibbÈnahe place of nibbÈna

kmkmkmkm: Venerable, does there exist the spot, whether in the

direction of the east, south, west, or north, either above, or

below, or on the horizon, where nibbÈna is located?

vnvnvnvn: No, there isn’t.

kmkmkmkm: But if there is no permanent place for the location of

nibbÈna, then nibbÈna cannot exist. If those people claim

that they have realised it, their realisation must be in vain. I

will give you an explanation of this.

Just as there are on the earth, fields in which crops can be

grown, flowers from which perfumes come, bushes on

which flowers can grow, trees on which fruits can ripen,

mines from which gems can be dug, so that whoever

desires any of these things can go there and get it. Even so,

if nibbÈna exists, one must expect there to be some place,

where it arises. But since there is not such a place,

therefore I declare that there can be no nibbÈna, and those

who realise it, their realisation is in vain.

vnvnvnvn: There is no spot, where nibbÈna is situated, and yet nibbÈna

is, and he who trains himself correctly will and by means

of wise consideration, realise the supreme bliss of nibbÈna.

Just as fire exists, and yet there is no place where fire is

stored up. But if a man rubs two sticks together, the fire

comes. Even so, nibbÈna exists, though there is no spot

where it is stored up. He who trains himself correctly will

and by means of wise consideration, realise the supreme

bliss of nibbÈna. Again, just as there are the seven

treasures; that of the celestial wheel, the elephant, the

horse, the gem, the woman, the banker, and a son.

121

But there is no spot where these treasures are laid up. When

a sovereign conducts himself correctly, those treasures

appear to him by virtue of his conduct. Even so, nibbÈna

exists, though there is no place where it is stored up. He

who trains himself correctly will and by means of wise

consideration, realise the supreme bliss of nibbÈna.

kmkmkmkm: Let it be granted that there is no place where nibbÈna is

stored up. But is there any place on which a man may stand

and, training himself correctly, realise nibbÈna?

vnvnvnvn: Yes, there is such a place.

kmkmkmkm: Which then is that place?

vnvnvnvn: Morality is the place standing whereon one may realise

nibbÈna. For if grounded in morality and by means of wise

consideration, whether in the land of the Scythians or the

Greeks, in China or Tartary, in Alexandria or Nikumba, in

Benares or Kosala, in Kashmir or GandhÈra, on a mountain

top or in the plane of BrÈhmas, wherever he may be, the

man who trains himself correctly will realise nibbÈna.

Just as the man who is endowed with eyesight, wherever he

may be will be able to behold the expanse of heaven. Even

so, will he who if grounded in morality and by means of

wise consideration, wherever he may be, the man who

trains himself correctly will realise nibbÈna.

kmkmkmkm: Very good, Venerable! You have expounded to me nibbÈna,

and of the realisation thereof. You have set forth the

advantages of morality and also explained the noble

attainment. You have shown how the efforts of those who

train themselves correctly will be neither barren nor unfruitful. That is so, and I accept it as you say.

nibbÈnasanibbÈnasanibbÈnasanibbÈnasannihitapaÒho dvnnihitapaÒho dvnnihitapaÒho dvnnihitapaÒho dvÈÈÈÈdasamodasamodasamodasamo

vessantaravaggo tatiyovessantaravaggo tatiyovessantaravaggo tatiyovessantaravaggo tatiyo

imasimasimasimasmiÑ vagge dvÈdasa paÒhmiÑ vagge dvÈdasa paÒhmiÑ vagge dvÈdasa paÒhmiÑ vagge dvÈdasa paÒhÈÈÈÈ

122


anumÈnavaggaanumÈnavaggaanumÈnavaggaanumÈnavagga

IIIInferencenferencenferencenference

1. anumÈnapaÒha 123

That the Buddha once lived

2. dhuta~gapaÒha 150

The ascetic practice

123

1. anumÈnapaÒha1. anumÈnapaÒha1. anumÈnapaÒha1. anumÈnapaÒha

That the Buddha once livedThat the Buddha once livedThat the Buddha once livedThat the Buddha once lived

Eager to hear, to know and to gain the sublime knowledge, with

the desire to dispel delusion and engender the arising of

knowledge to destroy his innate ignorance with the goal of

attaining enlightenment, King Milinda approached the Venerable

NÈgasena. He respectfully paid homage, took his seat at a

respectful distance, and addressed the Venerable NÈgasena.

km:km:km:km: Venerable NÈgasena, have you ever seen the Buddha?

vnvnvnvn: No, O King.

kmkmkmkm: Then have your teachers ever seen the Buddha?

vnvnvnvn: No, they haven’t.

kmkmkmkm: So you say that you have never seen the Buddha, and

neither have your teachers. There is no clear evidence in

that case, of a Buddha. Therefore, the Buddha did not exist.

vnvnvnvn: O King, do the ancestral kings of your lineage exist?

kmkmkmkm: Certainly. There can be no doubt about that.

vnvnvnvn: Have you, yourself ever seen them?

kmkmkmkm: No, Venerable.

vnvnvnvn: Those who instructed you, the family religious heads, those

who make legal decisions, the ministers, have they ever

seen those kings of old?

kmkmkmkm: No, they haven’t.

vnvnvnvn: If neither have you seen them, nor your teachers, then your

ancestral kings did not exist. There is no clear evidence, in

that case, of their existence!

kmkmkmkm: But the royal insignia they used are still to be seen: the

white umbrella of state, the crown, the regal footwear, the

fan fitted with the yak's tail, the double-bladed sword of

state, and the royal conch; by these can we know and

believe that the kings of old once lived.

124

vnvnvnvn: Exactly as you know that the kings of old once lived in the

way as you have described, so too, we know that the

Blessed One once lived and believed in Him. For too, there

is the royal insignia used by that Blessed One:

• the 4 foundations of mindfulness (satipaÔÔhÈna);

• the 4 right efforts (sammappadhÈna);

• the 4 roads to power (iddhipÈda);

• the 5 mental powers (bala);

• the 7 factors of enlightenment (bojjha~ga); and

• the eightfold Noble Path (ariya-magga).

By these supreme insignia can the whole world of gods and

men know and believe that the Blessed One, the best of

men did live.

kmkmkmkm: Give me an illustration.

vnvnvnvn: Just as an architect, when he wants to build a city, would

first seek out a spot of pleasant ground, faultless and with

no undulations, free from rocks and gravel. He would then

clear it completely. Further he would proceed to measure

out into suitable quarters, with moats and ramparts thrown

up around it, with strong gateways, watch-towers and

battlements, with wide squares and open places and

junctions and crossways, with clean and even high roads,

with regular lines of open shops, well provided with parks,

gardens, lakes, lotus-ponds and wells, and graced with

many palaces and residential buildings of the kings, free

from every fault. He would then proceed to build a city.

Thereafter, in the course of time, that city becomes mighty

and prosperous, where food would be easy to get, safe,

well-provided, peaceful, free from distress and calamity,

the place of all sorts and conditions of people congregate.

125

Then people from all walks of life and of many different

countries, being impressed and finding the new city to be

regular, faultless, perfect and pleasant, take up their

residence there; and even not having known or seen the

architect would know: ‘Able indeed must be that architect

that planned and built this city.’

Even so, the Blessed One, peerless, unequalled, unrivalled,

incomparable, admirable beyond all measure by weight or

calculation, of infinite virtue, who has reached the summit

in virtue, built this city of Truth.

And again, boundless in knowledge, power, zeal and

strength, who, when He had attained to the summit of all

the perfections of the Buddhas, overthrew MÈra and all his

hosts, He bursting asunder the net of heresy, casting aside

ignorance, causing wisdom to arise, and bearing aloft the

torch of dhamma, reached forward to Buddhahood itself,

and having been victorious in that supreme battle, built this

city of dhamma.

The Blessed One's city of dhamma, has morality for its

rampart, moral shame for its moat, knowledge for the

battlement over its city gate, zeal for the turret above that,

faith for the pillars at its base, mindfulness for the

watchman at the gate, wisdom for the terrace above, the

sutta for its streets, the abhidhamma for its road junctions,

and the vinaya for judgment indicators, and the four

foundations of mindfulness for its principal highway.

On that highway, these markets are open: a flower market,

a scent market, a fruit market, an antidote market, a

medicine market, an ambrosia market, a jewel market, and

a market for all manner of merchandise.

126

kmkmkmkm: Please give details of each market.

vnvnvnvn: O King, very well. As to the flower market; there are

certain subjects for meditation that have been made known

by the Blessed One, by Him of knowledge and insight.

What are these? They are:

• perception of impermanence (anicca-saÒÒÈ),

• perception of suffering (dukkha-saÒÒÈ),

• perception of impersonality or conditionality (anatta-

saÒÒÈ),

• perception of loathsomeness (asubha-saÒÒÈ),

• perception of misery or unwholesomeness (ÈdÊnava-

saÒÒÈ),

• perception of getting rid of unwholesomeness

(pahÈna-saÒÒÈ),

• perception of detachment (virÈga-saÒÒÈ),

• perception of extinction (nirodha-saÒÒÈ),

• perception of dissatisfaction with the things in the

world (sabbaloke anabhirati-saÒÒÈ),

• perception of transitory nature of all things (sabba-

sa~khÈresu-anicca-saÒÒÈ),

• perception of mental-absorption attained through

contemplation on:

− in- and out-breathing (ÈnÈpÈnassati uddhumÈtaka-

saÒÒÈ),

− a bluish discoloured corpse (vinÊlaka-saÒÒÈ),

− a festering corpse (vipubbaka-saÒÒÈ),

− a corpse fissured from decay (vicchiddaka-saÒÒÈ),

− a corpse gnawed by animals (vikkhÈyitaka-saÒÒÈ),

− a split corpse (vikkhittaka-saÒÒÈ),

− a dismembered and scattered corpse

(hata-vikkhittaka-saÒÒÈ),

− a blood-stained corpse (lohitaka-saÒÒÈ),

− a corpse eaten by worms (pulavaka-saÒÒÈ),

− a skeleton (atthika-saÒÒÈ),

127

− loving-kindness (mettÈ-saÒÒÈ),

− compassion (karuÓÈ-saÒÒÈ),

− appreciative joy (muditÈ-saÒÒÈ),

− equanimity (upekkhÈ-saÒÒÈ),

− death (maraÓÈnussati-saÒÒÈ), and

− the body (kÈyagatÈsati-saÒÒÈ).

Contemplation on the above does away with greed, hate,

delusion, conceit and speculative views. One crosses the

ocean of saÑsÈra, and stems the current of craving (taÓhÈ),

and exterminates the threefold defilements (rÈga, dosa and

moha). By eradicating all defilements, one enters the city of

nibbÈna which is:

• free from defilement,

• where the dust of greed is absent,

• purified,

• clean-white,

• where there is no rebirth,

• where there is no death,

• blissful,

• peaceful, and

• free from danger and calamities, and liberate his

mind by attaining to arahantship.

This is what is called the flower market of the Blessed One:

‘Take with you, kamma as the price;

Go up to that market,

There, buy an object for contemplation;

Emancipate. Be free!’

vnvnvnvn: O King, as to the scent market, there is the exercise of

contemplation on one’s morals, which is prescribed by the

Blessed One.

128

Anointed by the sweet scent of that morality, the sons of

the Blessed One fill the whole world of gods and men, in

every direction, and to windward and to leeward, with that

sweet scent of morality, continuing to pervade it again and

yet again. What are such contemplations? The

contemplation on one’s own morals which are unbroken,

without gap, immaculate, undefiled, praised by the wise and

leading to concentration in respect of the moral precepts:

• precept of taking refuge (saraÓa sÊla),

• the five moral precepts (paÒca~ga sÊla),

• the eight moral precepts (attha~ga sÊla),

• the ten moral precepts (dasa~ga sÊla), and

• the precepts of self-restraint tabulated in the five

recitations that comprise the monks disciplinary code

(pÈtimokkha-saÑvara-sÊla).

This is the scent market of the Blessed One. For it has been

declared by Him:

‘No flower's scent can go against the wind,

Not sandalwood's, or musk's, or jasmine flower's:

But the sweet scent of the good do go

Against the wind, and the good man pervades,

On every side, the sweetness of his life.’

‘Red sandalwood, musk, the lotus, and jasmine,

The sweet scent of morality surpasses them all.

Abundant the sweet scent of musk and of sandalwood,

Though by themselves their scent is good,

Still stronger, the scent of the virtuous mounts the

Realms of gods and BrÈhmas!’

vnvnvnvn: O King, as to the fruit market, there are certain fruits which

have been made known by the Blessed One. They are:

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• the fruition of stream-entering (sotÈpatti-phala),

• the fruition of once-returning (sakadÈgÈmi-phala),

• the fruition of never-returning (anÈgÈmi-phala),

• the fruition of arahantship (arahatta-phala),

• the attainment of the fruition of voidness (suÒÒata-

phala-samÈpatti),

• the attainment of the fruition of conditionlessness

(animitta-phala-samÈpatti), and

• the attainment of the fruition of desirelessness

(appaÓihita-phala-samÈpatti).

Whoever desires any one of these, he renders his kamma as

the price, and buys the fruit he longs for, either conversion

or any other.

Just as any man who has a mango tree that bears fruit all

the year round, and who does not pluck the fruits until

there are buyers. But when there is a buyer, and the fruit-

grower has taken the price, then he says: ‘Come, this tree is

always bearing and has therefore fruits in all stages of

growth; take from it the kind of fruit you prefer, whether

unripe, under-developed, fully developed, or fully ripe

fruit.’

And the buyer, for the price paid, takes the kind he likes

the best:

• if he likes the unripe fruit, he takes that;

• if he likes the under-developed fruit, he takes that;

• if he likes the fully developed fruit, he takes that; or

• if he likes the fully ripe fruit, he takes that.

Whoever desires any one of those other fruits, he renders

his kamma as the price, and buys the fruit he longs for.

This is what is called the fruit market of the Blessed One.

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‘Men render their kamma as the price,

And buy the fruit ambrosial;

And happiness is theirs, and peace,

Who've bought the fruit of ambrosial.’

vnvnvnvn: O King, then as to the antidote market, certain drugs have

been made known by the Blessed One; drugs by which He

delivers the whole world of gods and men from the poison

of defilements. What are these drugs? The Blessed One

proclaimed the Four Noble Truths:

• the noble truth of suffering (dukkha-ariyasacca);

• the noble truth of the origin of suffering (dukkha-

samudaya-ariyasacca);

• the noble truth of the extinction of suffering

(dukkha-nirodha-ariyasacca); and

• the noble truth of the path leading to the extinction of

suffering (dukkha-nirodha-gÈminÊ-paÔipadÈ-ariyasacca).

Whoever desiring to know the highest insight, hearing this

Teaching of the Four Truths, are set totally free from

rebirth, old age, death, sorrow, lamentation, pain, grief and

despair. This is what is called the antidote market of the

Blessed One.

‘Of all the drugs in all the world,

The antidotes of poison dire,

Not one equals that Teaching sweet.

Drink that, O bhikkhu. Drink and live!’

vnvnvnvn: As to the medicine market, certain medicines have been

made known by the Blessed One; medicines by which He

cures the whole world of gods and men. They are these:

• the 4 foundations of mindfulness,

• the 4 right efforts,

• the 4 roads to power,

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• the 5 mental faculties,

• the 5 mental powers,

• the 7 factors of enlightenment, and

• the eightfold Noble Path.

By these medicines the Blessed One purges:

• men of wrong understanding (micchÈ-diÔÔhi),

• them of wrong aspirations2222 (micchÈ-sa~kappa),

• them of wrong speech (micchÈ-vÈcÈ),

• them of wrong bodily action (micchÈ-kammanta),

• them of wrong livelihood (micchÈ-Èjiva),

• them of wrong effort (micchÈ-vÈyÈma),

• them of wrong mindfulness (micchÈ-sati), and

• them of wrong concentration (micchÈ-samÈdhi),

and gives emetics to the vomiting up of greed (lobha), hate

(dosa), delusion (moha), personality belief (sakkÈyadiÔÔhi),

sceptical doubt (vichikicchÈ), restlessness (uddhacca),

torpor and languor (thina-middha), absence of moral shame

and moral dread (ahirika-anottappa), and all defilements

(kilesa). This is what is called the medicine market of the

Blessed One.

‘Of all the medicines found in all the world,

Many in number, various in their powers,

Not one equals this medicine of the Truth.

Drink that, O bhikkhu. Drink, and drinking, live!’

‘For having drunk that medicine of the Truth,

You shall have past beyond old age and death,

And evil, lusts, and kamma rooted out.

Thoughtful and seeing, you shall be at rest!’

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vnvnvnvn: As to the ambrosia market, an ambrosia has been made

known by the Blessed One, that ambrosia with which He

sprinkles the whole world of gods and men. When

sprinkled with that ambrosia, they are set free from

rebirths, old age, disease, death, sorrow, lamentation, pain,

grief and despair. What is that ambrosia? That which is the

fruit of the mindfulness of the body. For it has been said by

the Blessed One: ‘Bhikkh|, they who feed on ambrosia

feed on mindfulness of the body.’ This is what is called the

ambrosia market of the Blessed One.

‘He saw mankind afflicted with disease,

He opened freely His ambrosia market.

Go then, bhikkhu, give your kamma for it,

And buy, and feed on, that ambrosial food.’

vnvnvnvn: As to the jewel market, O King, certain jewels have been

made known by the Blessed One. Adorned with those

jewels, the sons of the Blessed One shine forth in

splendour, illuminating the whole world of gods and men,

brightening it in its heights, in its depths, from horizon to

horizon, with a brilliant glory. Those jewels are:

• the jewel of morality (sÊla-ratanaÑ),

• 3the jewel of concentration (samÈdhi-ratanaÑ),

• the jewel of wisdom (paÒÒÈ-ratanaÑ),

• the jewel of emancipation (vimutti-ratanaÑ),

• the jewel of the eye of knowledge regarding

emancipation (vimutti-ÒÈÓadassana-ratanaÑ), and

• the jewel of the factors of enlightenment (bojja~ga-

ratanaÑ).

What is the Blessed One's jewel market of morality? The

right conduct which follows on:

• self-restraint according to the rules of the pÈtimokkha,

• self-restraint of the senses (indriya-saÑvara-sÊla),

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• purity with regard to one’s livelihood (ÈjÊva-

pÈrisuddhi-sÊla),

• the 4 requisites of a samaÓa (paccaya-sannissita-sÊla),

• the short, middle, and long discourses (c|Äa-sÊla,

majjhima-sÊla, mahÈ-sÊla),

• the path (magga-sÊla), and the fruition (phala-sÊla).

Whoever is adorned with this jewel of morality is much

adored and beloved by the divine world of gods, MÈras and

BrÈhmas; and the human world inhabited by samaÓa and

brÈhmaÓa, kings and commoners. The bhikkhu who puts on

the jewel of morality, shines forth in glory all around,

upwards and downwards, and from side to side, surpassing

in lustre all the jewels to be found between the nethermost

hell of avici below to the highest point in heaven above,

excelling them all, overwhelming them all. Such are the

jewels of morality set out for sale in the Blessed One's

jewel market; this is the Blessed One's market of the jewel

of morality.

‘Such are the jewels of morality sold in that market,

The shop of the Enlightened One, the exalted.

Render kamma as the price,

buy, and put on, these Buddha’s jewel bright!’

What is the Blessed One's jewel of concentration

(samÈdhi)? The concentration consists of:

• concentration accompanied by thought-conception

(vitakka) and discursive thinking (vicÈra);

• concentration which is free from thought-conception,

but accompanied by discursive thinking;

• concentration in which are absent thought-conception

and discursive thinking;

• concentration which is devoid of a self, ego or

personality (atta); and

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• concentration which is devoid of any sign or

characteristic of permanency (animitta).

When a bhikkhu has put on this jewel of concentration,

sensuous thoughts (kÈma-vitakka), thoughts of hate

(vyÈpÈda-vitakka), cruel thoughts (vihiÑsÈ-vitakka), conceit

(mÈna), restlessness (uddacca), wrong understanding (diÔÔhi)

and sceptical doubt (vicikicchÈ); all these elements of

defilement and other unwholesome thoughts, coming in

contact with concentration fall to pieces, blown away,

scattered, dispersed in every direction and are dispelled.

They stay not with him, adhere not to him.

Just as when water has fallen on a lotus leaf, it drips off

from it and stays not on it. Even so, when a bhikkhu has

put on this jewel of concentration: sensuous thoughts,

thoughts of hate, cruel thoughts, conceit, restlessness,

wrong understanding and sceptical doubt; all these and

other unwholesome thoughts, coming in contact with

concentration fall to pieces, blown away, scattered,

dispersed in every direction and are dispelled. They stay

not with him, adhere not to him.

And why not? Because of the exceptional purity of

concentration. This is what is called the Blessed One's jewel

market of concentration, and such are the jewels of

concentration set out for sale in the Blessed One's market

of jewels.

‘Bad thoughts can never arise beneath the brow

Encircled by this coronet of gems.

It gives unwholesome or wandering thoughts no

Opportunity to arise.

Make it your own, buy it, put on the crown!’

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What is the Blessed One's jewel of wisdom? That wisdom

by which the noble disciple of the Blessed One knows

according to reality: this is wholesome action or

unwholesome action; this action is culpable or inculpable;

this should be resorted to or not be resorted to; this is mean

or exalted; this is black and dirty or white and clean or this

has the characteristic of resembling both black and white.

The wisdom by which he knows according to reality: this is

suffering; this is the origin of suffering; this is the

cessation of suffering; this is the path leading to the

extinction of suffering. This is what is called the Blessed

One's jewel of wisdom.

‘He who has knowledge as his jewelled wreath,

will not continue long in outward form.

Soon will he reach nibbÈna, in rebirth

in any world no longer take delight!’

What is the Blessed One's jewel of emancipation? The

fruition of arahantship is called the jewel of emancipation,

and the bhikkhu who has attained to arahantship is said to

have been bedecked with the jewel of emancipation. Just as

a man who is decorated with strings of precious stones,

whose body is anointed with scented wood and who is

adorned with a garland of various scented flowers. With

such adornments, he would outshine all other men,

overwhelming them with his glory and splendour.

Similar to this is the arahant where all defilments have been

eradicated. He would be known as being adorned with the

insignia of emancipation from all defilements, he would

outshine all other bhikkh| who have transcended stage by

stage, the emancipation of the lower grades, overwhelming

them in his glory and resplendence in the achievement of

the highest and final emancipation.

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This is one insignia which is paramount of all; this is the

Blessed One's jewel of emancipation.

‘All the people that dwell in a house look up

To the Lord of the house wearing his crown of jewels.

The wide world of the gods and of men looks up

to the wearer of freedom's insignia,

the jewel of emancipation!’

What is the Blessed One's jewel of the eye of knowledge

regarding emancipation? The retrospective knowledge

(paccavakkhaÓÈÒÈÓa) is what is called the Blessed One's

jewel of the eye of knowledge regarding emancipation. By

such retrospective knowledge, the noble disciple reviews

the path, the fruition, nibbÈna, the abandoned defilements

and the still remaining defilements.

‘The retrospective knowledge that by which

The Noble Ones know the state of an ariya

Who has accomplished the task.

Strive, O you sons of the Blessed One, strive,

That jewel - the eye of knowledge regarding emancipation,

Yourselves to obtain!’

What is the Blessed One's jewel of analytical knowledge?

The analytical knowledge is of 4 kinds:

• that of the meaning (attha),

• that with regard to the law (dhamma),

• that of the language (nirutti),

• that of ready-wit (paÔibhÈna1111).

The bhikkhu who is adorned with the 4 jewels of analytical

knowledge, whatever company he enters into: brahmans,

nobles, merchants or work-people, he enters it in

confidence, neither put out nor shy, undaunted or

undismayed, without excitement or fear.

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Just as a warrior, a hero in the fight, when protected in all

his harness of war, goes down undismayed to the battle,

and in confidence: ‘If the enemy should remain afar, I can

knock them down with my arrows; should they come

towards me, I can hit them with my javelins; should they

come yet nearer, I can reach them with my spear; should

they come right up, I can cleave them in two with my

double-edged sword; should they come to close quarters, I

can pierce them through and through with my dagger.’

Even so does the bhikkhu, who is adorned with these four

jewels of analytical knowledge can enter any assembly

undismayed and confident: ‘Should any one put to me a

question, turning to the analytical knowledge of the

meaning, I shall be able to explain it, comparing sense with

sense, explanation with explanation, reason with reason.

Thus shall I resolve his doubts, dispel his perplexity, and

delight him by my answers.

‘Should any one put to me a question, turning to the

analytical knowledge with regard to the law, I shall be able

to explain it by comparing phenomena with phenomena, the

deathless (amataÑ) with the deathless, the unconditioned

(asa~khata) with the unconditioned, void (suÒÒata) with the

void, signless (animitta) with the signless, desireless

(appaÓihita) with desireless, absence of craving (anejo) with

absence of craving. Thus shall I resolve his doubts, dispel

his perplexity, and delight him with my answers.

‘Should any one put to me a question, turning to the

analytical knowledge of the language corresponding to

reality, and the unfailing mode of expression concerning

the true meaning and the law, I shall be able to explain it by

comparing derivation with derivation, word with word,

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particle with particle, letter with letter, one modification of

a letter by contact (saÓdhi) with another, consonant with

consonant, vowel with vowel, accent (intonation) with

accent, quantity with quantity, rule with rule, idiom with

idiom, and concept with concept. Thus shall I be able to

resolve his doubts, dispel his perplexity, and delight him

with my answers.

‘Should anyone put to me a question, turning on the

analytical knowledge of ready-wit, I shall be able to explain

it by comparing ready-wit with ready-wit, metaphor with

metaphor, characteristic with characteristic, and function

with function. Thus shall I resolve his doubts, dispel his

perplexity, and delight him by my answers.’

This is what is called the Blessed One's jewel of analytical

knowledge.

‘First buy the jewel of analytical knowledge,

Then cut it with your wisdom and your skill;

So, free from all anxiety and fear,

But with glory and splendour,

Shall you shine in the world of gods and men!’

What is the Blessed One's jewel of the factors of

enlightenment? These are:

• mindfulness (sati-sambojjha~ga),

• investigation of dhamma (dhammavicaya-sambojjha~ga),

• energy (vÊriya-sambojjha~ga),

• rapture (pÊti-sambojjha~ga),

• tranquillity (passaddhi-sambojjha~ga),

• concentration (samÈdhi-sambojjha~ga), and

• equanimity (upekkhÈ-sambojjha~ga).

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The bhikkhu who is adorned with this sevenfold jewel of

the factors of enlightenment shines forth over the whole

world of gods and men, illuminates it, and dispersing the

darkness, arouse the light. This is what is called the Blessed

One's jewel of the seven factors of enlightenment.

‘The gods and men in reverence wait upon

Him who wears this jewel insignia.

Show your good actions then, that is the price,

And buy, and wear, this insignia of enlightenment factors.’

kmkmkmkm: What is the market set up by the Blessed One for all

manner of merchandise?

vnvnvnvn: The Blessed One's market for all manner of merchandise is

the ninefold word of the Buddha; the relic remainings of

His body and the things He used which are enshrined in

stupas; and the jewel of His Order. In that market, there are

set out by Him the attainment:

• (in a future birth) of high lineage (jÈti-sampatti);

• of wealth (bhoga-sampatti),

• of long life (Èyu-sampatti),

• of good health (Èroja-sampatti),

• of beauty (vaÓÓa-sampatti),

• of wisdom (paÒÒÈ-sampatti),

• of worldly glory (mÈnusika-sampatti),

• of heavenly glory (dibba-sampatti), and

• of the supreme bliss of nibbÈna.

Of these, they who desire either one or the other, render

kamma as the price, and so buy whichever glory they

desire. Some buy by observing the vows of morality, and

some by observing the precepts of uposatha, and so on

down to the smallest kamma, they buy the various glories

from the greatest to the least.

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Just as in a trader's shop, oil, seed, peas and beans can be

either taken in barter for a small quantity of rice, peas or

beans, or bought for a small price decreasing in order

according to requirement. Even so, in the Blessed One's

market for all manner of merchandise, advantages are to be

rendered for kamma according to requirements. This is the

Blessed One's market for all manner of merchandise.

‘Long life, good health, beauty, rebirth in heaven,

High birth, nibbÈna – all are found for sale.

There to be bought for kamma, great or small,

In the great Blessed One's world-famed market.

Come, O bhikkhu, show your faith as the price,

Buy and make yourself wealthy and happy.’

The inhabitants that dwell in the Blessed One's city of

dhamma are these: masters in the suttanta, the vinaya, and

the abhidhamma; teachers of the dhamma (dhamma-

kathika); reciters of the birth stories (JÈtaka-bÈÓaka), the

DÊgha NikÈya, the Majjhima NikÈya, the SaÑyutta NikÈya,

the A~guttara NikÈya, and the Khuddaka NikÈya; those

endowed with morality (sÊla sampanna), concentration

(samÈdhi sampanna), wisdom (paÒÒÈ sampanna); those who

take delight in developing the factors of enlightenment

(bojjha~ga-bhÈvanÈ-ratÈ), in practising the development of

clear insight (vipassana), and who strive for their own

spiritual benefit (sadattha-manuyuttÈ).

Furthermore, there are those who practise asceticism

(dhuta~ga) by: living in the forest (ÈraÒÒika dhuta~ga),

under a tree (rukkha-m|lika dhuta~ga), in the open air

(abbhokÈsika dhuta~ga), on hay-stack (palÈlapujjhika

dhuta~ga), in a cemetery (sosÈnika dhuta~ga), and sleeping

in a sitting position and never lying down (nesajjika

dhuta~ga).

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Then, there are those who have attained the path

(patipannaka) and fruition (phalaÔÔhÈ); the noble learners

(sekha); those endowed with the fruition (phala-

sama~gino), stream-enterers (sotÈpanna), once-returners

(sakadÈgÈmi), never-returners (anÈgÈmi), and arahants;

those endowed with the threefold knowledge (tevijjÈ), the

sixfold higher spiritual powers (chalabhiÒÒÈ), the power of

iddhi (iddhimanto); those who have reached perfection in

knowledge (paÒÒÈya-pÈramiÑ-gatÈ); and those skilled in

the practice of: the 4 foundations of mindfulness

(satipaÔÔhÈna), the 4 right efforts (sammappadhÈna), the 4

roads to power (iddhipÈda), the 5 mental faculties (indriya),

the 7 factors of enlightenment (bojjha~ga), the eightfold

Noble Path (ariya magga), the exalted absorption (vara-

jhÈna), absorption of emancipation (vimokkha), absorption

of the fine-material sphere (r|pa-jhÈna), absorption of the

immaterial sphere (ar|pa-jhÈna), attainment of the subtle

and blissful absorptions (santa-sukha samÈpatti).

Like a forest full of bamboo, full of reeds, that city of the

dhamma has been crowded, congested and frequented by

arahants! It may herein be summarily described thus;

dwelling in the city of the dhamma are those:

• who are devoid of greed, hate, delusion, biases,

craving, and clinging;

• who live in a forest, who practise austerities as an

ascetic means of purification, who enter on and abide

in mental absorptions, who wear coarse garments as

robes, who rejoice in solitude, and who are endowed

with knowledge;

• who practise the ascetic means of sleeping in a sitting

position, are satisfied with whatever dwelling, who

spend their time standing or meditatively pacing up

and down, who practise wearing patched-up robes;

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• who being sagacious are wearers each of three robes,

with a skin for the fourth, who rejoice in eating at

one sitting, and who is wise;

• whose wants are few, who are prudent, resolute, light

eaters, not fastidious with food, and who are

indifferent to presence or absence of worldly gains;

• who practise entering into mental absorption, who

delight in the practice of entering into jhÈna, who are

resolute in the practice of jhÈna, who are mentally

tranquil, who are concentrated in mind, who are

eager to reach the jhÈnic sphere of nothingness;

• who are walking the path, who are noble learners,

who are endowed with the fruition, and those who

are eager to attain to arahantship;

• who are the stream-enterers, once-returners, never-

returners, and arahants who are purged of impurities;

• who are skilful in the 4 foundations of mindfulness,

who take delight in developing the 7 factors of

enlightenment, who practise insight, and who adhere

to the dhamma both in letter and spirit;

• who are skilful in the development of the 4 roads to

power, who take delight in the development of

samÈdhi, and who always keep astride with the

development of the 4 right efforts;

• who have reached the summit in the attainment of the

sixfold higher spiritual powers, who take delight in

the development of such factors of enlightenment as

the 4 foundations of mindfulness that is theirs by

rightful inheritance, and those who can travel in the

sky through the exercise of jhÈna, who keep their

eyes downcast, whose speech is measured, whose

sense-doors are guarded, who are self-restrained,

who are well trained according to the supreme

discipline with regard to the restraint of the senses;

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• who are endowed with the threefold knowledge and

the sixfold higher spiritual powers, who have reached

the exalted stage of the 4 roads to power and who

have reached the exalted stage of wisdom.

Furthermore, those of the bhikkhus who are bearers of the

exalted knowledge that is incomparable, who are free from

entanglements and impediments, whose power and glory

are incomparable, whose following unrivalled, whose

power of wisdom is without a peer, whose power of

influence is unmatched, who keep the wheel of dhamma

rolling on, who have reached perfection in wisdom. Such

bhikkh| are called the commanders of the dhamma in the

Blessed One's city of the dhamma.

Furthermore, those bhikkh| who have the power of iddhi,

who are endowed with the analytical knowledge, who are

possessed of the knowledge of self-confidence, who can

travel through the air, who are hard to oppose, who can

move without support, who can shake the broad earth, the

great ocean and the mass of mountains on it, who can touch

and examine the sun and the moon, who are skilful in

creating wonders, in developing iddhi powers, and putting

the exercise of iddhi powers in the forefront and who are

perfect in iddhi powers; such bhikkh| are called the royal

chaplains in the Blessed One's city of the dhamma.

Furthermore, those bhikkh| who have taken the ascetic

practice, whose wants are few and are easy to be satisfied,

who would loathe improper modes of intimation and

improper manner of seeking alms, and carry out the

practice of moving from house to house in soliciting alms-

food, just as a bee collects nectar from the flowers and

retreat into the woods.

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Even so, those who would go away into solitude, those who

are indifferent as to their body and as to life in attaining to

arahantship, those who place the highest value on

employing the ascetic practice, such bhikkh| are called the

judges in the Blessed One's city of the dhamma.

Furthermore, those bhikkh| who are greatly learned, who

are reciters of the suttanta, vinaya and mÈtika, skilled in the

exact determination of letters into surds and sonant, into

longs and shorts, as to lightness and heaviness, those who

know by heart the ninefold Teaching; such bhikkh| are

called the protector of the dhamma in the Blessed One's

city of the dhamma.

Furthermore, those bhikkh| who are learned in the vinaya,

skilled in the vinaya; skilled in deciding which is the matter

at issue and which is not; who are skilled in deciding

whether any act is an offence or not; whether an offence is

grievous or slight; whether it can be atoned for or not;

skilled in deciding questions as to the rise; the

acknowledgment, the absolution, or the confession of an

offence; as to the suspension, or the restoration, or the

defence of an offender; who are perfect masters in the

vinaya; such bhikkh| are called the protector of the visible

object of the Blessed One's city of the dhamma.

Furthermore, those bhikkh| who are makers of noble

garland of emancipation, who have at all times, attained to

the highest, noblest, and most priceless of all conditions,

who are loved and longed for by the great multitudes; such

bhikkh| are called flower-sellers in the Blessed One's city

of the dhamma.

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Furthermore, those bhikkh| who have penetrated to the

comprehension of the Four Noble Truths, and have seen

them, have realised them, who have passed beyond doubt as

to the four supramundane paths and fruits, share those

fruits with others who have pursued the path; such bhikkh|

are called fruit-dealers in the Blessed One's city of the

dhamma.

Furthermore, those bhikkh| who, being anointed with that

most excellent perfume of morality, are gifted with many

and various virtues, and are able to dispel the bad odour of

dirt and defilements; such bhikkh| are called perfume

dealers in the Blessed One's city of the dhamma.

Furthermore, those bhikkh| who are fondly attached to the

dhamma, and who address each other in terms of

endearment, who rejoice exceedingly in the sublime

dhamma, and who by retreating to the forest, or at the foot

of trees, or to a place of solitude, drink the sweet juice of

the dhamma, and who having bodily, verbally and mentally

immersed in the sweet juice of the dhamma, become

endowed with exceedingly increased power of the

analytical knowledge of ready wit, and who devote their

effort and energy to seeking and finding the deeper truths

of the Teaching, and who, wherever the discourse is in

praise of:

• fewness of one’s desires,

• being easily contented,

• retirement to places of seclusion or solitude,

• avoiding co-residence with the laity,

• the exertion in zeal,

• morality,

• concentration,

• wisdom,

146

• deliverance from defilements, and

• the eye of knowledge regarding deliverance from

defilements.

There do they repair, and drink in the sweet juice of such

discourses. Such bhikkh| are called thirsty and intoxicant-

addicts in the Blessed One's city of the dhamma.

Furthermore, those bhikkh| who are addicted to the habit

of wakefulness from the first watch of the night to the last,

who spend day and night in sitting, standing, or pacing up

and down in meditation, who, addicted to the habit of

practising mind-development are devoted to their own

benefit of attaining to arahantship for the sake of warding

off defilement; such bhikkh| are called watchmen in the


Furthermore, those bhikkh| who give discourses, lectures,

expositions and demonstrations on the ninefold words of

the Buddha, both in spirit and in the letter, both in its

arguments and its explanations, both in its reasons and its

examples; such bhikkh| are called keepers of dhamma in

the Blessed One's city of dhamma.

Furthermore, those bhikkh| who are wealthy and rich in

the abundance of the treasures of the dhamma, in the

abundance of the traditions, the text, and the learning, who

comprehend the signs, vowels, and consonants, in all their

details, pervading all directions with their knowledge; such

bhikkh| are called bankers of the dhamma in the Blessed

One's city of the dhamma.

147

Furthermore, those bhikkh| who have penetrated to the

sublime Teaching, who can identify the object of repeated

contemplations and give instructions and elucidations in

amplification, and who have reached the summit in the

attainment of virtues of training; such bhikkh| are called

distinguished people who practise the dhamma in the


Thus well planned out is the Blessed One's city of the

dhamma, well built, well appointed, well provisioned, well

established, well-guarded, well protected, and impregnable

by enemies with adverse and hostile intent. By this

explanation, by this argument, by this reason, you may by

inference know that the Blessed One once existed.

‘As when they see a pleasant city, well planned out,

Men know, by inference, how great the founder was;

So when they see the Blessed One’s city of dhamma,

They know, by inference, that He did once exist.’

‘As men, seeing its waves, can judge, by inference,

The great extent and power of the great ocean;

So may they judge the Blessed One when they see Him,

Who, unconquered in all battles, allays all grieves.

Who rooted out, in His own heart, craving's dread power,

Who is set free from the whirlpool of rebirths -

Far as the waves of the dhamma extend and roll,

So great, so mighty, must our Lord, the Buddha, be.’

‘As men, seeing its mighty peaks that tower aloft,

Can judge, by inference, HimÈlaya's wondrous height;

So when they see the Buddha's mount of dhamma -

Steadfast, unshaken by fierce passion's stormy blasts,

148

Towering aloft in wondrous heights of calm and peace,

Where thirst for rebirth and mind-body complex cannot exist,

They draw the inference: ‘Great as this mountain high

That mighty Hero's power upon whose word it stands’.’

‘As men, seeing the footprint of an elephant king,

Can judge, by inference: ‘How great his size must be!’

So when they see the footprint of the elephant of men,

Buddha, the omniscient, upon the path that men have trod,

They know, by inference:

‘How glorious Buddha was’!’

‘As when they see small animals crouching in fear,

Men know: ‘This is the roar of the

King of the beasts that frightens them.’

So, seeing heretics quacking and shaking in fear,

They know: ‘This king of the dhamma

Hath roared words sublime’!’

‘Seeing the earth smiling, well watered, green with grass,

Men say: ‘A great and pleasant rain hath fallen fast.’

So when they see this multitude rejoicing, peaceful, blest,

Men may infer: ‘How sweet the rain that stilled their hearts’!’

‘Seeing the wide earth soaked, boggy, a marsh of mud,

Men say: ‘Mighty the mass of waters broken loose.’

So, when they see this mighty host that once were dazed

With the mud of sin, swept down in dhamma's stream, and left

In the wide sea of the good-law, some here, some there,

All, gods and men alike, plunged in ambrosial waves,

They may infer, and say: 'How great that dhamma is!’

149

‘As when men, travelling, feel a glorious perfume sweet

Pervading all the country side, and gladdening them, infer

At once: ‘Surely, this giant forest trees are flowering now!’

So, conscious of this perfume sweet of the dhamma

That now pervades the earth and heavens, they may infer:

‘A Buddha, infinitely great, must once have lived’!’

It would be possible to show forth the Buddha's greatness,

by a hundred or a thousand such examples, such reasons,

such similes. Just as a clever garland maker will, from one

heap of all kinds of flowers, both following the instruction

of his teacher, and also using his own personal talent, make

many variegated and beautiful bouquets.

Even so, that Blessed One is, as it were, an infinite,

immeasurable, bouquet of variegated flowers of virtue.

And I now, a garland maker, as it were in the Blessed

One’s sÈsana, stringing those flowers together, both

following the instructions given by our teachers of old, and

also using such power of wisdom as lies within me, could

show forth by inference, the power of the Blessed One in

innumerable similes. But you, on your part, must create a

desire to listen and pay heed to my words.

kmkmkmkm: Hard would it be, O Venerable, for any other men thus to

have shown by inference, drawn from such examples, the

power of the Buddha. I am filled with satisfaction at your

so perfectly varied exposition of this question.

anumÈnapaÒho paÔhamoanumÈnapaÒho paÔhamoanumÈnapaÒho paÔhamoanumÈnapaÒho paÔhamo

Note:::: 1. pÈÔibhanaÑ – understanding, intelligence, readiness or confidence of

speech, promptitude, wit. A Dictionary of PÈÄi Language by R.C.

Childers.

150

2. dhuta~gapaÒha2. dhuta~gapaÒha2. dhuta~gapaÒha2. dhuta~gapaÒha

TTTThe ascetic practicehe ascetic practicehe ascetic practicehe ascetic practice

‘The king saw the bhikkh| in the forest, lone

And far away from men, keeping hard vows,

And then he saw too householders, at home

Eating the sweet fruits of the Noble Path*

Considering both of these, deep doubts he felt.

If laymen also realise the truth,

Then surely vowing vows must be in vain.

Come! Let me ask that best of teachers, wise

In the threefold basket of the Buddha's words,

Skilled to overthrow the arguments of the foe.

He will be able to resolve my doubts!’

*(Standing in the fruit of the anÈgÈmi, so they had already reached the

third stage on the path)

Thinking thus, King Milinda went up to the place where

Venerable NÈgasena was, and proffering veneration, took his seat

at a suitable distance and address the Venerable.

km:km:km:km: Venerable, is there any layman living at home, enjoying the

pleasures of sense objects, but living a narrow and

restricted life encumbered with wife and children, who has

realised nibbÈna where defilements have been extinguished,

and peace and calmness reign?

vnvnvnvn: Yes there is; not only one hundred or two or even a billion

laymen, but many more than that have realised nibbÈna and

have totally extinguished their defilements; not to speak of

twenty or a hundred or a thousand who have attained to

clear understanding of the Truths.

151

By what kind of exposition shall I lay before you, evidence

showing that I know this?

kmkmkmkm: Do tell me.

vnvnvnvn: Then I shall explain it, O King. All those passages in the

ninefold Teachings of the Buddha dealing with taking upon

oneself the means of purification shall be unfolded in the

following explanations.

Just as water which has rained down upon a country

district, with both low-lying and high places, will flow

down through rivulets and streams and meet together in the

ocean. Even so will all those passages meet here and be

made known.

In this explanation, a manifestation of reasons arising out

of my experience and intelligence shall also be brought to

bear in this connection. Thus will this matter be thoroughly

analysed, its beauty and magnificence brought out, its

meaning rendered complete, and the whole purified and

well-produced.

In the city of SÈvatthi alone, nearly fifty million devout

men and women, lay adherents of the Blessed One attained

to the stage of noble disciples of the Buddha. Out of those,

nearly half the numbers were established in the fruition of

non-returning.

There in the same city, at the foot of the Gandamba tree,

when the twin-miracle took place, two hundred million of

living beings attained to an understanding of the Four

Noble Truths.

Apart from these, also at SÈvatthi, at the delivery of:

152

• the discourse on minor admonishment to the Elder

RÈhula (C|ÄarÈhulaovÈda Sutta),

• the discourse on the great blessings (MahÈma~gala

Sutta),

• the exposition on equanimity (Samacitta PariyÈya),

• the discourse on downfall (ParÈbhava Sutta),

• the discourse on former break-up (PurÈ-bheda Sutta),

• the discourse on quarrels and disputes (Kalaha-

vivÈda Sutta),

• the discourse on minor strategy and tactics

(C|Äaby|ha Sutta),

• the discourse on major strategy and tactics

(MahÈby|ha Sutta),

• the discourse on eating together (TuvaÔaka Sutta),

• the discourse pertaining to SÈriputta (SÈriputta Sutta);

an innumerable number of heavenly beings penetrated to

the knowledge of the dhamma.

In the city of RÈjagaha, 350,000 devout laymen and devout

laywomen, become noble disciples of the Blessed One.

There again at the taming of DhanapÈla the great

elephant, nine hundred million living beings attained to an

understanding of the Four Noble Truths.

Again at the meeting at the PÈsÈÓika stupa on the occasion

of the PÈrÈyana discourse, one hundred and forty million

living beings attained to an understanding of the Four

Noble Truths.

At Benares, in the deer park Isipatana, at the first

exposition of the Dhamma, one hundred and eighty million

BrÈhma gods and innumerable others attained to an

understanding of the Four Noble Truths.

153

Again in TÈvatiÑsa heaven at the exposition of the

abhidhamma, on Sakka’s throne made of ornamental

stone, eight hundred million of the gods attained to an

understanding of the Four Noble Truths. On the descent

from the world of the gods at the gate of the city of

Sankassa Nagara, at the miracle of the manifestation to the

world, three hundred million of believing men and deities

attained to an understanding of the Four Noble Truths. At

Kapilavatthu among the Sakya, at the teaching of the

history of the Buddhas in the monastery of Nigrodha, and

again at the discourse on the great occasion (MahÈsamaya

Sutta), gods in numbers that cannot be counted attained to

an understanding of the Four Noble Truths.

Again at the assemblies on the occasions of Sumana the

garland maker, of Garahadinna, of Œnanda the rich man, of

Jambuka the naked ascetic, of MaÓÉuka the god, of

MaÔÔhakuÓÉalÊ the son of a miserly Brahmin reborn as a

god, of SulasÈ the courtesan, of SirimÈ the courtesan, of

PesakÈrÊ the weaver's daughter, of C|Äasubhadda, of the

watching of the cremation of SÈketa the Brahmin, of the

S|nÈparantaka, of the question put by Sakka, of the

delivery of the Discourse on Petas (TirokuÔÔa Sutta) and of

the Jewel Discourse (Ratana Sutta); on each of these

occasions, eighty-four thousand living beings attained to a

knowledge of the dhamma.

So long as the Blessed One remained in the world, so long

as wherever in the three great divisions such as MahÈ

MaÓÉhala or in the sixteen principal countries that He

stayed, there will be, as a usual occurrence, two, three,

four, or five hundred, or a thousand, or a hundred

thousand, both gods and men, who will realise the calm,

peaceful and supramundane nibbÈna.

154

All of those were gods, they were not monks. So these and

many other gods, even while they were yet laymen, living

at home, enjoying the pleasures of sense objects, realised

the calm, peaceful and supramundane nibbÈna.

kmkmkmkm: If so, laymen living at home and enjoying the pleasures of

sense objects, realised the calm, peaceful and

supramundane nibbÈna, what purpose then do these ascetic

practices serve?

For if diseases would abate without medicine, what would

be the advantage of weakening the body by emetics, by

purges, and other like remedies? If one could cross a

difficult journey all alone, a journey which is detestable,

rugged and full of danger, why need one put on himself a

coat of mail or wait for a grand caravan of traders to go

along with?

Thus, I do not see any beneficial result these ascetic

practices give rise to?

vnvnvnvn: O King, I shall expound the matter completely to clear your

doubts. There are, these various special qualities in the

ascetic practice; and on account of these virtuous qualities

inherent in them, all the Buddhas alike have held them dear.

What are these qualities?

The keeping of the ascetic practice implies

a mode of livelihood without evil,

it has calm as its fruit, it avoids blame,

it works no harm to others,

it is free from danger,

it brings no trouble on others,

it is certain to bring with it growth in goodness,

it wastes not away, it deludes not,

it is in itself a protection,

it disarms desires; it tames all beings,

155

it is good for self-control, it is appropriate,

a practitioner is self-dependent, he is emancipated,

the keeping of the ascetic practice

is the destruction of lust;

and of malice, and of dullness;

it puts away pride, it cuts off evil thoughts,

it removes doubts, it suppresses sloth,

discontent is assuage; it is long-suffering,

its merit is beyond weight, and its virtue beyond measure,

and it is the path that leads to the end of every grief.

These, amongst others, too, are some of the many good,

virtuous qualities in the ascetic practice; and it is on

account of these that all the Buddhas alike have held them

dear. At the same time, those who thoroughly fulfill the

requirements of the ascetic practice, they become

completely endowed with many good virtuous qualities

themselves. What are these good virtuous qualities thus

acquired by a person taking up the ascetic practice?

Their behaviour is of the highest morality,

their path towards emancipation is accomplished,

well guarded are they in deed and word,

altogether pure are they in manners and in mind,

their vigour in their practice do not weaken,

all their fears are allayed,

all delusions as to the impermanence,

suffering nature and of their

individuality have been put away,

anger is no more,

while love for all beings has been infused in them,

in taking nourishment they consume with

three right views regarding food1111,

they are temperate in eating,

156

they are honoured of all men,

they are full of watchfulness,

they need no home,

where a spot is suitable; there they will dwell,

they loathe to do ill, they take delight in solitude,

they are in earnest always.

These, O King, are the virtuous qualities with which they

who carry out the ascetic practice are completely endowed.

Further, there are only a limited number of individuals who

are suitable and are worthy of the ascetic practice. Who are

these worthy people?

These are the individuals worthy of those advantages

inherent in the ascetic practice; they are those who are

ashamed to do wrong, void of hypocrisy, master of himself,

not unstable, desirous to learn, glad to undertake the task

that is hard, not easy to take offence, of a loving heart.

These are the individuals worthy of those advantages

inherent in the vows.

All these multitudes of laymen, living at home enjoying the

pleasures of sense objects, yet are able to practise and

realise the calm, peaceful and supramundane nibbÈna;

however, all had in their former births adhered to and

trained themselves in the ascetic practice, and thus, laid the

foundation of kamma that would ripen in the realisation of

nibbÈna. By thus undergoing training and practice of the

deeds of merit and virtue in former births and purged

themselves of defilements by means of them, they now in

this birth realised the calm, peaceful and supramundane

nibbÈna; they still belong to the laity.

157

There is no realisation of arahantship in one single life,

without adhering to and training oneself in the ascetic

practice; further, to be successful in the attainment, these

ascetic practices must be practised together with

supramundane effort and the most devoted attitude, and

with the aid of a teacher of a like temperament and of a

virtuous friend (kalyÈna-mitta).

Just as a doctor or surgeon first finds a teacher, and gets

himself thoroughly trained and only when he has thus gone

through training, served his apprenticeship, made himself

skilful, does he visit the sick to heal them. Even so, all

those who as laymen, living at home enjoying the pleasures

of sense objects, yet realised the calm, peaceful and

supramundane nibbÈna, all had in their former births

adhered to and trained themselves in the ascetic practice

and laid the foundation of kamma that would ripen in the

realisation of nibbÈna. By thus undergoing training and

practice of the deeds of merit and virtue in former births

and purged themselves of defilements by means of them,

now in this birth they realised the calm, peaceful and

supramundane nibbÈna, though they still belong to the laity.

There is no attainment of the truth to those who are not

trained in the ascetic practice. Just as there is no rebirth in

the happy planes of existence for those who have not

performed deeds of merit, or deeds of virtue; even so can

there be no attainment of the truth in those who have not

trained themselves in the ascetic practice.

Like the broad earth, which is the base to support all that is

on it; the virtuous character resulting from the ascetic

practice, becomes a base to those who desire to be pure.

158

Like water is to wash away dirt; the virtuous character

resulting from the ascetic practice becomes the water that

cleans the stain of all things evil in those who desire to be

pure. Like fire is to burn; the virtuous character resulting

from the ascetic practice becomes a fire to burn out the lust

of all evil in those who desire to be pure.

Like the wind is to carry away the dust; the virtuous

character resulting from the ascetic practice will carry away

all evil in those desiring to be pure. Like medicine is it to

allay disease; the virtuous character resulting from the

ascetic practice will allay evil in those desiring to be pure.

Like the ocean which causes the arising of waves and

treasures within its immensity; so is the virtuous character

resulting from the ascetic practice, as causing to arise in

those desiring to be pure, treasures of the priceless virtues

of those who have renounced the world, and by reason, too

of the immensity of the great virtues, that is beyond

measure and beyond count.

The ascetic practice is thus of great benefit to those who

aspire to realise nibbÈna. Amongst many other benefits, it

destroys all worries, it puts an end to becoming, it dispels

wrong views, it conduces to extinction of attachments, and

it is a treasure of goodness that is beyond measure and

beyond count, priceless above all things, and precious.

Just as men for the sake of: nourishment, resort to food;

well-being, resort to medicine; honour and wealth, resort to

a king; and satisfying their wishes, resort to a wish-

conferring gem; and many others. Even so do the arahants,

for the sake of the path and fruition, resort to the ascetic

practice as a means of purification.

159

And what water is for the growth of seeds, what fire is for

burning, what food is for giving strength, what a creeper is

for tying things up, what sovereignty is for dominion, etc.,

all that, is the character that comes of keeping the ascetic

practice for the good growth of the seed of renunciation;

for the burning out of the stains of evil; for giving the

strength of iddhi; for tying up one's self in self-control and

presence of mind; for allaying the fever arising from the

scorching of the threefold fire; for the production of the

precious jewels of the sevenfold wisdom (self-possession,

investigation of the truth, energy, joy, calm, contemplation,

and serenity); for the adornment of the samaÓa, for the

prevention of any transgression against that blameless,

abstruse, delicate bliss that comes of peace, for dominion

over all the qualities that the samaÓa and arahants affect.

Thus is it that carrying out the ascetic practice is one and

the same as attainment of all the great virtuous qualities.

Thus is it that the ascetic practice is to attain all the above.

The advantage of these qualities cannot be weighed, neither

measured; it has no equal, it is extensive and abundant,

weighty and worthy.

Whoever having wicked desires, whose conduct is

inconsistent with the ascetic practice is unworthy of and is

unable to attain those virtuous qualities.

Whoever being unfit, take upon himself the ascetic

practice, shall incur a twofold punishment being tantamount

to denying and destroying all of his virtues. For in this

world he shall receive derision, disparagement, blame, on-

the-spot ridicule, disgrace, being socially outcast, expelled,

excluded and excommunicated.

160

And in his next life he shall suffer torment in the great

avÊci hell that is a hundred leagues in depth, and covered,

as with a garland, with hot and scorching, fierce and fiery

blazing flames; therein shall he rise and fall for many a

thousand million years, floating up to the surface and

diving down to the bottom and across; a foam bubble, as it

were, cast up and thrown from side to side with a swelling

body in a sea of boiling oil.

When released from there, then as a mighty peta by the

name of NijjhÈmataÓhikÈ, in the outward form of a monk,

but with body and limbs lean, rugged and dark like the

putrid body of a dead dog, with head swollen, bloated, and

full of holes, hungry and thirsty, odd and dreadful in colour

and form, his ears all torn, his nose broken off, and his

whole body the prey of maggots, his stomach all scorching

and hot like a fiery furnace blazing in the breeze at the

mouth, as it were, of an air-intake tunnel, with no place of

refuge to fly to, no protector to help him, groaning,

moaning and weeping, shall he wander over the earth here

and there wailing out pitiful cries of agony and distress!

Just as whoever, being unfit for royalty, without having

properly attained to it, being inappropriate to it, unworthy

of it, unsuitable for it, a low-born man and base in lineage,

should receive the consecration of a king.

He would suffer mutilation, having his hands or his feet, or

both his hands and feet cut off, or his ears or his nose, or

both his ears and nose cut off, or he would be tortured,

being subjected to punishments of various kinds.

161

Why? Because he being unfit for royalty, without having

properly attained to it, being inappropriate to it, unworthy

of it, unsuitable for it, a low-born man and base in lineage,

he had placed himself in the seat of sovereignty, and thus

transgressed beyond his rightful limits.

But whoever is fit for ascetic practice, is consistent with it,

is worthy of it, appropriate to it, who desires little, is easy

to be contented, given to seclusion, not prone to mix with

laity, keenly energetic, given to thoughts of emancipation,

without guile, without deceit, not a slave to his stomach,

seeking neither material gain nor worldly fame or glory,

who has entered the saÑgha by reason of faith and

enthusiasm, and is full of desire for release from old age

and death.

Whoever being such shall take upon himself the ascetic

practice with the idea of upholding the sÈsana, he is

deserving of twofold honour.

For he is near and dear to, loved and longed for by both

gods and men, dear as rare jasmine flowers to the man

bathed and anointed; as choice food to the hungry; as cool,

clear, fragrant water to the thirsty; as a healing drug to a

poisoned man; as a costly chariot drawn by high-bred

steeds to a traveller in great hurry; as a wish-conferring

gem to a man yearning for worldly gain; as an immaculate

clean and white umbrella of sovereignty to a king desiring

to be ceremoniously consecrated; as the peerless and

sublime fruition of arahantship to a seeker of the Truth.

Even so, in one who is worthy of the ascetic practice, the

following 37 factors pertaining to enlightenment will reach

full perfection (parip|riÑ gacchanti):

162

• the 4 foundations of mindfulness,

• the 4 right efforts,

• the 4 roads to power,

• the 5 mental faculties,

• the 5 mental powers,

• the 7 factors of enlightenment,

• the eightfold Noble Path,

• the development of concentration or mental

tranquillity and of insight is achieved, and

• the training for attainment of the path and fruition

reach maturity.

Firmly established in the forefront of the bhikkhu who is

worthy of the ascetic practice are the:

• supramundane paths and fruitions,

• analytical knowledge,

• threefold knowledge,

• sixfold higher spiritual powers,

• all laws pertaining to a bhikkhu (kevalo ca

samaÓadhammo),

• all teaching and laws of phenomena (sabbe

tassÈdheyyÈ).

So, with an immaculately clean and white umbrella of

sovereignty representing fruition of arahantship borne over

him, that bhikkhu who is worthy of the ascetic practice is

ceremoniously consecrated a king.

Just as all the citizens and country folk in the land, the

soldiers and the attendants wait in service upon a king of

the royal family born to the purple, and high on both sides

of lineage.

163

When he has been consecrated with the inauguration

ceremonies of royalty; the thirty-eight divisions of the royal

retinue, and the dancing men, and entertainers also wait

upon him in service; singing his praises and extolling his

virtues in sweet, calm and resonant tones, the ascetics and

Brahmans of various castes and creeds also frequent his

court, and he becomes the lord of every seaport, and

treasure-mine, and custom-house in cities, in all lands and

exercising arbitrary powers on all people in all countries

either foreign or within frontiers.

Even so, in one who is worthy of the ascetic practice, is

consistent with it, is worthy of it, the 37 factors pertaining

to enlightenment will reach full perfection. So with an

immaculately clean and white umbrella of sovereignty

representing fruition of arahantship borne over him, that

bhikkhu who is worthy of the ascetic practice is

ceremoniously consecrated a king.

Such are the ascetical means of purification by which a

man shall take a plunge and bathe in the mighty waters of

the great ocean of nibbÈna, and there indulge himself, as

one sporting in the waves, with the manifold delights of the

Teaching. He shall addict himself to the enjoyment of the 4

attainments comprising the 4 jhÈna of the fine-material

spheres and the 4 jhÈna of the immaterial spheres.

He shall acquire the higher spiritual powers comprising

magical powers (iddhi-vidha), divine ear (dibba-sota),

knowledge of the thoughts of others (paracitta-vijÈnana),

divine eye (dibba-cakkhu), remembrance of former

existences (pubbe-nivÈsÈnussati), and also extinction of all

biases on attaining the fruition of arahantship.

164

There are 13 ascetical means of purification. The 13 are:

• wearing patched-up robes (paÑsuk|lika~ga),

• wearing only three robes (ticÊvarika~ga),

• going the round for alms-food (piÓÉapÈtika~ga),

• not omitting any house while going the round for

alms-food (sapadÈnacÈrika~ga),

• eating at one sitting (ekÈsanika~ga),

• eating only from the alms-bowl (pattapiÓÉika~ga),

• refusing all further food (khalu-pacchÈ-bhattika~ga),

• living in the forest (ÈraÒÒika~ga),

• living under a tree (rukkhamulika~ga),

• living in the open air (abbhokÈsika~ga),

• living in a cemetery (sosÈnika~ga),

• being satisfied with whatever dwelling (yathÈ-

santhatika~ga), and

• sleeping in a sitting posture (nesajjika~ga).

It is he, the noble disciple who, in former births, has

undertaken and practised, followed and carried out,

observed, framed his conduct according to, and fulfilled

these 13 ascetic practices, realises the path and fruition and

all subtle and blissful attainments of absorption becomes

his very own.

Just as a ship owner who having paid up the port dues, will

traverse the great ocean and go to Va~ga, Takkola, China,

Sovira, Surat, Alexandria, the Koromandel coast, SuvaÓÓa-

bhumi, or any other place accessible by ship or boat. Even

so, it is he, the noble disciple who, in former births has

undertaken and practised, followed and carried out,

observed, framed his conduct according to, and fulfilled



his very own.

165

Just as a farmer will first remove the faults and defects in

the field: weeds, thorns and stones; and then by ploughing,

sowing, irrigating, fencing, watching, reaping and treading,

will become the owner of much corn, and whoever are

poor and needy, reduced to destitution in respect of a like

product have to make their approach to such a farmer.

Just so it is he who in former births has undertaken and

practised, followed and carried out, observed, framed his

conduct according to and fulfilled these 13 ascetic

practices, realises the path and fruition and all subtle and

blissful attainments of absorption becomes his very own.

Again, just as a king of a royal family, born to the purple

and high on both sides of lineage, when he has been

consecrated with the ceremony of anointing, is lord and

master over the treatment of outlaws, and does whatever he

desires, and all the broad earth is subject to that king.

Even so, it is he, the noble disciple who, in former births,

who has undertaken and practised, followed and carried

out, observed, framed his conduct according to and fulfilled



his very own.

Venerable Upasena, son of Vangantas, and a practitioner of

the ascetic practice, accompanied by a group of other

bhikkh| visited the Blessed One, who was in meditation

retreat at SÈvatthÊ. Arriving and after having paid proper

veneration to Him, he took a seat to one side.

166

When the Blessed One saw how well disciplined the

gathering was, and delighted He greeted them with

courteous words and addressed the Elder Upasena: ‘Most

pleasant, Upasena, is the deportment of these bhikkh|

waiting upon you. How have you managed thus to train

your followers?’

Venerable Upasena, when questioned by the Blessed One,

replied as to the nature of their behaviour: “Whoever,

Venerable One, may come to me for admission to the

saÑgha, I would caution and say: ‘I, brother, am an

adherent to the ascetic practice of living in the forest, of

going the rounds for alms-food, of wearing patched-up

robes, and of wearing only three robes. If you are prepared

to adhere to these practices, I am prepared to admit you to

the saÑgha.’ If he accepts my words with gladness and

agree to those proposals with joy, I would admit him to the

saÑgha. If however, he expresses disagreement, I will not

accept him. Thus it is, that I train them.”

Thus is it, that he who would undertake the noble ascetic

practice becomes the master, ruler and lord in the sÈsana of

the Blessed One; and all the subtle and blissful attainments

of absorption becomes his very own.

Just as the lotus flower, glorious, untarnished by mud or

mire, the resort of many bees and depends for its growth

on clear cold water. Even so is that noble disciple who in

former births has undertaken and practised, followed and

carried out, observed and framed his conduct according to

and fulfilled these 13 ascetic practices, becomes endowed

with various sublime virtues. What are these?

167

His heart is full of affectionate, soft, and tender love,

evil is killed, destroyed, cast out from within him,

pride and self-righteousness

are put an end to and cast down,

stable and strong and established and

undeviating is his faith,

he enters into the enjoyment of the heart's refreshment,

the highly praised and desirable peace and bliss of

the ecstacies of contemplation fully felt,

he exhales the most excellent and unequalled

sweet savour of righteousness of life,

dear is he to gods and men alike,

exalted by the best of beings the arahant themselves,

gods and men delight to honour him,

the enlightened, wise, and learned approve,

esteem, appreciate, and praise him,

untarnished is he by the love

either of this world or the next,

he sees the danger in the smallest tiniest offence,

rich is he in the best of wealth,

the wealth that is the fruit of the path,

the wealth of those who are seeking

the highest of the attainments,

he is partaker of the best of the four requisites

of a samaÓa that may be obtained by asking,

he lives without a home addicted to that best austerity

that is dependent on the meditation of the jhana;

he has unravelled the whole net of evil,

he has broken and burst through,

doubled up and utterly destroyed

both the possibility of rebirth

in any of the five future states,

and the five obstacles to the higher life in this one

(lust, malice, sloth, pride and doubt),

168

unalterable in character, excellent in conduct,

transgressing none of the rules as to

the four requisites of a samaÓa,

he is set free from rebirths,

he has passed beyond all perplexity,

his mind is set upon complete emancipation,

he has seen the truth,

the sure and steadfast place of refuge from all fear

has he gained,

the seven evil inclinations

(lust, malice, heresy, doubt, pride, desire for future life,

and ignorance) are rooted out in him,

he has reached the end of the Great Evils

(lust, individuality, delusion and ignorance),

he abounds in the peace and the bliss of

the ecstacies of contemplation,

he is endowed with all the virtues a samaÓa should have.

These, O King, are the many graces he is adorned withal.

He becomes one who is fully endowed

with all these many sublime virtues.

Was not the Elder SÈriputta, the greatest man in the whole

10,000 world systems, with the exception of the Blessed

One who was the Teacher of the three spheres2222 of existence

comprising the whole universe? He who through countless

number of world periods had heaped up merit, and had

been reborn in a Brahman family, relinquished all the

delights of the pleasures of sense objects and gave up many

a hundred things of wealth and value to enter the saÑgha in

the sÈsana of the Buddha, and having restrained his bodily

actions, words, and thoughts by these 13 ascetic practices,

become in this life of such exalted virtue that he was the

one who, in emulation of the Blessed One, set rolling on

the royal chariot-wheel of the sÈsana of Gotama Buddha.

169

So that this was said by the Blessed One: ‘I know, O

bhikkh|, of no other man who in succession to Me sets

rolling on the glorious chariot-wheel of the dhamma so

well as SÈriputta. SÈriputta sets rolling that wheel the best

of all.’

kmkmkmkm: Very good, Venerable! The whole ninefold word of the

Buddha, the transcending of the world that should be

pursued, the bliss of the highest splendour and sublimity;

all these are embodied in, and converging on the 13 ascetic

practices.

dhuta~gapaÒho dutiyodhuta~gapaÒho dutiyodhuta~gapaÒho dutiyodhuta~gapaÒho dutiyo

anumÈnavaggo catutthoanumÈnavaggo catutthoanumÈnavaggo catutthoanumÈnavaggo catuttho

Notes:

1. The three right views are: as to its nature, as to its impurity, as to the

lust of taste.

2. World (loka): denotes the three spheres of existence comprising the

whole universe, that is, [1] sensuous world or the world of the five

senses (kÈma loka), [2] fine-material world (r|pa loka), corresponding to

the 4 fine-material absorptions, [3] the immaterial world (ar|pa loka),

corresponding to the 4 immaterial absorptions. (The Buddhist Dictionary

by NyÈnatiloka, 1956 edn)

170


Division Division Division Division VIVIVIVI

opammakathÈpaÒhaopammakathÈpaÒhaopammakathÈpaÒhaopammakathÈpaÒha

The similesThe similesThe similesThe similes

171

mÈtikÈ mÈtikÈ mÈtikÈ mÈtikÈ

kmkmkmkm: Venerable NÈgasena, how many qualities must a bhikkhu

be endowed with in order to realise arahantship?

vnvnvnvn: The bhikkhu who wishes to attain to arahantship must take:

1 quality of the ass,

5 qualities of the cock,

1 quality of the black squirrel,

1 quality of the female panther,

2 qualities of the male panther,

5 qualities of the tortoise,

1 quality of the bamboo,

1 quality of the bow,

2 qualities of the crow,

2 qualities of the monkey,

1 quality of the gourd creeper,

3 qualities of the lotus,

2 qualities of the seed,

1 quality of the Sal-tree,

3 qualities of a boat,

2 qualities of the anchor,

1 quality of the mast,

3 qualities of the boat captain,

1 quality of the boat’s deck-hand,

5 qualities of the ocean,

5 qualities of the earth,

5 qualities of water,

5 qualities of fire,

5 qualities of wind,

5 qualities of the mountain,

5 qualities of space,

5 qualities of the moon,

7 qualities of the sun,

3 qualities of Sakka,

172

4 qualities of a universal monarch,

1 quality of the white ant,

2 qualities of the cat,

1 quality of the rat,

1 quality of the scorpion,

1 quality of the mongoose,

2 qualities of the old male jackal,

3 qualities of the deer,

4 qualities of the bull,

2 qualities of the boar,

5 qualities of the elephant,

7 qualities of the lion,

3 qualities of the cakkavÈka bird,

2 qualities of the penÈhikÈ bird,

1 quality of the house pigeon,

2 qualities of the owl,

1 quality of the Indian crane,

2 qualities of the bat,

1 quality of the leech,

3 qualities of the snake;

1 quality of the rock-snake,

1 quality of the spider,

1 quality of the child at the breast,

1 quality of the land tortoise,

5 qualities of the forest,

3 qualities of the tree,

5 qualities of the rain,

3 qualities of the ruby,

4 qualities of the hunter,

2 qualities of the angler,

2 qualities of the carpenter,

1 quality of the water-pot,

2 qualities of iron,

3 qualities of the umbrella,

173

3 qualities of the rice field,

2 qualities of the antidote drug,

3 qualities of food,

4 qualities of the archer,

4 qualities of the king,

2 qualities of the doorkeeper,

1 quality of a grindstone,

2 qualities of a lamp,

2 qualities of the peacock,

2 qualities of the horse,

2 qualities of the publican,

2 qualities of a threshold,

1 quality of a balance,

2 qualities of a sword,

2 qualities of a fish,

1 quality of a debtor,

2 qualities of a sick man,

2 qualities of a corpse,

2 qualities of a river,

1 quality of the bull,

2 qualities of a road,

1 quality of a tax-collector,

3 qualities of a thief,

1 quality of the hawk,

1 quality of the dog,

3 qualities of the physician,

2 qualities of a pregnant woman,

1 quality of the yak cow,

2 qualities of the kiki bird,

3 qualities of the female dove,

2 qualities of a one-eyed man,

3 qualities of a plougher of the field,

1 quality of the female jackal,

2 qualities of a small sieve (ca~gavÈraka),

174

1 quality of a ladle,

3 qualities of the negotiator of a loan,

1 quality of an examiner of meditation practice

(anuvicinaka),

2 qualities of a charioteer,

2 qualities of a partaker of food,

1 quality of a tailor,

1 quality of a helmsman, and

2 qualities of a bee.

mÈtikÈ niÔÔhitÈmÈtikÈ niÔÔhitÈmÈtikÈ niÔÔhitÈmÈtikÈ niÔÔhitÈ

175


gadrabhavaggagadrabhavaggagadrabhavaggagadrabhavagga

TTTThe asshe asshe asshe ass

1. gadrabha~gapaÒha 176

Quality of the ass

2. kukkuÔa~gapaÒha 177

Qualities of the cock

3. kalandaka~gapaÒha 180

Quality of the black squirrel

4. dÊpiniya~gapaÒha 181

Quality of the female panther

5. dÊpika~gapaÒha 182

Qualities of the male panther

6. kumma~gapaÒha 184

Qualities of the tortoise

7. vaÑsa~gapaÒha 186

Quality of the bamboo

8. cÈpa~gapaÒha 187

Quality of the bow

9. vÈyasa~gapaÒha 188

Qualities of the crow

10. makkaÔa~gapaÒha 189

Qualities of the monkey

176

1. 1. 1. 1. gadrabha~gapaÒhagadrabha~gapaÒhagadrabha~gapaÒhagadrabha~gapaÒha

Quality of tQuality of tQuality of tQuality of the asshe asshe asshe ass

kmkmkmkm: Venerable, it was said: ‘The bhikkhu who wishes to attain

to arahantship must adopt one quality of the ass.’ What is

that one quality?

vnvnvnvn: The ass can sleep anywhere; either at a rubbish dump, at a

road junction, on a trail bordering the road, at the village

gate, on a heap of bran, or any non-descript place. No

where is he given to sleep long.

Even so, should one who practises mind-development sleep

wherever one may spread out his skin-matting, either on a

heap of strewed grass, leaves, on a wooden couch or on

bare earth; nowhere should he be given to sleep long. This

is the one quality of the ass he ought to possess. For this

has been said by the Blessed One: ‘My disciples are like

old and rotten logs of firewood and they dwell, striving

with their utmost zeal and vigilance in their mind-

development exercise.’

This, too was said by the Venerable SÈriputta, commander

of the dhamma: ‘To the bhikkhu who sits cross-legged in

meditative posture, his knees at both ends are not wetted by

rain water; satisfied with overhead cover so slight and

meagre, cheerful is the outlook of a bhikkhu in whom

nibbÈna is his goal of endeavour.’

gadrabha~gapaÒgadrabha~gapaÒgadrabha~gapaÒgadrabha~gapaÒho paÔhamoho paÔhamoho paÔhamoho paÔhamo

177

2. 2. 2. 2. kukkuÔkukkuÔkukkuÔkukkuÔa~a~a~a~gapaÒhagapaÒhagapaÒhagapaÒha

QQQQualitiesualitiesualitiesualities of the of the of the of the cockcockcockcock

kmkmkmkm: It was said: ‘The bhikkhu who wishes to attain to

arahantship must adopt the five qualities of the cock.’ What

are those qualities?

vnvnvnvn: Just as a cock goes early to roost, so should one who

practises mind-development, rise early and sweep out the

open space around the pagoda; having filled up the

drinking-water for the day's use and taken his bath, he

should make obeisance before the pagoda, then pay visits to

the senior bhikkh|. This is the first of the qualities of the

cock he ought to possess.

After making obeisance to the senior bhikkh| and on his

return, retreat in due time to the place of solitude. This is

the second of the qualities of the cock he ought to possess.

Again, as the cock is unremitting in scratching the earth to

pick up what he can find to eat, so should one who

practises mind-development, partake of his food only after

contemplating thus: ‘I eat this food seeking not after

pleasure, nor after excitement, nor after beauty of body,

nor after elegance of form; but merely for the preservation

of my body, to keep myself alive, to ward off the

discomfort of hunger, to support the noble effort in the

practice of the sublime dhamma.

‘Thus shall I put an end to former sorrow and give no

cause for new sorrow to arise; therein be free from blame

and for dwelling at ease.’ This is the third of the qualities

of the cock he ought to possess.

178

For it has been said by the Blessed One:

‘Like the flesh of one’s own child,

To an unprovisioned parent in the desert wild;

Like oil that you smear the axle,

For smooth rolling of the cart’s wheel;

So should you regard your alms-food,

Eating it but not with covetous mood.’

Again, as the cock, though it has eyes, is blind by night; so

should one who practises mind-development, though he is

not blind, be as one blind. Whether in the woods, or in the

village of his alms-food donors, or while going the round

for alms-food, blind should he be and deaf and dumb to all

sense objects of form, sound, taste, smell or touch. He

should not take cognizance of such perceptual signs and

characteristic such as of a man, a woman, a form, a sound,

shapes and form such as of hands or feet. This is the fourth

of the qualities of the cock he ought to possess.

For it was said by MahÈ KaccÈyana, the Elder:

‘Let him with eyes be as one blind,

And he who hears be as the deaf,

He who can speak be as the dumb,

The man of strength as he were weak.

As each new object rises to his sense,

Let him sleep as if dead.’

Again, as the cock, even though pelted with stones and

thrown at with sticks, clubs and cudgels, will not desert his

home. Even so, should one who practises mind-

development, whether he be engaged in mending robes,

performing new functions, doing personal service for

senior bhikkh|, or learning or teaching the scriptures, in all

these undertakings he should apply wise consideration.

179

For this is the house owned by one who practises mind-

development. This is the fifth of the qualities of the cock

he ought to possess.

This has been said by the Blessed One:

‘And which, O bhikkh|, is the heritage of your father

the TathÈgata, your field of pasture, the object to which

your mind should be directed? It is the four foundations of

mindfulness (cattÈro satipaÔÔhÈnÈ).’

And this too, has been said by the Venerable SÈriputta,

commander of the dhamma:

‘As the tamed elephant does not tread on his own trunk,

He knows which food he should eat and which to avoid,

Even so, let each son of the Buddha,

Exercise vigilance and do neither violence nor injury

To the Blessed One’s word,

The most sublime of conceptions.’

kukkuÔa~gapaÒho dutiyokukkuÔa~gapaÒho dutiyokukkuÔa~gapaÒho dutiyokukkuÔa~gapaÒho dutiyo

180

3. 3. 3. 3. kalandakakalandakakalandakakalandaka~gapaÒha~gapaÒha~gapaÒha~gapaÒha

QQQQualityualityualityuality of the of the of the of the black squirrelblack squirrelblack squirrelblack squirrel


arahantship must adopt the one quality of the black

squirrel.’ Which is that quality?

vnvnvnvn: Just as the squirrel, sensing an enemy, beats his tail on the

ground till it swells, and then with his own tail as a cudgel

drives off the foe. Even so, should one who practises mind-

development; when the enemy - defilements, arise in him,

beat the cudgel of the four foundations of mindfulness till

it swells, and then by that cudgel of mindfulness drive all

defilements away. This is the one quality of the squirrel

which he ought to possess.

For it was said by C|Äapanthaka, the Elder:

‘When defilements, those fell destroyers

Of the virtues gained by a bhikkhu fall on you,

Then should you give battle by dealing with them,

Blow after blow with the cudgel of mindfulness.’

kalandaka~gapaÒho tatiyokalandaka~gapaÒho tatiyokalandaka~gapaÒho tatiyokalandaka~gapaÒho tatiyo

181

4. 4. 4. 4. dÊpiniya~gapaÒhadÊpiniya~gapaÒhadÊpiniya~gapaÒhadÊpiniya~gapaÒha

QQQQualityualityualityuality oooof the f the f the f the female pantherfemale pantherfemale pantherfemale panther


arahantship must adopt the one quality of the female

panther.’ Which is that quality?

vnvnvnvn: Just as the female panther conceives only once, and does

not resort again to the male; even so, should one who

practises mind-development, seeing how future rebirths will

involve conception in a mother’s womb, death, destruction,

perishing, and ruin; and seeing the horrors of the round of

rebirth, the horrors of rebirth in the four states of

unhappiness, the disharmony everywhere, and the

oppressions and harassments; apply wise consideration and

steadfastly resolve: ‘Never shall I enter another womb.’

This is the one quality of the female panther which he

ought to possess.

For it was said by the Blessed One, in the DhaniyagopÈlaka

Sutta of the Sutta NipÈta:

‘Like a strong bull that has burst the cords that bound him,

Or an elephant that has forced his way through jungle,

To freedom shall I go, never more to enter the womb,

And just rain on, if it so please you, deva, rain on!’

ddddÊpiniyÊpiniyÊpiniyÊpiniyaaaa~gapaÒho catuttho~gapaÒho catuttho~gapaÒho catuttho~gapaÒho catuttho

182

5. 5. 5. 5. dÊpidÊpidÊpidÊpikkkka~gapaÒhaa~gapaÒhaa~gapaÒhaa~gapaÒha

QQQQualitiesualitiesualitiesualities of the of the of the of the male panthermale panthermale panthermale panther


arahantship must adopt the two qualities of the male

panther.’ Which are those two qualities?

vnvnvnvn: Just as the panther, lying in ambush in wild places, behind a

thicket of long grass, in a forest or on a mountain top,

catches his prey. Even so, should one who practises mind-

development, resort to solitary places in the woods, at the

foot of a tree, in a mountain gorge, at a cemetery, in a

forest, under the open sky, on beds of straw; in quiet,

noiseless spots free from uproars, free from winds agitated

by human movements or places congenial for men to do

things in privacy, places suitable as solitary dwellings or

for living in seclusion.

For one who practises mind-development and resorts to

places of solitude, will soon gain mastery of the sixfold

higher spiritual powers. This is the first of the qualities of

the panther he ought to possess.

For it was said by the Elders who participated in the

proceedings of the Great Buddhist Councils:

‘As the panther by lying in ambush catches the prey,

So the sons of the Buddha,

With insight and earnestness armed,

By resorting to solitude,

Captures the fruition of the sublime dhamma.’

Again, as the panther, whatever may be the beast he has

killed, will never eat it if it has fallen on the left side.

183

Even so, one who practises mind-development, not partake

of any food that has been procured by gifts of bamboo,

leaves, flowers, fruits, bathing soaps, chunam, tooth-sticks,

water for washing face; by flattery, by gaining the laity

over by sugared words, by petting donors’ children, by

taking messages or running errands on behalf of donors, by

returning present of gift food in kind, by making return-

presents, by administering lands or estates, by auguries

drawn from astrology, by prophesying long life, prosperity,

etc., or the reverse, from marks on limbs, hands and feet of

a person, or by any other of those wrong modes of

obtaining a livelihood that have been condemned by the

Buddha.

No food so procured should he eat, as the panther will not

eat any prey that has fallen on its left side. This is the

second of the qualities of the panther he ought to possess.

For it was said by the Venerable SÈriputta, commander of

the dhamma:

‘This food, so sweet, has been procured

Through intimation given by speech.

Were I, then, to partake thereof,

My mode of livelihood would be blameworthy.

Now let me be by dire hunger oppressed,

Till my stomach seem to rise, to go.

Never will I break my rule of life,

Not though my life I sacrifice.”

dÊpika~gapaÒho paÒcamodÊpika~gapaÒho paÒcamodÊpika~gapaÒho paÒcamodÊpika~gapaÒho paÒcamo

184

6. 6. 6. 6. kummakummakummakumma~gapaÒha~gapaÒha~gapaÒha~gapaÒha

QQQQualitiesualitiesualitiesualities of the of the of the of the tortoisetortoisetortoisetortoise


arahantship must adopt the five qualities of the tortoise.’

Which are those five qualities?

vnvnvnvn: Just as the tortoise, which is a water animal, keeps to the

water, even so, should one who practises mind-

development, dwell pervading the world of living beings

with loving-kindness and with a mind unbounded, free

from every feeling of hatred or of malice. This is the first

of the qualities of the tortoise he ought to possess.

Just as the tortoise, when, as he swims in the water and

raises his head, he catches sight of any one, that moment

sinks, and dives into the depths, thinking to himself: ‘Let

not those people see me again!’ Even so, should one who

practises mind-development, when defilements fall upon

him, dive into that lake of mindfulness contemplation, dives

down into the deeps thereof thinking to himself: ‘Let not

the defilements see me again!’ This is the second quality of

the tortoise he ought to possess.

Again, just as the tortoise gets out of the water, and suns

himself, even so, should one who practises mind-

development, withdraws his mind from contemplation,

whether sitting, standing, lying down, or walking up and

down, suns his mind in the four right efforts. This is the

third of the qualities of the tortoise he ought to possess.

Again, just as the tortoise, digging a hole in the ground,

dwells alone, even so, should one who practises mind-

development, giving up worldly gain, honour and praise.

185

He should take up his abode alone, plunging into the

solitude of empty lonely places in the groves, woods, hills,

caves and grottoes, noiseless and quiet. This is the fourth of

the qualities of the tortoise he ought to possess.

For it was said by the Elder Upasena, son of Va~ganta the

Brahman:

‘Lonely and quiet places, haunts

Of the deer, and of wild beasts.

Should the bhikkhu seek as his abode,

For solitude's sweet sake.’

Again, as the tortoise, when on his rounds sees any one,

draws in at once his head and limbs into his shell, and

hiding them there, keeps still in silence to save himself.

Even so, should one who practises mind-development,

whenever sense-objects, such as forms, sounds, odours,

tastes, bodily impressions or mind-objects strike upon him,

shut the flaps of self-restraint at the six sense-doors, and

dwell guarding with constant mindfulness and clear

comprehension by keeping watch and ward over his mind.

This is the fifth quality of the tortoise he ought to possess.

For it was said by the Blessed One, in the Kumm|pama

Sutta of the SaÑyutta NikÈya:

‘As the tortoise withdraws his limbs in his shell,

Let the bhikkhu bury the thoughts and inclinations,

That craving and heretical views may not overtake him,

But reach extinction before anyone gets afflicted,

Or blamed with accusations.’

kumma~gapaÒho chatthokumma~gapaÒho chatthokumma~gapaÒho chatthokumma~gapaÒho chattho

186

7. 7. 7. 7. vaÑsvaÑsvaÑsvaÑsaaaa~gapaÒha~gapaÒha~gapaÒha~gapaÒha

QQQQualityualityualityuality oooof the f the f the f the bamboobamboobamboobamboo


arahantship must adopt the one quality of the bamboo.’

Which is that one quality?

vnvnvnvn: Just as the bamboo, wherever the wind blows, to that

quarter does it bend accordingly, pursuing no other way.

Even so, should he who practises mind-development,

conduct himself in accordance with the ninefold Teaching

of the Blessed One, the exhortation of the Supremely

Enlightened One, and steadfastly keeping to all things

lawful and blameless, he should seek after the virtues of the

samaÓaship itself. This is the one quality of the bamboo he

ought to possess.

For it was said by RÈhula the Elder:

‘By always in accord with the ninefold word of the Buddha,

And establishing himself in an apt and blameless sphere,

he passes beyond rebirth in the lower regions of sorrow.’

vaÑsa~gapaÒho sattamovaÑsa~gapaÒho sattamovaÑsa~gapaÒho sattamovaÑsa~gapaÒho sattamo

187

8. 8. 8. 8. cÈpa~gapaÒhacÈpa~gapaÒhacÈpa~gapaÒhacÈpa~gapaÒha

QQQQualityualityualityuality of the of the of the of the bowbowbowbow


arahantship must adopt the one quality of the bow.’ Which

is that one quality?

vnvnvnvn: Just as a well-made and balanced bow bends equally from

end to end, and does not resist stiffly, even so, should one

who practises mind-development, bend easily in accord

with all members of the saÑgha, whether elders, juniors, of

medium seniority, or of like standing as himself, and not

stand on rigid ceremony in his dealings with them. This is

the one quality of the bow he ought to possess.

For it was said by the Blessed One, in the Vidh|ra JÈtaka:

‘Let the wise man bend like the bow,

Like the bamboo conforming himself.

He should not act adversely,

So he shall dwell in the court of kings.’

cÈpcÈpcÈpcÈpa~gapaÒho a~gapaÒho a~gapaÒho a~gapaÒho aÔÔhamoaÔÔhamoaÔÔhamoaÔÔhamo

188

9. 9. 9. 9. vÈyasvÈyasvÈyasvÈyasa~gapaÒhaa~gapaÒhaa~gapaÒhaa~gapaÒha

QQQQualitiesualitiesualitiesualities of the of the of the of the crowcrowcrowcrow


arahantship must adopt the two qualities of the crow.’

Which are those two qualities?

vnvnvnvn: Just as the crow goes about full of apprehension, always on

the watch and guard, even so, should one who practises

mind-development, go about full of apprehension and

suspicion, always on the watch and guard over his sense

faculties. This is the first of the qualities of the crow he

ought to possess.

Again, as the crow, whatever food he catches sight of, eats

it, sharing with his kind, even so, should one who practises

mind-development, never omit to share with the morally

virtuous bhikkh|, and that without distinction of person or

deliberation as to quantity, whatever lawful gifts he may

have lawfully acquired, down even to the contents of his

alms-bowl. This is the second of the qualities of the crow



the dhamma:

‘Whatever they may present to me, austere in life,

All that, just as it comes, do I divide,

With all, and I myself then take my food.’

vÈyasvÈyasvÈyasvÈyasa~gapaÒho navamoa~gapaÒho navamoa~gapaÒho navamoa~gapaÒho navamo

189

10.10.10.10. makkamakkamakkamakkaÔÔÔÔa~gapaÒhaa~gapaÒhaa~gapaÒhaa~gapaÒha

QQQQualitiesualitiesualitiesualities of the of the of the of the monkeymonkeymonkeymonkey


arahantship must adopt the two qualities of the monkey.’

Which two?

vnvnvnvn: Just as the monkey, when about to take up his abode does

so in some place such as a mighty tree, in a quiet place

densely covered with branches, a sure place of refuge.


choose as the teacher, mentor and friend, under whom to

live, a man who is:

− conscious of moral shame,

− endowed with morality,

− possessed of virtuous conduct,

− widely learned,

− well-versed in the dhamma,

− well-versed in the vinaya,

− adorable,

− worthy of high consideration and respect,

− prone to be outspoken and forthright,

− a speaker of words with dignity attached thereto,

− a good admonisher,

− informative,

− proficient in teaching the dhamma,

− capable of arousing willingness to undertake

performing tasks of virtue,

− capable of inciting enthusiasm in others to do good,

and

− capable of bringing delight to others in wholesome

pursuits.

This, O King, is the first of the qualities of the monkey he

ought to possess.

190

Again, as the monkey wanders about, stands and sits always

on trees, and, if he goes to sleep, spends the night on them.


stand, walk up and down contemplating, lie down, and

sleep only in the forest, and there enjoy the practice of the

four foundations of mindfulness. This is the second of the

qualities of the monkey he ought to possess.

For it has been said by the Venerable SÈriputta, commander

of the dhamma:

‘Walking, standing, sitting, lying down,

This in the forest that the bhikkhu looks graceful.

To dwell in wildernesses far remote,

Of praiseworthy living it is a mode.’

mmmmakkaakkaakkaakkaÔÔÔÔa~gapaÒho dasamoa~gapaÒho dasamoa~gapaÒho dasamoa~gapaÒho dasamo

gadrabhavaggo paÔhamogadrabhavaggo paÔhamogadrabhavaggo paÔhamogadrabhavaggo paÔhamo

191


samuddavaggasamuddavaggasamuddavaggasamuddavagga

TTTThe oceanhe oceanhe oceanhe ocean

1. lÈbulata~gapaÒha 192

Quality of the gourd creeper

2. paduma~gapaÒha 193

Qualities of the lotus

3. bÊja~gapaÒha 194

Qualities of the seed

4. sÈlakalyÈÓika~gapaÒha 195

Quality of the Sal tree

5. nÈva~gapaÒha 196

Qualities of a boat

6. nÈvÈlagganaka~gapaÒha 198

Qualities of the anchor

7. k|pa~gapaÒha 199

Quality of the mast

8. niyÈmaka~gapaÒha 200

Qualities of the boat captain

9. kammakÈra~gapaÒha 202

Quality of a boat’s deck hand

10. samudda~gapaÒha 203

Qualities of the ocean

192

1. lÈbulata~gapaÒha1. lÈbulata~gapaÒha1. lÈbulata~gapaÒha1. lÈbulata~gapaÒha

QQQQuality of the gourd creeperuality of the gourd creeperuality of the gourd creeperuality of the gourd creeper


arahantship must adopt the one quality of the gourd

creeper.’ Which is that one quality?

vnvnvnvn: Just as the gourd creeper, climbing up with its tendrils and

fastening itself onto some other plant, whether a grass, or a

tree, or a creeper, grows all over it; even so, should one

who practises mind-development, who desires to progress

on the path of emancipation, do so by fastening his mind on

the subjects for meditation. This is the one quality of the

gourd creeper he ought to possess.


the dhamma:

‘As the gourd, clambering up with its tendrils, grows

Over the grass, or the thorn-bush, or creeper widespread,

So the son of the Buddha on arahantship bent,

Climbs up over ideas, to perfection and peace.’

lÈbulata~gapaÒlÈbulata~gapaÒlÈbulata~gapaÒlÈbulata~gapaÒho paÔhamoho paÔhamoho paÔhamoho paÔhamo

193

2222. . . . padumapadumapadumapaduma~gapaÒha~gapaÒha~gapaÒha~gapaÒha

QQQQualities of the lotusualities of the lotusualities of the lotusualities of the lotus


arahantship must adopt the three qualities of the lotus.’

Which are those three qualities?

vnvnvnvn: Just as the lotus, though it is born in the water, and grows

up in the water, yet remains undefiled by the water; even

so, should one who practises mind-development, remain

undefiled by his high birth, social standing, worldly gains

with honour and fame, the strength of his followers, the

veneration he receives, the esteem and honour he receives,

or by the elegance of his personal requisites. This is the

first of the qualities of the lotus he ought to possess.

Again, as the lotus remains lifted up far above the water,

even so, should one who practises mind-development,

remain far above all worldly things. Transcending

worldliness, establishing himself in the supramundane

sphere of the dhamma. This is the second of the qualities of

the lotus he ought to possess.

Again, as the lotus trembles when blown upon by the

slightest breeze, even so, should one who practises mind-

development, exercise self-control in respect of the least of

the defilements, perceiving the danger in them. This is the

third of the qualities of the lotus he ought to possess.

For it was said by the Blessed One: ‘Seeing danger in the

least offence, he trains himself by taking upon himself the

rigid observance of the precepts.’

paduma~gapaÒho dutiyopaduma~gapaÒho dutiyopaduma~gapaÒho dutiyopaduma~gapaÒho dutiyo

194

3333. . . . bbbbÊjaÊjaÊjaÊja~gapaÒha~gapaÒha~gapaÒha~gapaÒha

QQQQualities of the seedualities of the seedualities of the seedualities of the seed


arahantship must adopt the two qualities of the seed.’

Which are those two qualities?

vnvnvnvn: Just as seed, tiny though it be, yet if sown in good soil, and

if the rain pours down a good quantity of water, will give

abundant fruit. Even so, should he who practises mind-

development, so conducts himself aright that the precepts

observed by him will bear fruits of arahantship. This is the

first of the qualities of the seed which he ought to possess.

Again, as seed planted in well-weeded soil comes quickly

to maturity, even so, will the mind of he who practises

mind-development, when well-controlled and well-purified

in solitude, when cast into the excellent field of the four

foundations of mindfulness, come quickly to maturity. This

is the second quality of the seed which he ought to possess.

For it was said by Anuruddha the Elder:

‘If seed be sown on a well-weeded field,

Its fruit, abounding, will rejoice.

So the samaÓa's mind, in solitude made pure,

Matures full fast in mindfulness field.’

vÊja~gapaÒho tatiyovÊja~gapaÒho tatiyovÊja~gapaÒho tatiyovÊja~gapaÒho tatiyo

195

4444. . . . sÈlakalyÈnikasÈlakalyÈnikasÈlakalyÈnikasÈlakalyÈnika~gapaÒha~gapaÒha~gapaÒha~gapaÒha

QQQQuality of the Sal treeuality of the Sal treeuality of the Sal treeuality of the Sal tree


arahantship must adopt the one quality of the Sal tree.’

Which is that one quality?

vnvnvnvn: Just as the Sal tree grows within the ground to the depth of

a hundred cubits or more, even so, should he who practises

mind-development, perfect in solitude the 4 supramundane

fruition, the 4 analytical knowledge, and the 6 higher

spiritual powers. This is the one quality of the Sal tree he

ought to possess.


‘The tree that's called the Sal tree grows above the earth,

And shoots beneath, a hundred cubits deep.

As in the fullness of time, and at its highest growth,

That tree shoots in one day a hundred cubits high.

Just so do I, O Buddha, like the Sal,

Increase, in solitude, in inward good.’

sÈlakalyÈnika~gapaÒhosÈlakalyÈnika~gapaÒhosÈlakalyÈnika~gapaÒhosÈlakalyÈnika~gapaÒho catutthocatutthocatutthocatuttho

196

5555. . . . nÈvanÈvanÈvanÈva~gapaÒha~gapaÒha~gapaÒha~gapaÒha

QQQQuuuualities of a boatalities of a boatalities of a boatalities of a boat


arahantship must adopt the three qualities of a boat.’ What

are those three qualities?

vnvnvnvn: Just as a boat, by the combination of the different kinds of

timber affords a means of saving a large number of people

(by conveying them to the shore of safety). Even so, should

he who practises mind-development, cross the whole world

of existence, whether in heaven or on earth, by a

combination of his various qualities arising out of good

conduct, morality and the performance of spiritual duties.

This is the first quality of a boat he ought to possess.

Again, just as a boat can withstand the onslaught of various

waves and of far-reaching whirlpools, even so, should he

who practises mind-development, be able to withstand the

onslaught of the waves of defilements, and of the sweeping

billows of varied evils: worldly gain with honour and fame,

veneration, increase of followers, celebrity, being

worshipped, idolised, being blamed, being praised, being

rich or poor, being adored or being disliked. This is the

second of the qualities of a boat he ought to possess.

Again, as the boat journeys over the great ocean,

immeasurable and infinite though it be, without a further

shore, unfathomable, roaring with a thunderous noise, and

filled with swarms of fish of the predatory kind, and other

monsters of the deep.

197

Even so, should he who practises mind-development, make

his mind journey through to the penetration into the Four

Truths in their three modes and in their twelvefold form.

This is the third of the qualities of the boat he ought to

possess.

For it was said by the Blessed One, in the SaccÈ SaÑyutta

of the SaÑyutta NikÈya:

O bhikkh|,

“Whenever you are contemplating,

You should contemplate:

‘This is the truth about suffering,’

‘This is the truth about the origin of suffering,’

‘This is the truth about extinction of suffering,’

‘This is the path leading to the extinction of suffering’.”

nÈva~gapaÒnÈva~gapaÒnÈva~gapaÒnÈva~gapaÒho paÒcamoho paÒcamoho paÒcamoho paÒcamo

198

6666. . . . nÈvÈlagganakanÈvÈlagganakanÈvÈlagganakanÈvÈlagganaka~gapaÒha~gapaÒha~gapaÒha~gapaÒha

QQQQualities of the anchorualities of the anchorualities of the anchorualities of the anchor

kmkmkmkm: ‘The bhikkhu who wishes to attain to arahantship must

adopt the two qualities of the anchor.’ Which two?

vnvnvnvn: Just as the anchor, even in the great ocean, in the expanse

of waters agitated by boisterious waves, will fasten the

boat, and keep it still, not letting the sea take it in one

direction or another. Even so, should he who practises

mind-development, keeps his mind directed with one-

pointedness of attention on the single mind-object buffeted

about by boisterious waves of scattered thoughts in the

billows of greed, hate and delusion, not letting the scattered

thoughts take the mind in one direction or another. This is

the first quality of the anchor he ought to possess.

Again, as the anchor floats not, but remains sunk, and even

in water a hundred cubits deep holds the boat fast, brings it

to rest. Even so, should he who practises mind-

development, keep not afloat and conspicuous when visited

with worldly gain and fame, increase of followers and

attendants, celebrity, being adored, being worshipped and

idolised, veneration, and respect; be not lifted up on the

summit of the support or the fame, but keep his mind fixed

on the idea of merely keeping his body alive. This is the

second quality of the anchor he ought to possess.

It was said by the Venerable SÈriputta: ‘As the anchor

floats not, but sinks down beneath the waves, so be humble,

not lifted up by praise or gifts.’

nÈvÈlagganakanÈvÈlagganakanÈvÈlagganakanÈvÈlagganaka~gapaÒho chaÔÔho~gapaÒho chaÔÔho~gapaÒho chaÔÔho~gapaÒho chaÔÔho

199

7777. . . . k|pak|pak|pak|pa~gapaÒha~gapaÒha~gapaÒha~gapaÒha

QQQQuality of the mastuality of the mastuality of the mastuality of the mast


arahantship must adopt the one quality of the mast.’ What


vnvnvnvn: Just as the mast carries ropes, leather braces and sails, even

so should he who practises mind-development, always have

mindfulness, clear comprehension and understanding when:

• stepping forward and backward;

• looking forward and sideways;

• bending or stretching his limbs;

• wearing the robes or carrying his alms-bowl;

• eating, drinking, chewing or tasting;

• easing the bowels and bladder;

• walking, standing, sitting, or lying down;

• asleep or awake, talking or keeping silent.

This is the one quality of the mast he ought to possess.

For it was said by the Blessed One:

‘Mindful, should the bhikkhu remain, and clearly

Comprehending. This is my instruction to you.’

k|pa~gapaÒho sattamok|pa~gapaÒho sattamok|pa~gapaÒho sattamok|pa~gapaÒho sattamo

200

8888. . . . niyÈmakaniyÈmakaniyÈmakaniyÈmaka~gapaÒha~gapaÒha~gapaÒha~gapaÒha

QQQQualities of the boat captainualities of the boat captainualities of the boat captainualities of the boat captain


arahantship must adopt the three qualities of the boat

captain.’ What are those three qualities?

vnvnvnvn: Just as the boat captain, day and night, with continuous and

unceasing zeal and effort, navigates his boat. Even so, does

he who practises mind-development, when regulating his

mind, continue night and day with wise consideration,

dwell in contemplation on the consciousness: ardent, clearly

comprehending and attentive. This is the one quality of the

boat captain he ought to possess.

For it was said by the Blessed One in the Dhammapada:

‘Take delight in heedfulness and guard your mind well;

Draw yourself out of the cycle of birth and death;

Like the king’s elephant that extricates himself,

From the most difficult mire in which he was bogged.’

Again, as the boat captain knows all that is in the great

ocean, whether good or bad. Even so, should he who

practises mind-development, know wholesome from the

unwholesome; what is an offence from what is not; what is

mean from what is exalted; and what is grimy and dirty

from what is white and purified. This is the second quality

of the boat captain he ought to possess.

Again, as the boat captain puts up a sign on the boat’s

machinery reading: ‘Not to be touched by anyone.’

201

Even so, should he who practises mind-development, put a

note of self-control on his heart: ‘Let no unwholesome

thoughts arise.’ This is the third quality of the boat captain


For it was said by the Blessed One in the SaÑyutta NikÈya:

‘Think, O bhikkhu, no evil or unwholesome thoughts, such

as sensuous thoughts, thoughts of hate and of delusion.’

niyÈmakaniyÈmakaniyÈmakaniyÈmaka~gapaÒho aÔÔhamo~gapaÒho aÔÔhamo~gapaÒho aÔÔhamo~gapaÒho aÔÔhamo

202

9999. . . . kammkammkammkammakÈraakÈraakÈraakÈra~gapaÒha~gapaÒha~gapaÒha~gapaÒha

QQQQuality of the boat’s deckuality of the boat’s deckuality of the boat’s deckuality of the boat’s deck----handhandhandhand


arahantship must adopt the one quality of the boat’s deck-

hand.’ What is that one quality?

vnvnvnvn: Just as the boat’s deck-hand thinks thus: ‘I am a hireling,

and am working for my wage on board this boat. By means

of this boat is it that I get food and upkeep. I must not be

negligent, but with diligence should I perform my work on

this boat.’

Even so, should he who practises mind-development, think

thus: ‘In contemplating on this body of mine which has

only the four primary elements (mahÈ-bh|ta) as its

originating factors, I must exercise unremitting vigilance in

the practice of mindfulness with clear comprehension and

with attention being solely and ardently devoted to a single

mind-object so that I may gain freedom from birth, old age,

disease, death, sorrow, lamentation, grief and despair.’

This is the one quality of the boat’s deck hand he ought to

possess.


the dhamma:

‘Contemplate on this body (of its three characteristics of

existence). Know it again and again. If you can see the

nature of the body, you will have realised nibbÈna and put

an end to all suffering.’

kammakÈra~gapaÒho navamkammakÈra~gapaÒho navamkammakÈra~gapaÒho navamkammakÈra~gapaÒho navamoooo

203

10101010. . . . samuddasamuddasamuddasamudda~gapaÒha~gapaÒha~gapaÒha~gapaÒha

QQQQualities of the oceanualities of the oceanualities of the oceanualities of the ocean


arahantship must adopt the five qualities of the ocean.’

What are those five qualities?

vnvnvnvn: Just as the ocean brooks no contact with a corpse, even so,

should he who practises mind-development, brook no

association with defilements of evil conduct: greed, hate,

delusion, conceit, heresy, disrespect, rivalry, envy,

selfishness, deception and craftiness. This is the first

quality of the ocean he ought to possess.

Again, just as the ocean confines within it all kinds of

gems: pearls, rubies, cat's-eyes, conch-shells, quartz, coral,

and crystal, but conceals them all. Even so, should he who

practises mind-development, though he has attained to the

various jewel treasures of virtue of the path and fruition,

absorptions, deliverance, concentration, attainments,

insight, and the higher spiritual powers, conceals them and

not bring them to the light. This is the second quality of the

sea he ought to possess.

Again, just as the ocean associates with mighty creatures,

even so, should he who practises mind-development,

associates himself with a fellow-disciple who:

• desires little,

• is easily contented,

• teaches the means of eradicating defilements,

• is given to live a life of austerity,

• is of good conduct,

• is conscious of moral shame,

• observes moral laws,

204

• is worthy of high esteem,

• is developed in mental tranquillity and insight,

• is amenable to admonitory rebukes,

• is capable of pointing out faults of his associates,

• is capable of blaming others when they do wrong,

• is capable of instructing others,

• is capable of admonishing others,

• is capable of bringing others to the understanding of

the dhamma,

• is capable of teaching the dhamma,

• is capable of inciting others to practise the dhamma,

• is capable of arousing enthusiasm,

• is capable of making spirits lively, and

• makes himself a virtuous friend.

This is the third quality of the ocean he ought to possess.

Again, as the ocean, though filled with the fresh water

brought down by the Ganges, JumnÈ, AcÊravatÊ, Sarabh|,

MahÊ, and by other rivers a hundred thousand in number,

and by the rains of heaven, yet never overflows its shore.

Even so, should he who practises mind-development, never

consciously transgress the precepts for the sake of worldly

gain and fame, veneration, adoration, being worshipped and

idolised, or even for the sake of saving one’s life. This is

the fourth of the qualities of the ocean he ought to possess.


‘Just as the great ocean has fixity as its characteristic and

never overflows its shores; even so should My disciples

never transgress the disciplinary rules I have laid down for

them - no! Not even for the sake of saving their own lives.’

205

Again, as the ocean is not filled even by all the rivers: the

Ganges, JumnÈ, AcÊravatÊ, Sarabh|, and the MahÊ, nor by

the rains from heaven; even so, should he who practises

mind-development, never be satisfied with receiving

instruction, with asking and answering questions, with

listening to the word, and learning it by heart, and

examining into it, with hearing the abhidhamma and the

vinaya, and the deep sayings of the sutta, with analysis of

forms, with learning the rules of right composition,

conjunction, and grammatical construction, with listening to

the ninefold Teaching of the Blessed One. This is the fifth

quality of the ocean he ought to possess.

For it was said by the Blessed One in the Sutasoma JÈtaka:

‘Just as the fire, in burning grass and sticks,

Is never satisfied, nor the great ocean

Filled with the waters of all streams that flow -

So are these wise learners, O king of kings,

Listening, never sated with the words of the dhamma.’

samudda~gapaÒho dasamosamudda~gapaÒho dasamosamudda~gapaÒho dasamosamudda~gapaÒho dasamo

ssssamuddaamuddaamuddaamuddavaggo dutiyovaggo dutiyovaggo dutiyovaggo dutiyo

206


pathavÊvaggapathavÊvaggapathavÊvaggapathavÊvagga

TTTThe earthhe earthhe earthhe earth

1. pathavÊa~gapaÒha 207

Qualities of the earth

2. Èpa~gapaÒha 209

Qualities of water

3. teja~gapaÒha 211

Qualities of fire

4. vÈyu~gapaÒha 213

Qualities of wind

5. pabbata~gapaÒha 215

Qualities of the mountain

6. ÈkÈsata~gapaÒha 218

Qualities of space

7. canda~gapaÒha 220

Qualities of the moon

8. s|riya~gapaÒha 222

Qualities of the sun

9. sakka~gapaÒha 224

Qualities of Sakka

10. cakkavatti~gapaÒha 225

Qualities of a universal monarch

207

1. pathavÊa~gapaÒha1. pathavÊa~gapaÒha1. pathavÊa~gapaÒha1. pathavÊa~gapaÒha

QQQQualities of the earthualities of the earthualities of the earthualities of the earth


arahantship must adopt the five qualities of the earth.’ What

are those five qualities?

vnvnvnvn: Just as the earth remains the same whether one scatters

upon it desirable things or the undesirable ones, whether

camphor, aloe, jasmine, sandalwood and saffron, or

whether bile, phlegm, pus, blood, sweat, fat, saliva, mucus,

the fluid which lubricates the joints, urine and faeces; still

it is the same. Even so, should he who practises mind-

development, remain the same, unmoved and uncorrupted

by all such things as:

• pleasant (iÔÔhÈ), unpleasant (aniÔÔhÈ),

• gain (lÈbho), loss (alÈbho),

• fame (yaso), dishonour (ayaso),

• praise (pasaÑsÈ), blame (nindÈ),

• happiness (sukhaÑ), misery (dukkhaÑ).

This is the first of the qualities of the earth he ought to

possess.

Again, as the earth has no adornment, no garlands, but is

suffused with the odour of itself; even so, should he who

practises mind-development, wear no finery, but rather

pervade the surrounding atmosphere with the sweet

fragrance of his morality. This is the second of the qualities

of the earth he ought to possess.

Again, as the earth is solid, without holes or interstices,

thick, dense, and spreads itself out on every side.

208

Even so, should he who practises mind-development, be

endowed with an unbroken morality with no gaps or cracks

in it, thick, dense, and spreading itself out on every side.

This is the third of the qualities of the earth he ought to

possess.

Again, as the earth is never weary, though it bears up the

villages, towns, cities and countries; the trees, hills, rivers,

ponds and lakes; the beasts and birds; multitudes of men

and women. Even so, should he who practises mind-

development be never weary in giving exhortation,

admonition and instruction, in inciting others to practise the

dhamma, in arousing their enthusiasm, and in making their

spirits lively at the expositions of the dhamma. This is the

fourth of the qualities of the earth he ought to possess.

Again, as the earth is free alike from fawning and from ill

will; even so, should one who practises mind-development,

dwell with a mind, like the earth, free alike from fawning

upon any man, from ill will to any man. This is the fifth

quality of the earth he ought to possess.

For it was said by the devoted laywoman, C|Äa SubhaddÈ,

when she was exalting the bhikkh| in whom she was taking

refuge:

‘Were one, enraged, to cut their one arm with an axe,

Another, pleased, to anoint the other with sweet scent.

No ill will would they bear the one, nor love the other,

Their hearts are like the earth, unmoved are my samaÓa.’

pathavÊa~gapaÒpathavÊa~gapaÒpathavÊa~gapaÒpathavÊa~gapaÒho paho paho paho paÔÔÔÔhamohamohamohamo

209

2222. . . . ÈpÈpÈpÈpa~gapaÒhaa~gapaÒhaa~gapaÒhaa~gapaÒha

QQQQualities of waterualities of waterualities of waterualities of water


arahantship must adopt the five qualities of water.’ What


vnvnvnvn: Just as water is firmly fixed, shakes not, and not slimy but

pure by nature. Even so, should he who practises mind-

development, avoiding hypocrisy, whining, intimating his

wants, overbearing talks; be fixed, unshaken, unslimy and

pure in conduct in every respect. This is the first of the

qualities of water he ought to possess.

Again, as water is always of a cool nature, even so, should

he who practises mind-development, be full of patience,

love and kindness to all beings, forever seeking the good of

all, having compassion to all in terms of eternities. This is

the second of the qualities of water he ought to possess.

Again, as water cleans, even so, should he who practises

mind-development, be in all places, whether in the village

or in the forest, avoid entering into wrangling

conversations with, or doing offence against his preceptor,

teachers or those of his peers who are teachers of different

standing. This is the third of the qualities of water he ought

to possess.

Again, as water is desired of all men, even so, should he

who practises mind-development, desiring for little, is

content, given to solitude and retirement, be always an

object of desire to all the world. This is the fourth of the

qualities of water he ought to possess.

210

Again, as water works no harm to any man, even so, should

he who practises mind-development, never do any wrong,

whether in deed, word or thought, which would produce in

others either strife, quarrel, contention, dispute, an empty

feeling, or ill feeling. This is the fifth of the qualities of

water he ought to possess.

For it was said by the Blessed One in the KaÓha JÈtaka:

‘If you would grant a boon to me,

O Sakka, lord of all gods,

let none, Sakka, on my account,

be harmed, whether in mind or body,

at any time or place.

This, Sakka, would I choose as boon of boons.’

Èpa~gapaÒho dutiyoÈpa~gapaÒho dutiyoÈpa~gapaÒho dutiyoÈpa~gapaÒho dutiyo

211

3333. . . . tejtejtejteja~gapaÒhaa~gapaÒhaa~gapaÒhaa~gapaÒha

QQQQualities of fireualities of fireualities of fireualities of fire


arahantship must adopt the five qualities of fire.’ What are

those five qualities?

vvvvnnnn: Just as fire burns grass, sticks, branches and leaves, even

so, should he who practises mind-development, burn out in

the fire of wisdom, all defilements which feed on objects

of thought, whether internal or external, whether pleasant

or unpleasant. This is the first of the qualities of fire he

ought to possess.

Again, as fire has neither pity nor compassion, even so,

should he who practises mind-development, show neither

pity nor compassion to any defilement. This is the second

of the qualities of fire he ought to possess.

Again, as fire destroys cold, even so, should he who

practises mind-development, lighting up in his heart the

burning fire of zeal, destroy all defilements therein. This is

the third of the qualities of fire he ought to possess.

Again, as fire, seeking no favour of any man, bearing no ill

will to any man, produces heat for all; even so, should he

who practises mind-development, dwell in spirit like the

fire, fawning on none, bearing ill will to none. This is the

fourth of the qualities of fire he ought to possess.

Again, as fire dispels darkness, and shows the light, even

so, should he who practises mind-development, dispel the

darkness of ignorance, and show the light of knowledge.

This is the fifth of the qualities of fire he ought to possess.

212

For it was said by the Blessed One in his exhortation to

RÈhula, his son:

‘Develop, RÈhula, the practice of meditation which acts like

fire. There are both desirable and undesirable phenomena

of physical and mental contact which have not yet arisen,

not arise within you, nor shall they that have arisen take

hold of and overpower your mind.’

teja~gapaÒho tatiyoteja~gapaÒho tatiyoteja~gapaÒho tatiyoteja~gapaÒho tatiyo

213

4444. . . . vÈyuvÈyuvÈyuvÈyu~gapaÒha~gapaÒha~gapaÒha~gapaÒha

QQQQualities of windualities of windualities of windualities of wind


arahantship must adopt the five qualities of wind.’ What are

those five qualities?

vnvnvnvn: Just as wind pervades the space in the woods and groves in

flowering time, even so, should he who practises mind-

development, take delight in the woods and groves of

meditation that are all in blossom with the sublime flowers

of emancipation. This is the first of the qualities of wind he

ought to possess.

Again, as wind sets all the trees that grow upon the earth in

agitation, even so, should he who practises mind-

development, retiring into the midst of the woods, there

examining into the true nature of all conditioned

phenomena, beat down all defilements. This is the second

of the qualities of wind he ought to possess.

Again, as the wind wanders through the sky, even so,

should he who practises mind-development, set one’s mind

to wander and graze in the pasture of supramundane

pursuits. This is the third of the qualities of wind he ought

to possess.

Again, as wind carries perfume along, even so, should he

who practises mind-development, carry along with him

always the fragrant perfume of his own sublime morality.

This is the fourth of the qualities of wind he ought to

possess.

214

Again, as wind has no place of permanent abode, or any

place as headquarters, even so, should he who practises

mind-development, having no place of permanent abode, or

having nothing as his headquarters, and having no

companion, become detached and liberated from all kinds

of sense objects. This is the fifth of the qualities of wind he

ought to possess.

For it was said by the Blessed One in the Sutta NipÈta:

‘In friendship of the world anxiety is born,

In household life distraction's dust lies thick;

The state set free from home and friendship's ties,

That, and that only, is the samaÓa’s aim.’

vvvvÈyu~gapaÒho catutthoÈyu~gapaÒho catutthoÈyu~gapaÒho catutthoÈyu~gapaÒho catuttho

215

5555. . . . pabbpabbpabbpabbataataataata~gapaÒha~gapaÒha~gapaÒha~gapaÒha

QQQQualities of the mountainualities of the mountainualities of the mountainualities of the mountain


arahantship must adopt the five qualities of the mountain.’


vnvnvnvn: Just as the mountain is unshaken, immoveable and

unswayed, even so, should he who practises mind-

development, not be attracted to being treated with

adoration or non-adoration, respect or disrespect,

consideration or neglect; being attended with fame or

dishonour, praise or blame, happiness or misery; attracted

to sense-objects such as form, sound, odour, taste, touch, or

mind-object; be offended by things that give offence, or

bewildered on occasions of bewilderment; neither should

he quake nor tremble.

But like a mountan should one remain unmoved. This is the

first of the qualities of the mountain he ought to possess.


‘The solid mountain not shaken by the wind,

Even so the wise man falters not, unshaken,

at praise or blame.’

Again, as a mountain is firm, unmixed with extraneous

things, even so, should he who practises mind-development,

be firm and independent, given to association with none.

This is the second of the qualities of the mountain he ought

to possess.

216


‘The man who mixes not with householders,

Nor with the homeless, but who wanders alone,

Without attachment, and touched by few desires,

Such a one do I call a brÈhmaÓa.’

Again, as on the mountain no seed will take root, even so,

should he who practises mind-development, never permit

defilement to take root in his mind. This is the third of the

qualities of mountain that he ought to possess.

For it was said by Subhuti the Elder:

‘When thoughts of passion arise within my heart,

Examining myself, alone I beat them down.

Those who by passion excited, who by things

That give offence, allows offence.

Feeling bewildered when strange things occur,

Should you retire far from the lonely woods.

For they're the dwelling-place of men made pure,

Austere in life, free from the stains of evil.

Defile not that pure place. Leave you the woods.’

Again, just as the mountain rises aloft, even so, should he

who practises mind-development, rise aloft through

knowledge. This is the fourth of the qualities of the

mountain he ought to possess.


‘When the wise man supplants heedlessness

With vigilance he climbs the terraced heights

Of the tower of wisdom, and, free from care,

Looks over the vain world, the careworn crowd,

As he who standing on the mountain top

Can watch his fellow-men still toiling on the plain.’

217

Again, just as the mountain cannot be made to rise higher

up or sink lower down, even so, should he who practises

mind-development, be neither lifted up nor depressed by

worldly conditions. This is the fifth of the qualities of the

mountain he ought to possess.

For it was said by the devout woman, C|Äa SubhaddÈ, when

she was exalting the bhikkh| she was taking refuge in:

‘The world is lifted up by gain, depressed by loss.

These samaÓa remain alike in gain or loss.’

pabbatapabbatapabbatapabbata~gapaÒho paÒcamo~gapaÒho paÒcamo~gapaÒho paÒcamo~gapaÒho paÒcamo

218

6666. . . . ÈkÈkÈkÈkÈÈÈÈsasasasa~gapaÒha~gapaÒha~gapaÒha~gapaÒha

QQQQualities of spaceualities of spaceualities of spaceualities of space


arahantship must adopt the five qualities of space.’ What


vnvnvnvn: Just as space is everywhere, impossible to touch, even so,

should it be impossible for he who practises mind-

development, to be anywhere taken hold of by defilements.

This is the first of the qualities of space he ought to

possess.

Again, as space is the familiar resort of the Buddhas,

ariyas, ascetics, gods, and flocks of birds, even so, should

he who practises mind-development, set his mind to wander

over the conditioned phenomena in which are the

characteristics of impermanence, sorrow, and without an

entity. This is the second of the qualities of space he ought

to possess.

Again, as space inspires terror, even so, should he who

practises mind-development, train his mind to be in dread

and terror of all processes of existence and seek no

happiness therein. This is the third of the qualities of space


Again, as space is infinite, boundless, and immeasurable,


become possessed of morality that knows no limit, and

knowledge that is incomparable. This is the fourth of the

qualities of space he ought to possess.

219

Again, as space does not hang on to anything, does not

cling to anything, does not rest on anything, is not stopped

by anything, even so, should one who practises mind-

development, neither in any way depend on, cling to, rest

on, nor be hindered by either the families that minister to

him, the pupils who resort to him, the support he receives,

the dwelling he occupies, any belongings that act as fetters,

or any kind of defilements. This is the fifth of the qualities

of space he ought to possess.

For it was said by the Blessed One, in his exhortation to

RÈhula, his son:

‘Just, RÈhula, as space rests nowhere on anything, so

should you practise meditation which is like space. Thereby

shall neither pleasant nor unpleasant sensations that have

arisen take hold of and overpower your mind.’

ÈkÈkÈkÈkÈÈÈÈsa~gapaÒho chaÔÔsa~gapaÒho chaÔÔsa~gapaÒho chaÔÔsa~gapaÒho chaÔÔhohohoho

220

7777. . . . candacandacandacanda~gapaÒha~gapaÒha~gapaÒha~gapaÒha

QQQQualities of the moonualities of the moonualities of the moonualities of the moon


arahantship must adopt the five qualities of the moon.’


vnvnvnvn: Just as the moon, rising in the bright fortnight, waxes more

and more, even so, should he who practises mind-

development, grow more and more in the virtues of

morality, the constant performance of duty, realising the

supramundane path and fruition, dwelling in seclusion, and

in keeping the doors of his senses guarded. This is the first

of the qualities of the moon he ought to possess.

Again, as the moon is the predominant lord over the stars

in the firmaments of heaven, even so, should he who

practises mind-development, be the predominant mighty

lord over his own will. This is the second of the qualities of

the moon he ought to possess.

Again, as the moon wanders at night, even so, should he

who practises mind-development, be given to solitude. This

is the third quality of the moon he ought to possess.

Again, as the moon is a standard raised high above a

mansion, even so, should he who practises mind-

development, have a standard of morality raised high. This

is the fourth of the qualities of the moon he ought to

possess.

221

Again, as the moon rises when requested for and yearned

for doing so, even so, should he who practises mind-

development, frequent for alms those donors who have

asked and invited one to do so. This is the fifth quality of

the moon he ought to possess.


‘Like the moon, bhikkh|, do you approach the laity.

Modestly drawing back both in body and mind, ever

unobstrusive among the families as a newly ordained

bhikkhu.’

canda~gapaÒho sattamocanda~gapaÒho sattamocanda~gapaÒho sattamocanda~gapaÒho sattamo

222

8888. . . . s|riyas|riyas|riyas|riya~gapaÒha~gapaÒha~gapaÒha~gapaÒha

QQQQualities of the sunualities of the sunualities of the sunualities of the sun


arahantship must adopt the seven qualities of the sun.’

What are those seven qualities?

vnvnvnvn: Just as the sun evaporates all water, even so, should he who

practises mind-development, cause all defilements, without

any exception, to dry up within him. This is the first of the

qualities of the sun he ought to possess.

Again, as the sun dispels the darkness, even so, should he

who practises mind-development, dispel all the darkness of

greed, hate, delusion, conceit, speculative views,

defilements, and of all unrighteousness. This is the second

of the qualities of the sun he ought to possess.

Again, as the sun is always in motion, even so, should he

who practises mind-development with wise consideration.

This is the third quality of the sun he ought to possess.

Again, as the sun has a halo of rays, even so, should he

who practises mind-development, have a halo of objects of

mindfulness contemplation. This is the fourth of the

qualities of the sun he ought to possess.

Again, as the sun continually warms multitudes of people,

even so, should he who practises mind-development, warms

multitudes of people with the:

• virtue of moral perfection and good conduct,

• virtue of the performance of duty,

• attainment of jhÈna,

• attainment of emancipation,

223

• attainment of concentration,

• attainment of the 8 absorptions,

• attainment of the 5 mental faculties,

• attainment of the 5 mental powers,

• development of the 7 factors of enlightenment,

• development of the 4 applications of mindfulness,

• development of the 4 right efforts, and

• development of the 4 roads to power.

This is the fifth quality of the sun he ought to possess.

Again, as the sun is terrified with the fear of RÈhu (the

demon of eclipses), even so, should he who practises mind-

development, seeing how beings are entangled in the waste

wilderness of evil, life and rebirth in states of suffering,

caught in the net of mournful results here of evil done in

former births, of punishment in hell, or of defilements;

terrifies one’s mind with great anxiety and fear. This is the

sixth of the qualities of the sun he ought to possess.

Again, as the sun exposes evil and good, even so, should he

who practises mind-development, manifest mental faculties,

mental powers, factors of enlightenment, foundations of

mindfulness, right efforts and roads to power. This is the

seventh quality of the sun he ought to possess.

For it was said by Va~gisa the Elder:

‘As the rising sun makes plain to all that live

Forms pure and impure, forms both good and bad.

So should the bhikkhu, like the rising orb,

Bearing the truth ever in his mind,

Make manifest to men, in ignorance blind,

The many-sided Noble Path of bliss.’

s|riyas|riyas|riyas|riya~gapaÒho aÔÔhamo~gapaÒho aÔÔhamo~gapaÒho aÔÔhamo~gapaÒho aÔÔhamo

224

9999. . . . sakkasakkasakkasakka~gapaÒha~gapaÒha~gapaÒha~gapaÒha

QQQQualities of Sakkaualities of Sakkaualities of Sakkaualities of Sakka


arahantship must adopt the three qualities of Sakka.’ What


vnvnvnvn: Just as Sakka enjoys perfect bliss, even so, should he who

practises mind-development, rejoice in the perfect bliss of

retirement. This is the first of the qualities of Sakka he

ought to possess.

Again, as when Sakka, on seeing his gods around him,

would make them feel uplifted and rejoiced. Even so,

should he who practises mind-development, keep his mind

uplifted and rejoicing, put forth his energy, make

promptings and exertions, so that in doing wholesome

deeds, there may not be backwards or laziness and that

there may be tranquillity of mind. This is the second of the

qualities of Sakka he ought to possess.

Again, as Sakka feels no discontent, even so, should he who

practises mind-development, never allow himself to

become discontented with solitude. This is the third of the

qualities of Sakka he ought to possess.

For it was said by Subhuti the Elder:

‘Since having renounced the world,

According to the doctrine that you teach,

I will not grant that any thought of lust

Or craving care has risen in my mind.’

sakkasakkasakkasakka~gapaÒho navamo~gapaÒho navamo~gapaÒho navamo~gapaÒho navamo

225

10101010. . . . cakkavatticakkavatticakkavatticakkavatti~gapaÒha~gapaÒha~gapaÒha~gapaÒha

QQQQualities of a universal monarchualities of a universal monarchualities of a universal monarchualities of a universal monarch


arahantship must adopt the four qualities of a universal

monarch.’ What are those four qualities?

vnvnvnvn: Just as the universal monarch bestows upon the people in

four ways1111 of showing favour (sa~gaha-vatthu), even so,

should he who practises mind-development, should uplift

the minds of the four assemblies2222 (parisÈ), supporting them

and gladdening their hearts. This is the first of the qualities

of a universal monarch he ought to possess.

Again, as the universal monarch allows no robber bands to

form in his realm; even so, should he who practises mind-

development, never allow sensuous, hateful or cruel

thoughts to arise within him. This is the second quality of a

universal monarch he ought to possess.


‘The man who takes delight in the suppression

Of evil thoughts, and develop contemplation on

Loathsomeness of objects,

Reflects on the impurity of things

The world thinks beautiful, he will remove

Cut in two, the bonds of the Evil One.’

Again, as the universal monarch travels through the whole

world, even to the confines of the earth bordered by the

ocean for the purpose of examining into the evil and the

good; even so, should he who practises mind-development,

examine himself day by day as to his acts, words and

thoughts, saying to himself:

226

‘Have I passed the day blameless in all these three

directions?’ This is the third of the qualities of a universal

monarch he ought to possess.

For it was said by the Blessed One in the A~guttara NikÈya:

‘With constant care should the bhikkhu

Himself examine day by day -

As days and nights pass quickly by

How have they found me? And how left?’

Again, as the universal monarch is completely provided

with protection, both within and without, even so, should he

who practises mind-development, keep mindfulness as his

door-keeper, as a protection against all defilement, internal

and external. This is the fourth quality of a universal

monarch he ought to possess.


‘With mindfulness as his door-keeper, O bhikkhu, the noble

disciple puts away the unwholesome deeds and develops

the wholesome deeds; puts away what is matter of offence

and devotes himself to blamelessness, preserves himself in

purity of conduct.’

cakkavatticakkavatticakkavatticakkavatti~gapaÒho dasamo~gapaÒho dasamo~gapaÒho dasamo~gapaÒho dasamo

pathavÊvaggopathavÊvaggopathavÊvaggopathavÊvaggo tatiyotatiyotatiyotatiyo

Notes:

1. sa~gaha-vatthu: literality, kindly speech, beneficial actions,

impartiality.

2. parisÈ: noble, Brahmins, householders, wanderers.

227


upacikÈvaggaupacikÈvaggaupacikÈvaggaupacikÈvagga

Chapter on the white antChapter on the white antChapter on the white antChapter on the white ant

1. upacika~gapaÒha 228

Quality of the white ant

2. biÄÈra~gapaÒha 229

Qualities of the cat

3. und|ra~gapaÒha 231

Quality of the rat

4. vicchika~gapaÒha 232

Quality of the scorpion

5. nakula~gapaÒha 233

Quality of mongoose

6. jarasi~gÈla~gapaÒha 234

Qualities of the old male jackal

7. miga~gapaÒha 236

Qualities of the deer

8. gor|pa~gapaÒha 238

Qualities of the bull

9. varÈha~gapaÒha 240

Qualities of the boar

10. hatthi~gapaÒha 241

Qualities of the elephant

228

1. 1. 1. 1. upacika~gapaÒhaupacika~gapaÒhaupacika~gapaÒhaupacika~gapaÒha

QQQQuality of the white ant uality of the white ant uality of the white ant uality of the white ant


arahantship must adopt the one quality of the white ant.’

What is that one quality?

vnvnvnvn: Just as the white ant goes in search of food only when he

has made a roof over himself, and covered himself up;

even so, should he who practises mind-development, on his

round for alms, cover up his mind with morality and self-

restraint as a roof. For in so doing, he will pass beyond all

fear of danger. This is the one quality of the white ant he

ought to possess.

For it was said by Upasena Va~gantaputta the Elder:

‘The bhikkhu who covers up his mind,

Under the sheltering roof of morality,

And self-control, untarnished by the world

Remains, and is set free from every fear.’

upacika~gapaÒupacika~gapaÒupacika~gapaÒupacika~gapaÒho paÔhamoho paÔhamoho paÔhamoho paÔhamo

229

2. 2. 2. 2. bbbbiÄÈriÄÈriÄÈriÄÈra~gapaÒhaa~gapaÒhaa~gapaÒhaa~gapaÒha

QQQQualities of the catualities of the catualities of the catualities of the cat


arahantship must adopt the two qualities of the cat.’ What

are those two qualities?

vnvnvnvn: Just as the cat, in frequenting caves, hollowed trunks of

trees and the interiors of buildings with terraced roofs, does

so only in the search after rats; even so, should he who

practises mind-development, wherever he goes, be it to the

village, the woods, the foot of trees, or to a place of

solitude, be continually and always zealous in the search

after that which is his food - mindfulness. This is the first

of the qualities of the cat he ought to possess.

Again, as the cat in pursuing its prey always crouches

down; even so, should he who practises mind-development,

dwell repeatedly contemplating on the arising and

dissolution of those five groups of existence forming the

objects of attachment, reflecting; this phenomenon is:

− corporeality (r|pakkhandhÈ);

− the origin of corporeality (r|passa samudayo);

− the destruction of corporeality (r|passa attha~gamo);

− feeling (vedanÈ);

− the origin of feeling (vedanÈya samudayo);

− the destruction of feeling (vedanÈya attha~gamo);

− perception (saÒÒÈ);

− the origin of perception (saÒÒÈya samudayo);

− the destruction of perception (saÒÒÈya attha~gamo);

230

− mental-formation (sa~khÈra);

− the origin of mental-formation (sa~khÈranaÑ

samudayo);

− the destruction of mental-formation (sa~khÈranaÑ

attha~gamo);

− consciousness (viÒÒÈÓa);

− the origin of consciousness (viÒÒÈÓassa samudayo);

− the destruction of consciousness (viÒÒÈÓassa

attha~gamo).

This is the second of the qualities of the cat he ought to

possess.


‘Seek not for rebirths afar in future states.

What could heaven itself advantage you!

Now, in this present world, and in the state

In which you find yourselves, be conquerors!’

bbbbiÄÈra~gapaÒhoiÄÈra~gapaÒhoiÄÈra~gapaÒhoiÄÈra~gapaÒho dutiyodutiyodutiyodutiyo

231

3. und|r3. und|r3. und|r3. und|ra~gapaÒhaa~gapaÒhaa~gapaÒhaa~gapaÒha

QQQQuality of the ratuality of the ratuality of the ratuality of the rat


arahantship must adopt the one quality of the rat.’ What is

that one quality?

vnvnvnvn: Just as the rat, wandering here and there, searching for

food; even so, should he who practises mind-development,

be ever in his wanderings here and there, always with wise

consideration. This is the quality of the rat he ought to

possess.


‘Dwelling as one of insight,

Having made dhamma the head.

He dwells without shrinking,

Always tranquil and mindful.’

und|ra~gapaÒhund|ra~gapaÒhund|ra~gapaÒhund|ra~gapaÒho tatiyoo tatiyoo tatiyoo tatiyo

232

4. vicchik4. vicchik4. vicchik4. vicchika~gapaÒhaa~gapaÒhaa~gapaÒhaa~gapaÒha

QQQQuality of the scorpionuality of the scorpionuality of the scorpionuality of the scorpion


arahantship must adopt the one quality of the scorpion.’


vnvnvnvn: Just as the scorpion, whose tail is its weapon, keeps its tail

erect as it wanders about; even so, should he who practises

mind-development, have knowledge as his weapon, and

dwell with his weapon of knowledge, always drawn. This is

the quality of the scorpion he ought to possess.


‘With his sword of knowledge drawn,

The man of insight

Should ever be unconquerable in the fight,

Set free from every fear.’

vicchika~gapaÒvicchika~gapaÒvicchika~gapaÒvicchika~gapaÒho catutthoho catutthoho catutthoho catuttho

233

5. nakul5. nakul5. nakul5. nakula~gapaÒhaa~gapaÒhaa~gapaÒhaa~gapaÒha

QQQQuality of the mongooseuality of the mongooseuality of the mongooseuality of the mongoose

kkkkmmmm: It was said: ‘The bhikkhu who wishes to attain to

arahantship must adopt the one quality of the mongoose.’


vnvnvnvn: Just as the mongoose, when attacking a snake, only does so

when it has covered its body with an antidote. Even so,

should he who practises mind-development, when

approaching people in whom anger and hatred are rife, who

are under the sway of quarrels, strife, disputes and

enmities, ever keep his mind anointed with the antidote of

loving-kindness. This is the quality of the mongoose he

ought to possess.


the dhamma:

‘Therefore should loving-kindness be developed

For one's own kin,

And so for strangers too, and the whole wide world

Should be pervaded with loving-kindness.

This is the doctrine of the Buddhas all.’

nakula~gapaÒhnakula~gapaÒhnakula~gapaÒhnakula~gapaÒho paÒcamoo paÒcamoo paÒcamoo paÒcamo

234

6. jarasi~gÈl6. jarasi~gÈl6. jarasi~gÈl6. jarasi~gÈla~gapaÒhaa~gapaÒhaa~gapaÒhaa~gapaÒha

QQQQualities of the old male jackalualities of the old male jackalualities of the old male jackalualities of the old male jackal


arahantship must adopt the two qualities of the old male

jackal.’ What are those two qualities?

vnvnvnvn: Just as the old male jackal, whatever kind of food it finds,

feels no disgust, but eats of it as much as it requires. Even

so, should he who practises mind-development, eat without

disgust such food as he receives with the sole object of

keeping himself alive.

This is the first of the qualities of the old male jackal he

ought to possess.

For it was said by MahÈ Kassapa the Elder:

‘Leaving my dwelling-place, I entered once

Upon my round for alms, the village street.

A leper there I saw eating his meal,

And, as was meet, deliberately, in turn,

I stood beside him, too that he might give a gift.

He, with his hand all leprous and diseased,

Put in my bowl - it was all he had to give

A ball of rice; and as he placed it there

A finger, mortifying, broke and fell.

Seated behind a wall, that ball of food

I ate, and neither when I ate it,

Nor afterwards, did any loathing thought

Arise within my breast.’

Again, as the old male jackal, when it gets any food, does

not stop to examine it.

235

Even so, should he who practises mind-development, never

stop to find out whether food given to him is coarse or

fine, superb or mean, just as it is should he be satisfied with

it. This is the second of the qualities of the old male jackal



‘Coarse food too should he enjoy,

Nor long for what is sweet to taste.

The mind enslaved by lust of taste

Can never enjoy the ecstacies

Of meditations high. The man content

With anything that's given - in him alone

Is samaÓaship made perfect.’

jarasi~gÈljarasi~gÈljarasi~gÈljarasi~gÈla~gapaÒho chaÔÔhoa~gapaÒho chaÔÔhoa~gapaÒho chaÔÔhoa~gapaÒho chaÔÔho

236

7. mig7. mig7. mig7. miga~gapaÒhaa~gapaÒhaa~gapaÒhaa~gapaÒha

QQQQualities of the deerualities of the deerualities of the deerualities of the deer


arahantship must adopt the three qualities of the deer.’

What are those three qualities?

vnvnvnvn: Just as the deer frequents the forest by day, and spends the

night in the open air; even so, should he who practises

mind-development, pass the day in the forest, and the night

under the open sky. This is the first of the qualities of the

deer he ought to possess.

For it was said by the Blessed One in the exposition called

the LomahaÑsana PariyÈya:

‘And I, SÈriputta, when the nights are cold and wintry, at

the time of the eights (the AÔÔhakÈ festivals), when the

snow is falling, at such times did I pass the night under the

open sky, and the day in the woods. In the last month of the

hot season, I spent the day under the open sky, and the

night in the woods.’

Again, as the deer, when a javelin or an arrow is falling

upon him, dodges it and escapes, not allowing its body to

remain in its way; even so, should he who practises mind-

development, when defilements fall upon him, dodge them,

and escape, placing not his mind in their way. This is the

second of the qualities of the deer he ought to possess.

Again, as the deer on catching sight of men, escapes this

way or that, that they may not see it.

237

Even so, should he who practises mind-development, when

he sees men of quarrelsome habits, given to disagreements,

disputes, immorality, laziness, and fondness of society, then

should he escape this or that way, that neither should they

see him, nor he them. This is the third of the qualities of

the deer he ought to possess.


the dhamma:

‘Let not the man with evil in his heart,

Is lazy, bereft of zeal and energy,

Ignorant of the sacred words

Of wrong conduct,

Be associated with me.’

miga~gapaÒho sattamomiga~gapaÒho sattamomiga~gapaÒho sattamomiga~gapaÒho sattamo

238

8. gor|p8. gor|p8. gor|p8. gor|pa~gapaÒhaa~gapaÒhaa~gapaÒhaa~gapaÒha

QQQQualities of the bullualities of the bullualities of the bullualities of the bull


arahantship must adopt the four qualities of the bull.’ What

are those four qualities?

vnvnvnvn: Just as the bull never forsakes its own stall, even so, should

he who practises mind-development, never abandon his

own body on the ground that its nature is only the

decomposition, the wearing away, the dissolution, and the

destruction of that which is impermanent. This is the first

of the qualities of the bull he ought to possess.

Again, as the bull, when it has once taken the yoke upon it,

bears that yoke through all conditions of ease or of pain;

even so, should he who practises mind-development, when

he has once taken upon himself the life of a samaÓa, keep

to it, in happiness or in pain, to the end of his life, to his

last breath. This is the second of the qualities of the bull he

ought to possess.

Again, as the bull drinks water with never satiated desire,


receive the instructions of his teachers and masters with a

desire, love, and pleasure that is never satiated. This is the

third of the qualities of the bull he ought to possess.

Again, as the bull equally bears the yoke whoever puts it on

it, even so, should he who practises mind-development,

accept with bowed head, the admonitions and exhortations

of the elders, of the saÑgha, of junior or of middle

standing, and of the believing laity alike. This is the fourth

of the qualities of the bull he ought to possess.

239


the dhamma:

‘A novice, seven years of age, a boy

Only today received ordination.

He too may teach me, and with bended head,

His admonitions will I gladly bear.

Time after time, wherever I meet him, still

My strong approval, and my esteem, will I

Lavish upon him and with respect

Yield the honoured place of teacher to him.’

gor|pa~gapaÒhgor|pa~gapaÒhgor|pa~gapaÒhgor|pa~gapaÒho aÔÔhamoo aÔÔhamoo aÔÔhamoo aÔÔhamo

240

9. varÈh9. varÈh9. varÈh9. varÈha~gapaÒhaa~gapaÒhaa~gapaÒhaa~gapaÒha

QQQQualities of the boarualities of the boarualities of the boarualities of the boar


arahantship must adopt the two qualities of the boar.’ What


vnvnvnvn: Just as the boar, in the scorching weather of the hot season,

resorts to the water; even so, should he who practises mind-

development, when his heart is distracted and ready to fall,

all in a whirl, inflamed by anger, resort to the cool,

ambrosial, sweet water of the meditation on loving-

kindness. This is the first of the qualities of the boar he

ought to possess.

Again, as the boar, resorting to muddy water, digs into the

swamp with its snout, and making a trough for itself, lies

down there. Even so, should he who practises mind-

development, put his body away in his mind, and lie down

in the midst of contemplation. This is the second of the

qualities of the boar he ought to possess.

For it was said by PiÓÉola-bhÈradvÈja the Elder:

‘Alone, with no one near, the man of insight,

Searching into and finding out the nature

Of this body, can lay him down to rest

On the sweet bed of contemplations deep.’

varÈhvarÈhvarÈhvarÈha~gapaÒho navamoa~gapaÒho navamoa~gapaÒho navamoa~gapaÒho navamo

241

10. hatthi10. hatthi10. hatthi10. hatthi~gapaÒha~gapaÒha~gapaÒha~gapaÒha

QQQQualities of the elephantualities of the elephantualities of the elephantualities of the elephant


arahantship must adopt the five qualities of the elephant.’


vnvnvnvn: Just as the elephant, as it walks about, crushes the earth,


contemplating on the body, crush out all defilements. This

is the first of the qualities of the elephant he ought to

possess.

Again, as the elephant turns its whole body when it looks,

always looking straight ahead, not glancing around this way

and that; even so, should he who practises mind-

development, turn his whole body when he looks, looking

straight ahead, not glancing round this way and that, not

looking aloft, not looking down below, but keeping his eyes

fixed about a yoke's length in front of him. This is the

second of the qualities of the elephant he ought to possess.

Again, as the elephant has no permanent lair, even in

seeking its food does not always frequent the same spot,

has no fixed place of abode; even so, should he who

practises mind-development, have no permanent resting-

place. Having no attachment, he should go his rounds for

alms. Full of insight, wherever he sees a pleasant suitable

congenial place, whether in a hut, at the foot of a tree, in a

cave, or on a mountain side, there should he approach for

dwelling, not taking up a fixed abode. This is the third of

the qualities of the elephant he ought to possess.

242

Again, as the elephant revels in the water, plunging into

glorious lotus ponds full of clear pure cool water, and

covered-over with lotuses yellow, blue, red and white,

sporting there in the games in which the mighty beast

delights. Even so, should he who practises mind-

development, plunge into the glorious ponds of mindfulness

practice, covered with the flowers of emancipation, filled

with the delicious waters of the pure and stainless, clear

and limpid Truth. There should he by knowledge shake off

and drive away the conditioned phenomena; there should he

revel in the sport that is the delight of the samaÓa. This is

the fourth quality of the elephant he ought to possess.

Again, as the elephant lifts up its foot with care, and puts it

down with care; even so, should he who practises mind-

development, exercise mindfulness and clear

comprehension in lifting up his feet and in putting them

down, in going or returning, in stretching his arm or

drawing it back, and in all other kinds of physical

movements and postures. This is the fifth of the qualities of

the elephant he ought to possess.


‘Good is restraint in action,

And good restraint in speech,

Good is restraint in thought,

Restraint throughout is good.

Well guarded is he said to be

Who is ashamed of sin, in all things self-controlled.’

hatthi~gapaÒhohatthi~gapaÒhohatthi~gapaÒhohatthi~gapaÒho dasamodasamodasamodasamo

upacikÈvaggoupacikÈvaggoupacikÈvaggoupacikÈvaggo catutthocatutthocatutthocatuttho

243


sÊhavaggasÊhavaggasÊhavaggasÊhavagga

Chapter on the lionChapter on the lionChapter on the lionChapter on the lion

1. sÊha~gapaÒha 244

Qualities of the lion

2. cakkavÈka~gapaÒha 247

Qualities of the cakkavÈka bird

3. peÓÈhika~gapaÒha 248

Qualities of the penÈhikÈ bird

4. gharakapota~gapaÒha 249

Quality of the house pigeons

5. ul|ka~gapaÒha 250

Qualities of the owl

6. satapatta~gapaÒha 251

Quality of the Indian crane

7. vagguli~gapaÒha 252

Qualities of the bat

8. jal|ka~gapaÒha 254

Quality of the leech

9. sappa~gapaÒha 255

Qualities of the snake

10. ajagara~gapaÒha 256

Quality of the rock-snake

244

1. 1. 1. 1. sÊha~gapaÒhasÊha~gapaÒhasÊha~gapaÒhasÊha~gapaÒha

QQQQualities of the lion ualities of the lion ualities of the lion ualities of the lion


arahantship must adopt the seven qualities of the lion.’

What are those seven qualities?

vnvnvnvn: Just as the lion is of a clear, stainless, and pure light yellow

colour, even so, should he who practises mind-

development, be clear, stainless, pure and light in mind,

free from anger and moroseness. This is the first of the

qualities of the lion he ought to possess.

Again, as the lion has four paws by means of which it goes

about with utmost confidence, even so, should he who

practises mind-development, move along with the four

powers as the basis of his training. This is the second of the

qualities of the lion he ought to possess.

Again, as the lion has a beautiful mane, even so, should he

who practises mind-development, have a beautiful mane of

moral perfection. This is the third of the qualities of the

lion he ought to possess.

Again, as the lion, even were its life to cease, bows down

before no living being. Even so, should he who practises

mind-development, though he should be deficient in

requisites of a samaÓa: robes, alms-food, dwelling and

medicine, never bow down to any man. This is the fourth

of the qualities of the lion he ought to possess.

Again, as the lion eats regularly on wherever its prey falls,

there does it eat whatever it requires, and seeks not out the

best morsels of flesh.

245

Even so, should he who practises mind-development, eat

his alms-food in regular order, not selecting or giving

preference to families where he would be given better

food, not missing out any house upon his rounds, not

picking and choosing in eating. Wherever he may have

received a mouthful of rice there should he eat it, seeking

not for the best morsels. This is the fifth of the qualities of

the lion he ought to possess.

Again, as the lion does not store up the food it eats, and

when having once eaten of its prey returns not again to it;

even so, should he who practises mind-development, never

be a hoarder of food. This is the sixth of the qualities of the

lion he ought to possess.

Again, as the lion, even if it gets no food, is not alarmed

nor beset with yearning. If it does get food, then it eats

without craving, without being dazed, without being over-

avaricious. Even so, should he who practises mind-

development, be not alarmed nor beset with a yearning

even if he gets no food. If he does, then should he eat it

without craving, without being dazed, without being over-

avaricious, observant of the danger in the lust of taste, in

full knowledge of the right practice that leads to

emancipation. This is the seventh of the qualities of the lion


For it was said by the Blessed One in the SaÑyutta NikÈya,

when He was exalting MahÈ Kassapa the Elder:

‘This Kassapa, O bhikkh|, is content with such alms-food

as he receives, and always having words of praise for the

virtue of being content with whatever food one gets.

246

‘He is not guilty of anything improper or unbecoming for

the sake of an alms. If he receives none, yet is he not

alarmed nor beset with yearning for it, and if he does then

does he eat it without craving, without being dazed, without

being over-avaricious, observant of the danger, with full

knowledge of the right practice that leads to emancipation.’

sÊha~gapaÒhsÊha~gapaÒhsÊha~gapaÒhsÊha~gapaÒho o o o paÔhamopaÔhamopaÔhamopaÔhamo

247

2. cakkavÈk2. cakkavÈk2. cakkavÈk2. cakkavÈka~gapaÒhaa~gapaÒhaa~gapaÒhaa~gapaÒha QQQQualities of the cakkavÈka bird ualities of the cakkavÈka bird ualities of the cakkavÈka bird ualities of the cakkavÈka bird


adopt the three qualities of the cakkavÈka bird.’ Which

three?

vnvnvnvn: Just as the cakkavÈka bird never forsakes its mate even to

the close of its life, even so, should he who practises mind-

development, never, even to the close of his life, give up

wise consideration. This is the first quality of

the cakkavÈka bird he ought to possess.

Again, as the cakkavÈka bird feeds on the SevÈla and

Panaka (water-plants), and derives satisfaction therefrom,

and being so satisfied, neither its strength nor beauty

diminishes. Even so, should he who practises mind-

development, find satisfaction in whatever he receives. And

if he does find satisfaction, then does he decrease neither in

morality, concentration, wisdom, emancipation, in the

insight regarding emancipation, nor in any kind of

wholesome actions. This is the second quality of

the cakkavÈka bird he ought to possess.

Again, as the cakkavÈka bird does no harm to living things,

even so, should he who practises mind-development, be

conscious of moral shame, show compassionate to all. This

is the third quality of the cakkavÈka bird he ought to

possess. For the Blessed One said in the CakkavÈka JÈtaka:

‘The man who kills not, nor destroys,

Oppresses not, nor makes others oppressed,

Who has loving-kindness for all living beings

To such a one can there be enmity.’

cakkavÈka~gapaÒho dutiyocakkavÈka~gapaÒho dutiyocakkavÈka~gapaÒho dutiyocakkavÈka~gapaÒho dutiyo

248

3. penÈhik3. penÈhik3. penÈhik3. penÈhika~gapa~gapa~gapa~gapaÒhaaÒhaaÒhaaÒha

QQQQualities of the penÈhikÈ bird ualities of the penÈhikÈ bird ualities of the penÈhikÈ bird ualities of the penÈhikÈ bird


arahantship must adopt the two qualities of the penÈhikÈ

bird.’ What are those two qualities?

vnvnvnvn: Just as the penÈhikÈ bird, through jealousy of its mate,

refuses to nourish its young, even so, should he who

practises mind-development, be jealous of any defilements

which arise within him, and putting them by his

mindfulness into the excellent crevice of self-control and

develop mindfulness with regard to the sense-doors. This is

the first quality of the penÈhikÈ bird he ought to possess.

Again, as the penÈhikÈ bird spends the day in the forest in

search of food, but at night time resorts to the flock of

birds to which it belongs for protection. Even so, should he

who practises mind-development, resort to solitude for the

purpose of emancipation from the ten fetters, and finding

no satisfaction therein, repair back to the saÑgha for

protection against the danger of blame, and dwell under the

protection of the saÑgha. This is the second of the qualities

of the penÈhikÈ bird he ought to possess.

For it was said by the BrahmÈ Sahampati in the presence of

the Blessed One:

‘Seek remote dwelling,

Practise there to gain freedom from fetters;

But he who finds no delight in solitude,

May dwell with the saÑgha,

With mindfulness well guarded.

penÈhikpenÈhikpenÈhikpenÈhika~gapaÒh tatiyoa~gapaÒh tatiyoa~gapaÒh tatiyoa~gapaÒh tatiyo

249

4. gharakapot4. gharakapot4. gharakapot4. gharakapota~gapaÒhaa~gapaÒhaa~gapaÒhaa~gapaÒha

QQQQuality of the houseuality of the houseuality of the houseuality of the house----pigeon pigeon pigeon pigeon


arahantship must adopt the one quality of the house-

pigeon.’ What is that one quality?

vnvnvnvn: Just as the house-pigeon, while dwelling in the abode of

others and of men, does not take notice of the sign of

anything that belongs to them, but remains indifferent,

taking notice only of things generally. Even so, should he

who practises mind-development, while resorting to other

people's houses, takes no notice of the sign of women, men,

beds, chairs, garments, jewellery, things of internal or

external domestic use, or various forms of food that are

there, but remain indifferent, preoccupied with the notion

that one were but a samaÓa. This is the quality of the

house-pigeon he ought to possess.

For it was said by the Blessed One in the C|Äa

NÈrada JÈtaka:

‘Frequenting people's homes for food or drink,

In food and drink alike be temperate,

And let not the form of a woman attract your thoughts.’

gharakapotgharakapotgharakapotgharakapota~gapaÒho catutthoa~gapaÒho catutthoa~gapaÒho catutthoa~gapaÒho catuttho

250

5. ul|k5. ul|k5. ul|k5. ul|ka~gapaÒhaa~gapaÒhaa~gapaÒhaa~gapaÒha

QQQQualities of the owl ualities of the owl ualities of the owl ualities of the owl


arahantship must adopt the two qualities of the owl.’ What


vnvnvnvn: Just as the owl, being at enmity with the crows, goes at

night where the flocks of crows are, and kills a number of

them; even so, should he who practises mind-development,

be at enmity with ignorance, dwelling alone and in

seclusion, thoroughly subdue ignorance, cutting it off at the

root. This is the first quality of the owl he ought to possess.

Again, as the owl lies low in the safety of solitude, even so,

should he who practises mind-development, be devoted to

solitude, take delight in solitude. This is the second of the

qualities of the owl he ought to possess.


‘Let the bhikkhu be devoted to solitude, take delight in

solitude, to the end that he may realise what suffering

really is, and what the origin of suffering really is, and

what the cessation of suffering really is, and what the path

that leads to the cessation of suffering really is.’

ul|kul|kul|kul|ka~gapaÒho paÒcamoa~gapaÒho paÒcamoa~gapaÒho paÒcamoa~gapaÒho paÒcamo

251

6. satapatt6. satapatt6. satapatt6. satapatta~gapaÒhaa~gapaÒhaa~gapaÒhaa~gapaÒha

QQQQuality of the Indian crane uality of the Indian crane uality of the Indian crane uality of the Indian crane


arahantship must adopt the one quality of the Indian crane.’


vnvnvnvn: Just as the Indian crane by its cry, makes known to others

in the flock, whether danger is absent or present. Even so,

should he who practises mind-development, make known to

others by his exposition of the dhamma how dreadful it is

to fall into the suffering realms, and how blissful is to

realise nibbÈna. This is the one quality of the Indian crane


For it was said by PiÓÉola-bhÈradvÈja the Elder:

‘Two matters there are that the earnest recluse

Should ever to others be making clear.

How fearful, how terrible, realms of suffering are;

How great and how deep is nibbÈna’s bliss.’

satapattsatapattsatapattsatapatta~gapaÒho chaÔÔhoa~gapaÒho chaÔÔhoa~gapaÒho chaÔÔhoa~gapaÒho chaÔÔho

252

7. vagguli7. vagguli7. vagguli7. vagguli~gapaÒha~gapaÒha~gapaÒha~gapaÒha

QQQQualities of the bat ualities of the bat ualities of the bat ualities of the bat


arahantship must adopt the two qualities of the bat.’ What


vnvnvnvn: Just as the bat, though it enters into men's dwelling-places,

and flies about in them, soon goes out from them, making

no disturbance therein.


he has entered the village for alms, and gone on his rounds

in regular order, depart quickly with the alms he has

received, and delay not therein. This is the first of the

qualities of the bat he ought to possess.

Again, as the bat, while putting up in other people’s houses,

does nothing to cause damage to or decline in welfare of

the householder.


visiting the houses of the laity, never give them cause for

vexation by persistent requests, by committing offences of

intimation, by wrong demeanour, by chattering, or by being

indifferent to their prosperity or adversity. He should not

cause a decline in the regular occupation of the

householder, but desire their success in all things. This is

the second of the qualities of the bat he ought to possess.

For it was said by the Blessed One in the LakkhaÓa Sutta of

the DÊgha NikÈya:

253

‘Oh! How may others never suffer loss

Or diminution,

Whether in their faith,

Or morality, or knowledge of the word,

Or understanding, or worldly successes,

Or in dhamma

Or

In all good things,

Or in their stores of wealth, or corn, or lands,

Or tenements, or in their sons, or wives,

Or in their flocks and herds,

Or

In their friends,

And relatives, and kinsmen,

Or

In strength,

In beauty, and in joy thus he thinks,

Longing for other men's advantage and success!’

vagguli~gapaÒho sattamovagguli~gapaÒho sattamovagguli~gapaÒho sattamovagguli~gapaÒho sattamo

254

8. jal|k8. jal|k8. jal|k8. jal|ka~gapaÒhaa~gapaÒhaa~gapaÒhaa~gapaÒha

QQQQuality of the leech uality of the leech uality of the leech uality of the leech


arahantship must adopt the one quality of the leech.’ What


vnvnvnvn: Just as the leech, wherever it gets stuck, there does it

adhere firmly, drinking the blood. Even so, should he who

practises mind-development, on whatever subject for

meditation he may fix his attention on, call that subject

firmly up before him in respect of its colour, shape,

position, extension, boundaries, nature, and characteristics,

drinking the delicious draught of the ambrosia of

emancipation. This is the one quality of the leech he ought

to possess.


‘With heart made pure, in meditation firm,

Drink deep of freedom's never-failing draught.’

jal|ka~gapaÒho aÔÔhamojal|ka~gapaÒho aÔÔhamojal|ka~gapaÒho aÔÔhamojal|ka~gapaÒho aÔÔhamo

255

9. sappa9. sappa9. sappa9. sappa~gapaÒha~gapaÒha~gapaÒha~gapaÒha

QQQQualities of the snakeualities of the snakeualities of the snakeualities of the snake


adopt the three qualities of the snake.’ Which three?

vnvnvnvn: Just as the snake progresses by means of its belly, even so,

should he who practises mind-development, progress by

means of his wisdom. For the mind of the samaÓa, who

progresses by wisdom, functions by adopting the right and

proper way, by avoiding the wrong way of practice. This is

the first quality of the snake he ought to possess.

Again, just as when the snake moves, it avoids anti-venom

herbs; even so, should he who practises mind-development,

go on his way avoiding evil conduct. This is the second

quality of the snake he ought to possess.

Again, just as the snake on catching sight of men is

frightened and seeks a way of escape. Even so, should he

who practises mind-development, when he finds himself

displeased with the evil thoughts that have arisen within

him, seeks a way of escape, saying: ‘This day must I have

spent in heedlessness, and never shall I be able to recover

it.’ This is the third qualitiy of the snake he ought to

possess. For there is a saying of the two fairy birds in the

BallÈÔiya JÈtaka:

‘It is one night only, hunter, that we've spent

Away from home, and that against our will,

And thinking all night through of one another,

Yet that one night is it that we bemoan,

And grieve; for nevermore can it return!

sappa~gapaÒho navamosappa~gapaÒho navamosappa~gapaÒho navamosappa~gapaÒho navamo

256

10. ajagar10. ajagar10. ajagar10. ajagara~a~a~a~gapaÒhagapaÒhagapaÒhagapaÒha

QQQQuality of the rockuality of the rockuality of the rockuality of the rock----snakesnakesnakesnake


arahantship must adopt the one quality of the rock-snake.’


vnvnvnvn: Just as the rock-snake, immense as is its body, will go

many days with empty belly, and wretched, get no food to

fill its stomach, yet in spite of that it will just manage to

keep itself alive. Even so, should he who practises mind-

development, though he be dedicated to obtaining his food

by alms, dependent on the gifts that others may give,

awaiting offers, abstaining from taking anything himself,

and find it difficult to get his belly full, yet should he, if he

seek after the highest good, though he receive not so much

as four or five mouthfuls to eat, fill up the void by water.

This is the quality of the rock-snake he ought to possess.


the dhamma:

‘Whether it be dry food or wet he eats,

Let him to full repletion never eat.

The good samaÓa goes forth in emptiness,

And keeps to moderation in his food.

If but four mouthfuls or but five he gets,

Let him drink water. For what cares the man

With mind on arahantship fixed for ease!’

ajagara~gapaÒhajagara~gapaÒhajagara~gapaÒhajagara~gapaÒho dasamoo dasamoo dasamoo dasamo

sÊhavaggo paÒcamosÊhavaggo paÒcamosÊhavaggo paÒcamosÊhavaggo paÒcamo

257


makkaÔakavagga makkaÔakavagga makkaÔakavagga makkaÔakavagga

Chapter on the spiderChapter on the spiderChapter on the spiderChapter on the spider

1. panthamakkaÔaka~gapaÒha 258

Quality of the spider

2. thanassitadÈraka~gapaÒha 259

Quality of the child at the breast

3. cittakadharakumma~gapaÒha 260

Quality of the land tortoise

4. pavana~gapaÒha 261

Qualities of the forest

5. rukkha~gapaÒha 263

Qualities of the tree

6. megha~gapaÒha 265

Qualities of the rain

7. maÓiratana~gapaÒha 267

Qualities of the ruby

8. mÈgavika~gapaÒha 268

Qualities of the hunter

9. bÈÄisika~gapaÒha 270

Qualities of the angler

10. tacchaka~gapaÒha 271

Qualities of the carpenter

258

1. p1. p1. p1. panthamakkaÔaka~gapaÒhaanthamakkaÔaka~gapaÒhaanthamakkaÔaka~gapaÒhaanthamakkaÔaka~gapaÒha

QQQQuality of the spideruality of the spideruality of the spideruality of the spider


arahantship must adopt the one quality of the spider.’ What


vnvnvnvn: Just as the spider weaves its web on the path, and whatever

is caught therein, whether worm, fly or grasshopper, that

does it catch and eat. Even so, should he who practises

mind-development, spread the web of mindfulness over the

six sense-doors, and if any defilements are caught therein,

there should he seize them. This is the quality of the spider



‘His heart should he shut in, at its six doors,

By mindfulness, best and chief of gifts,

Should any evil thoughts be caught within,

Them by the sword of insight should he slay.’

ppppanthamakkaÔaka~gapaÒho paÔhamoanthamakkaÔaka~gapaÒho paÔhamoanthamakkaÔaka~gapaÒho paÔhamoanthamakkaÔaka~gapaÒho paÔhamo

259

2222. . . . thanassitadÈrathanassitadÈrathanassitadÈrathanassitadÈraka~gapaÒhaka~gapaÒhaka~gapaÒhaka~gapaÒha

QQQQuality of the uality of the uality of the uality of the child at the breastchild at the breastchild at the breastchild at the breast


arahantship must adopt the one quality of the child at the

breast.’ What is that one quality?

vnvnvnvn: Just as the child at the breast sticks to its own advantage,

and if it wants milk, cries for it. Even so, should he who

practises mind-development, adhere to his own good, and

towards that end: learn the teaching, asking and answering

questions, making reasonable effort, reside with his

teachers in solitude, cultivate friendship with the good, and

act with knowledge of the Truth. This is the quality of the

child at the breast he ought to possess.

For it was said by the Blessed One in the discourse of the

Great Decease (MahÈparinibbÈna Sutta) in the DÊgha

NikÈya:

‘Be zealous, rather, I beseech you, Œnanda, in your own

behalf. Devote yourselves to your own good. Be earnest, all

aglow, intent on your own good!’

thanassitadÈraka~gapaÒhthanassitadÈraka~gapaÒhthanassitadÈraka~gapaÒhthanassitadÈraka~gapaÒho duto duto duto dutiyoiyoiyoiyo

260

3333. . . . cittakadharakummcittakadharakummcittakadharakummcittakadharakumma~gapaÒhaa~gapaÒhaa~gapaÒhaa~gapaÒha

QQQQuality of the uality of the uality of the uality of the land tortoiseland tortoiseland tortoiseland tortoise


arahantship must adopt the one quality of the land tortoise.’


vnvnvnvn: Just as the land tortoise, being afraid of the water, avoids

the water from afar in passing, and by that habit of

avoiding water, its length of life is kept undiminished. Even

so, should he who practises mind-development, habitually

sees danger in heedlessness, be mindful of the advantages

that distinguish earnestness. For by that perception of

danger in heedlessness, he stands undiminished in his

renunciation, but even closer to nibbÈna itself. This is the

quality of the land tortoise he ought to possess.

For it was said by the Blessed One in the Dhammapada:

‘The bhikkhu who delights in vigilance,

Who sees the danger of heedlessness,

Is not liable to fall from a bhikkhu’s reward,

Of supramundane path and fruition.’

citcitcitcittakadharakumma~gapaÒho tatiyotakadharakumma~gapaÒho tatiyotakadharakumma~gapaÒho tatiyotakadharakumma~gapaÒho tatiyo

261

4. pavana4. pavana4. pavana4. pavana~gapaÒha~gapaÒha~gapaÒha~gapaÒha

QQQQualities of the forestualities of the forestualities of the forestualities of the forest


arahantship must adopt the five qualities of the forest.’


vnvnvnvn: Just as the forest provides cover for those who are stained

with guilt, even so, should he who practises mind-

development, not disclose but cover up the faults and

shortcomings of others. This is the first of the qualities of

the forest he ought to possess.

Again, just as the forest is void of many people, even so,

should he who practises mind-development, be void of

passion, anger, delusion, conceit, wrong views, and all

defilements. This is the second of the qualities of the forest


Again, just as the forest is a quiet place free from crowds

of people, even so, should he who practises mind-

development, be given to solitude, and free from evil,

unworthy qualities, from those who are not noble. This is

the third of the qualities of the forest he ought to possess.

Again, just as the forest is clean and pure, even so, should

he who practises mind-development, be clean and pure,

happy, and without conceit. This is the fourth of the

qualities of the forest he ought to possess.

Again, just as the forest is the resort of the noble ones,


sought after by the noble ones. This is the fifth of the

qualities of the forest he ought to possess.

262


‘With ariyans who are aloof, with self resolute meditators,

with wise men who put forth energy, constantly must one

dwell.’

pavana~gapaÒho catutthopavana~gapaÒho catutthopavana~gapaÒho catutthopavana~gapaÒho catuttho

263

5. rukkha5. rukkha5. rukkha5. rukkha~gapaÒha~gapaÒha~gapaÒha~gapaÒha

QQQQualities of the treeualities of the treeualities of the treeualities of the tree


arahantship must adopt the three qualities of the tree.’ What


vnvnvnvn: Just as the tree bears fruits and flowers, even so, should he

who practises mind-development, bear the flowers of

emancipation and the fruits of arahantship. This is the first

of the qualities of the tree he ought to possess.

Again, as the tree casts its shadow over the men who come

to it, and stay beneath it, even so, should he who practises

mind-development, greet whoever approaches with regards

their bodily wants or their spiritual necessities. This is the

second of the qualities of the tree he ought to possess.

Again, just as the tree makes no kind of distinction in the

shadow it affords, even so, should he who practises mind-

development, make no distinctions between all things that

live, but nourish an equal love to those who rob, or kill, or

bear enmity to him, and to those who are like himself,

transmitting and radiating thoughts of loving-kindness

expressing the earnest wish:

‘Let those beings be free from fear, worry and anxiety,

misery and sorrow; may they be able, with comfort and

happiness, bear the burden of their respective bodies!’ This

is the third of the qualities of the tree he ought to possess.


the dhamma:

264

‘Devadatta,

Who tried to murder Him;

A~gulimÈla,

Highway robber;

The elephant set loose to take His life;

And RÈhula, the good,

His only son -

The Exalted Buddha is equal-minded to them all.’

rukkharukkharukkharukkha~gapaÒho paÒcamo~gapaÒho paÒcamo~gapaÒho paÒcamo~gapaÒho paÒcamo

265

6. megha6. megha6. megha6. megha~gapaÒha~gapaÒha~gapaÒha~gapaÒha

QQQQualities of the rainualities of the rainualities of the rainualities of the rain


arahantship must adopt the five qualities of the rain.’ What


vnvnvnvn: Just as the rain lays any dust that arises, even so, should he

who practises mind-development, lay the dust and dirt of

any defilements that may arise within him. This is the first

of the qualities of the rain he ought to possess.

Again, just as the rain allays the heat of the ground, even

so, should he who practises mind-development, soothe the

whole world of gods and men, with the feeling of his

loving-kindness. This is the second of the qualities of the

rain he ought to possess.

Again, as the rain makes all kinds of seed to grow, even so,

should he who practises mind-development, cause faith to

spring up in all beings, and make that seed of faith grow up

progressively with the bliss of divine and earthly beings till

it finally grows with the supreme bliss of nibbÈna. This is

the third of the qualities of the rain he ought to possess.

Again, just as the rain-cloud, rising up in the hot season,

affords protection to the grass, trees, creepers, shrubs,

medicinal herbs, and to the monarchs of the woods that

grow on the surface of the earth. Even so, should he who

practises mind-development, applying wise consideration

and by so doing, afford protection by his thoughtfulness to

his condition of renunciation, for in thoughtfulness is it that

all wholesome activities have their root. This is the fourth

of the qualities of the rain he ought to possess.

266

Again, as the rain when it pours down fills the rivers,

reservoirs, artificial lakes, caves, chasms, ponds, pits and

wells with water; even so, should he who practises mind-

development, pour down the rain of dhamma according to

the texts handed down by tradition, and so fill to

satisfaction the mind of those who are longing for

attainment. This is the fifth of the qualities of the rain he

ought to possess.


the dhamma:

‘When the Great Sage perceives a man afar,

Were it a hundred or a thousand leagues,

Ripe for enlightenment, straightway he goes

And guides him gently to the path of Truth.’

megha~gapaÒhmegha~gapaÒhmegha~gapaÒhmegha~gapaÒho chatthoo chatthoo chatthoo chattho

267

7. maÓiratana7. maÓiratana7. maÓiratana7. maÓiratana~gapaÒha~gapaÒha~gapaÒha~gapaÒha

QQQQualities of the rubyualities of the rubyualities of the rubyualities of the ruby


arahantship must adopt the three qualities of the ruby.’


vnvnvnvn: Just as the ruby is pure throughout, even so, should he who

practises mind-development, be perfectly pure in his means

of livelihood. This is the first quality of the ruby he ought

to possess.

Again, as the ruby cannot be alloyed with any other

substance, even so, should he who practises mind-

development, never mix with wicked men as friends. This

is the second quality of the ruby he ought to possess.

Again, just as the ruby is set together with the most costly

gems, even so, should he who practises mind-development,

associate with those of higher excellence, men who have

reached various stages of the noble path, the jewel treasures

of the arahants, those who have attained fruition, or those

endowed with the threefold wisdom or the sixfold higher

spiritual powers. This is the third of the qualities of the

ruby he ought to possess.


‘Let the pure associate with the pure,

Ever in recollection firm;

Dwelling harmoniously wise

Thus shall you put an end to woe.’

maÓiratana~gapaÒhmaÓiratana~gapaÒhmaÓiratana~gapaÒhmaÓiratana~gapaÒho sattamoo sattamoo sattamoo sattamo

268

8. mÈgavika8. mÈgavika8. mÈgavika8. mÈgavika~gapaÒha~gapaÒha~gapaÒha~gapaÒha

QQQQualities of the hunterualities of the hunterualities of the hunterualities of the hunter


arahantship must adopt the four qualities of the hunter.’

What are those four qualities?

vnvnvnvn: Just as the hunter sleeps for short duration only, even so,

should he who practises mind-development, sleeps for short

duration only. This is the first of the qualities of the hunter


Again, just as the hunter keeps his attention fixed on the

deer, even so, should he who practises mind-development,

keep his mind firmly fixed on the particular object which is

the subject of his meditation. This is the second of the

qualities of the hunter he ought to possess.

Again, just as the hunter knows the right time for his work,

even so, should he who practises mind-development, know

the right time for doing his reclusive work, saying to

himself: ‘Now is the right time to dwell alone in seclusion!

Now is the right time to come out of seclusion.’ This is the

third of the qualities of the hunter he ought to possess.

Again, just as the hunter on catching sight of a deer

experiences joy at the thought: ‘I shall capture it!’ Even so,

should he who practises mind-development, rejoice at the

sight of an object for contemplation, and experience joy at

the thought: ‘Thereby shall I grasp the sublime truth of

which I am in search.’ This is the fourth of the qualities of

the hunter he ought to possess.

269

For it was said by MogharÈjÈ the Elder:

‘The samaÓa who, with mind on nibbÈna bent,

Has acquired an object his thoughts to guide,

Should be filled with exceeding joy at the hope:

By this my uttermost aim shall I gain.’

mÈgavika~gapaÒhmÈgavika~gapaÒhmÈgavika~gapaÒhmÈgavika~gapaÒho aÔÔhamoo aÔÔhamoo aÔÔhamoo aÔÔhamo

270

9. bÈÄisika9. bÈÄisika9. bÈÄisika9. bÈÄisika~gapaÒha~gapaÒha~gapaÒha~gapaÒha

QQQQualities of the anglerualities of the anglerualities of the anglerualities of the angler


arahantship must adopt the two qualities of the angler.’

What are those two qualities?

vnvnvnvn: Just as the angler draws up the fish on his hook, even so,

should he who practises mind-development, draw up his

knowledge of the sublime path and fruition of

emancipation. This is the first of the qualities of the angler


Again, just as the angler by killing a few fishes acquires a

vast and varied number of gain; even so, should he who

practises mind-development, renounce the worldly things

which are few and insignificant. Then by that renunciation

will he gain the vast and varied number of fruits of the

sublime path and fruition of emancipation. This is the

second of the qualities of the angler he ought to possess.


‘Renouncing the baits of the world he shall gain,

The state that is void of greed, anger and delusion.

Those conditions of sentient life - and be free,

Free from the cravings that mortals feel,

And the fruits of the stages of the Excellent Way

And the six modes of Insight shall all be his.’

bÈÄisikabÈÄisikabÈÄisikabÈÄisika~gapaÒho navamo~gapaÒho navamo~gapaÒho navamo~gapaÒho navamo

271

10. tacch10. tacch10. tacch10. tacchaaaakakakaka~gapaÒha~gapaÒha~gapaÒha~gapaÒha

QQQQualities of the carpenterualities of the carpenterualities of the carpenterualities of the carpenter


arahantship must adopt the two qualities of the carpenter.’

What are those two qualities?

vnvnvnvn: Just as the carpenter saws off the wood along the line of

the blackened string (he has put round it to guide him);


standing on the firm ground of morality as a basis, and

holding in the hand of faith, the saw of wisdom, cut off the

defilements according to the teaching laid down by the

Conquerors. This is the first of the qualities of the

carpenter he ought to possess.

Again, just as the carpenter, discarding the soft outer parts

of the wood, takes the hard parts. Even so, should he who

practises mind-development, discard:

• the eternity view (sassata-diÔÔhi) which holds that the

beings and conditioned things are eternal;

• the annihilation view (uccheda-diÔÔhi) which holds

that there is no rebirth process after death;

• the view which holds that life and body are one and

the same thing;

• the view which holds that life and body are two

different things;

• the view which holds that what one believes is

exalted while what others believe are not;

• the view which holds that there are certain things

which someone should not do, cannot possibly do, or

is not worthy of doing;

• the view which holds that the effort exerted by men

brings no reward;

272

• the view which holds that virtue is fruitless;

• the view which holds that beings end in destruction;

• the view which holds that a being’s birth is his

absolute beginning;

• the view which holds that conditioned things are

permanent;

• the view which holds that the doer of a deed and the

receiver of kamma are one and the same person;

• the view which holds that the doer of a deed and the

receiver of kamma are different people, and thus

teaches that the suffering by which the one being is

overwhelmed, is produced by the other being;

• the view which holds that all bodily and mentally

agreeable and disagreeable sensations enjoyed in the

present life are caused and conditioned only by the

volitional actions done by them in their past

existences (pubbekata-hetu-diÔÔhi);

• the view which holds that one enjoys only the

kammic result of volitional actions done by oneself;

• all other views having the nature and characteristic

similar to the above views;

• all other views that tend to give rise to disputations

and controversies.

Forsaking all these paths which lead to heresy, he should

maintain and uphold:

• the view regarding the true nature of conditioned

phenomena;

• the view regarding the voidness therein of greed,

hate and delusion;

• the view regarding the voidness therein of effort and

of a life-principle;

• the view regarding the total voidness and stillness of

phenomena as a hard reality.

273

This is the second of the qualities of the carpenter he ought

to possess.


‘Get rid of filth! Put aside rubbish from you!

Winnow away the chaff, the men who hold

Those who are not so, as true samaÓa!

Get rid of those who harbour evil thoughts,

Who follow after evil modes of life!

Thoughtful yourselves, and pure, with those resort,

With those associate, who are pure themselves!’

tacchtacchtacchtacchaaaakkkkaaaa~gapaÒho dasamo~gapaÒho dasamo~gapaÒho dasamo~gapaÒho dasamo

makkaÔmakkaÔmakkaÔmakkaÔakavaggo chaÔÔhoakavaggo chaÔÔhoakavaggo chaÔÔhoakavaggo chaÔÔho

274

Chapter Chapter Chapter Chapter 7777

kumbhakumbhakumbhakumbhavagga vagga vagga vagga

Chapter on tChapter on tChapter on tChapter on the he he he waterwaterwaterwater----potpotpotpot

1. kumbha~gapaÒha 275

Quality of the water-pot

2. kÈÄÈyasa~gapaÒha 276

Qualities of iron

3. chatta~gapaÒha 277

Qualities of the umbrella

4. khetta~gapaÒha 278

Qualities of the rice field

5. agada~gapaÒha 280

Qualities of the antidote drug

6. bhojana~gapaÒha 281

Qualities of food

7. issÈsa~gapaÒha 282

Qualities of the archer

275

1. 1. 1. 1. kumbhkumbhkumbhkumbha~gapaÒhaa~gapaÒhaa~gapaÒhaa~gapaÒha

QQQQuality of the uality of the uality of the uality of the waterwaterwaterwater----potpotpotpot


arahantship must adopt the one quality of the water-pot.’


vnvnvnvn: Just as the water-pot when it is full gives forth no sound,

even so, should he who practises mind-development, even

when he has reached the path and fruition, and knows all

tradition, learning and interpretation, yet should give forth

no sound, not pride himself thereon, not show himself

puffed up, but putting away pride and self-righteousness,

should be straightforward, not garrulous of himself, neither

deprecating others. This is the quality of the water-pot he

ought to possess.


‘What is not full, that is the thing that sounds,

That which is full is noiseless and at rest;

The fool is like an empty waterpot,

The wise man like a deep pool, clear and full.’

kumbha~gapaÒhkumbha~gapaÒhkumbha~gapaÒhkumbha~gapaÒho paÔhamoo paÔhamoo paÔhamoo paÔhamo

276

2. kÈÄÈyasa2. kÈÄÈyasa2. kÈÄÈyasa2. kÈÄÈyasa~gapaÒha~gapaÒha~gapaÒha~gapaÒha

QQQQualities of ironualities of ironualities of ironualities of iron


arahantship must adopt the two qualities of iron.’ What are

those two qualities?

vnvnvnvn: Just as iron even when beaten out carries weight, even so,

should he who practises mind-development, be able, by his

habit of thoughtfulness, carry heavy burden. This is the

first quality of iron he ought to possess.

Again, as iron does not vomit up the water it has once

soaked in, even so, should he who practises mind-

development, never give up the faith he has once felt in the

greatness of the Blessed One, the Supreme Buddha, in the

perfection of His Teaching, in the excellence of the

saÑgha; never give up the knowledge he has once acquired

of the impermanence of forms, of sensations, of ideas, of

qualities, or of modes of consciousness. This is the second

quality of iron he ought to possess.


‘That man who is in insight purified,

Trained in the Teaching of the Noble Ones,

Grasping distinctions as they really are,

What need hath he to tremble? Not in part

Only, but in its full extent, shall he

To the clear heights of arahantship attain.’

kÈÄÈyasa~gapaÒhkÈÄÈyasa~gapaÒhkÈÄÈyasa~gapaÒhkÈÄÈyasa~gapaÒho duo duo duo dutiyotiyotiyotiyo

277

3. chatta~3. chatta~3. chatta~3. chatta~gapaÒhagapaÒhagapaÒhagapaÒha

QQQQualities of the umbrellaualities of the umbrellaualities of the umbrellaualities of the umbrella


arahantship must adopt the three qualities of the umbrella.’


vnvnvnvn: Just as the umbrella goes along over one's head, even so,

should he who practises mind-development, be of a

character raised high above all defilements. This is the first

of the qualities of the umbrella he ought to possess.

Again, just as the umbrella is held over the head by a

handle, even so, should he who practises mind-

development, have thoughtfulness as his handle. This is the

second of the qualities of the umbrella he ought to possess.

Again, as the umbrella wards off winds, the sun’s heat and

storms of rain, even so, should he who practises mind-

development, ward off the empty wind of the opinions of

the numerous ascetics and Brahmans who hold forth their

divergent views; ward off the heat of greed, hate and

delusion, and ward off the rain of defilements. This is the

third quality of the umbrella he ought to possess. For it was

said by the Venerable SÈriputta, commander of the dhamma:

‘As a broad sunshade spreading far and firm,

Without a hole from rim to rim, wards off

The burning heat, and the god's mighty rain;

So does the Buddha's son, all pure within,

Bearing the sunshade brave of righteousness,

Ward off the rain of evil tendencies,

And the dread heat of all the threefold fire.’

chatta~chatta~chatta~chatta~gapaÒho tatiyogapaÒho tatiyogapaÒho tatiyogapaÒho tatiyo

278

4. khetta~4. khetta~4. khetta~4. khetta~gapaÒhagapaÒhagapaÒhagapaÒha

QQQQualities of the rice fieldualities of the rice fieldualities of the rice fieldualities of the rice field


arahantship must adopt the three qualities of the rice field.’


vnvnvnvn: Just as the rice field is replete with canals for irrigation,


replete with the lists of the various duties incumbent on the

man with good moral training - the canals that bring the

water to the rice fields of the Buddha's Teaching. This is

the first of the qualities of the rice field he ought to

possess.

Again, just as the rice field is provided with embankments

whereby men keep the water in, and so bring the crop to

maturity; even so, should he who practises mind-

development, be provided with the embankments of

morality, and consciousness of moral shame, and thereby

protect the virtues of renunciation intact, and gain the fruits

thereof. This is the second of the qualities of the rice field


Again, just as the rice field is bountiful due to fertility of

its soil, filling the heart of the farmer with joy, so that if

the seed be little the crop is great, and if the seed be much

the crop is greater still. Even so, should he who practises

mind-development, be fruitful to the bearing of much good

fruit, making the hearts of those who support him to

rejoice, so that where little is given the result is great, and

where much is given the result is greater still. This is the

third of the qualities of the rice field he ought to possess.

279

For it was said by UpÈli the Elder, he who carried the

vinaya in his head:

‘Be fruitful as a rice field, be rich

In all good works! For that is the best field

Which yield to the sower the richest crop.’

khetta~gapaÒhkhetta~gapaÒhkhetta~gapaÒhkhetta~gapaÒho catutthoo catutthoo catutthoo catuttho

280

5. agada~5. agada~5. agada~5. agada~gapaÒhagapaÒhagapaÒhagapaÒha

QQQQualities of the antidote drugualities of the antidote drugualities of the antidote drugualities of the antidote drug


arahantship must adopt the two qualities of the antidote

drug.’ What are those two qualities?

vnvnvnvn: Just as parasitic worms are not invulnerable to antidote

drugs, even so, should no defilements be allowed to arise in

the mind of he who practises mind-development. This is the

first of the qualities of antidote drug he ought to possess.

Again, just as anti-venom is an antidote to whatever poison

may have been imparted by bites or contact, by eating or by

drinking in any way, even so, should he who practises

mind-development, counteract in himself the poison of

greed, hate, delusion, conceit and heretical view. This is the

second of the qualities of antidote drug he ought to possess.


‘The strenuous samaÓa who longs to see

Into the nature, and the meaning true,

Of the constituent elements of things,

Must as it were an antidote become,

To the destruction of all evil thoughts.’

agada~gapaÒhagada~gapaÒhagada~gapaÒhagada~gapaÒho paÒcamoo paÒcamoo paÒcamoo paÒcamo

281

6. bhojhana~6. bhojhana~6. bhojhana~6. bhojhana~gapaÒhagapaÒhagapaÒhagapaÒha

QQQQualities of foodualities of foodualities of foodualities of food


arahantship must adopt the three qualities of food.’ What


vnvnvnvn: Just as food is the support of all beings, even so, should he

who practises mind-development, be a support as it were,

by which all beings may realise the path to emancipation.

This is the first of the qualities of food he ought to possess.

Again, just as food increases people's strength, even so,

should he who practises mind-development, grow in

increase of virtue. This is the second of the qualities of

food he ought to possess.

Again, just as food is a thing desired of all beings, even so,

should he who practises mind-development, be desired of

all mankind. This is the third of the qualities of food he

ought to possess.

For it was said by MahÈ MoggallÈna the Elder:

‘By self-restraint, training and righteousness,

By duty done, and by attainments reached,

The strenuous samaÓa should make himself

To all men in the world a thing desired.’

bhojhana~gapaÒhbhojhana~gapaÒhbhojhana~gapaÒhbhojhana~gapaÒho chaÔÔhoo chaÔÔhoo chaÔÔhoo chaÔÔho

282

7. issÈsa~7. issÈsa~7. issÈsa~7. issÈsa~gapaÒhagapaÒhagapaÒhagapaÒha

QQQQualities of the archerualities of the archerualities of the archerualities of the archer


arahantship must adopt the four qualities of the archer.’

What are those four qualities?

vnvnvnvn: Just as the archer, when discharging his arrows, plants both

his feet firmly on the ground, keeps his knees straight,

hangs his quiver against the narrow part of his waist, keeps

his whole body steady, places both his hands firmly on the

point of junction (of the arrow on the bow), closes his fists,

leaves no openings between his fingers, stretches out his

neck, shuts his mouth and one eye, and takes aim in joy at

the thought: ‘I shall hit the target.’

Even so, should he who practises mind-development, plant

firmly the feet of his zeal on the basis of morality, keep

intact his kindness and tenderness of heart, fix his mind on

subjugation of the senses, keep himself steady by self-

restraint and performance of duty, suppress excitement and

sense of faintness, by continual thoughtfulness let no

openings remain in his mind, reach forward in zeal, shut

the six sense-doors, and continue mindfulness and

thoughtful, in joy at the thought:

‘By the arrow of my knowledge will I slay all my

defilements.’ This is the first of the qualities of the archer


Again, as the archer carries a vice for straightening out

bent, crooked and uneven arrows.

283

Even so, should he who practises mind-development, carry

about with him, so long as he is in the body, the vice of

mindfulness and thoughtfulness, with which he may

straighten out any crooked and bent ideas that may arise.

This is the second of the qualities of the archer he ought to

possess.

Again, as the archer practises at a target, even so, should he

who practises mind-development, practise so long as he is

in the body. And how should he practise? He should

practise in the idea of:

• the impermanence of all things;

• the suffering inherent in individuality;

• the absence of an entity (any soul);

• the diseases, sores, pains, aches and ailments of the

body;

• its dependence on others;

• its certainty of disintegration;

• the calamities, dangers, fears and misfortunes to

which it is subjected;

• its instability in the changing conditions of life;

• its liability to dissolution, its want of firmness, its

being not a true place of refuge, not a cave of

security, not a home of protection, not a right object

to place trust in;

• its vanity, emptiness, danger and insubstantiality;

• its being the source of pain and subject to

punishment and full of impurity, a mongrel

compound of conditions and qualities that have no

coherence;

• its being the food alike of evil and of the evil one;

• its inherent liability to rebirths, old age, disease,

death, grief, lamentation, despair; and

284

• of the corruption of the cravings and delusions that

are never absent from it.

This is the third of the qualities of the archer he ought to

possess.

Again, just as the archer practises early and late, even so,

should he who practises mind-development, practise

meditation early and late. This is the fourth of the qualities

of the archer he ought to possess.


the dhamma:

‘Early and late the true archer will practise,

It is only by never neglecting his art,

That he earns the reward and the wage of his skill.

So the sons of the Buddha, too, practise their art.

It is just by never neglecting in thought

The conditions of life in this bodily frame

That they gain the rich fruits which the arahants love.’

issÈsa~gapaÒhissÈsa~gapaÒhissÈsa~gapaÒhissÈsa~gapaÒho sattamoo sattamoo sattamoo sattamo

kumbhavaggo sattamokumbhavaggo sattamokumbhavaggo sattamokumbhavaggo sattamo

opammakathÈpaÒho niÔÔhitoopammakathÈpaÒho niÔÔhitoopammakathÈpaÒho niÔÔhitoopammakathÈpaÒho niÔÔhito

End of Volume IIEnd of Volume IIEnd of Volume IIEnd of Volume II

285

EpilogueEpilogueEpilogueEpilogue

Here end the two hundred and sixty-two questions of King

Milinda, as handed down in the book in its six parts, adorned with

twenty-two chapters. Now those which have not been handed

down are forty-two. Taking together all those that have been, and

those that have not been handed down, there are three hundred

and four, all of which are reckoned as 'The Questions of King

Milinda.'

On the conclusion of these profound, searching questions put

forward by King Milinda and the succinct, dhammic answers

propounded by the Venerable NÈgasena, this great earth, eighty-

four thousand leagues in all directions, shook six times even to its

ocean boundary, blinding bright lightnings flashed across the

heavens; the heavenly gods cascade down soft showers of scented

heavenly flowers. MahÈ BrahmÈ himself signified his total

acceptance, and there was a mighty roar like the crashing and

thundering of the sky opening up in joy.

On beholding that wonder, the five hundred high ministers of the

king, and all the inhabitants of the city of SÈgala who were there,

and the women of the king's palace, bowed down before

NÈgasena, the great teacher, raising their clasped hands to their

foreheads, and departed in silence.

286

King Milinda at the sight of this wondrous spectacle was filled

with pÊti and the joy of the dhamma arose in him. A great sense

of humility suffused his mind and body, and all pride was cooled

within him. He became aware of the virtue that lay in the

dhamma of the Buddhas; he ceased to have any doubt at all in the

Triple Gem.

He was pleased beyond measure at the excellence of expounding

of the dhamma by the Venerable NÈgasena, in manners truly

befitting a samaÓa. He was filled with confidence, and all

cravings were stilled, and all his pride and self-righteousness left

his heart.

Like a cobra deprived of its fangs he said: “Most excellent, most

excellent, Venerable NÈgasena! The dilemmas, worthy of a

Buddha to solve, have you made clear. There is none like you,

amongst all the followers of the Buddha, in the solution of

problems, save only SÈriputta the Elder, commander of the

dhamma. Pardon me, Venerable NÈgasena, my faults. May the

Venerable NÈgasena accept me as a supporter of the dhamma, as

a true convert from today onwards as long as life shall last!”

Henceforth, the king and his mighty men continued in paying

honour to Venerable NÈgasena. The king had a vihÈra built called

‘The Milinda VihÈra,’ and handed it over to NÈgasena the Elder,

and waited upon him and all the multitude of the arahant bhikkh|

of whom he was the chief with the four requisites of the

bhikkhu’s life.

And afterwards, taking delight in the wisdom of the Elder, he

handed over his kingdom to his son, and abandoning the

household life for the houseless state, grew great in insight, and

himself attained to arahantship!

287

Therefore is it said:

“Wisdom abounds o'er all the world,

Spreading the dhamma

for the endurance of the sasana.

When they, by wisdom, having put aside doubt,

The wise reach upward to that Tranquil State.

That man in whom wisdom is firmly set,

And mindful self-possession never fails,

He is the best of those who gifts receive,

The chief of men to whom distinction’s given.

Let therefore able men, in due regard

To their own welfare, honour those who're wise,

Worthy of honour like the sacred pile beneath whose solid dome

The bones of the great dead lie.”

Thus, from the seeds of doubts and uncertainties bubbling and

boiling within the recesses of the mind of King Milinda, the

Venerable NÈgasena, with skill and great insight, took them, cared

for them with patience and fortitude and planted them in the field

of dhamma; nurtured and coaxed their growth. In time, with the

warmth of truth and the cool rains of reality, the seeds of doubts

and uncertainties develop into fine trees that are like the fortress

of the sÈsana, thus protecting and prolonging its very life. May

the sÈsana live long!

Here ends the debate of King Milinda and the Venerable

NÈgasena.

288

AcknowledgementAcknowledgementAcknowledgementAcknowledgement ToToToTo

The The The The Koh Koh Koh Koh FamilyFamilyFamilyFamily

May the merits of your wholesome deeds be shared byMay the merits of your wholesome deeds be shared byMay the merits of your wholesome deeds be shared byMay the merits of your wholesome deeds be shared by

AllAllAllAll beings and may you be endowedbeings and may you be endowedbeings and may you be endowedbeings and may you be endowed

With good health and happinessWith good health and happinessWith good health and happinessWith good health and happiness

And the protection of the Triple GemAnd the protection of the Triple GemAnd the protection of the Triple GemAnd the protection of the Triple Gem

Now and EverNow and EverNow and EverNow and Ever

Looking afterLooking afterLooking afterLooking after one’s mother and father one’s mother and father one’s mother and father one’s mother and father

Caring forCaring forCaring forCaring for one’s wife and children one’s wife and children one’s wife and children one’s wife and children

And And And And unconfusedunconfusedunconfusedunconfused actions, actions, actions, actions,

This is the most auspicious sign.This is the most auspicious sign.This is the most auspicious sign.This is the most auspicious sign.

MMMMāttttāpitu upatthpitu upatthpitu upatthpitu upatthānamnamnamnam

PuttadPuttadPuttadPuttadārassa sangahorassa sangahorassa sangahorassa sangaho

AnAnAnAnākulkulkulkulā ca kammantca kammantca kammantca kammantā

Etam mangalamuttamamEtam mangalamuttamamEtam mangalamuttamamEtam mangalamuttamam

MP book 2 draft 9

Documents

Transcript of MP book 2 draft 9