The Story of the Ascetic Paveyya (Dhammapada 4 : 50)

IV. Puppha Vagga – Blossoms

Verse 50:
One should not consider the faults of others,
nor their doing or not doing good or bad deeds.
One should consider only whether one has done
or not done good or bad deeds.
-----------------------------------------------------------------------------------------------------------------------

While residing at the Jetavana monastery, the Buddha uttered Verse (50) of this book, with reference to the ascetic Paveyya and a rich lady.

A rich lady of Savatthi had adopted Paveyya, an ascetic, as a son and was looking after his needs. When she heard her neighbours talking in praise of the Buddha, she wished very much to invite him to her house to offer him alms-food. So, the Buddha was invited and choice food was offered. As the Buddha was expressing appreciation (anumodana), Paveyya, who was in the next room, fumed with rage. He blamed and cursed the lady for venerating the Buddha. The lady heard him cursing and shouting and felt so ashamed that she could not concentrate on what the Buddha was saying. The Buddha told her not to be concerned about those curses and threats, but to concentrate only on her own good and bad deeds.

Then the Buddha spoke in verse as follows:

"na paresaṃ vilomāni, na paresaṃ katākataṃ

attano va avekkheyya katāni akatāni ca”

One should not consider the faults of others,

nor their doing or not doing good or bad deeds.

One should consider only whether

one has done or not done good or bad deeds.

At the end of the discourse the rich lady attained Sotapatti Fruition.

IV. Puppha Vagga – Blossoms

Verse 49:
As the bee collects nectar and flies away without damaging the flower
or its colour or its scent, so also,
let the bhikkhu dwell and act in the village
(without affecting the faith and generosity or the wealth of the villagers).
------------------------------------------------------------------------------------------------------------------------

While residing at the Jetavana monastery, the Buddha uttered Verse (49) of this book, with reference to the Chief Disciple Maha Moggallana and the miserly rich man, Kosiya.

In the village of Sakkara, near Rajagaha, there lived a miserly rich man by the name of Kosiya, who was very reluctant to give away even the tiniest part of anything belonging to him. One day, to avoid sharing with others, the rich man and his wife were making some pancakes in the uppermost storey of their house, where no one would see them.

Early in the morning, on that day, the Buddha through his Dibbacakkhu (supernormal power), saw the rich man and his wife in his vision, and knew that both of them would soon attain Sotapatti Fruition. So he sent his Chief Disciple Maha Moggallana to the house of the rich man, with instructions to bring the couple to the Jetavana monastery in time for the midday meal. The Chief Disciple, by supernormal power, reached Kosiya's house in an instant and stood at the window. The rich man saw him and asked him to leave; the Venerable Maha Moggallana just stood there without saying anything. In the end, Kosiya said to his wife, "Make a very small pancake and give it to the bhikkhu." So she took just a little amount of dough and put it in the pan, and the cake filled up the whole pan. Kosiya thought his wife must have put in too much, so he took just a pinch of dough and put it into the pan; his pancake also swelled into a big one. It so happened that however little dough they might put in, they were unable to make small pancakes.

At last, Kosiya asked his wife to offer one from the basket to the bhikkhu. When she tried to take out one from the basket it would not come off because all the pancakes were sticking together and could not be separated. By this time Kosiya has lost all appetite for pancakes and offered the whole basket of pancakes to Maha Moggallana. The Chief Disciple then delivered a discourse on charity to the rich man and his wife. He also told the couple about how the Buddha was waiting with five hundred bhikkhus at the Jetavana monastery in Savatthi, forty-five yojanas away from Rajagaha. Maha Moggallana, by his supernormal power, then took both Kosiya and his wife together with their basket of pancakes, to the presence of the Buddha. There, they offered the pancakes to the Buddha and the five hundred bhikkhus. At the end of the meal, the Buddha delivered a discourse on charity, and both Kosiya and his wife attained Sotapatti Fruition.

Next evening, while the bhikkhus were talking in praise of Maha Moggallana, the Buddha came to them and said, "Bhikkhus, you should also dwell and act in the village like Maha Moggallana, receiving the offerings of the villagers without affecting their faith and generosity, or their wealth."

Then the Buddha spoke in verse as follows:

“yathā’pi bhamaro pupphaṃ

vaṇṇagandhaṃ aheṭhayaṃ

paleti rasam ādāya

evaṃ gāme munī care”

As the bee collects nectar and flies away

without damaging the flower or its colour or its scent,

so also, let the bhikkhu dwell and act in the village

(without affecting the faith and generosity or the wealth of the villagers).

--------


Notes :

* Dibbacakkhu (dibba = divine, cakkhu = eye) : divine eyes, super eyes, esp ; the ability to see to see other worlds and see other’s karmic destinations, etc.

Early morning, The Buddha surveyed all direction to see if there is someone who has potential to reach enlightenment and needs help to achieve it.

The Story of Patipujika Kumari (Dhammapada 4 : 48)

IV. Puppha Vagga – Blossoms

Verse 48:
Like one who picks and chooses flowers,
a man who has his mind attached to sensual pleasures
and is insatiate in them
is over powered by Death.
------------------------------------------------------------------------------------------------------------------------

While residing at the Jetavana monastery, the Buddha uttered Verse (48) of this book, with reference to Patipujika Kumari.

Patipujika Kumari was a lady from Savatthi. She married at the age of sixteen and had four sons. She was a virtuous as well as a generous lady, who loved to make offerings of food and other requisites to the bhikkhus. She would often go to the monastery and clean up the premises, fill the pots and jars with water and perform other services. Patipujika also possessed Jatissara Knowledge through which she remembered that in her previous existence she was one of the numerous wives of Malabhari, in the deva world of Tavatimsa. She also remembered that she had passed away from there when all of them were out in the garden enjoying themselves, plucking and picking flowers. So, every time she made offerings to the bhikkhus or performed any other meritorious act, she would pray that she might be reborn in the Tavatimsa realm as a wife of Malabhari, her previous husband.

One day, Patipujika fell ill and passed away that same evening. As she had so ardently wished, she was reborn in Tavatimsa deva world as a wife of Malabhari. As one hundred years in the human world is equivalent to just one day in Tavatimsa world, Malabhari and his other wives were still in the garden enjoying themselves and Patipujika was barely missed by them. So, when she rejoined them, Malabhari asked her where she had been the whole morning. She then told him about her passing away from Tavatimsa, her rebirth in the human world, her marriage to a man and also about how she had given birth to four sons, her passing away from there and finally her return to Tavatimsa.

When the bhikkhus learned about the death of Patipujika, they were stricken with grief. They went to the Buddha and reported that Patipujika, who was offering alms-food to them early in the morning, had passed away in the evening. To them the Buddha replied that the life of beings was very brief; and that before they could hardly be satiated in their sensual pleasures, they were overpowered by Death.

Then the Buddha spoke in verse as follows:

“pupphāni h’eva pacinantaṃ vyāsattamanasaṃ naraṃ

atittaṃ yeva kāmesu antako kurute vasaṃ”

Like one who picks and chooses flowers,

a man who has his mind attached to sensual pleasures

and is insatiate in them

is over powered by Death.

The Story of Vidudabha (Dhammapada 4 : 47)

IV. Puppha Vagga – Blossoms

Verse 47:
Like one who picks and chooses flowers,
a man who has his mind attached to sensual pleasures
is carried away by Death,
just as a great flood sweeps away a sleeping village.
---------------------------------------------------------------------------------------------------------------------------

While residing at the Jetavana monastery, the Buddha uttered Verse (47) of this book, with reference to Vidudabha, son of King Pasenadi of Kosala.

King Pasenadi of Kosala, wishing to marry into the clan of the Sakyans, sent some emissaries to Kapilavatthu with a request for the hand of one of the Sakyan princesses. Not wishing to offend King Pasenadi, the Sakyan princes replied that they would comply with his request, but instead of a Sakyan princess they sent a very beautiful girl born of King Mahanama and a slave woman. King Pasenadi made that girl one of his chief queens and subsequently she gave birth to a son. This son was named Vidudabha. When the prince was sixteen years old, he was sent on a visit to King Mahanama and the Sakyan princes. There he was received with some hospitality but all the Sakyan princes who were younger than Vitatubha had been sent away to a village, so that they would not have to pay respect to Vitatubha. After staying a few days in Kapilavatthu, Vidudabha and his company left for home. Soon after they left, a slave girl was washing with milk the place where Vitatubha had sat; she was also cursing him, shouting, "This is the place where that son of a slave woman had sat". At that moment, a member of Vitatubha's entourage returned to fetch something which he had left at the place and heard what the slave girl said. The slave girl also told him that Vidudabha 's mother, Vasabhakhattiya, was the daughter of a slave girl belonging to Mahanama.

When Vidudabha was told about the above incident, he became wild with rage and declared that one day he would wipe out the whole clan of the Sakyans. True to his word, when Vidudabha became king, he marched on the Sakyan clan and massacred them all, with the exception of a few who were with Mahanama and some others. On their way home, Vitatubha and his army encamped on the sandbank in the river Aciravati. As heavy rain fell in the upper parts of the country on that very night, the river swelled and rushed down with great force carrying away Vitatubha and his army into the ocean.

On hearing about these two tragic incidents, the Buddha explained to the bhikkhus that his relatives, the Sakyan princes, had in one of their previous existences, put poison into the river killing the fishes. It was as a result of that particular action that the Sakyan princes had to die en masse. Then, referring to the incident about Vidudabha and his army, the Buddha said, "As a great flood sweeps away all the villagers in a sleeping village, so also, Death carries away all the creatures hankering after sensual pleasures."

Then the Buddha spoke in verse as follows:

"pupphāni h’eva pacinantam

byāsatta-mānasam naram

suttam gāmam mah’ogho’va

maccu ādāya gacchati"

Like one who picks and chooses flowers,

a man who has his mind attached to sensual pleasures

is carried away by Death,

just as a great flood sweeps away a sleeping village.

--------

Notes:

King Pasenadi has 2 wives / chief queens. The first queen is Queen Mallika, with whom he has a daughter, Princess Vajiri. The second is Queen Vasabha with whom he has a son, Prince Vidudabha.

The Story of the Bhikkhu who Contemplates the Body as a Mirage (Dhammapada 4 : 46)

IV. Puppha Vagga – Blossoms

Verse 46:
One who knows that this body is impermanent like froth,
and comprehends that it is insubstantial like a mirage,
will cut the flowers of Mara (i.e., the three kinds of vatta or rounds),
and pass out of sight of the King of Death.
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While residing at the Jetavana monastery, the Buddha uttered Verse (46) of this book, with reference to a certain bhikkhu.

On one occasion, a certain bhikkhu, after taking a subject of meditation from the Buddha, went to the forest. Although he tried hard he made little progress in his meditation; so he decided to go back to the Buddha for further instruction. On his way back he saw a mirage, which, after all, was only an illusive appearance of a sheet of water. At that instant, he came to realize that the body also was insubstantial like a mirage. Thus keeping his mind on the insubstantiality of the body he came to the bank of the river Aciravati. While sitting under a tree close to the river, seeing big froths breaking up, he realized the impermanent nature of the body.

Soon, the Buddha appeared in his vision and said to him, "My son, just as you have realized, this body is impermanent like froth and insubstantial like a mirage."

Then the Buddha spoke in verse as follows:

“pheṇūpamaṃ kāyam imaṃ viditvā

marīcidhammaṃ abhisambudhāno

chetvāna mārassa papupphakāni

adassanaṃ maccurājassa gacche”

One who knows that this body is impermanent like froth,

and comprehends that it is insubstantial like a mirage

will cut the flowers of Mara (i.e., the three kinds of vatta or rounds),

and pass out of sight of the King of Death.

At the end of the discourse the bhikkhu attained arahatship.

--------

Notes:

* papupphakāni = flowers or flower-tipped arrows of Mara. These flowers or arrows of Mara represent the tivattam or the three kinds of vattam (rounds); kilesavattam (the round of moral defilements), kammavattam (the round of volitional action) and vipakavattam (the round of resultant effects). According to the Commentary, this chain or round is broken when cut by the sword of ariya magga nana.

* adassanam maccurājassa gacche : In this context, out of sight of the King of Death means the realization of Nibbana.

The Story of Five Hundred Bhikkhus (Dhammapada 4 : 44-45)

IV. Puppha Vagga – Blossoms

Verse 44:
Who shall examine this earth (i.e., this body),
the world of Yama (i.e., the four Apayas) and the world of devas?
Who shall examine the well-taught Path of Virtue (Dhammapada)
as an expert florist picks and chooses flowers?

Verse 45:
The Ariya Sekha shall examine this earth (i.e., the body),
the world of Yama (i.e., the four Apayas) and the world of devas.
The Ariya Sekha shall examine the well-taught Path of Virtue (Dhammapada)
as an expert florist picks and chooses flowers.
----------------------------------------------------------------------------------------------------------------------

While residing at the Jetavana monastery, the Buddha uttered Verses (44) and (45) of this book, with reference to five hundred bhikkhus.

Five hundred bhikkhus, after accompanying the Buddha to a village, returned to the Jetavana monastery. In the evening, while the bhikkhus were talking about the trip, especially the condition of the land, whether it was level or hilly, or whether the soil was clayey or sandy, red or black, etc., the Buddha came to them. Knowing the subject of their talk, he said to them, "Bhikkhus, the earth you are talking about is external to the body; it is better, indeed, to examine your own body and make preparations (for meditation practice)."

The Buddha then spoke in verse as follows:

“ko imaṃ paṭhaviṃ vijessati

yamalokaṃ ca imaṃ sadevakaṃ?

ko dhammapadaṃ sudesitaṃ

kusalo puppham iva-ppacessati

sekho paṭhaviṃ vijessati

yamalokaṃ ca imaṃ sadevakaṃ

sekho dhammapadaṃ sudesitaṃ

kusalo puppham iva-ppacessati “

Who shall examine this earth (i.e., this body)' the world of Yama (i.e., the four Apayas) and the world of man together with the world of devas?

Who shall examine the well-taught Path of Virtue (Dhammapada) as an expert florist picks and chooses flowers?

The Ariya Sekha shall examine this earth (i.e., the body), the world of Yama (i.e., the four Apayas) and the world of man together with the world of devas.

The Ariya Sekha shall examine the well-taught Path of Virtue (Dhammapada) as an expert florist picks and chooses flowers.

At the end of the discourse those five hundred bhikkhus attained arahatship.

 --------

Notes :

* Ariya Sekha: one who practises the Dhamma and has entered the Path, but has not yet become an arahat.

Sekha = a learner; one who is in the course of perfection.

The Story of Soreyya (Dhammapada 3 : 43)

III. Citta Vagga – The Mind

Verse 43:
Not a mother, nor a father,
nor any other relative
can do more for the well-being of one
than a rightly-directed mind can.
-------------------------------------------------------------------------------------------------------------------------

While residing at the Jetavana monastery, the Buddha uttered Verse (43) of this book, with reference to Soreyya, the son of a rich man of Soreyya city.

On one occasion, Soreyya accompanied by a friend and some attendants was going out in a luxurious carriage for a bath. At that moment, Thera Mahakaccayana was adjusting his robes outside the city, as he was going into the city of Soreyya for alms-food. The youth Soreyya, seeing the golden complexion* of the thera, thought, "How I wish the thera were my wife, or else that the complexion of my wife were like that of his." As the wish arose in him, his sex changed and he became a woman. Very much ashamed, he got down from the carriage and ran away, taking the road to Takkasilā. His companions missing him, looked for him, but could not find him.

Soreyya, now a woman, offered her signet ring to some people going to Takkasilā, to allow her to go along with them in their carriage. On arrival at Takkasilā, her companions told a young rich man of Takkasilā about the lady who came along with them. The young rich man, finding her to be very beautiful and of a suitable age for him, married her. As a result of this marriage two sons were born; there were also two sons from the previous marriage of Soreyya as a man.

One day, a rich man's son from the city of Soreyya came to Takkasilā with five hundred carts. Lady-Soreyya recognizing him to be an old friend sent for him. The man from Soreyya city was surprised that he was invited, because he did not know the lady who invited him. He told the lady-Soreyya that he did not know her, and asked her whether she knew him. She answered that she knew him and also enquired after the health of her family and other people in Soreyya city. The man from Soreyya city next told her about the rich man's son who disappeared mysteriously while going out for a bath. Then the Lady-Soreyya revealed her identity and related all that had happened, about the wrongful thoughts with regard to Thera Mahakaccayana, about the change of sex, and her marriage to the young rich man of Takkasilā. The man from the city of Soreyya then advised the lady-Soreyya to ask pardon of the thera. Thera Mahakaccayana was accordingly invited to the home of Soreyya and alms-food was offered to him. After the meal, the lady-Soreyya was brought to the presence of the thera, and the man from Soreyya told the thera that the lady was at one time the son of a rich man from Soreyya city. He then explained to the thera how Soreyya was turned into a female on account of his wrongful thoughts towards the respected thera. Lady-Soreyya then respectfully asked pardon of Thera Mahakaccayana. The thera then said, "Get up, I forgive you." As soon as these words were spoken, the woman was changed back to a man. Soreyya then pondered how within a single existence and with a single body he had undergone change of sex and how sons were born to him, etc. And feeling very weary and repulsive of all these things, he decided to leave the household life and joined the Sangha under the thera.

After that, he was often asked, "Whom do you love more, the two sons you had as a man or the other two you had as a wife?" To them, he would answer that his love for those born of the womb was greater. This question was put to him so often, he felt very much annoyed and ashamed. So he stayed by himself and with diligence, contemplated the decay and dissolution of the body. He soon attained arahatship together with the Analytical Insight. When the old question was next put to him he replied that he had no affection for any one in particular. Other bhikkhus hearing him thought he must be telling a lie. When reported about Soreyya giving a different answer, the Buddha said, "My son is not telling lies, he is speaking the truth. His answer now is different because he has now realized arahatship and so has no more affection for anyone in particular. By his well-directed mind my son has brought about in himself a well-being which neither the father nor the mother can bestow on him."

Then the Buddha spoke in verse as follows:

“na taṃ mātā pitā kayirā aññe vāpi ca ñātakā

sammāpaṇihitaṃ cittaṃ seyyaso naṃ tato kare”

Not a mother, nor a father, nor any other relative

can do more for the well-being of one than a rightly-directed mind can.

At the end of the discourse many attained Sotapatti Fruition.

--------

Notes:

* In the time of Kassapa Buddha, Thera Mahakaccayana was a householder of Benares, and offered a golden brick, worth one hundred thousand, to the cetiya which was being built over the Buddha's remains, and then made a vow that in future births his body should be golden (ThagA.i.483f.; AA.i.117f)

End of Chapter Three: The Mind (Cittavagga)

The Story of Nanda, the Herdsman (Dhammapada 3 : 42)

III. Citta Vagga – The Mind

Verse 42:
A thief may harm a thief; an enemy may harm an enemy;
but a wrongly directed mind can do oneself far greater harm.
----------------------------------------------------------------------------------------------------------------------

While on a visit to a village in the kingdom of Kosala, the Buddha uttered Verse (42) of this book, with reference to Nanda, the herdsman.

Nanda was a herdsman who looked after the cows of Anathapindika. Although only a herdsman, he had some means of his own. Occasionally, he would go to the house of Anathapindika and there he sometimes met the Buddha and listened to his discourses. Nanda requested the Buddha to pay a visit to his house. But the Buddha did not go to Nanda's house immediately, saying that it was not yet time.

After some time, while travelling with his followers, the Buddha went off his route to visit Nanda, knowing that the time was ripe for Nanda to receive his teaching properly. Nanda respectfully received the Buddha and his followers; he served them milk and milk products and other choice food for seven days. On the last day, after hearing the discourse given by the Buddha, Nanda attained Sotapatti Fruition. As the Buddha was leaving that day, Nanda carrying the bowl of the Buddha, followed him for some distance, paid obeisance and turned back to go home.

At that instant, a hunter who was an old enemy of Nanda, shot him down. The bhikkhus who were following the Buddha, saw Nanda lying dead. They reported the matter to the Buddha, saying, "Venerable Sir, because you came here, Nanda who made great offerings to you and accompanied you on your return was killed as he was turning back to go home." To them, the Buddha replied, "Bhikkhus, whether Tathagatha came here or not, there was no escape from death for him, as a wrongly directed mind can do oneself much greater harm than an enemy or a thief can."

Then the Buddha spoke in verse as follows:

"Diso disaṃ yan taṃ kayirā verī vā pana verinaṃ

micchāpaṇihitaṃ cittaṃ pāpiyo naṃ tatoṇ kare."

A thief may harm a thief; an enemy may harm an enemy;

but a wrongly directed mind can do oneself far greater harm.

The Story of Tissa, the Thera with a Stinking Body (Dhammapada 3 : 41)

III. Citta Vagga – The Mind

Verse 41:
Before long, alas, this body,
deprived of consciousness,
will lie on the earth,
discarded like a useless log.
----------------------------------------------------------------------------------------------------------------------

While residing at the Jetavana monastery, the Buddha uttered Verse (41) of this book, with reference to Thera Tissa.
 
On one occasion the Buddha was delivering a sermon to an assembly of bhikkhus/monks, bhikkhunis (nuns), upasakas and upasikas. That day a householder of Savatthi was listening to sermon. He realized that the household life was full of difficulties and that the life of a monk is peaceful. He subsequently entered the Sangha. 
 
While training himself in the spheres of morality, concentration and wisdom, the bhikkhu became ill. There appeared on his body boils that became bigger and bigger until they burst and turned into ugly ulcers. When these sores burst, his upper and lower robes became sticky and stained with pus and blood, and his whole body was stinking. For this reason, he was known as Putigattatissa, Tissa the thera with stinking body.
His bones decayed and gave way. His body was rotting and even his relatives and disciples ceased to look after him.
 
As the Buddha surveyed the universe with the his Dibbacakkhu (divine eyes), the thera appeared in his vision. He saw the sorrowful state of the thera, who had been abandoned by his resident pupils on account of his stinking body. At the same time, he also knew that Tissa would soon attain arahatship.
 
So, the Buddha proceeded to the fire-shed, close to the place where the thera was staying. There, he boiled some water, and then going, to where the thera was lying down, took hold of the edge of the couch. It was then only that the resident pupils gathered round the thera, and as instructed by the Buddha, they carried the thera to the fire-shed, where he was washed and bathed. While he was being bathed, his upper and lower robes were washed and dried.
 
After the bath, the thera became fresh in body and mind and soon developed one-pointedness of concentration. Standing at the head of the couch, the Buddha said to him that this body when devoid of life would be as useless as a log and would be laid on the earth.
 
Then the Buddha spoke in verse as follows:
 
“aciraṃ vat’ ayaṃ kāyo paṭhaviṃ adhisessati
chuddho apetaviññāṇo niratthaṃ va kaliṅgaraṃ”
 
Before long, alas, this body,
deprived of consciousness,
will lie on the earth,
discarded like a useless log.
 
At the end of the discourse Thera Tissa attained arahatship together with Analytical Insight, and soon passed away. The Buddha attended to the obsequies of the thera, and got a stupa erected to enshrine his ashes.
 
When the monks questioned the Buddha as to the next birth of the thera. He answered that he would no more be born, and that he passed away after becoming an arahat.
 
The Buddha, answering the query, -what past kamma has been responsible for Putigatta-Tissa thera's body to have been so afflicted with oozing ulcers in that manner, if he had the fortune to pass away after attaining arhatship, said thus:
 
"Monks, this is the result of the past kamma committed by him "

"During the time of Buddha Kassapa, Putigatta-Tissa thera was born as a fowler. He caught many birds and sold them to the wealthy. He broke the wings of the birds that remained unsold in order to prevent them from escaping. He also broke their bones, and put them aside for selling them later, and when the catch was excessive he cooked some of them for his meals too. This was his past mis-deed."
 
"One day, when he had prepared a savoury meal containing a birds' curry, an arahat came on his begging round and stood at his door. The fowler was pleased at the sight of the arahat. He reflected, 'I have tasted much birds' flesh in the past. In the house there is a cooked curry of these birds' flesh now, and a monk has arrived at my door begging for alms.' He then went up to the arahat, took his begging bowl from him, went inside his house, filled the bowl with savoury food and birds' curry, and returned the begging bowl to the arahat, wishing as he offered it, "venerable sir, may I be blessed with enjoying the taste of the dharma you have been fortunate enough to taste. May I also realize nibbana as a result."
 
"The arahat thera said 'may your wish be fulfilled’, delivered a short sermon of thanksgiving, and departed."
 
"Monks, as a result of this good deed, Putigatta-Tissa thera passed into nibbana after attaining arahathood."

The Story of Five Hundred Bhikkhus (Dhammapada 3 : 40)

III. Citta Vagga – The Mind

Verse 40:
Knowing that this body is (fragile) like an earthern jar,
making one's mind secure like a fortified town,
one should fight Mara with the weapon of Knowledge.
(After defeating Mara) one should still continue to guard one's mind,
and feel no attachment to that which has been gained
(i.e., jhana ecstasy and serenity gained through meditation).
-----------------------------------------------------------------------------------------------------------------------

While residing at the Jetavana monastery, the Buddha uttered Verse (40) of this book, with reference to five hundred bhikkhus.

Five hundred bhikkhus from Savatthi, after obtaining a subject of meditation from the Buddha, travelled for a distance of one hundred yojanas* away from Savatthi and came to a large forest grove, a suitable place for meditation practice. The guardian spirits of the trees dwelling in that forest thought that if those bhikkhus were staying in the forest, it would not be proper for them to live with their families in the trees. So they descended from the trees, thinking that the bhikkhus would stop there only for one night. But the bhikkhus were still there at the end of a fortnight; then it occurred to them that the bhikkhus might be staying there till the end of the vassa. In that case, they and their families would have to be living on the ground for a long time. So, they decided to frighten away the bhikkhus, by making ghostly sounds and frightful apparitions. They showed up with bodies without heads, and with heads without bodies, etc.

The bhikkhus were very upset and left the place and returned to the Buddha, to whom they related everything. On hearing their account, the Buddha told them that this had happened because previously they went without any weapon and that they should go back there armed with a suitable weapon. So saying, the Buddha taught them the entire Metta Sutta (discourse on Loving-Kindness) beginning with the following stanza:

Karaniyamattha kusalena

Yanta santam padam abhisamecca

Sakko uju ca suhuju ca

Suvaco c'assa mudu anatimani.

[The above stanza may be translated as: "He who is skilled in (acquiring) what is good and beneficial, (mundane as well as supra-mundane), aspiring to attain Perfect Peace (Nibbana) should act (thus): He should be efficient, upright, perfectly upright, compliant, gentle and free from conceit."]

The bhikkhus were instructed to recite the sutta from the time they came to the outskirts of the forest grove and to enter the monastery reciting the same. The bhikkhus returned to the forest grove and did as they were told. The guardian spirits of the trees receiving loving-kindness from the bhikkhus reciprocated by readily welcoming and not harming them. There were no more ghostly sounds and ungainly sights.

Thus left in peace, the bhikkhus meditated on the body and came to realize its fragile and impermanent nature.

From the Jetavana monastery, the Buddha, by his supernormal power, learned about the progress of the bhikkhus and sent forth his radiance making them feel his presence. To them he said, "Bhikkhus just as you have realized, the body is, indeed, impermanent."

Then the Buddha spoke in verse as follows:

"Kumbhūpamaṃ kāyam imaṃ viditvā

nagarūpamaṃ cittam idaṃ ṭhapetvā

yodhetha māraṃ paññāvudhena

jitañ ca rakkhe anivesano siyā”

Knowing that this body is (fragile) like an earthern jar,

making one's mind secure like a fortified town, 

one should fight Mara with the weapon of Knowledge.

(After defeating Mara) one should still continue to guard one's mind,

and feel no attachment to that which has been gained 

(i.e., jhana ecstasy and serenity gained through meditation).

At the end of the discourse, the five hundred bhikkhus attained arahatship.

---------------

* yojana: a measure of length about 8 - 10 miles or 13-16 km.

The Story of Thera Cittahattha (Dhammapada 3 : 38-39)

III. Citta Vagga – The Mind

Verse 38:
If a man's mind is unsteady, if he is ignorant of the true Dhamma,
and if his faith is wavering, then his knowledge will never be perfect.

Verse 39:
If a man's mind is free from passion, if he is free from ill will,
if he has gone beyond both good and evil,
and if he is vigilant, for such a man there is no danger.
---------------------------------------------------------------------------------------------------------------------

While residing at the Jetavana monastery, the Buddha uttered Verses (38) and (39) of this book, with reference to Thera Cittahattha.

A man from Savatthi, after looking for his lost ox in the forest, felt very hungry and went to a village monastery, where he was given the remains of the morning meal. While taking his food, it occurred to him that even though he worked hard every day he could not get such good food and that it might be a good idea to become a bhikkhu. So he asked the bhikkhus to admit him into the Sangha. At the monastery, he performed the duties of a bhikkhu and as there was plenty of food he soon gained weight. After some time, he got weary of going round for alms-food and returned to the life of a lay man. A few days later, he felt that life at home was too strenuous and he went back to the monastery to be admitted as a bhikkhu for a second time. For a second time, he left the Sangha and returned to home-life. Again, he went back to the monastery for a third time and left it. This shuttling process went on for six times, and because he acted only according to his whims he was known as Thera Cittahattha.

While he was going back and forth between his home and the monastery, his wife became pregnant. One day, during his last stay at home, he happened to enter the bedroom while his wife was asleep. She was almost naked as the clothes she was wearing had partially fallen off. She was also snoring loudly through her nose and mouth and saliva was trickling down her mouth. Thus, with her mouth open and her bloated stomach, she looked just like a corpse. Seeing her thus, he instantly came to perceive the impermanent and unpleasant nature of the body, and he reflected, "I have been a bhikkhu for several times and it is only because of this woman that I have not been able to remain as a bhikkhu." Hence, taking the yellow robe with him he left his home for the monastery for the seventh time. As he went along he repeated the words "impermanence" and "unpleasantness" (anicca and dukkha) and thus attained Sotapatti Fruition on the way to the monastery.

On arrival at the monastery he asked the bhikkhus to admit him into the Sangha. They refused and said, "We cannot admit you as a bhikkhu. You have been shaving your head so often that your head is like a whetting stone." Still, he entreated them to admit him into the Sangha just once more and they complied. Within a few days, the bhikkhu Cittahattha attained arahatship together with Analytical Insight. Other bhikkhus, seeing him staying on for a long time in the monastery, were surprised and they asked him the reason why. To this, he replied. "I went home when I still had attachment in me, but now that attachment has been cut off" The bhikkhus, not believing him, approached the Buddha and reported the matter. To them, the Buddha said, "Thera Cittahattha was speaking the truth; he shifted between home and monastery before because at that time, his mind was not steadfast and he did not understand the Dhamma. But at this moment, Thera Cittahattha is already an arahat; he has discarded both good and evil."

Then the Buddha spoke in verse as follows:

"Anavaṭṭhitacittassa saddhammaṃ avijānato

pariplavapasādassa paññā na paripūrati

Anavassutacittassa ananvāhatacetaso

puññapāpapahīnassa n’atthi jāgarato bhayam."

If a man's mind is unsteady, if he is ignorant of the true Dhamma,

and if his faith is wavering, then his knowledge will never be perfect.

If a man's mind is free from passion, if he is free from ill will,

if he has gone beyond both good and evil,

and if he is vigilant, for such a man there is no danger.

The Story of Thera Samgharakkhita (Dhammapada 3 : 37)

III. Citta Vagga – The Mind

Verse 37:
The mind wanders far and moves about alone:
it is non-material; it lies in the cave (chamber) of the heart.
Those who control their mind will be free from the bonds of Mara.
----------------------------------------------------------------------------------------------------------------------

While residing at the Jetavana monastery, the Buddha uttered Verse (37) of this book, with reference to the nephew of Thera Samgharakkhita.

Once, there lived in Savatthi, a senior bhikkhu by the name of Samgharakkhita. When his sister gave birth to a son, she named the child after the thera and he came to be known as Samgharakkhita Bhagineyya. The nephew Samgharakkhita, in due course, was admitted into the Sangha. While the young bhikkhu was staying in a village monastery he was offered two sets of robes, and he intended to offer one to his uncle, the thera.

At the end of the vassa he went to his uncle to pay respect to him and offered the robe to the thera. But, the uncle declined to accept the robe, saying that he had enough. Although he repeated his request, the thera would not accept. The young bhikkhu felt disheartened and thought that since his uncle was so unwilling to share the requisites with him, it would be better for him to leave the Sangha and live the life of a layman.

From that point, his mind wandered and a train of thoughts followed. He thought that after leaving the Sangha he would sell the robe and buy a she-goat; that she-goat would breed quickly and soon he would make enough money to enable him to marry; his wife would give birth to a son. He would take his wife and child in a small cart to visit his uncle at the monastery. On the way, he would say that he would carry the child; she would tell him to drive the cart and not to bother about the child. He would insist and grab the child from her; between them the child would drop on the cart-track and the wheel would pass over the child. He would get so furious with his wife that he would strike her with the goading-stick.

At that time he was fanning the thera with a palmyra fan and he absentmindedly struck the head of the thera with the fan. The thera, knowing the thoughts of the young bhikkhu, said, "You were unable to beat your wife; why have you beaten an old bhikkhu?" Young Samgharakkhita was very much surprised and embarrassed at the words of the old bhikkhu; he also became extremely frightened. So he fled. Young bhikkhus and novices of the monastery chased him and finally took him to the presence of the Buddha.

When told about the whole episode, the Buddha said that the mind has the ability to think of an object even though it might be far away, and that one should strive hard for liberation from the bondage of lobha, dosa, and moha (greed/passion, hatred/ill will, and ignorance).

Then the Buddha spoke in verse as follows:

"Dūrangamaṃ ekacaraṃ asarīraṃ guhāsayaṃ

ye cittaṃ saññamessanti mokkhanti mārabandhanā"

The mind wanders far and moves about alone: it is non-material; it lies in the cave (chamber) of the heart. Those who control their mind will be free from the bonds of Mara.

At the end of the discourse the young bhikkhu attained Sotapatti Fruition.

The Story of A Certain Disgruntled Bhikkhu (Dhammapada 3 : 36)

III. Cittavagga – The Mind

Verse 36:
The mind is very difficult to see, very delicate and subtle;
it moves and lands wherever it pleases.
The wise one should guard his mind,
for a guarded mind brings happiness.
-----------------------------------------------------------------------------------------------------------------------

While residing at the Jetavana monastery, the Buddha uttered Verse (36) of this book, with reference to a young disgruntled bhikkhu who was the son of a banker.

Once, there lived in Savatthi, the son of a banker. This young man asked the bhikkhu, who used to come to his house for alms, what he should do to be liberated from the ills of life. The bhikkhu instructed him to divide his property into three parts; one part to do business with, one part to support the family and one part to give in charity. He did as he was told and again asked what else should be done next.

So he was further instructed; first to take refuge in the Tiratana / Three Gems (Buddha, Dhamma, and Sangha) and to observe the five precepts*; secondly, to observe the ten precepts; and thirdly, to renounce the world and enter the Sangha (Buddhist religious Order). The young man complied with all these instructions and became a bhikkhu.

As a bhikkhu, he was taught the Abhidhamma** by one teacher and the Vinaya*** by another. Being taught in this way, he felt that there was too much to be learnt, that the disciplinary rules were too strict and too many, so much so that there was not enough freedom even to stretch out one's hands. He thought that it might be better to return to the life of a householder. As a result of doubt and discontent, he became unhappy and neglected his duties; he also became thin and emaciated. When the Buddha came to know about this, he said to the young bhikkhu, "if you can only control your mind, you will have nothing more to control; so guard your own mind."

Then the Buddha spoke in verse as follows:

"Sududdasaṃ sunipuṇaṃ

yatthakāmanipātinaṃ

cittaṃ rakkhetha medhāvī

cittaṃ guttaṃ sukhāvahaṃ."

The mind is very difficult to see, very delicate and subtle;

it moves and lands wherever it pleases.

The wise one should guard his mind,

for a guarded mind brings happiness.

At the end of the discourse, the young bhikkhu and many others attained arahatship.

--------

Notes :

* Panca-sila (Panca = Five, Sila = Precepts) :

1. I undertake the training rule to abstain from taking life.

2. I undertake the training rule to abstain from taking what is not given.

3. I undertake the training rule to abstain from sexual misconduct.

4. I undertake the training rule to abstain from false speech.

5. I undertake the training rule to abstain from taking intoxicants / fermented drink that causes heedlessness.

The point of these precepts is to prevent us from creating bad karma, creating sufferings to others and harming others and ourselves.

The first precept includes not causing/asking other people to kill, not harming other beings.

Sexual misconducts : not having sexual intercourse with someone who is still under protection  of their mother, father, brothers, sisters, relatives, spouse, or engaged, or convicts (because they might feel under pressure and feel they have to oblige). If someone still lives with their family and or not financially independent, this is considered still under the protection of the family, even though maybe in the eye of law they are considered as an adult. When a dependant has sex before marriage there are lots of things can go wrong, because there is no so called 100% safe method. If they contract sexual transmitted diseases or pregnant, there are lots of people will be troubled by this, from the government who has to support them with benefits and health services to the whole tax payers in that country.

The fourth precept includes slander, abusive speech, unpleasant words, swearing, etc. Young generations, influenced by the media, use swearing words in daily life and think that its trendy and cool words, soon forget that they’re actually unpleasant words and think nothing of it.

The fifth precept against the use of intoxicants attempts to safeguard the mental faculty from degenerating through a bad habit. This includes drugs & alcohol. And smoking. Smoking can lead to addiction, it damages health and even more dangerous to the passive smokers around. On the surface this fifth precept seems carry no significant consequences if we break it. However, under the influence of intoxicants one has no control over oneself, and thus is easily tempted to transgress the four other precepts as well. There are many real life examples where people, under the influence of intoxicants, use abusive speeches and swear words, lie, rob and steal, then rape, and kill the victims. There, all five in one go!

There is no divine mandate in Buddhism. The Buddha only shows us the way. From the insights He gained in His Enlightenment (eg Dibbacakkhu-nana), Buddha knows how the karma works, if someone do this then the result is this and that. He shows us the facts, the law of the universe.

By observing these Five Precepts, the benefits are; our minds become calmer, it supports meditation practice, avoids birth in lower realm, achieves better rebirth in higher realm, and leads to Nibbana.

Wherever we are in the practice of the Five Precepts, may we advance further and perfect our precepts.

** Abhidhamma: the third great division of the Pitaka comprising the Buddha's philosophical exposition of ultimate realities.

*** Vinaya : (literally means 'leading out', 'education', 'discipline’) is the regulatory framework for the Sangha (bhikkhus/monks and bhikkhunis/nuns).

The Story of A Lady Mind reader / The Story of a Certain Bhikkhu (Dhammapada 3 : 35)

III. Citta Vagga – The Mind

Verse 35:
The mind is difficult to control; swiftly and lightly,
it moves and lands wherever it pleases.
It is good to tame the mind,
for a well-tamed mind brings happiness.
------------------------------------------------------------------------------------------------------------------------

While residing at the Jetavana monastery, the Buddha uttered Verse (35) of this book, with reference to a certain bhikkhu.

On one occasion, sixty bhikkhus, after obtaining a subject of meditation from the Buddha, went to Matika village, at the foot of a mountain. There, Matikamata, mother of the village headman, offered them alms-food; she also built a monastery for them, so that they could stay in the village during the rainy season. One day she asked the group of bhikkhus to teach her the practice of meditation. They taught her how to meditate on the thirty-two constituents of the body leading to the awareness of the decay and dissolution of the body. Matikamata practised with diligence and attained the three Maggas and Phalas together with Analytical Insight and mundane supernormal powers, even before the bhikkhus did.

Rising from the bliss of the Magga and Phala she looked with the Divine Power of Sight (Dibbacakkhu) and saw that the bhikkhus had not attained any of the Maggas yet. She also learnt that those bhikkhus had enough potentiality for the attainment of arahatship, but that they needed proper food. So, she prepared good, choice food for them. With proper food and right effort, the bhikkhus developed right concentration and eventually attained arahatship.

At the end of the rainy season, the bhikkhus returned to the Jetavana monastery, where the Buddha was in residence. They reported to the Buddha that all of them were in good health and in comfortable circumstances and that they did not have to worry about food. They also mentioned about Matikamata who was aware of their thoughts and prepared and offered them the very food they wished for.

A certain bhikkhu, hearing them talking about Matikamata, decided that he, too, would go to that village. So, taking a subject of meditation from the Buddha he arrived at the village monastery. There, he found that everything he wished for was sent to him by Matikamata, the lay-devotee. When he wished her to come she personally came to the monastery, bringing along choice food with her. After taking the food, he asked her if she knew the thoughts of others, but she evaded his question and replied, "People who can read the thoughts of others behave in such and such a way." Then, the bhikkhu thought, "Should I, like an ordinary worldling, entertain any impure thought, she is sure to find out." He therefore got scared of the lay-devotee and decided to return to the Jetavana monastery. He told the Buddha that he could not stay in Matika village because he was afraid that the lay-devotee might detect impure thoughts in him. The Buddha then asked him to observe just one thing; that is, to control his mind. The Buddha also told the bhikkhu to return to Matika village monastery, and not to think of anything else, but the object of his meditation only. The bhikkhu went back. The lay-devotee offered him good food as she had done to others before, so that he might able to practise meditation without worry. Within a short time, he, too, attained arahatship.

With reference to this bhikkhu, the Buddha spoke in verse as follows:

"Dunniggahassa lahuno yatthakāmanipātino

cittassa damatho sādhu, cittaṃ dantaṃ sukhāvahaṃ"

The mind is difficult to control; swiftly and lightly, it moves and lands wherever it pleases.

It is good to tame the mind, for a well-tamed mind brings happiness.

At the end of the discourse, many of those assembled attained Sotapatti Fruition.

---------

Notes :

Contemplation of 32 constituent parts (dvatimsakara) composed of twenty solids and twelve liquids, are divided into six groups :

1. hair of the head, hair of the body, nails, teeth, and skin

2. flesh, sinews, bones, marrow, and kidneys

3. heart, liver, membranes (diaphragm), spleen, and lungs

4. bowels, intestines, mesentery, feces, and brain

5. bile, phlegm, pus, blood, sweat, and solid fat

6. tears, liquid fat, saliva, mucus, synovic fluid (oil of the joints), and urine.

The Story of Thera Meghiya (Dhammapada 3 : 33-34)

III. Citta Vagga – The Mind

Verse 33:
The mind is excitable and unsteady;
it is difficult to control and to restrain.
The wise one trains his mind to be upright
as a fletcher straightens an arrow.

Verse 34:
As a fish quivers when taken out of its watery home and thrown on to dry ground,
so does the mind quiver when it is taken out of the sensual world to escape from the realm of Mara (i.e., kilesa vatta, round of moral defilements).
------------------------------------------------------------------------------------------------------------------------

While residing on the Calika Mountain, the Buddha uttered Verses (33) and (34) of this book, with reference to Thera Meghiya.

At that time, Thera Meghiya was attending upon the Buddha. On one occasion, on his return from alms-round, the thera noticed a pleasant and beautiful mango grove, which he thought was an ideal spot for meditation. He asked the Buddha's permission to let him go there, but as the Buddha was alone at that time, he was told to wait for awhile until the arrival of some other bhikkhus. The thera was in a hurry to go and so he repeated his request again and again, until finally the Buddha told him to do as he wished.

Thus, Thera Meghiya set out for the mango grove, sat at the foot of a tree and practised meditation. He stayed there the whole day, but his mind kept wandering and he made no progress. He returned in the evening and reported to the Buddha how all the time he was assailed by thoughts associated with the senses, ill will and cruelty (kama vitakka, byapada vitakka and vihimsa vitakka).

So, the Buddha told him that as the mind is easily excitable and fickle, one should control one's mind.

Then the Buddha spoke in verse as follows:

"Phandanaṃ capalaṃ cittaṃ dūrakkhaṃ dunnivārayaṃ

ujuṃ karoti medhāvī usukāro va tejanaṃ.

Vārijo va thale khitto okamokata ubbhato

pariphandat’ idaṃ cittaṃ Māradheyyaṃ pahātave."

The mind is excitable and unsteady;

it is difficult to control and to restrain.

The wise one trains his mind to be upright

as a fletcher straightens an arrow.

As a fish quivers when taken out of its watery home and thrown on to dry ground,

so does the mind quiver when it is taken out of the sensual world to escape from the realm of Mara (i.e., kilesa vatta, round of moral defilements).

At the end of the discourse, Thera Meghiya attained Sotapatti Fruition.

--------

Notes :

* The full story is in other pali text; Udana IV-1 and Anguttara Nikaya IX-3.

In Udana IV, The Buddha explained that when the heart's deliverance is not yet ripe (like Meghiya Thera solitary meditation in the mango groove), there are 5 things that conduce to its ripening which are good noble friends, virtuous life in accordance with precepts, beneficial talk in striving to achieve enlightenment, zealous exertion, and wisdom/insight into impermanence, which leads to the ending of ill.

The commentary gives a curious explanation why these thoughts assailed Meghiya so suddenly and so strongly: In 500 successive rebirths, Meghiya had been a king. When he went out into the royal park for sport and amusement together with dancing girls of the three stages of life, he used to sit down at the very spot called “the auspicious slab” . Therefore, at the very moment when Meghiya sat down at that place, he felt as if his monkhood had left him and he was a king surrounded him by beautiful dancers. And when, as a king, he was enjoying that splendour, thought of sensuality arose in him. At that very moment it happened that his great warriors brought to him two bandits whom they had arrested, and Meghiya saw them as distinctly as if they were standing in front of him. Now when (as a king) he was ordering the execution of one bandit, thought of ill-will arose in him, and when he was ordering the manacling and imprisonment of the other, thought of violence arose in him. So even now, as Meghiya, he became entangled in these unwholesome thoughts like a tree in a net of creepers or like a honey-gatherer in a swarm of honey bees. (AA 4:165 f; cf UA 219 f)

The commentary also suggests that the Buddha had refused permission for him to go, knowing that he was not yet ready to practice in this way.

The Story of Thera Nigamavasitissa (Dhammapada 2 : 32)

II. Appamada Vagga – Mindfulness

Verse 32:
A bhikkhu who takes delight in mindfulness
and sees danger in negligence
will not fall away;
he is, indeed, very close to Nibbana.
--------------------------------------------------------------------------------------------------------------------------

While residing at the Jetavana monastery, the Buddha uttered Verse (32) of this book, with reference to Thera Nigamavasitissa.

Nigamavasitissa was born and brought up in a small market town near Savatthi. After becoming a bhikkhu he lived a very simple life, with very few wants. For alms-food, he used to go to the village where his relatives were staying and took whatever was offered to him. He kept away from big occasions. Even when Anathapindika and King Pasenadi of Kosala made offerings on a grand scale, the thera did not go.

Some bhikkhus then started talking about the thera that he kept close to his relatives and that he did not care to go even when people like Anathapindika and King Pasenadi were making offerings on a grand scale, etc. When the Buddha was told about this, he sent for the thera and asked him. The thera respectfully explained to the Buddha that it was true he frequently went to his village, but it was only to get alms-food, that when he had received enough food, he did not go any further, and that he never cared whether the food was delicious or not. Whereupon, instead of blaming him, the Buddha praised him for his conduct in the presence of the other bhikkhus. He also told them that to live contentedly with only a few wants is in conformity with the practice of the Buddha and the Noble Ones (Ariyas), and that all bhikkhus should, indeed, be like Thera Tissa from the small market town. In this connection, he further related the story of the king of the parrots.

Once upon a time, the king of the parrots lived in a grove of fig trees on the banks of the Ganges river, with a large number of his followers. When the fruits were eaten, all the parrots left the grove, except the parrot king, who was well contented with whatever was left in the tree where he dwelt, be it shoot or leaf or bark. Sakka, knowing this and wanting to test the virtue of the parrot king, withered up the tree by his supernormal power. Then, assuming the form of geese, Sakka and his queen, Sujata, came to where the parrot king was and asked him why he did not leave the old withered tree as the others had done and why he did not go to other trees which were still bearing fruits. The parrot king replied, "Because of a feeling of gratitude towards the tree I did not leave and as long as I could get just enough food to sustain myself I shall not forsake it. It would be ungrateful for me to desert this tree even though it be inanimate."

Much impressed by this reply, Sakka revealed himself. He took water from the Ganges and poured it over the withered fig tree and instantly, it was rejuvenated; it stood with branches lush and green, and fully decked with fruits. Thus, the wise even as animals are not greedy; they are contented with whatever is available.

The parrot king in the story was the Buddha himself; Sakka was Anuruddha.

Then the Buddha spoke in verse as follows:

"Appamādarato bhikkhu pamāde bhayadassivā

abhabbo parihānāya nibbānass’ eva santike"

A bhikkhu who takes delight in mindfulness

and sees danger in negligence

will not fall away*,

he is, indeed, very close to Nibbana.

At the end of the discourse, Thera Tissa attained arahatship.

----------

Notes :

* ‘will not fall away’ in this context means, will not fall away from Tranquillity and Insight Development Practice and is assured of attaining Magga and Phalla. (The Commentary)

End of Chapter Two: Mindfulness (Appamadavagga)

The Story of A Certain Bhikkhu (Dhammapada 2 : 31)

II. Appamada Vagga – Mindfulness

Verse 31:
A bhikkhu who takes delight in mindfulness
and sees danger in negligence,
advances like fire,
burning up all fetters, great and small.
--------------------------------------------------------------------------------------------------------------------

While residing at the Jetavana monastery, the Buddha uttered Verse (31) of this book, with reference to a certain bhikkhu.

A certain bhikkhu, after obtaining a subject of meditation from the Buddha, went to the forest to meditate. Although he tried hard he made very little progress in his meditation practice. As a result, he became very depressed and frustrated. So, with the thought of getting further specific instructions from the Buddha, he set out for the Jetavana monastery. On his way, he came across a big blazing fire. He ran up to the top of a mountain and observed the fire from there. As the fire spread, it suddenly occurred to him that just as the fire burnt up everything, so also Magga Insight will burn up all fetters of life, big and small.

Meanwhile, from the Gandhakuti hall in the Jetavana monastery, the Buddha was aware of what the bhikkhu was thinking. So, he transmitted his radiance and appeared to the bhikkhu and spoke to him. "My son," he said, "you are on the right line of thought; keep it up. All beings must burn up all fetters of life with Magga Insight."

Then the Buddha spoke in verse as follows:

“Appamādarato bhikkhu pamāde bhayadassivā

saññojanaṃ aṇuṃthūlaṃ ḍahaṃ aggī va gacchati”

A bhikkhu who takes delight in mindfulness

and sees danger in negligence,

advances like fire,

burning up all fetters, great and small.

At the end of the discourse that bhikkhu attained arahatship then and there.

The Story of Magha (Dhammapada 2 : 30)

II. Appamada Vagga – Mindfulness

Verse 30:
Through mindfulness (in doing meritorious deeds)
Magha (Sakka/Indra) became king of the devas.
Mindfulness is always praised,
but negligence is always despised
------------------------------------------------------------------------------------------------------------------

While residing at the Kutagara monastery near Vesali, the Buddha uttered Verse (30) of this book, with reference to Sakka, king of the devas.

On one occasion, a Licchavi prince, named Mahali, came to listen to a religious discourse given by the Buddha. The discourse given was Sakkapanha Suttanta. The Buddha spoke of Sakka vividly in glowing terms; so, Mahali thought that the Buddha must have personally met Sakka. To make sure, he asked the Buddha, and the Buddha replied, "Mahali, Tathāgata* does know Sakka; Tathāgata also knows what has made him a Sakka." He then told Mahali that Sakka, king of the devas, was in a previous existence a young man by the name of Magha, in the village of Macala.

The youth Magha and his thirty-two companions went about building roads and rest houses.** Magha took upon himself also to observe seven obligations. These seven obligations are that throughout his life, (1) he would support his parents; (2) he would respect the elders ; (3) he would be gentle of speech; (4) he would avoid back-biting; (5) he would not be avaricious, but would be generous; (6) he would speak the truth; and (7) he would restrain himself from losing his temper.

It was because of his good deeds and right conduct in that existence that Magha was reborn as Sakka, king of the devas.

Then the Buddha spoke in verse as follows:

"Appamādena maghavā devānaṃ seṭṭhataṃ gato

appamādaṃ pasaṃsanti pamādo garahito sadā."

Through mindfulness (in doing meritorious deeds)

Magha became king of the devas.

Mindfulness is always praised,

but negligence is always despised.

At the end of the discourse Mahali attained Sotapatti Fruition.

----------

Notes :

* Tathāgata (Chinese : 如来 ru lai) means, both one who has thus gone (Tathā-gata) and one who has thus come (Tathā-āgata). In other words the Tathagatas are beyond all coming and going. Others assert that the name means one who has found the truth. It is the name the Buddha used when referring to himself while he was alive.

Using this word as his preferred personal appellation, the Buddha of the scriptures is always reported as saying, "The Tathagata such and such ...," instead of ever using the pronouns me, I or myself. This serves to emphasize by implication that the words are uttered by one who has transcended the human condition, and is beyond the otherwise endless cycle of rebirth, beyond all death and dying, beyond all suffering.

** Remember the 6 Heavens Realms on Dhammika Story verses 16 ?

These 33 people including Magha was born in Tãvatimsa (the world of 33 devas), hence the name.