Verse 25:
Through diligence, mindfulness,
discipline (with regard to moral precepts),
and control of his senses,
let the man of wisdom make (of himself) an island which no flood can overwhelm.
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While residing at the Veluvana monastery, the Buddha uttered Verse (25) of this book, with reference to Culapanthaka, a grandson of a banker of Rajagaha.
The banker had two grandsons, named Mahapanthaka and Culapanthaka. Mahapanthaka, being the elder, used to accompany his grandfather to listen to religious discourses. Later, Mahapanthaka joined the Sangha (Buddhist religious Order) and in course of time became an arahat. Culapanthaka followed his brother and became a bhikkhu. But, because in a previous existence in the time of Kassapa Buddha, Culapanthaka had made fun of a bhikkhu who was very dull, he was born a dullard in the present existence. He could not even memorize one verse in four months. Mahapanthaka was very disappointed with his younger brother and even told him that he was not worthy of the Sangha.
About that time, Jivaka came to the monastery to invite the Buddha and the resident bhikkhus to his house for a meal. Mahapanthaka, who was then in charge of assigning the bhikkhus to meal invitations, left out Culapanthaka from the list. When Culapanthaka learnt about this he felt very much frustrated and decided that he would return to the life of a householder. Knowing his intention, the Buddha took him along and made him sit in front of the Gandhakuti hall. He then gave a clean piece of cloth to Culapanthaka and told him to sit there facing east and rub the piece of cloth. At the same time he was to repeat the word "Rajoharanam", which means "taking on impurity." The Buddha then went to the residence of Jivaka, accompanied by the bhikkhus.
Meanwhile, Culapanthaka went on rubbing the piece of cloth, all the time muttering the word "Rajoharanam". Very soon, the cloth became soiled. Seeing this change in the condition of the cloth, Culapanthaka came to realize the impermanent nature of all conditioned things. From the house of Jivaka, the Buddha through supernormal power learnt about the progress of Culapanthaka. He sent forth his radiance so that (to Culapanthaka) the Buddha appeared to be sitting in front of him, saying:
"It is not the piece of cloth alone that is made dirty by the dust; within oneself also there exist the dust of passion (raga), the dust of ill will (dosa), and the dust of ignorance (moha), i.e., the ignorance of the Four Noble Truths. Only by removing these could one achieve one's goal and attain arahatship". Culapanthaka got the message and kept on meditating and in a short while attained arahatship, together with Analytical Insight. Thus, Culapanthaka ceased to be a dullard.
At the house of Jivaka, they were about to pour libation water as a mark of donation; but the Buddha covered the bowl with his hand and asked if there were any bhikkhus left at the monastery. On being answered that there were none, the Buddha replied that there was one and directed them to fetch Culapanthaka from the monastery. When the messenger from the house of Jivaka arrived at the monastery he found not only one bhikkhu, but a thousand identical bhikkhus. They all have been created by Culapanthaka, who by now possessed supernormal powers The messenger was baffled and he turned back and reported the matter to Jivaka. The messenger was sent to the monastery for the second time and was instructed to say that the Buddha summoned the bhikkhu by the name of Culapanthaka. But when he delivered the message, a thousand voices responded, "I am Culapanthaka." Again baffled, he turned back for the second time. Then he was sent to the monastery, for the third time. This time, he was instructed to get hold of the bhikkhu who first said that he was Culapanthaka. As soon as he got hold of that bhikkhu all the rest disappeared, and Culapanthaka accompanied the messenger to the house of Jivaka. After the meal, as directed by the Buddha, Culapanthaka delivered a religious discourse confidently and bravely, roaring like a young lion**.
Later, when the subject of Culapanthaka cropped up among the bhikkhus, the Buddha said that one who was diligent and steadfast in his striving would certainly attain arahatship.
Then the Buddha spoke in verse as follows:
"Uṭṭhānen’ appamādena saññamena damena ca
dīpaṃ kayirātha medhāvī yaṃ ogho nābhikīrati."
Through diligence, mindfulness, discipline (with regard to moral precepts), and control of his senses, let the man of wisdom make (of himself) an island which no flood can overwhelm.
---------Notes :
*Iddhi / Supernatural power / ABHINNA :
1. Pubbenivasanussati-nana : ability to recalling one’s previous lives
2. Dibbacakkhu-nana : divine eye, ability to see other worlds and see other’s karmic destinations.
3. Asavakkhaya-nana : Extinction of mental intoxicants" (āsavakkhaya), upon which arahantship follows.
4. Cetopariya-nana : ability to read others’ mind.
5. Dibbasota-nana : divine ear; ability to hear sound near and far, and from other worlds (eg, brahma worlds, heavens, and lower realms).
6. Iddhividha-nana : supernatural power:
• Adhitthana-iddhi : with power of determination one is able to become many and then become one (like Culapanthaka did)
• Vikubbana-iddhi : power of transformation; ability to assume appearance of a child or other forms, to appear and disappear
• Manomaya-iddhi : with the power of mind he is able to create forms such as tiger, trees, deity, etc.
• Nanavipphara-iddhi : the power of penetrating knowledge, ie power of inherent insight to remain unhurt in danger;
• Samadhivipphara-iddhi : power of concentration :
~ able to walk through walls, earth, and mountain
~ able to dive in and emerge from the earth as in water
~ able to walk on the water as on the earth
~ able to walk through fire without burning
~ able to travel through space like a bird
The Buddha has all the above powers and many more. Depends on their karma, arahats do not necessarily have all the above, some have only one or two, and some may not any.
Please note, the sage/enlightened one may have these powers as a ‘by product’ of their meditation practice, but having these powers doesn’t mean they are enlightened/sage.
** ‘Lion’s roar’ (Pali : sihanada). The Pali Commentaries explain that there are two kinds of lion's roar: that of the Buddha himself and that of his disciples. The former is sounded when the Buddha extols his own attainments or proclaims the potency of the doctrine he has realized; the latter, when accomplished disciples testify to their own achievement of the final goal, the fruit of arahantship.
Why lion ? Among the hordes of animals that roam the wild, whether the jungle, the mountains or the plain, the lion is universally recognized to be their chief. The living embodiment of self-possessed power, he is the most regal in manner and deportment, the mightiest, the foremost with respect to speed, courage and dominion. The expression of the lion's supremacy is its roar — a roar which reduces to silence the cries, howls, bellows, shrieks, barks and growls of lesser creatures. When the lion steps forth from his den and sounds his roar, all the other animals stop and listen. On such an occasion none dares even to sound its own cry, let alone to come into the open and challenge the fearless, unsurpassable roar of the golden-maned king of beasts.
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