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.
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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.
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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.