External Degree Program-2019
Buddhist Literature
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Dhammapada Verse 1
Cakkhupalatthera Vatthu
Cakkhupalatthera Vatthu
Manopubbangama dhamma1
manosettha manomaya
manasa ce padutthena2
bhasati va karoti va
tato nam dukkhamanveti
cakkamva vahato padam.
manosettha manomaya
manasa ce padutthena2
bhasati va karoti va
tato nam dukkhamanveti
cakkamva vahato padam.
Verse
1: All mental phenomena have mind as their forerunner; they have mind as their
chief; they are mind-made. If one speaks or acts with an evil mind, 'dukkha' 3follows
him just as the wheel follows the hoofprint of the ox that draws the cart.
1. manopubbangama
dhamma: All mental phenomena have Mind as their forerunner in the sense
that Mind is the most dominant, and it is the cause of the other three mental
phenomena, namely, Feeling (vedana), Perception (sanna) and
Mental Formations or Mental Concomitants (sankhara). These three have
Mind or Consciousness (vinnana) as their forerunner, because although
they arise simultaneously with Mind they cannot arise if Mind does not arise.
(The Commentary)
2. manasa
ce padutthena (Verse 1) and manasi ce pasannena (Verse
2): Manasa here means intention or volition (cetana); volition leads one to the
performance of volitional actions, both good and evil. This volition and the
resultant actions constitute kamma; and kamma always follows one to produce
results. Cakkhupala's blindness (Verse 1) was the consequence of his having
acted with an evil intention in a previous existence and Matthakundali's happy
existence in Tavatimsa celestial world (Verse 2) was the result of his mental
devotion (manopasada) to the Buddha.
3. dukkha:
In this context, dukkha mens suffering, or physical or mental
pain, misfortune, unsatisfactoriness, evil consequences, etc., and rebirth in
the lower planes of existence or in the lower strata of human society if born
in the human world.
The
Story of Thera Cakkhupala
While
residing at the Jetavana monastery in Savatthi, the Buddha uttered Verse (1) of
this book, with reference to Cakkhupala, a blind thera.
On
one occasion, Thera Cakkhupala came to pay homage to the Buddha at the Jetavana
monastery. One night, while pacing up and down in meditation, the thera
accidentally stepped on some insects. In the morning, some bhikkhus visiting
the thera found the dead insects. They thought ill of the thera and reported
the matter to the Buddha. The Buddha asked them whether they had seen the thera
killing the insects. When they answered in the negative, the Buddha said, "Just
as you had not seen him killing, so also he had not seen those living insects.
Besides, as the thera had already attained arahatship he could have no
intention of killing and so was quite innocent." On being asked
why Cakkhupala was blind although he was an arahat, the Buddha told the
following story:
Cakkhupala
was a physician in one of his past existences. Once, he had deliberately made a
woman patient blind. That woman had promised him to become his slave, together
with her children, if her eyes were completely cured. Fearing that she and her
children would have to become slaves, she lied to the physician. She told him
that her eyes were getting worse when, in fact, they were perfectly cured. The
physician knew she was deceiving him, so in revenge, he gave her another
ointment, which made her totally blind. As a result of this evil deed the
physician lost his eyesight many times in his later existences.
Then
the Buddha spoke in verse as follows:
Verse 1: All mental phenomena have
mind as their forerunner; they have mind as their chief; they are mind-made.
If one speaks or acts with an evil mind, 'dukkha' follows him just as
the wheel follows the hoofprint of the ox that draws the cart.
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At
the end of the discourse, thirty thousand bhikkhus attained arahatship together
with Analytical Insight (Patisambhida).
Dhammapada Verse 2
Matthakundali Vatthu
Matthakundali Vatthu
Manopubbangama dhamma
manosettha manomaya
manasa ce pasannena
bhasati va karoti va
tato nam sukha1 manveti
chayava anapayini.
manosettha manomaya
manasa ce pasannena
bhasati va karoti va
tato nam sukha1 manveti
chayava anapayini.
Verse
2: All mental phenomena have mind as their forerunner; they have mind as their
chief; they are mind-made. If one speaks or acts with a pure mind, happiness (sukha)
follows him like a shadow that never leaves him.
1.
Sukham/sukha: in this context, happiness, satifactoriness, fortune, etc., and
rebirth in the three upper planes of happy existence.
The
Story of Matthakundali
While
residing at the Jetavana monastery in Savatthi, the Buddha uttered Verse (2) of
this book, with reference to Matthakundali, a young Brahmin. Matthakundali was
a young brahmin, whose father, Adinnapubbaka, was very stingy and never gave
anything in charity. Even the gold ornaments for his only son were made by
himself to save payment for workmanship. When his son fell ill, no physician
was consulted, until it was too late. When he realized that his son was dying,
he had the youth carried outside on to the verandah, so that people coming to
his house would not see his possessions.
On
that morning, the Buddha arising early from his deep meditation of compassion
saw, in his Net of Knowledge, Matthakundali lying on the verandah. So when
entering Savatthi for alms-food with his disciples, the Buddha stood near the
door of the brahmin Adinnapubbaka. The Buddha sent forth a ray of light to
attract the attention of the youth, who was facing the interior of the house.
The youth saw the Buddha; and as he was very weak he could only profess his
faith mentally. But that was enough. When he passed away with his heart in
devotion to the Buddha he was reborn in the Tavatimsa celestial world.
From
his celestial abode the young Matthakundali, seeing his father mourning over
him at the cemetery, appeared to the old man in the likeness of his old self.
He told his father about his rebirth in the Tavatimsa world and also urged him
to approach and invite the Buddha to a meal. At the house of Adinnapubbaka the
question of whether one could or could not be reborn in a celestial world
simply by mentally professing profound faith in the Buddha, without giving in
charity or observing the moral precepts, was brought up. So the Buddha willed
that Matthakundali should appear in person; Matthakundali soon appeared fully
decked with celestial ornaments and told them about his rebirth in the
Tavatimsa world. Then only, the audience became convinced that the son of the brahmin
Adinnapubbaka by simply devoting his mind to the Buddha had attained much
glory.
Then
the Buddha spoke in verse as follows:
Verse 2: All mental phenomena have
mind as their forerunner; they have mind as their chief; they are mind-made.
If one speaks or acts with a pure mind, happiness (sukha) follows him
like a shadow that never leaves him.
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At
the end of the discourse Matthakundali and his father Adinnapubbaka attained
Sotapatti Magga and Sotapatti Phala. Adinnapubbaka also donated almost all his
wealth to the cause of the Buddha's Teaching.
Dhammapada Verses 3 and
4
Tissatthera Vatthu
Tissatthera Vatthu
Akkocchi mam avadhi mam
ajini mam ahasi me
ye ca tam upanayhanti
veram tesam na sammati.
ajini mam ahasi me
ye ca tam upanayhanti
veram tesam na sammati.
Akkocchi mam avadhi mam
ajini mam ahasi me
ye ca tam nupanayhanti
veram tesupasammati.
ajini mam ahasi me
ye ca tam nupanayhanti
veram tesupasammati.
Verse
3: "He abused me, he ill-treated me, he got the better of me, he stole my
belongings;"... the enmity of those harbouring such thoughts cannot be
appeased.
Verse
4: "He abused me, he ill-treated me, he got the better of me, he stole my
belongings;"... the enmity of those not harbouring such thoughts can be
appeased.
The
Story of Thera Tissa
While
residing at the Jetavana monastery in Savatthi, the Buddha uttered Verses (3)
and (4) of this book, with reference to Thera Tissa.
Tissa,
son of the Buddha's maternal aunt, was at one time staying with the Buddha. He
had become a bhikkhu only in his old age, but he posed as a senior bhikkhu and
was very pleased when visiting bhikkhus asked his permission to do some service
for him. On the other hand, he failed to perform the duties expected of junior
bhikkhus; besides, he often quarrelled with the younger bhikkhus. Should anyone
rebuke him on account of his behaviour he would go complaining to the Buddha,
weeping, very much dissatisfied and very upset. The others also followed him to
the presence of the Buddha. The Buddha told them not to harbour thoughts of
enmity, for enmity could only be appeased by not harbouring enmity.
Then
the Buddha spoke in verse as follows:
Verse
3: "He abused me, he ill-treated me, he got the better of me, he stole
my belongings;"... the enmity of those harbouring such thoughts cannot
be appeased.
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Verse
4: "He abused me, he ill-treated me, he got the better of me, he stole
my belongings;"... the enmity of those not harbouring such thoughts can
be appeased.
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At
the end of the discourse, one hundred thousand bhikkhus attained Sotapatti
Fruition.
Dhammapada Verse 5
Kalayakkhini Vatthu
Kalayakkhini Vatthu
Na hi verena verani
sammantidha kudacanam
averena ca sammanti
esa dhammo sanantano.1
sammantidha kudacanam
averena ca sammanti
esa dhammo sanantano.1
Verse
5: Hatred is, indeed, never appeased by hatred in this world. It is appeased
only by loving-kindness. This is an ancient law.
1. esa
dhammo sanantano: This is the same as "poranako dhammo,"
the doctrine followed by the Budhha and his disciples. The exhortation is not
to return hatred for hatred but to conquer it by loving-kindness (absence of
hatred).
The
Story of Kalayakkhini
While
residing at the Jetavana monastery in Savatthi, the Buddha uttered Verse (5) of
this book, with reference to a certain woman who was barren, and her rival.
Once
there lived a householder, whose wife was barren; later he took another wife.
The feud started when the elder wife caused abortion of the other one, who
eventually died in child birth. In later existences the two were reborn as a
hen and a cat; a doe and a leopardess; and finally as the daughter of a
nobleman in Savatthi and an ogress named Kali. The ogress (Kalayakkhini) was in
hot pursuit of the lady with the baby, when the latter learned that the Buddha
was nearby, giving a religious discourse at the Jetavana monastery. She fled to
him and placed her son at his feet for protection. The ogress was stopped at
the door by the guardian spirit of the monastery and was refused admission. She
was later called in and both the lady and the ogress were reprimanded by the
Buddha. The Buddha told them about their past feuds as rival wives of a common
husband, as a cat and a hen, and as a doe and a leopardess. They were made to
see that hatred could only cause more hatred, and that it could only cease
through friendship, understanding and goodwill.
Then
the Buddha spoke in verse as follows:
Verse 5: Hatred is, indeed, never
appeased by hatred in this world. It is appeased only by loving-kindness.
This is an ancient law.
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At
the end of the discourse, the ogress was established in Sotapatti Fruition and
the long-standing feud came to an end.
Dhammapada Verse 6
Kosambaka Vatthu
Kosambaka Vatthu
Pare ca na vijananti1
mayamettha yamamase2
ye ca tattha vijananti3
tato sammanti medhaga.
mayamettha yamamase2
ye ca tattha vijananti3
tato sammanti medhaga.
Verse
6: People, other than the wise, do not realize, "We in this world must all
die," (and, not realizing it, continue their quarrels). The wise realize
it and thereby their quarrels cease.
1. Pare
ca na vijananti: 'Pare' means 'others'; in this context, people other than
the wise. These people do not realize that they must die, and behave as if they
were never going to die and keep on quarrelling. Therefore, they are sometimes
referred to as the ignorant or the foolish, or those who are not worthy of love
and respect.
2. mayamettha
yamamase: lit., "We here must die," meaning we, of this world,
must die; or all men are mortal.
3. ye
ca tattha vijananti: in the case of those who understand, meaning the
wise. The wise understand (or realize) that all men are mortal.
The
Story of Kosambi Bhikkhus
While
residing at the Jetavana monastery in Savatthi, the Buddha uttered Verse (6) of
this book, with reference to the bhikkhus of Kosambi.
The
bhikkhus of Kosambi had formed into two groups. One group followed the master
of Vinaya and the other followed the teacher of the Dhamma and they were often
quarrelling among themselves. Even the Buddha could not stop them from
quarrelling; so he left them and spent the vassa, residence period of the
rains, all alone in Rakkhita Grove near Palileyyaka forest. There, the elephant
Palileyya waited upon the Buddha.
The
lay disciples of Kosambi, on learning the reason for the departure of the
Buddha, refused to make offerings to the remaining bhikkhus. This made them
realize their mistake and reconciliation took place among themselves. Still,
the lay disciples would not treat them as respectfully as before, until they
owned up their fault to the Buddha. But the Buddha was away and it was in the
middle of the vassa; so the bhikkhus of Kosambi spent the vassa in misery and
hardship.
At
the end of the vassa, the Venerable Ananda and five hundred bhikkhus approached
the Buddha and gave the message from Annathapindika and other lay disciples
imploring him to return. In due course the Buddha returned to the Jetavana
monastery in Savatthi. The bhikkhus followed him there, fell down at his feet,
and owned up their fault. The Buddha rebuked them for disobeying him. He told
them to remember that they must all die some day and therefore, they must stop
their quarrels and must not act as if they would never die.
Then
the Buddha spoke in verse as follows:
Verse 6: People, other than the
wise, do not realize, "We in this world must all die," (and, not
realizing it, continue their quarrels). The wise realize it and thereby their
quarrels cease.
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At
the end of the discourse, all the assembled bhikkhus were established in
Sotapatti Fruition.
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