Window To The Suttas

A jinavamsa
Dhamma Literature
2
3
Published by Leong Yok Kee
E2L4A Selesa Hillhomes

Bukit Tinggi
28750 Bentong
Pahang
Email: yokkee122@gmail.com
Copyright by Leong Yok Kee
Any part of this publication may be reproduced in any form or by any

means, electronic or mechanical, including photocopying, recording
without prior written permission from the publisher.
Front and back cover by Leong Yok Kee
Title: Window to the Suttas

Author: Leong Yok Kee
Buddhism - customs and practices
Buddhism - doctrines
Published in Kuala Lumpur

Printed by: Majujaya Indah Sdn. Bhd (85902-U)
68 Jalan 14E Ampang New Village
68000 Selangor Darul Ehsan, Kuala Lumpur, Malaysia
Tel: 03-42916001
4
CONTENTS
PREAMBLE 10
SIMSAPA SUTTA: THE SIMSAPA LEAVES 13
INTRODUCTION
WHO IS THE BUDDHA? 16
THE BUDDHA’S GREATNESS 18
THE INVITATION TO EXPOUND THE DHAMMA 20
WINDOW TO THE SUTTAS
FAMILY VALUES MANGALA SUTTA 25

THE SALIENT POINT OF THE SIGALOVADA SUTTA 29
THE SIGALOVADA SUTTA 33
ADVICE TO RAHULA 38
LIVING BY THE DHAMMA 40

TUCCHO POTHILA 43
SEVEN TYPES OF WIVES 45
FOUR TYPES OF HOMES 48
THE CONDITIONS OF WELFARE 49
WELFARE OF THE BHIKKHUS 53

SEVEN GOOD QUALITIES 55
SEVEN FACTORS OF ENLIGHTENMENT 56
SEVEN PERCEPTIONS 56
SIX CONDITONS TO BE REMEMBERED 57
COUNSEL TO THE BHIKKHUS 58
NOT A CLOSED FISTED TEACHER 58
OF DHAMMA AND FRIENDSHIP 63

KALYANAMITTATA (Good Friendship) 63
UPADDHA SUTTA 65
5
THE GUARDIANS OF THE WORLD (Hiri and Ottappa) 67

ALAGADDUPAMA SUTTA (MN 22) 68
THE SNAKE 68
THE RAFT 69
MISREPRESENTATION 71
PRAISE AND BLAME 72
NOT YOURS 73
THE EXPLICIT TEACHING AND ITS FRUITS 74
FIVE MENTAL HINDRANCES 76
ADVICE ON THE PATH 78
REMOVING ANNOYANCE 79
FIVE REFLECTIONS 79
CONDITIONS OF SPIRITUAL WELFARE 80

FOUR CONDITIONS OF WORLDLY PROGRESS 82
FOUR CONDITIONS OF SPIRITUAL PROGRESS 85
GENERAL ADVICE TO LAY FOLLOWERS 87

HANDLING ANGER 87
WRETCHEDNESS OF ANGER 88
PUNNA SUTTA 92
AKKOSA SUTTA – INSIGHT 95
ELIMINATION OF ANGER 98
ANGER EATING DEMON 105
SIMILE OF THE OCEAN 108
SIMILE OF THE TURTLE 108
ARISING OF AN ENLIGHTENED ONE 109
FOUR KINDS OF BLISS 109
UNCONJECTURABLE 110
SAMSARA 110
PILGRIMAGE SITES 111
THE THREE CHARACTERISTICS 112
ARAHANT 114
ARAHANTS INCAPABLE OF TRANGRESSION 115
NO LACK OF ARAHANTS 117
CRITERIA FOR THE BUDDHA’S TRUE TEACHING 118
6
MIRROR OF DHAMMA 118

NIBBANA 119
THE BUDDHA ONLY SHOW THE WAY 120
GRADUAL PATH 121
PROGRESSIVE INSTRUCTION IN THE DHAMMA 122
GENERAL TOPICS 123

THE DUNG BEETLE 123
INSIGHT 124
GIVING 127
A RAINLESS CLOUD 128
THE WORLD 129
ABOUT PETAS 131

KING BIMBISARA’S SHARING OF MERITS 131
THE GREAT DONATION OF VELUVANA
MONASTERY 131
PETAS, OLD RELATIONS OF KING BIMBISARA 132
A PETA OF BONES 133
A PETA OF FLESH 135
MANY KINDS OF PETAS 135
THE BURDEN OF KHANDHAS 137
THE 4 STAGES OF ARAHANTHOOD 137
MINISTERING TO THE SICK 140
DISCOURSE ON THE END OF THE WORLD 141
DISCOURSE ON THE CONTINUING EVOLUTION OF THE
WORLD 144
BRAHMAJALA SUTTA DISCOURSE ON WRONG VIEWS 154
KASSAPA SUTTA (DEVAS TOO NEED MERITS) 156
THREE CARDINAL DISCOURSES 158

SETTING IN MOTION THE WHEEL OF DHAMMA 162
THE NOT-SELF DISCOURSE 170
THE FIRE DISCOURSE 170
NOTES 179
THE 3 SUTTAS AND THEIR RELATIONSHIP 178
7
LOVING KINDNESS 179

ELEVEN BENEFITS OF METTA 183
THE NATURE OF KAMMA 184
FRUITFUL KAMMA 186
MODIFIABILITY OF KAMMA 188
8
ACKNOWLEDGEMENT
THIS DHAMMA LITERATURE IS FOR
FREE DISTRIBUTION
Sabbadanam Dhammadanam Jinati

The Gift of Truth Excels All Other Gifts
This Dhamma literature is dedicated to
The Memory
of
The Venerable Acara Suvanno Mahathera
(1920-
(1920-2007)
Sponsored by
LIM KOK CHAI & FAMILY
LIM KOK CHAI, MADAM YOONG FEE JU

LIM GUANYOU JASPER, LIM GUAN HONG.
May all be well and happy.
This Dhamma literature is compiled so ALL can share

the joy in knowing the greatest Teacher Ever: THE
BUDDHA.
May all beings share in these merits thus acquired.
Sadhu! Sadhu! Sadhu!

9
ASPIRATION
&
SHARING MERITS
By
LIM KOK CHAI & FAMILY
“Idam me punnam
(May these merits of mine)
Asavakkhayavaham hotu
(Lead to the extinction of defilement)
Idam me punnam
magga-
magga-phala-
phala-nanassa paccayo hontu
(Be a condition for the attainment of
path and fruition knowledge)
Idam me punnam
nibbanassa paccayo hontu
(Be a condition for the attainment of Nibbana)
Imam no punna-
punna-bhagam
mata--pitunanca acariyananca
mata
sabba-
sabba-sattananca sabba-
sabba-mittananca
sabba-
sabba-natinanca sabba-
sabba-petananca
sabba-
sabba-devatananca bhajema.”
bhajema.”
(We share these merits with our parents, teachers,
all beings, friends, relatives, petas and devas)
Sadhu! Sadhu! Sadhu!

10
The parinibbana
PREAMBLE
The word Sutta literally means "thread', a discourse by the Buddha or
His contemporary arahant disciples. After the Buddha's Parinibbana,
the Suttas were passed on in the Pali language, according to a well
established oral tradition, and were fully committed to written form
during the Fourth Council in Sri Lanka, 1100 years after the demise of
the Buddha. It was found necessary to collate and systematise the
Teachings of the Buddha after his Parinibbana due to the deep concern
that His Teachings may be distorted and corrupted by unscrupulous
bhikkhus as was indicated at the passing away of the Buddha. The
principle mover to convene the gathering to recite and collate the
Buddha's Teachings was Maha Kassapa and the chief reciter was
Ananda, the Buddha's sole personal attendant for the last twenty five
years of the Buddha's life.
11
Thus, in all the recitation of the Buddha's Teachings, the first words are:
“Evam me suttam…” in Pali or: "Thus, have I heard", as we know it
today in English; "heard" as from the Buddha by Ananda (read The
Ancient Theravada Councils by Jinavamsa).
Over ten thousand Suttas are enshrined in the Sutta Pitaka, the
principal body of scriptural literature in the Theravada tradition of the
Buddha’s Teachings; the other two being the Vinaya or rules of
discipline for the bhikkhu community and the Abhidhamma, being the
study of ultimate realities. These Pali Suttas are widely accepted as the
earliest and original record of the Buddha's Teachings from where other
traditions originate.
The assimilation of the Blessed One’s teachings into the tradition and
cultures of China, Japan, Korea, Vietnam and many other nations serves
to vary the pristine colour and taste of the Dhamma-Vinaya. This newly
evolved mixture of Dhamma-Vinaya with various other traditional
cultures became known by different names; such as Mahayana, Vajrana
and others. The Blessed One can hardly be expected to recognise
present day Dhamma-Vinaya, given the way it is practised today. The
rich and colourful Tibetan cultures, having woven itself so intricately into
the fabric of the Buddha’s Teachings, can hardly be called the original
Dhamma-Vinaya as taught by the Blessed One.
In the 45 years of His “walk-about” proclamation of the rediscovered

Dhamma, in the northern part of India, the Buddha gave discourses on a
very wide spectrum of universal realities. He spoke on the true nature of
the universe; its beginning and its course through aeons in time.
12
He spoke on the beginnings of life; how it began and the causes for life
recurrences; he spoke on the effects of thoughts, speech and deeds in
conditioning the way to future births; he spoke on the immaterialistic
nature of all living beings, celestial or mundane; he spoke on the
destinations of all living beings when they cease to exist in their present
forms.
He also spoke on the moralities that needed to be cultivated; the way to

their cultivation and the results of such cultivations. He spoke on the
denisens inhabiting the various realms of existences; from celestial
spheres of the highest purity to the lowest realms in the hellish regions.
His Discourses cover each and every iota of universal existence. He

never left out a single item that could help human beings attain to the
highest state of purity so that those who earnestly and diligently follow
His teachings will find their way to a state of Deathlessness; a state of
non-suffering throughout.
For He said: “I have set forth the Dhamma without making making any
distinction of esoteric and exoteric doctrine; there is nothing with
regard to the teachings that the Tathagata holds to the last with the
closed fist of a teacher who keeps some things back.”
He emphasised the efficacy of His Teachings and the Goal that will
surely be realised, by the following short simile that Dhamma
practitioners will surely be familiar with:
13
SIMSAPA SUTTA: THE SIMSAPA LEAVES
At one time the Blessed One was staying at Kosambi

in the Simsapa Grove. The Blessed One, taking a
few Simsapa leaves in his hand, questioned the
bhikkhus: "What do you think, bhikkhus?
bhikkhus? Which
are the more numerous, the few leaves I have here
in my hand, or those up in the trees of the grove?"
"Lord, the Blessed One is holding only a few leaves; those up in the
trees are far more numerous."
"In the same way, bhikkhus,

bhikkhus, there are many more
more things that I know,
but have not revealed to you. What I have revealed to you is only a
little. And why, bhikkhus,
bhikkhus, have I not revealed it? Because, bhikkhus,
bhikkhus,
it is not
not related to the goal, it is not fundamental to the holy life, does
not conduce to disenchantment, dispassion, cessation, tranquillity,
higher knowledge,
knowledge, enlightenment or Nibbana.
Nibbana. That is why I have not
revealed it. And what, bhikkhus,
bhikkhus, have I revealed?
This is Suffering,
This is Cause of the Arising of Suffering,
This is the Cessation of Suffering, and
This is the Path that leads to the
Cessation of Suffering.
14
And why, bhikkhus,

bhikkhus, have I revealed it?
Because this is related to the Goal,
Goal,
Fundamental to thethe Holy Life,
Life, Conduces to
Disenchantment, Dispassion,
Dispassion, Cessation, Tranquillity,
Tranquillity,
Higher Kno
Knowledge,
nowledge, Enlightenment
Enlightenment and Nibbana,
Nibbana,
Therefore, have I revealed it.
Therefore, bhikkhus,
bhikkhus, your task is to learn:
This is Suffering;
This is the Arising of Suffering;
This
his is the Cessation of Suffering;
This is the Path that leads to the
Cessation of Suffering.
That is your task."
(SN 56.31; Translation by M. Walshe)
The gist of the Blessed One’s words were that it would only take a few
instructions to begin the practice to gain the state where higher
knowledge would be attained, thereby leading to a state where all
knowledge are also available to the practitioner.
It would be a daunting task indeed, to even attempt to bring the whole

of the Suttas by anyone to anyone; thus, ‘Window to the Suttas’ is a
quick peek into a few samplings of these Suttas, so as to whet the
interest of those in their journey to seek the Truth and serve as a menu
board for them to fine tune their investigative efforts to discover the
gems within the Suttas and hopefully they will then gain the right way to
a life of moral purity.
15
Knowing the Suttas intimately is akin to knowing the ways to healing the
ills and giving insights to the whys and wherefores of our suffering
existence. The Suttas are as invaluable as are diamonds and are as
rare, as they will be among us only for a limited time and will
eventually be corrupted and lost; to be rediscovered after a very long
world period. The Suttas are a tripartite set of Dhamma literature
known as the Tipitaka. In the Pali language, “ti” means three and
“pitaka” means basket; 'tipitaka', literally means 'the three baskets or
collections’ of Dhamma of the Buddha; being the Discourses, the Vinaya
rules and the Abhidhamma study.
In this basket are found all that is needed to attain to a life of purity
sufficient to lead to a state of nobility of mind to effectively eradicate
all suffering thus leading to the state of Nibbana, if we but only
sincerely and diligently seek to find that rare gem.
16
INTRODUCTION
WHO IS THE BUDDHA? (Narada Thera)
Once a certain Brahmin named

Dona, noticing the unusual
markings of the footprint of the
Buddha, approached Him and
questioned Him:
"Your Reverence will be a Deva?"
"No, indeed, brahmin,

a Deva am I not.”
not.”
"Then Your Reverence will be a Gandhabba?"
"No indeed, branmin, a Gandhabba am I not."
"A Yakkha then?"
"No, indeed, brahmin, not a Yakkha."
"Then Your Reverence will be a human being?"
"No indeed,
indeed, brahmin, a human being am I not."
"Who, then, pray, will Your Reverence be?"
The Buddha replied that He had destroyed Defilements which condition

rebirth as a Deva, Gandhabba, Yakkha, or a human being and added:
"As a lotus, fair and lovely,

By the water is not soiled,
By the world am I not soiled;
Therefore, brahmin, am I Buddha."
17
The Buddha does not claim to be a god. He taught that there are
countless gods, devas and brahmas who are also a class of beings
subject to birth and death; but there is not a Supreme God, who controls
the destinies of human beings and who possesses divine powers to
appear on earth at different intervals, employing a human form as a
vehicle. Nor does the Buddha call Himself a "Saviour", who freely saves
others through his personal salvation. The Buddha encourages His
followers to depend on themselves for their deliverance, since both
defilement and purity depend on oneself. One cannot directly purify or
defile another. Clarifying His relationship with His followers and
emphasising the importance of self-reliance and individual striving, the
Buddha plainly states:
"You yourselves should make an exertion.

The Tathagatas are only teachers."
teachers."
The Buddha only indicates the path and method whereby He delivered
Himself from suffering and death and achieved His ultimate goal. It is
left for His faithful adherents who wish their release from the ills of life
to follow the path.
"To depend on others for salvation is negative,

Depend on oneself is positive."
"Be an island unto

unto yourselves;
Be a refuge unto yourselves;
Seek no refuge in others."
18
These significant words uttered by the Buddha in His last days are very
striking and inspiring. They reveal how vital is self-exertion to
accomplish one's ends, and how superficial and futile it is to seek
redemption through benignant saviours, and crave for illusory happiness
in an afterlife through the propitiation of imaginary gods by fruitless
prayers and meaningless sacrifices.
The Buddha was a human being. As a man He was born, as a Buddha

He lived, and as a Buddha His life came to an end. Though human, He
became an extraordinary man owing to His unique characteristics. The
Buddha laid stress on this important point, and left no room for any one
to fall into the error of thinking that He was an immortal being. It has
been said of Him that there was no religious teacher who was "ever so
godless as the Buddha, yet none was so god-like." In His own time the
Buddha was no doubt highly venerated by His followers, but He never
arrogated to Himself any divinity.
THE BUDDHA’S GREATNESS

Born a man, living as a mortal, by His own exertion He attained the
supreme state of perfection; an Enlightened One; by which he is known
as the Buddha, and without keeping His Enlightenment to Himself, He
taught the world the way to perfection and the destruction of suffering.
Instead of placing himself as an Almighty God over man, and rendering

man a subservient position in relation to such a conception of divine
power, He demonstrated how man could attain the highest knowledge
and Supreme Enlightenment by his own efforts.
19
He taught that man can gain his deliverance from the ills of life and
realise the eternal bliss of Nibbana without depending on an external
God or mediating bhikkhus. He declared that the gates of deliverance
were open to all, in every condition of life, high or low, saint or sinner,
who would diligently seek and aspire to perfection.
He did not force His followers to be slaves either to His teachings or to

Himself, but granted complete freedom of thought and admonished His
followers to accept His words not merely out of regard for Him but
after subjecting them to a thorough examination; "... as the wise would
test gold by burning, cutting, and rubbing it on a piece of touchstone."
He comforted the bereaved mothers like Patacara and Kisagotami by

His consoling words. He ministered to the deserted sick like Putigatta
Tissa Thera with His own hands. He helped the poor and the neglected
like Rajjumala and Sopaka and saved them from an untimely and tragic
death. He ennobled the lives of criminals
like Angulimala and courtesans like
Ambapali. He encouraged the feeble,
united the divided, enlightened the
ignorant, clarified the mystic, guided the
deluded, elevated the base, and dignified
the noble. The rich and the poor, the saint
and the criminal, loved Him alike. His noble
example was a source of inspiration to all.
He was the most compassionate and
tolerant of teachers.
20
His wisdom, compassion, renunciation, perfect purity, exemplary

personal life, the blameless methods that were employed to propagate
the Dhamma and His final success; all these factors have inspired about
one fifth of the population of the world to hail the Buddha as the
greatest teacher that ever lived on earth.
THE INVITATION TO EXPOUND THE DHAMMA

After His Enlightenment and having spent time in contemplation, the
Buddha proceeded to the banyan tree and while contemplating in
meditation the following thought occurred to Him.
"This Dhamma which I have realised

is indeed
indeed profound, difficult to perceive, difficult to comprehend,
tranquil, exalted, not within the sphere of logic, subtle,
and is to be understood by the few who are wise;
other beings are attached to material pleasures.
This causally connected 'Dependent Arising'

is a subject which is difficult to comprehend;
and this Nibbana;
the cessation of the conditioned, the abandoning of all passions,
the destruction of craving, the non-
non-attachment, and the cessation,
is also a matter not easily comprehensible.
If I too were to teach this Dhamma,

it would not be understood by them;
that will be wearisome to me; that will be tiresome to me."
21
Then these wonderful verses unheard of before occurred to the Buddha:
"With difficulty
have I comprehended the Dhamma.
There is no need to proclaim it now.
This Dhamma is not easily understood
by those who are dominated
by lust and hatred.
The lust-
lust-ridden, shrouded in darkness,
do not see this Dhamma,
which goes against the stream,
which is abstruse, profound,
difficult
difficult to perceive
and subtle."
As the Buddha reflected thus, he was not disposed to expound the

Dhamma.
Thereupon Brahma Sahampati, understanding with his own mind the

Buddha's thoughts and, fearing that the world might perish through not
hearing the Dhamma; just as a strong man would stretch his bent arm or
bend his stretched arm even so did he vanish from the Brahma realm
and appeared before the Buddha.
And, covering one shoulder with his upper robe and placing his right
knee on the ground, he venerated the Buddha with clasped hands and
said thus:
22
"O Lord, may the Exalted One expound the Dhamma! May the
Accomplished One expound the Dhamma! There are beings with little
dust in their eyes, who, not hearing the Dhamma, will fall away. There
will be those who will understand the Dhamma."
Further, he remarked: "In ancient times there arose in Magadha a

Dhamma, impure, thought out by the corrupted. Open this door to the
Deathless State. May they hear the Dhamma understood by the
Stainless One! Just as one standing on the summit of a rocky mountain
would behold the people around, even so may the All-Seeing, Wise
One ascend this palace of Dhamma! May the Sorrowless One look upon
the people who are plunged in grief and are overcome by birth and
decay!”
"Rise, O Hero, Victor in battle,
Caravan Leader, Debt-free One,
and wander in the World!
May the Exalted One teach the Dhamma!
There will be those who will understand."
When he said thus, the Exalted One replied:
"The following thought,

thought, O Brahma, occurred to me; 'This Dhamma
which I have comprehended is not easily understood by those who
are dominated by lust and hatred. The lust- lust-ridden, shrouded in
darkness, do not see this Dhamma, which goes against the stream,
which is abstruse, profound, difficult to perceive,
perceive, and subtle'. As I
reflected thus, my mind turned into inaction and not to the teaching
of the Dbamma."
23
Brahma Sahampati appealed to the Buddha for the second time and He
made the same reply. When he appealed to the Buddha for the third
time, the Exalted One, out of pity for beings, surveyed the world with
His Buddha-Vision.
As He surveyed thus, He saw beings with little and much dust in their
eyes, with keen and dull intellect, with good and bad characteristics,
beings who are easy and beings who are difficult to be taught, and few
others who, with fear, view evil and a life beyond.
As in the case of a blue, red or white

lotus pond, some lotuses are born in
the water, grow in the water, remain
immersed in the water, and thrive
plunged in the water; some are born
in the water, grow in the water and
remain on the surface of the water;
some others are born in the water,
grow in the water and remain emerging out of the water, unstained by
the water.
Even so, as the Exalted One surveyed the world with His Buddha-Vision,
He saw beings with little and much dust in their eyes, with keen and dull
intellect, with good and bad characteristics, beings who are easy and
difficult to be taught, and few others who, with fear, view evil and a life
beyond; relenting, He addressed the Brahma Sahampati in a verse thus:
24
"O Brahma;
Being aware of the weariness,
I had no wish to teach amongst men,
men,
This Glorious and Excellent
Excellent Dhamma.
Now, Opened to them are

The Doors
to
the
Deathless State.
Let those who have ears
ears repose confidence.
The delighted Brahma, with the happy thought that he had made the
occasion for the Exalted One to expound the Dhamma, respectfully
saluted Him and, passing round Him to the right, disappeared
immediately.
25
FAMILY VALUES
The Mangala Sutta on

on Blessings
In ancient India, the people used to assemble and hold meetings in the
town hall to discuss and elucidate such lectures so as to impart wisdom
and knowledge that would be of benefit to them.
Once, a discussion was held on the subject of “Blessings.” What is

Blessing; and what constitutes Blessing? Far and wide all over India, the
people debated and argued. Many points were raised and expounded
but no decision could be reached as to what was the highest blessing.
From the neighbourhood where it was first discussed, news of this
controversy spread far and wide and yet no satisfactory answer could
be obtained.
26
This debate was carried even to the spiritual realm of Brahma. After
debating for about twelve years, the devas at Tavatimsa Heaven
assembled one day and proposed to lay the matter before their King,
Sakka Deva Raja.
In order to obtain the correct answer to this controversy, they were

advised by him to seek an answer from the Lord Buddha Himself. “For,”
as he said, “if you wish to have a light, you must approach a fire to get
it, you cannot get light from a firefly.”
A certain Deva was requested to approach the Exalted One, who was
at that time residing at Jetavana. Thus, far into the third watch of the
night, when all was quiet and calm and the world was in deep slumber,
this deva of wondrous beauty, with brilliant rays emanating from his
body illuminating the whole of the Jetavana premises, approached the
Exalted One. Having paid due respects and homage, the deva stood
reverently to one side and so standing, laid before Him the following
question:-
“O Lord, Many gods and men pondering on the question of blessings

could not come to a decision. Therefore, may You, Lord please tell us
what is the Greatest Blessing?”
In His reply, the Exalted One expounded the Mangala Sutta, and thus
expounded to the deva, the causes resulting in bliss are as follows:-
27
"Not consorting with fools; the

the wise to associate
associate;
te;
Honou
onouring those worthy of honour;
This is the Greatest Blessing.
Blessing.
Residing in suitable locality; meritorious deeds in the past achieved;

Setting
etting oneself in the right course;
Blessing.
Having learning,
learning, skillful in handicraft, well-
ell-trained in discipline,
Imbued with good speech;
Blessing.
Supporting mother and father; cherish

cherishing
herishing wife and children,
Engaging in peaceful occupation;
Blessing.
Generous; righteous in conduct;

conduct; helping
elping one's relatives;
Blameless in action;
This
Blessing.
Greatly loathing,
loathing, and abstaining
abstaining from evil,
evil,
Refraining
efraining from intoxicants; steadfast in virtue;
This is
is the Greatest Blessing.
Blessing.
Humble and respectful; contented and grateful;

Listening
istening to the Dhamma on due occasions;
occasions;
Blessing.
28
Patient
Patient and Tolerant;
Tolerant; associating
associating with those on the Path;
Path;
Engaging in religious
religious discussions on due occasions;
Blessing.
Self-
Self-restraint, a Holy and Chaste
Chaste life leading,
leading,
Perceiving the Noble Truths;
Truths; and the realisation
realisation of Nibbana;
Blessing.
Mind unruffled by the vagaries of fortune,

From sorrow freed, defilements cleansed, fear liberated
liberated;;
Blessing.
Those who thus abide, ever

ever remain invincible,
Bliss established.
These are the Greatest Blessings."
Blessings."
This remarkable discourse should be learnt by heart and studied by all

those seeking emancipation. It shows how pragmatic the Buddha’s
teaching is, in which there is no room for superstition and rituals.
Understanding and practice are vital; blind devotion and lip-service are
futile and irrelevant to the realisation of the Buddha’s Dhamma. One
who diligently practises the Dhamma shows how much they revere the
Buddha. (This Sutta appears in the Sutta-Nipata (v.258ff) and in the
Khuddakapatha. See Maha-mangala Jataka (No. 453). For a detailed
explanation see Life's Highest Blessing by Dr. R.L. Soni, WHEEL No.
254/256.)
29
ON FAMILY VALUES
SALIENT POINTS IN THE SIGALA SUTTA
U Ko Lay1985
There are some people who wrongly believe that the Buddha's Teaching
being directed to attainment of high spiritual goals is too lofty and
sublime for the ordinary men and women of the workaday world to
follow. They believe that it can be practised only by recluses who have
renounced their homes, pleasures of the world and sensual delights, to
devote themselves to the practice of pure life.
It is a fact that, whatever the Buddha has said, in instructions or

discourses to devas and men, has only one taste, one flavour; that of
emancipation. But the Buddha's Teaching was meant not just for the
bhikkhus and bhikkhunis who practised the Dhamma full time, leading a
life of retirement in remote places, cutting themselves off from society. In
his Teachings, the Buddha did not forget the needs and difficulties of the
everyday world. The qualitative accumulation of his paramis (efforts for
self-perfection) was not to be utilised for the benefit of the ascetics and
recluses only. It was meant for all mankind as well as devas without
distinction. To promote their welfare and happiness and to help them
attain liberation from the round of rebirths is the sole purpose of the
appearance of a Buddha in the world.
The Buddha's repeated injunction to his followers was very simple and
straightforward:
Abstain from all that is evil.

Develop and promote good deeds.
Purify the mind.
This is the Teaching of all the Budddhas
He explained this simple injunction in diverse ways, adapting his

thoughts and words to the needs and stages of development of his
audience.
30
To the group of Five Bhikkhus, the wise sages who had attended upon
him while he was searching after the Truth and who were already
established in good moral conduct with prolonged training in mental
concentration, he delivered his sermon announcing that he had
discovered the Deathless, the Four Noble Truths and the Noble Path of
Eight Constituents.
To beings of superior and penetrating intellect such as the devas of the

Tavatimsa realm or the Venerable Sariputta, one of his two Chief
Disciples, the Buddha expounded the Abhidhamma, the Higher
Teaching, which deals with ultimate realities, the analysis of mind and
matter into their absolute components and which explains the system of
causal relationships.
In Sigala Sutta, although his effort was directed towards the same
ultimate goal, his approach and method were different to suit the
occasion. Young Sigala was the scion of a wealthy family of Rajagaha.
His parents were devout followers of the Buddha and were well
established in the Path.
But young Sigala was aloof to the Buddha, the Dhamma and the
Samgha. Inspite of his parents' repeated advice, he would not approach
the Buddha and listen to His discourses, nor would he visit any of the
leading disciples of the Buddha. He was interested in material progress
and prosperity; he did not see any benefit in dealing with the Buddha
or His disciples. He believed that he would have to make offerings to
them and thus suffer material loss for himself by coming into contact with
them.
As the father was about to die, he left the advice "Dear son, worship the
directions". The father gave this advice in the hope that one day the
Buddha or His disciples would see him worshipping the directions, and
would give him a suitable discourse that would benefit him.
31
All discourses given by the Buddha always dealt with topics that fell
within the framework of the Noble Path of Eight Constituents divided
into three groups:
• The Morality (Sila) Group consisting of:

Right Speech, Right Action and Right Livelihood,
• The Concentration (Samadhi) Group consisting of:
Right Effort, Right Mindfulness and Right Concentration, and
• The Wisdom (Panna) Group consisting of:
Right Understanding and Right Thought.
On meeting with Sigala, the Buddha realised that the young man was
ill-prepared to receive his Teaching on the Noble Path as a whole or as
highly advanced expositions on it. He would have to start with the initial,
preparatory group of Sila which deals with the practice of Right
Speech, Right Action and Right Livelihood.
In the Sigala Sutta, the Buddha adapted his Teaching in such a way that
the young householder at once saw in the discourse, lessons of direct
practical application capable of immediate and fruitful use.
The Buddha laid stress on social obligations, family responsibilities and

adequate discharge of duties to society founded on individual good
conduct and moral purity. He described the obligations and
responsibilities in the relationship between parents and children,
between teacher and pupil, between husband and wife, between
friends, relatives and neighbours, between employers and employees.
He explained also how the laity should look after the essential needs of
the bhikkhus of the Order with lovingkindness and respect, and how the
bhikkhus in turn should satisfy the religious needs of those who are less
advanced intellectually and spiritually, by imparting knowledge of the
Dhamma to them and helping them along the right path, thus leading
them away from evil.
32
The way of life as envisaged and outlined in the Sutta for young Sigala
is as applicable and beneficial today as it was in the Buddha's time. The
advice given in the Sutta covers every aspect of human relationship
based on lovingkindness, sympathetic understanding and charity so
completely that it became known as the Code of Discipline for laymen.
Whoever follows and practises it as laid down in the Sutta will bring
goodwill, peace and harmony not only to his family but also to the
society in which he lives.
It was not the wise old man’s intention that his

son followed any form of traditional practice,
but that such a practice may one day attract
the attention of the Buddha, whom he hope
would then guide his son correctly; and his
dying wish came true. As it happened the
Buddha was on His regular alms round along a
path in Rajgaha when He observed Sigala in the act of worshipping the
six directions.
The Exalted One stopped and questioned Sigala as to what he was

doing. ‘I am only following my father’s advice’ Sigala replied. ‘He told
me before he died to worship the six directions every day after my
morning ablutions as it will bring prosperity and happiness to my life.’
The Buddha then replied that the true value in venerating the six
directions was not as he had thought so. On confirmation from Sigala
that he would surely be keen to know the correct reason, the Buddha
explained in a lengthy discourse the true value in the veneration.
33
The Buddha then explained that the six directions represents parents,
whom He identified as the east; teachers as the south; family (wife and
children) as the west; friends as the north; ascetics as above and
dependents (employees) as below.
SIGALOVADA SUTTA: (abridged)

Thus have I heard: On one occasion the Exalted One was dwelling in the
Bamboo Grove, the Squirrels' Sanctuary, near Rajagaha. Now at that
time, young Sigala, a householder's son, rising early in the morning,
departing from Rajagaha, with wet clothes and wet hair, worshipped
with joined hands the various quarters; the East, the South, the West, the
North, the Nadir, and the Zenith.
Then the Exalted One, having robed himself in the forenoon took bowl
and robe, and entered Rajagaha for alms. There, he saw young Sigala
worshipping thus, and spoke to him as follows:
"Wherefore do you, young householder,

rising early in the morning, departing from Rajagaha,
with wet clothes and wet hair,
worship, with joined
joined hands these various quarters;
the East, the South, the West, the North,
the Nadir, and the Zenith?"
"Lord, my dying father said: The six quarters, son, you shall worship.
And I, Lord, respecting, revering, reverencing and honouring my father's
word, rise early in the morning, and with joined hands, worship these six
quarters."
34
"It is not thus, young householder,

householder, the six quarters should be
worshipped in the discipline of the noble."
"How then, Lord, should the six quarters be worshipped? It is well, Lord,
if the Exalted One would teach the doctrine to me showing how the six
quarters should be worshipped in the discipline of the noble."
"Well, young householder, listen well;

well; I shall speak."
"Very good, Lord," responded young Sigala. And the Exalted One
spoke as follows:
"And how, does a noble disciple cover the six quarters? These are
the six quarters:
quarters:
Parents should
should be looked upon as the East;
Teachers as the South,
Wife and Children
Children as the West,
Friends and Companions as the North,
Servants and Employees
Employees as the Nadir,
Ascetics and Brahmans
Brahmans as the Zenith.”
Zenith.”
In five ways, a Child should minister to his Parents as the East:

East
(i) Having supported me I shall support them,
(ii) I shall do their duties,
(iii) I shall keep the family tradition,
(iv) I shall make myself worthy of my inheritance,
(v) I shall offer alms in honour of my departed relatives.
35
In five ways, should the Parents show their compassion:

(i) restrain them from evil,
(ii) encourage them to do good,
(iii) train them for a profession,
(iv) arrange a suitable marriage,
(v) hand over their inheritance to them at the proper time.
In five ways Pupils should minister to a Teacher as the South:

South
(i) by rising from the seat in salutation,
(ii) by attending on him,
(iii) by eagerness to learn,
(iv) by personal service,
(v) by respectful attention while receiving instructions.
In five ways, should Teachers show their compassion:

(i) train them in the best discipline,
(ii) see that they grasp their lessons well,
(iii) instruct them in the arts and sciences,
(iv) introduce them to their friends and associates,
(v) provide for their safety in every quarter.
In five ways, should a Wife as the West be ministered to by a

Husband:
(i) by being courteous to her,
(ii) by not despising her,
(iii) by being faithful to her,
(iv) by handing over authority to her,
(v) by providing her with adornments.
36
In five ways, should the Wife show her compassion to her Husband:
(i) performs her duties well,
(ii) is hospitable to relations and attendants,
(iii) is faithful,
(iv) protects what he brings,
(v) is skilled and industrious in discharging her duties.
In five ways, should a Clansman minister to his Friends and

Companions as the North:
North
(i) by liberality,
(ii) by courteous speech,
(iii) by being helpful,
(iv) by being impartial,
(v) by sincerity.
In five ways should Friends and Companions show compassion:

(i) protect him when he is heedless,
(ii) protect his property when he is heedless,
(iii) become a refuge when he is in danger,
(iv) do not forsake him in his troubles,
(v) show consideration for his family.
In five ways should a Master minister to his Servants as the Nadir:

(i) by assigning them work according to their ability,
(ii) by supplying them with food and with wages,
(iii) by tending to them in sickness,
(iv) by sharing with them any delicacies,
(v) by granting them leave at times.
37
In five ways should the Servants and Employees show their

compassion to him:
(i) rise before him,
(ii) go to sleep after him,
(iii) take only what is given,
(iv) perform their duties well,
(v) uphold his good name and fame.
In five ways, should a Householder minister to Ascetics and

Brahmans as the Zenith:
(i) by lovable deeds,
(ii) by lovable words,
(iii) by lovable thoughts,
(iv) by keeping open house to them,
(v) by supplying their material needs.
The Ascetics and Brahmans should show their compassion towards

him in six ways:
(i) restrain him from evil,
(ii) persuade him to do good,
(iii) love him
(iv) make him hear what he has not heard.
(v) clarify what he has already heard,
(vi) point out the path to a heavenly state.
Thus spoke the Exalted One. When the Exalted One had spoken thus,
Sigala, the young householder, said as follows:
38
"Excellent, Lord, excellent! It is as if, Lord, a man were to set upright that
which was overturned, or were to reveal that which was hidden, or were
to point out the way to one who had gone astray, or were to hold a
lamp amidst the darkness, so that those who have eyes may see.
Even so, has the Dhamma been explained in various ways by the
Exalted One. I take refuge, Lord, in the Buddha, the Dhamma, and the
Sangha. May the Exalted One receive me as a lay follower; as one
who has taken refuge from this very day to life's end."
(The Discourse to Sigala (DN 31): The Layperson's Code of Discipline.
By Narada Thera)
ADVICE TO RAHULA
The exhortations given by the Buddha for the guidance and
development of Rahula, the Buddha's own son, are examples of the
Buddha's perfect wisdom and skill to fit the Dhamma to the needs and
intellectual capacity of his listeners.
The first exhortation (found in the Ambalatthika Sutta of Majjhima

Nikaya) to Rahula when he was at the age of seven, dealt with
truthfulness and mindfulness, which two are the foundations for building
character and for developing the faculties of the mind. The Buddha
made use of simple similes in the discourse to impress His teaching on the
young mind of Rahula.
The second exhortation to Rahula (in the Maha Rahulovada Sutta of

Majjhima Nikaya) when he was eighteen years old, contained chiefly
instructions on meditation, starting with mindfulness on respiration and
39
leading on to Insight Meditation. Rahula was taught also the

insubstantiality of the five groups of grasping and the importance of
maintaining equanimity on all occasions.
The third discourse (found in the Cula Rahulovada Sutta of Majjhima

Nikaya), given to Rahula when he was in his twenty-first year as a
bhikkhu, dealt with the three characteristics of all conditioned existence
(impermanency, unsatisfactoriness and insubstantiality). Contemplating
on these three characteristics, Rahula finally attained Arahattaphala
(arahanthood), the highest goal of a recluse's life.
40
He does not neglect meditation and contemplation.

He commits himself to internal tranquillity of awareness
LIVING BY THE DHAMMA

A certain bhikkhu went to the Blessed One and, on arrival, having
bowed down to him, sat to one side. As he sat there he asked the
Blessed One: “‘Living by the Dhamma; living by the Dhamma’. Thus it is
said, Lord. How does a bhikkhu live by the Dhamma?"
"Bhikkhu, a bhikkhu studies the Dhamma, dialogues, narratives of

mixed prose and verses, explanations, spontaneous exclamations,
quotations, birth stories, amazing events. He spends the day in
Dhamma-study. He neglects meditation and contemplation. He
does not commit himself to internal tranquillity of awareness
(Vipassana contemplation). This is called a bhikkhu who is keen on
study, not one who lives by the Dhamma.
41
Then there is a bhikkhu who takes the Dhamma as he has heard it,
studied it and teaches it in full detail to others. He spends the day in
Dhamma-description. He neglects meditation and contemplation.
He does not commit himself to internal tranquillity of awareness.
This is called a bhikkhu who is keen on description, not one who lives
by the Dhamma.
studied it and recites it in full detail. He spends the day in Dhamma-
recitation. He neglects meditation and contemplation. He does not
commit himself to internal tranquillity of awareness. This is called a
bhikkhu who is keen on recitation, not one who lives by the Dhamma.
studied it, thinks about it, evaluates it and examines it with his
intellect. He spends the day in Dhamma-thinking. He neglects
meditation and contemplation. He does not commit himself to
internal tranquillity of awareness. This is called a bhikkhu who is
keen on thinking, not one who lives by the Dhamma.
Then there is a bhikkhu who studies the Dhamma, dialogues,

narratives of mixed prose and verses, explanations, spontaneous
exclamations, quotations, birth stories and amazing events. He does
not spend the day in such Dhamma-study. He does not neglect
meditation and contemplation. He commits himself to internal
tranquillity of awareness (Vipassana meditation and contemplation).
This is called a bhikkhu who lives by the Dhamma.
Dhamma
42
Now, bhikkhus
bhikkhus,
I have taught you the person
who is keen on study, the one who is keen on description,
the one who is keen on recitation, the one who is keen on thinking,
and
The One
One who lives by the Dhamma.
Whatever a teacher should do; seeking the welfare of his disciples,

out of sympathy for them, that have I done for you.
Over there are the roots of trees,

Over there…
Empty dwellings.
Practise meditation, bhikkhus.
Do not be heedless. Do not later fall into regret.
This is our message to you."
Anguttara Nikaya V.73

43
TUCCHO POTHILA, VENERABLE EMPTY SCRIPTURE

AN OFT TOLD TALE
In the time of the Buddha there was a bhikkhu known as Tuccho Pothila.
Tuccho Pothila was very learned, thoroughly versed in the scriptures and
texts. He was revered by people everywhere and had eighteen
monasteries under his care. When people heard the name "Tuccho
Pothila" they were awe-struck and nobody would dare question
anything he taught, so much did they revere his command of the
teachings. Tuccho Pothila was one of the Buddha's most learned
disciples.
One day he went to pay respects to the Buddha. As he was paying his
respects, the Buddha said, "Ah, Venerable Empty Scripture, you have
arrived”. They conversed for a while until it was time to go, and then, as
he was taking leave of the Buddha, the Buddha said, "Oh, leaving now,
Venerable Empty Scripture?"
On reflecting, the eminent teacher, was puzzled, "Why did the Lord say
that? What did he mean?" He thought and thought, turning over
everything he had learnt, until eventually he realised. "It's true!
‘Venerable Empty Scripture’, a bhikkhu who studies but doesn't
practise."
When he looked into his mind he saw that really he was no different
from laypeople. Whatever they aspired to he also aspired to, whatever
they enjoyed he also enjoyed; there was no real renunciate qualities
within him, no truly profound quality capable of firmly establishing him
in the Noble Way and providing true peace.
44
So he decided to practise; sadly, no one wanted to take him as a

student. All the teachers around were his own students, no-one would
dare accept him.
Finally, he decided to seek a teacher elsewhere. Packing his meagre

requisites, he travelled to another town where he was not known.
Coming to a big monastery he seek to see the abbot and requested for
a teacher; he was told to report to a young bhikkhu. The young bhikkhu
happen to have attained to the stage of an arahant and was
agreeable to instruct him. However, to test Tuccho Pothila’s resolve, he
asked that Tuccho Pothila walked towards a pond ahead and not to
stop till he was ordered to.
Tuccho Pothila obediently walked towards the pond. Seeing that there
was no instruction to stop, he kept walking till he was waist deep, still
not hearing any instruction, he kept on till his chin was touching the water
and then only was the young arahant convinced that the old bhikkhu
was ready for instruction. Thus, with proper guidance and instruction,
Tuccho Pothila quickly reached the stage of an arahant.
Tuccho Pothila was not living in the Dhamma, though he was teaching the
Dhamma. He started off well, took instructions from the Blessed One
Himself and practised diligently; he attained to some degree of success
and was able to teach others the technique of meditation. He was
praised for his teaching, so much so that, the desire for praise and fame
got the better of him; thus he neglected his own practice and kept on
feeding his happiness in doing a good teaching job; he did not
recognise his reason for teaching.
45
The Blessed One saw his failing and realised that a little push would get
him over his defilement. Thus, He addressed Tuccho Pothila as
Venerable Empty Scripture, knowing that this would re-awaken his mind
to practise.
As in the case of Tuccho Pothila, we are apt to fall into the trap of sense
pleasures, which can come in many forms and it is often that we do not
recognise them as such. When we fail to see the realities of our
defilement, we will surely have wandered off the Path of Dhamma.
THE SEVEN TYPES OF WIVES

One day, as the Blessed One was giving a discourse, much shouting and
yelling was heard in the house as Sujata was again scolding the
servants. The Enlightened One, being interrupted, enquired of
Anathapindika what kind of a commotion this was, that sounded like the
noisy shouts of fisher folk.
The householder answered that it was his own daughter-in-law, who did
not behave properly towards her husband or his parents,
who did not give alms, who was faithless and unbelieving, and who was
forever causing conflict. The Blessed One asked that she be called.
When she appeared before him, he asked her which of the seven types
of wives she wanted to be.
She replied that she did not understand the meaning of this, and asked
for more explanation. So the Enlightened One described the seven kinds
of wives:
46
Who, with mind corrupted, is unfeeling

Loves other men but her husband despises,
He who with wealth has gained her
She even seeks to kill — a Slayer is such a wife.
Whatever her husband gets for her by trade,

By skilled profession or a farmer's work,
She tries to filch a little
little just for herself.
Such a wife may well be called a Thief.
The slothful glutton, bent on idling,

A woman rude and fierce with coarse speech,
He who supports her, she dominates.
Such a wife a Tyrant must be called.
She who always for her husband cares

cares
With sympathy, like a mother for her son,
Who carefully guards his stored-
stored-up wealth,
Such a wife may Motherly be called.
She who holds her husband in the same regard

As younger sister holds the elder born,
Who humbly serves her husband's every wish,
wish,
As Sisterly is such a wife known.
47
She whom her husband's sight will always please,

Like friends who see each other after long a time,
Who nobly bred and virtuous, devoted to her husband,
A Friend is she as well as wife.
From anger free, afraid of punishment,

Who bears with her husband with patient heart,
And without grudge obeys his every wish,
A Handmaid is she and a wife.
Who is called a Slayer, a Tyrant, or a Thief,

Who is rude, unvirtuous, and disrespectful,
Such kinds of wives will on their death
To hellish worlds of misery depart.
But wives like Mother, Sister, Friend and Handmaid,

Firm in virtue, imbued with long termed self-
self-control,
Such kinds of wives will on their death
To happy destinies depart.
"These, Sujata, are the seven

seven kinds of wives a man may have," said
the Blessed One, "and which one of them are you?"
Deeply ashamed, Sujata replied that from then on she would strive to
be a handmaid to her husband. The words of the Enlightened One had
shown her how to conduct herself as a wife. Later she became a faithful
disciple of the Blessed One, to whom she was ever grateful for her
salvation. (Sujata Sutta Anguttara Nikaya 4:91)
48
FOUR TYPES OF HOMES

The Blessed One’s classification of the four types of homes:
1. Home where a male ghost lives with a female ghost

2. Home where a male ghost lives with a goddess
3. Home where a god lives with a female ghost
4. Home where a god lives with a goddess
The first home is where both the husband and wife break the Five
Precepts, often quarrel, lose tempers often and use harsh and
acrimonious words to each other. They are both wicked and narrow-
minded, not understanding each other’s problems, whims and fancies
and they do not forgive and forget each other’s mistakes.
The second home is where the husband has all the vices mentioned but
the wife refrains from them. She is tolerant, patient, kind and
understanding, wise, broad-minded and observes the Five Precepts. She
loves her husband and children, forgiving and forgetting their
shortcomings.
The third home is where the husband does all the

good deeds, while his wife has all the vices.
A home where both partners do all the good deeds

belong to the fourth category; the ideal home. It is
where members live according to correct principles
such that it generates an atmosphere of happiness,
love, peace and harmony.
49
THE CONDITIONS OF WELFARE

In Magadha (The Maha-Parinibbana Sutta No.16 part)
Thus have I heard: Once the Blessed One dwelt at Rajagaha, on the hill
called Vultures' Peak. At that time the king of Magadha, Ajatasattu, son
of the Videhi queen, desired to wage war against the Vajjis. He spoke
in this fashion: "These Vajjis, powerful and glorious as they are, I shall
annihilate them, I shall make them perish, I shall utterly destroy them."
He addressed his chief minister, the brahman Vassakara: "Come,

brahman, go to the Blessed One, pay homage in my name at his feet,
wish him good health, strength, ease, vigour, comfort and speak thus:
'O Lord, Ajatasattu, king of Magadha, desires to wage war against the
Vajjis. He has spoken in this fashion: "These Vajjis, powerful and glorious
as they are, I shall annihilate them, I shall make them perish, I shall
utterly destroy them."'
50
And whatever the Blessed One should answer, keep it well in mind and
inform me; for Tathagatas [Tathagata: lit. "Thus-gone" or "Thus-come";
an appellation of the Buddha, which he generally used when speaking
of himself] do not speak falsely."
"Very well, sire," said Vassakara. He ordered a large number of

magnificent carriages, mounted one himself, and accompanied by the
rest, drove out to Rajagaha towards Vultures' Peak. He went by
carriage as far as the carriage could go, then dismounting, he
approached the Blessed One on foot. After exchanging courteous
greetings and many pleasant words with the Blessed One, he sat down
at one side and addressed the Blessed One as instructed by the king.
At that time the Venerable Ananda was standing behind the Blessed
One, fanning him. The Blessed One addressed the Venerable Ananda:
"What have you heard, Ananda: do the Vajjis have frequent

gatherings, and are their meetings well attended?"
"I have heard, Lord, that this is so."
"So long, Ananda, as this is the case, the growth
growth of the Vajjis is to
be expected, not their decline.
"What have you heard, Ananda: do the Vajjis assemble and

disperse peacefully and attend to their affairs in concord?"
"I have heard, Lord, that they do."
"So long as this is the case, the growth of the Vajjis is to be
expected, not their decline.
51
"What have you heard, Ananda: do the Vajjis neither enact new
decrees nor abolish existing ones, but proceed in accordance with
their ancient constitutions?"
"So long
long as this is the case, the growth of the Vajjis is to be
"What have you heard, Ananda: do the Vajjis show respect, honour,
esteem, and veneration towards their elders and think it worthwhile to
listen to them?"
"What have you heard, Ananda: do the Vajjis refrain from abducting
women and maidens of good families and from detaining them?"
"I have heard, Lord, that they refrain from doing so."
"What have you heard, Ananda: do the Vajjis show respect, honour,
esteem, and veneration towards their shrines, both those within the
city and those outside it, and do not deprive them of the due
offerings as given and made to them formerly?"
"I have heard, Lord, that they do venerate their shrines, and that they
do not deprive them of their offerings."
52
"What have you heard, Ananda: do the Vajjis duly protect and
guard the arahats, so that those who have not come to the realm yet
might do so, and those who have already come
come might live there in
peace?"
expected, not their decline."
Then the Blessed One addressed Vassakara in these words:
"Once, brahman, I dwelt at Vesali,

Vesali, at the Sarandada shrine, and
there it was that I taught the Vajjis these seven conditions leading to
(a nation's) welfare. So long, brahman, as these endure among the
Vajjis, and the Vajjis are known for it, their growth is to be expected,
not their decline."
decline."
Thereupon Vassakara spoke thus to the Blessed One: "If the Vajjis,
Venerable Gotama, were endowed with only one or another of these
conditions leading to welfare, their growth would have to be expected,
not their decline. What then of all the seven? No harm, indeed, can be
done to the Vajjis in battle by Magadha's king, except through
treachery or discord. Well, then, Venerable Gotama, we will take our
leave, for we have much to perform, much work to do."
"Do as now as seem fit to you, brahman." And Vassakara, approving

of the Blessed One's words and delighted by them, rose from his seat
and departed.
53
WELFARE OF THE BHIKKHUS

(Mahaparinibbana Sutta)
Then, soon after Vassakara's departure, the Blessed One addressed the
Venerable Ananda thus:
"Go now, Ananda, and assemble in the hall of audience as many

bhikkhus as live around Rajagaha."
"Very well, Lord."
The Venerable Ananda did as he was requested and informed the

Blessed One: "The community of bhikkhus is assembled, Lord. Now let
the Blessed One do as he wishes."
Thereupon the Blessed One rose and went up to the hall of audience,
took his appointed seat and addressed the bhikkhus:
54
"Seven conditions leading to welfare I shall set forth, bhikkhus.

Listen and pay heed to what I shall say."
"So be it, Lord."
"The growth of the bhikkhus is to be expected, not their decline; so

long as they:
1. assemble frequently and in large numbers; meet and
2 disperse peacefully and attend to the affairs of the
Sangha in concord;
3. appoint
appoint no new rules, and do not abolish the existing
ones, but proceed in accordance with the code of
training (Vinaya) laid down;
4. show respect, honour, esteem, and veneration towards
the elder bhikkhus, those of long standing, long gone
forth, the fathers and
and leaders of the Sangha, and think
it worthwhile to listen to them;
5. do not come under the power of the craving that leads
to fresh becoming;
6. cherish forest depths for their dwellings;
7. establish themselves in mindfulness, so that virtuous
brethren of the Order who have not come yet might do
so, and those already
already come might live in peace.
"Seven further conditions leading to welfare I shall set forth,

bhikkhus. Listen and pay heed to what I shall say."
"So be it, Lord."
55
"The growth of the bhikkhus is to to be expected, not their decline so

long as they;
they;
1. do not delight in, are not pleased with, and are not fond
of activities,
2. are not fond of talk,
3. are not fond of sleep, and
4. company;
5. do not harbour, do not come under the spell of evil
desires;
6. have no badbad friends, associates, or companions; and
7. do not stop halfway on account of some trifling
achievement.
SEVEN GOOD QUALITIES

"So be it, Lord."
"The growth of the bhikkhus is to be expected, not their decline;

1. so long as they shall have faith,
2. so long as they have moral shame and
3. fear of misconduct,
4. are proficient in learning;
5. resolute;
6. mindful, and
7. wise.
56
SEVEN FACTORS OF ENLIGHTENMENT

"So be it, Lord."
"The growth of the bhikkhus is to be expected, not their decline so

long as they cultivate
cultivate the seven factors of enlightenment, that is:
1. mindfulness,
2. investigation into phenomena,
3. energy,
4. bliss,
5. tranquillity, 6. concentration and 7. equanimity.
SEVEN PERCEPTIONS
"So be it, Lord."
"The growth of the bhikkhus is to be expected, not their decline, so

long as they cultivate the perception;
1. of impermanence,
2. of ego-
ego-lessness,
3. of (the body's) impurity,
4. of (the body's)
body's) wretchedness,
5. of relinquishment,
6. of dispassion and
7. of cessation
57
SIX CONDITIONS TO BE REMEMBERED

"Six further conditions leading to welfare I shall set forth, bhikkhus.
Listen and pay heed."
"So be it, Lord."
"The growth of the bhikkhus is to to be expected, not their decline, so

long as they;
1. attend on each other with loving-
loving-kindness in deed, word,
and thought, both openly and in private;
2. in respect of what they receive as due offerings, even
the contents of their alms bowls, they share
share them with
virtuous members of the community;
3/4. in company
company with their brethren, train themselves,
openly and in private, in the rules of conduct, which are
complete and perfect, spotless and pure, liberating,
praised by the wise, uninfluenced (by mundane concerns),,
and favourable to concentration of mind;
5/6. and in company with their brethren, preserve, openly
and in private, the insight that is noble and liberating,
and leads one who acts upon it to the utter destruction
of suffering. [further reading MN.48..AN.11/12]
58
COUNSEL TO THE BHIKKHUS

The Blessed One, living at Vultures' Peak, often gave counsel to the
bhikkhus thus:
“Great becomes the fruit,
great is the gain of concentration
when it is fully developed by virtuous
virtuous conduct (sila)
( );
Great becomes the fruit,

great is the gain of wisdom
when it is fully developed by concentration (samadhi)
( );
Utterly freed from the taints [asava]] of lust,
becoming, and ignorance is the mind
that is fully developed in wisdom (panna)
( )."
When the Blessed One had stayed at Rajagaha as long as he pleased,

he addressed the Venerable Ananda thus: "Come, Ananda, let us go
to Ambalatthika." "So be it, Lord."
The Blessed One together with a large community of bhikkhus, took up

his abode at Ambalatthika. At Ambalatthika the Blessed One came to
stay in the king's rest house; and there, too, the Blessed One often gave
counsel to the bhikkhus (repeat above sila, samadhi, panna).
THE BLESSED ONE IS NOT A CLOSED FISTED TEACHER

Thus have I heard: At one time the Blessed One was staying at Veluva
village near Vesali. At that time the Blessed One addressed the
bhikkhus thus:
59
"Come, bhikkhus, enter upon the rains- rains-residence (vassa) in places

where you have friends, acquaintances and intimates in the the
neighbourhood of Vesali. As for me I shall enter upon the rains- rains-
residence in this Veluva village itself. "
The bhikkhus, assented respectfully, saying, "Very well, Venerable Sir."

The Blessed One himself entered upon the rains-residence in the Veluva
village itself.
Sometime after the Blessed One had entered upon the rains-residence,
there arose in him a severe illness; and he suffered excessive pain near
unto death. This, the Blessed One endured with mindfulness, clear
comprehension, and without being perturbed. Then this thought occurred
to the Blessed One:
“It would not be proper for me to pass away in the realisation of

Nibbana without letting the attendant bhikkhus know, without taking
leave of the community
community of bhikkhus. I should ward off this illness
illness till I
do so.”
so.”
Then the Blessed One warded off his illness and recovered. Soon after,
He came out and sat in the shade of the monastery. The Venerable
Ananda approached the Blessed One, made obeisance and addressed
the Blessed One thus: "Venerable Sir, I see the Blessed One now at
ease. I find the Blessed One now fit and fine, in good health. Though I
now see the Blessed One thus, when the Blessed One was ill, my body
felt heavy and stiff; my sight in all directions became dim; I became
bewildered, unable to grasp doctrines.
60
However, I took some small comfort from the thought that the Blessed
One would not pass away into parinibbana as long as He had not left
any last instructions concerning the community of bhikkhus”.
“Ananda, what does the community

community of bhikkhu
bhikkhu still expect from me? I
have set forth the Teaching without any distinction of inner or outer
doctrines. The Tathagata in his teaching does not hold anything
secret in the closed fist of the Teacher (i.e. does not keep back
anything). If a person
person should say: ‘I should lead the community of the
bhikkhus’ or ‘the community of bhikkhus should indicate me as the
leader’, then it is that person who should lay down instructions
concerning community of bhikkhus.
But, Ananda, the Tathagata has no suchsuch thoughts:

‘I should lead the community of bhikkhus’: or
‘the community of bhikkhus should indicate me as the leader’.
Having no such thought,
why should the Tathagata leave any last instructions
concerning
concerning the community of bhikkhus?
I am now frail,
frail,
Old, aged, far gone in years,
and in
The last stage of life.
I have reached
The Eightieth year.
61
Just as a worn out old cart is held together merely by bindings and
repairs, so the body of the Tathagata is held together merely by
His mind, similar
similar to bindings and repairs. It
It is only when the
Tathagata attains and is abiding in the Concentration of Mind that
the Tathagata's body is at real ease and comfort.
Therefore,
let yourselves
be your own firm support
like an island in the ocean,
and let yourselves,
yourselves,
and not any one, or anything else,
be your own refuge;
Let the Dhamma, the Teaching, be your firm support,

and let the Dhamma,
Dhamma, and not anything else, be your refuge.
Ananda, how is the bhikkhu to make himself his own support, and to
make himself,
himself, and not any one or any thing else, his refuge; to make
the Dhamma his firm support and to make the Dhamma and not
anything else, his refuge?
The bhikkhu in this Teaching,

Keeps
eeps his mind steadfastly on the Body,
Body,
with Diligence, Comprehension and Mindfulness,
Mindfulness,
Thus,
hus, keeping away Covetousness and Distress
Distress in
The Five Khandhas.
Khandhas.
62
He keeps his mind steadfastly

On the Sensation, on the Mind and on the Dhamma
With Diligence, Comprehension and Mindfulness,
Mindfulness,
Thus,
hus, keeping away Covetousness and Distress
Distress in
The Five Khandhas.
Khandhas.
Ananda, those
those bhikkhus who, either now or after my passing away,
make themselves their own firm support and make themselves, and
not anyone or anything else, their refuge: who make the Dhamma
their firm support and make the Dhamma, and not not anything else, their
refuge; all such bhikkhus among all the bhikkhus, who are desirous of
.”
keeping to the right practice, shall reach the highest, noblest state
(Mahaparinibbana Sutta Gilana Sutta)
63
OF DHAMMAS AND FRIENDSHIP
KALYANAMITTATA: Good Friendship in the Spiritual Life.

The Blessed One states that he sees no other thing that is so much
responsible for the arising of unwholesome qualities in a person as
bad friendship, nothing so helpful for the arising of wholesome
qualities as good friendship (AN I.vii,10; I.viii,1).
Again, he says that he sees no other external factor that leads to so

much harm as bad friendship, and no other external factor that leads to
so much benefit as good friendship (AN I.x,13,14). It is through the
influence of a good friend that a disciple is led along the Noble
Eightfold Path to (nibbana) release from all suffering (SN 45:2). Good
friendship means considerably more than associating with people that
one finds amenable and who share one's interests. It means in effect
seeking out wise companions to whom one can look for guidance and
instruction.
64
The task of the noble friend is not only to provide companionship in the
walking of the Path; the truly wise and compassionate friend is one who,
with understanding and sympathy of heart, is ready to criticise and
admonish, to point out one's faults, to exhort and encourage, perceiving
that the final end of such friendship is growth in the Dhamma.
The Blessed One succinctly expresses the proper response of a disciple

to such a good friend in a verse of the Dhammapada: "If one finds a
person who points out one's faults and who reproves one, one should
follow such a wise and sagacious counsellor as one would a guide to
hidden treasure" (Dhp. 76).
The Blessed One offers us crystal-clear advice how to recognise good

friends, how to distinguish good advisors from bad advisors. In the
Shorter Discourse on a Full-Moon Night (MN 110) he explains the
difference between the companionship of the bad person and the
companionship of the good person. The bad person chooses as friends
and companions those who are without faith, whose conduct is marked
by an absence of shame and moral dread, who have no knowledge of
spiritual teachings, who are lazy and unmindful, and who are devoid of
wisdom. As a consequence of choosing such bad friends as his advisors,
the bad person plans and acts for his own harm, for the harm of others,
and the harm of both, and he meets with sorrow and misery.
In contrast, the Blessed One continues, the good person chooses as

friends and companions those who have faith, who exhibit a sense of
shame and moral dread, who are learned in the Dhamma, energetic in
cultivation of the mind, mindful, and possessed of wisdom.
65
Resorting to such good friends, looking to them as mentors and guides,

the good person pursues these same qualities as his own ideals and
absorbs them into his character. Thus, while drawing ever closer to
deliverance himself, he becomes in turn a beacon light for others. Such a
one is able to offer those who still wander in the dark an inspiring
model to emulate, and a wise friend to turn to for guidance and advice.
UPADDHA SUTTA:
I have heard that on one occasion the Blessed One was living among the
Sakyans. There Venerable Ananda went to the Blessed One and on
arrival, having venerated the Blessed One, sat to one side. As he was
sitting there, the Venerable Ananda said to the Blessed One: “Lord,
admirable friendship, admirable companionship, admirable
camaraderie; this is half of the holy life”. (Half of the Holy Life; sn 45.2)
"Don't say that, Ananda. Don't say that.

Admirable friendship,
Admirable companionship,
Admirable camaraderie
Is truly the whole of the holy life.
When a bhikkhu has Admirable People as Friends,
Friends,
Companions, and Comrades,
Comrades,
He can be expected to develop and pursue
The Noble Eightfold Path.Path.
And how does a bhikkhu who has admirable people as friends,

companions, and comrades, develop and pursue the noble eightfold
path?
66
A bhikkhu develops:
evelops:
Right View,
Right Resolve;
Right Speech;
Right Action;
Right Livelihood;
Right Effort;
Right Mindfulness; Right Concentration;
oncentration;
Dependent on Seclusion, onon Dispassion, on Cessation;
Resulting in
in Relinquishment.
This is how a bhikkhu who has admirable people people as friends,

companions, and colleagues,
colleagues, develops and pursues the Noble
Eightfold Path.
Path. And through this line of reasoning one may know
how admirable friendship, admirable companionship, admirable
camaraderie is actually the whole of the holy life:
It is in dependence on me as an admirable friend that beings subject

to birth have gained release from birth, that beings subject to age
ageing
have gained release from age
ageing, that beings subject to death have
gained release from death, that beings subject to sorrow, sorrow,
lamentation, pain, distress, and despair have gained release from
sorrow, lamentation, pain, distress, and despair. It is through this line
of reasoning that one may know how admirable friendship, admirable
companionship, admirable camaraderie is actually
actually the whole of the
holy life."
67
THE GUARDIANS OF THE WORLD

HIRI AND OTTAPPA by Bhikkhu Bodhi
The Blessed One points to two mental qualities as the underlying
safeguards of morality; as the protectors of both the individual and
society as a whole. These two qualities are; in Pali, hiri and ottappa.
Hiri is an innate sense of shame over moral transgression; ottappa is

moral dread, fear of the results of wrong-doing. The Blessed One calls
these two states the bright guardians of the world. He gives them this
designation because as long as these two states prevail in people's
minds, the moral standards of the world remain intact, while when their
influence wanes the human world falls into unabashed promiscuity and
violence, becoming almost indistinguishable from the animal realm (Itiv.
42).
While moral shame and fear of wrong-doing are united in the common
task of protecting the mind from moral defilement, they differ in their
individual characteristics and modes of operation.
Hiri, the sense of shame, has an internal reference; it is rooted in self-

respect and induces us to shrink from wrong-doing out of a feeling of
personal honour.
Ottappa, fear of wrong-doing, has an external orientation. It is the voice

of conscience that warns us of the dire consequences of moral
transgression: blame and punishment by others, the painful kammic
results of evil deeds, the impediment to our desire for ending of
suffering.
68
The sense of shame spurs us to overcome unwholesome mental states

because we recognise that such states are blemishes on our character.
They detract from the inward loftiness of character to be fashioned by
the practice of the Dhamma, the stature of the Noble Ones. Fear of
wrong-doing bids us to retreat from morally risky thoughts and actions
because we recognise that such deeds are seeds with the potency to
yield fruits that inevitably will be bitter. The Blessed One asserts that
whatever evil arises springs from a lack of shame and fear of wrong,
while all virtuous deeds spring from the sense of shame and fear of
wrong.
ALAGADDUPAMA SUTTA
THE SNAKE: Nyanaponika Thera (A translation)
"There are here, O bhikkhus, some foolish men who study the
Teaching; having studied it, they do not wisely examine the purpose
of those teachings. To those who do do not wisely examine the
purpose, these teachings will not yield insight. They study the
Teaching only to use it for criticising or for refuting others in
disputation. They
They do not experience the true purpose for which
they ought to study the Teaching. To themthem these teachings wrongly
grasped, will bring harm and suffering for a long time.
Suppose, bhikkhus, a man wants a snake, looks for a snake, goes in

search of a snake. He then sees a large snake, and when he is
grasping its body or its tail, the snake turns
turns back on him and bites his
hand or arm or some other limb of his. And because of that he
suffers death or deadly pain; andand why? Because of his wrong grasp
of the snake.
69
But there are here, O bhikkhus, some noble sons who study the
Teaching; and having studied it, they examine wisely the purpose of
those teachings. To those who wisely examine the purpose, these
teachings will yield insight.
They do not study the Teaching for the sake of criticising nor for
refuting others in disputation. They experience
experience the purpose for
which they study the Teaching; and to them these teachings being
rightly grasped, will bring welfare and happiness for a long time; and
and
why? Because of their right grasp of the teachings.
Suppose, bhikkhus, a man wants a snake, looks for a snake, goes in

search of a snake. He then sees a large snake, and with a forked
stick he holds it firmly down. Having done so he catches it firmly by
the neck. Then although
although the snake might entwine with the coils of its
body that man's hand or arm or some
some other limb of his, still he does
not on that account suffer death or deadly pain; and why not?
Because of his right grasp of the snake.
Therefore, O bhikkhus, if you know the purpose of what I have said,

you should keep it in mind accordingly. But if you
you do not know the
purpose of what I have said, you should question
question me about it, or else
ask those bhikkhus who are wise.”
wise.”
THE RAFT
"I shall show you, bhikkhus, the Teaching's similitude to a raft; as
having the purpose of crossing over, not the purpose ofof being clung
to. Listen, bhikkhus, and heed well what I shall say".
70
"Yes, Lord," replied the bhikkhus and the Blessed One spoke thus:
"Suppose, bhikkhus, there is a man journeying on a road and he

sees a vast expanse of water of which this shore is perilous
perilous and
fearful, while the other shore is safe and free from danger. But there
is no boat for crossing nor is there a bridge for going over from this
side to the other. So the man thinks:
'This is a vast expanse of water; and this shore is perilous and fearful,
but the other shore is safe and free from danger. There is, however, no
boat here for crossing, nor a bridge for going over from this side to the
other. Suppose I gather reeds, sticks, branches and foliage, and bind
them into a raft.'
Now that man

man collects reeds, sticks, branches and foliage, and binds
them into a raft. Carried by that raft, labou
labouring with hands and feet,
he safely crosses over to the other shore. Having crossed and
arrived at the other shore, he thinks:
'This raft, indeed, has been very helpful to me. Carried by it, labouring
with hands and feet, I got safely across to the other shore. Should I not
lift this raft on my head or put it on my shoulders, and go where I like?'
"What do you think about it, O bhikkhus? Will this man by acting
thus, do what should be done with a raft?"
raft
"No, Lord"
71
"How then, bhikkhus, would he be doing what ought to be done with

a raft? Here, bhikkhus, having got across and arrived at the other
shore, the man thinks:
'This raft, indeed, has been very helpful to me. Carried by it, and
labouring with hands and feet, I got safely across to the other shore.
Should I not pull it up now to the dry land or let it float in the water,
and then go as I please?'
By acting thus, bhikkhus, would that man do what should be done

with a raft?
"In the same way, bhikkhus, have I shown to you the Teaching's
similitude to a raft: as having the purpose of crossing over, not the
purpose of being clung to.
"You, O bhikkhus, who understand the Teaching's similitude to a

raft, you should let go even good teachings,
teachings, how much more false
ones (MN 22).
MIS REPRESENTATION
"So teaching, so proclaiming, O bhikkhus, I have been baselessly,
vainly, falsely and wrongly accused by some ascetics and brahmans:
brahmans
'A nihilist is the ascetic Gotama; He teaches the annihilation, the
destruction, the non-being of an existing individual.'
"As I am not as I do not teach, so have I been baselessly, vainly,

falsely and wrongly accused by some ascetics and brahmans thus:
72
'A nihilist is the ascetic Gotama; He teaches the annihilation, the

destruction, the non-being of an existing individual.'
"What I teach now as before, O bhikkhus, is suffering and the

cessation of suffering.”
PRAISE AND BLAME

"If for that reason,
reason, others revile, abuse, scold and
and insult the Perfect
One, on that account, O bhikkhus, the Perfect One will not feel
annoyance, nor dejection, nor displeasure in his heart.
And if for that reason others respect, revere, honour and venerate
the Perfect One, on that account the Perfect One will not feel
delight, nor joy, nor elation in his heart.
If for that reason others respect, revere, honour and venerate the
(mind--body aggregate)
Perfect One, He will think: 'It is towards this (mind
perform
which was formerly fully comprehended, that they perfor m such acts.'
"Therefore, O bhikkhus, if you, too, are reviled, abused, scolded

and insulted by others, you should not on that account entertain
annoyance, nor dejection, nor displeasure in your hearts.
And if others respect, revere, honour and venerate you, on that

account you should not entertain delight,
delight, nor joy,
joy, nor elation in your
hearts.
73
If others respect, revere, honour and venerate you, you should think:
'It is towards this (mind-
(mind-body aggregate) which was formerly
comprehended, that they perform
perform such acts.'
NOT YOURS
"Therefore, bhikkhus, give up whatever is not yours. Your giving it
up will for a long time bring you welfare and happiness. What is it
that is not yours?
Corporeality is not yours. Give it up!

Your giving it up will for a long time bring you
welfare and happiness.
Feeling is not yours. Give it up!

Your giving it up will for a long bring you
Perception is not yours. Give it up!

Mental formations are not yours. Give them up!

Your giving them up will for a long time bring you
Consciousness is not yours. Give it up!

74
"What do you think,

think, bhikkhus: if people were to carry away the
grass, sticks, branches and leaves in this Jeta Grove, or burnt them
or did with them what they pleased, would you think: These people
carry us away, or burn us, or do with us as they please?"
"No, Lord."
"Why not?"
Because, Lord, that is neither our self nor the property of our self."
"So, too, bhikkhus, give up what is not yours! Your giving it up will
for a long time bring you welfare and happiness. What is it that is not
yours?
Corporeality; feeling; perception;
perception; mental formations;
consciousness are not yours.
Give them up!
Your giving them up will for a long time bring you welfare
and
happiness."
THE EXPLICIT TEACHING AND ITS FRUIT

"Bhikkhus, this Teaching so well proclaimed by me, is plain, open,
explicit, free of patchwork.
In this Teaching that is so well proclaimed by me and is plain, open,

explicit and free of patchwork; for those who are arahants, free of
taints, who have accomplished and completed their task, have laid
down the burden, achieved
achieved their aim, severed the fetters binding to
existence, who are liberated by full knowledge, there is no (future)
round of existence that can be ascribed to them.
75
"Bhikkhus, in this Teaching that is so well proclaimed by me and is

plain, open, explicit and
and free of patchwork, those bhikkhus who have
abandoned the five lower fetters will all be reborn spontaneously (in
the Pure Abodes) and there they will pass away finally, no more
returning from that world.
"Bhikkhus, in this Teaching that is so well proclaimed

proclaimed by me and is
plain, open, explicit and free of patchwork, those bhikkhus who have
abandoned three fetters and have reduced greed, hatred and
delusion, are all once-
once-returners, and, returning only once to this
world, will then make an end of suffering.
suffering.

plain, open, explicit and free of patchwork, those bhikkhus who have
abandoned three fetters, are all stream-
stream-enterers, no more liable to
downfall, assured, and headed for full Enlightenment.
Enlightenment.

plain, open, explicit, and free of patchwork, those bhikkhus who are
mature in Dhamma, mature in faith, are all headed for full
Enlightenment.
"Bhikkhus, in this Teaching that is so so well proclaimed by me and is

plain, open, explicit and free of patchwork, those who have simply
faith in me, simply love for me, are all destined for heaven
heaven"
ven"
Thus said the Blessed One. Satisfied, the bhikkhus rejoiced in the words
of the Blessed One.
76
THE FIVE MENTAL HINDRANCES

Unshakable deliverance of the mind is the highest goal in the Buddha's
doctrine. Here, deliverance means: the freeing of the mind from all
limitations, fetters, and bonds that tie it to the Wheel of Suffering, to the
Circle of Rebirth. It means: the cleansing of the mind of all defilements
that mar its purity; the removing of all obstacles that bar its progress
from the mundane to the supramundane consciousness, that is, to
Arahantship. (Selected Texts from the Pali Canon and the Commentaries
by Nyanaponika Thera)
Many are the obstacles which block the road to spiritual progress, but
there are five in particular which, under the name of hindrances, are
often encountered in our practice of the Dhamma:
Sensual desire; Ill-will; Sloth and torpor

Restlessness and remorse
Sceptical doubt
They are called "hindrances" because they hinder and envelop the mind
in many ways, obstructing its development. According to the Buddha’s
teachings, spiritual development is two-fold: through tranquillity
(samatha-bhavana) and through insight (vipassana-bhavana). Tranquillity
is gained by complete concentration of the mind during the meditative
absorptions. For achieving these absorptions, the overcoming of the five
hindrances, at least temporarily, is a preliminary condition. It is
especially in the context of achieving the absorptions that the Buddha
often mentions the five hindrances in his discourses.
77
The Blessed One: There are five impediments and hindrances,

overgrowths of the mind that stultify
stultify insight. What five?
Sensual desire is an impediment and hindrance,

an overgrowth of the mind
that stultifies insight.
Ill-
Ill-will, Sloth and torpor; Restlessness and remorse;
Sceptical doubt are impediments and hindrances,
overgrowths of the mind
that
that stultify insight.
Without having overcome these five, it is impossible for a bhikkhu

whose insight thus lacks strength and power, to know his own true
good, the good of others, and the good of both; nor will he be
capable of realising that superhuman state
state of distinctive achievement,
the knowledge and vision enabling the attainment of sanctity.
But if a bhikkhu has overcome these five impediments and

hindrances, these overgrowths of the mind that stultify insight, then it
is possible that, with his strong
strong insight, he can know his own true
good, the good of others, and the good of both; and he will be
capable of realising that superhuman state of distinctive achievement,
the knowledge and vision enabling the attainment of sanctity.
AN 5:51
78
ADVICE ON THE PATH

Lay Follower: "Venerable Sir, to what extent is one a lay follower?"
"Jivaka, when one has gone to the Buddha,
Buddha, the Dhamma and the
Sangha for refuge, then to that extent is one a lay follower."
"And to what extent, venerable sir, is one a virtuous lay follower?"

"Jivaka, when one abstains from taking life, from stealing, from sexual
misconduct, from lying, and from fermented drinks that lead to
heedlessness, then to that extent is one a virtuous lay follower."
"And to what extent, venerable sir, is one a lay follower who practises
both for his own benefit and the benefit of others?"
"Jivaka, when a lay follower himself is consummate in conviction and
encourages others;
• in the consummation of conviction…
• in virtue and encourages others …
• in generosity
generosity and encourages others …
• desires to see the bhikkhus and encourages others…
• wants to hear the true Dhamma and encourages others…
• habitually remembers
remembers the Dhamma and encourages others…
• explores the meaning
meaning of the Dhamma and encourages others…
• knowing both the Dhamma and its meaning, practises the
Dhamma in line with the Dhamma and encourages others…:
then to that extent he is a lay follower who practises

practises both for his own
benefit and the benefit of others." (Anguttara Nikaya VIII.26 Jivaka
Sutta).
79
REMOVING ANNOYANCE
"Bhikkhus, there are these five ways of removing annoyance, when it
arises in a bhikkhu.
bhikkhu. What are the five?
1. Loving-
Loving-kindness can be maintained in being towards a person
with whom you are annoyed:
2. Compassion can be maintained in being …
3. Onlooking equanimity can be maintained in being ….
4. The forgetting and ignoring of a person … can be practised
5. Ownership of deeds in a person can be concentrated upon
thus: 'This good person is owner of his deeds, heir to his deeds,
his deeds are the womb from which he is born, his deeds are his
kin for whom he is responsible, his deeds are his refuge, he is heir
to his deeds, be they good or bad.' (Anguttara Nikaya V.161
Aghatapativinaya Sutta)
FIVE DAILY REFLECTIONS

"There are these five facts that one should reflect on often, whether
one is a woman or a man, lay or ordained. Which five?
1. ‘I am subject to ageing, have not gone beyond ageing.’
2. ‘I am subject to illness, have
have not gone beyond illness.’
3. ‘I am subject to death, have not gone beyond death.’
4. ‘II am subject to change; all
all that is mine, dear and delightful, will
change and vanish.
5. ‘I am the owner of my actions (kamma), heir to my actions,
born of my actions, related through my actions, and have my
actions as my arbitrator. Whatever I do, for good or for evil,
to that will I fall heir.’
(Anguttara Nikaya V-57 Upajjhatthana Sutta)
80
CONDITIONS OF SPIRITUAL WELFARE
In this sutta, the Blessed One instructs wealthy householders how to

preserve and increase their prosperity and how to avoid loss of wealth.
Wealth alone, however, does not make a complete man or a
harmonious society. Possession of wealth all too often multiplies man's
desires, and he is ever in the pursuit of amassing more wealth and
power. This unrestrained craving, however, leaves him dissatisfied and
stifles his spiritual fulfilment. It creates conflict and disharmony in society
through the resentment of the underprivileged who feel themselves
exploited by the effects of unrestrained craving.
Therefore the Blessed One follows up on his advice on material welfare

with four essential conditions for spiritual welfare:
81
• Confidence (in the Master's Enlightenment),

• Virtue,
• Liberality and
• Wisdom.
These four will instill in man a sense of higher values. He will then not
only pursue his own material concern, but also be aware of his duty
towards society. The observing of these conditions of material and
spiritual welfare will make for an ideal citizen in any society.
Thus have I heard; once the Exalted One was dwelling amongst the
Koliyans, in their market town named Kakkarapatta. Then Dighajanu, a
Koliyan, approached the Exalted One, respectfully saluted Him and sat
on one side. Thus seated, he addressed the Exalted One as follows:
"We, Lord, are laymen who enjoy worldly pleasure. We lead a life
encumbered by wife and children. We use sandalwood of Kasi. We
deck ourselves with garlands, perfume and unguents. We use gold and
silver. To those like us, O Lord, let the Exalted One preach the Dhamma,
teach those things that lead to weal and happiness in this life and to
weal and happiness in future life." [Anguttara Nikaya VIII.54]
Translated from the Pali by Narada Thera.
82
THE FOUR CONDITIONS OF WORLDLY PROGRESS

"Four conditions, Vyagghapajja, conduce to a householder's weal
and happiness in this very life. Which four?
1. The accomplishment of persistent effort; or alertness and
diligence in doing
doing one’s business or occupation.
occupation.
2. The accomplishment of watchfulness; or wariness, being
watchful so that your worldly possessions may notnot be lost.
3. Good friendship; that is associating with good friends and
4. Balanced livelihood; or right livelihood
livelihood and living within one’s
means.
means.
[1] What is the accomplishment of persistent effort?

Herein, Vyagghapajja, by whatsoever activity a householder
householder
earns his living, whether by farming, by trading, by rearing cattle,
by archery, by service under the king, or by any other kind of
craft; at that he becomes skillful and is not lazy. He is endowed
with the power of discernment as to the proper ways
ways and means;
he is able to carry out and allocate (duties). This is called the
accomplishment of persistent effort.
[2] What is the accomplishment of watchfulness?

Herein, Vyagghapajja, whatsoever wealth a householder is in
possession of, obtained by dint of effort, collected by strength
of arm, by the sweat of his brow, justly acquired by right means;
such he husbands well by guarding and watching so that kings
would not seize it, thieves would not steal it, fire would not burn
it, water would not carry
carry it away, nor ill-
ill-disposed heirs remove it.
This is the accomplishment of watchfulness.
83
[3] What is good friendship?

Herein, Vyagghapajja, in whatsoever village or market town a
householder dwells, he associates, converses, engages in
discussions with
with householders or householders' sons, whether
young and highly cultured or old and highly cultured, full of faith,
faith,
full of virtue, full of charity and full of wisdom.
wisdom. He acts in
accordance with the faith of the faithful, with the virtue of the
virtuous, with
with the charity of the charitable, with the wisdom of the
wise. This is called good friendship.
[4] What is balanced livelihood?

"Herein, Vyagghapajja, a householder knowing his income and
expenses leads a balanced life, neither extravagant nor miserly,
knowing that thus his income will stand in excess of his expenses,
but not his expenses in excess of his income.
Just as the goldsmith, or an apprentice of his, knows, on holding

up a balance, that by so much it has dipped down, by so much it
has tilted up; even so a householder, knowing his income and
expenses leads a balanced life, neither extravagant nor miserly,
knowing that thus his income will stand in excess of his expenses,
but not his expenses in excess of his income.
If, Vyagghapajja, a householder

householder with little income were to lead an
extravagant life, there would be those who say; 'This person enjoys
his property like one who eats wood-
wood-apple.' If, Vyagghapajja, a
householder with a large income were to lead a wretched life, there
would be those who say; 'This person will die like a starveling.'
84
The wealth thus amassed, Vyagghapajja, has four sources of

destruction:
(i) debauchery,
(ii)
ii) drunkenness,
(iii)
iii) gambling,
(iv)
iv) friendship, companionship and intimacy with evil-
evil-doers.
Just as in the case of a great tank with four inlets and outlets, if a
man should close the inlets and open the outlets and there should be
no adequate rainfall, decrease of water is to be expected in that
tank, and not an increase; even so there are four sources for the
destruction of amassed wealth; debauchery, drunkenness, gambling,
evil--doers.
and friendship, companionship and intimacy with evil
There are four sources for the increase of amassed wealth:

(i) abstinence from debauchery,
(ii) abstinence from drunkenness,
(iii) non-
non- indulgence in gambling,
(iv) friendship, companionship and intimacy with the good.
Just as in the case of a great tank with four inlets and four outlets, if
a person were to open the inlets and close the outlets, and there
should also be adequate rainfall, an increase in water is certainly to
be expected in that tank and not a decrease, even so these four
conditions are the sources of increase of amassed wealth.
These four conditions, Vyagghapajja, are conducive to a

householder's weal and happiness in this
this very life.
85
FOUR CONDITIONS OF SPIRITUAL PROGRESS

"Four conditions, Vyagghapajja, conduce to a householder's weal
and happiness in his future life. Which four?
(1) the accomplishment of faith,
(2) the accomplishment of virtue,
(3) the accomplishment of charity
charity and
(4) the accomplishment of wisdom.
[1] What is the accomplishment of faith?

Herein a householder is possessed of faith, he believes in the
Enlightenment of the Perfect One (Tathagata): Thus, indeed,
is that Blessed One: he is the pure one, fully enlightened,
enlightened,
endowed with knowledge and conduct, well-
well-gone, the knower of
worlds, the incomparable leader of men to be tamed, the teacher
of gods and men, all-
all-knowing and blessed. This is called the
accomplishment of faith.
[2] What is the accomplishment of virtue?

Herein a householder abstains from killing, stealing, sexual
misconduct, lying, and from intoxicants that cause infatuation
and heedlessness. This is called the accomplishment of virtue.
[3] What is the accomplishment of charity?

Herein a householder dwells at home with heart free from the
stain of avarice, devoted to charity, open-
open-handed, delighting in
generosity, attending to the needy, delighting in the distribution
of alms. This is called the accomplishment of charity.
86
[4] What is the accomplishment of wisdom?

Herein a householder is wise: he is endowed with wisdom that
understands the arising and cessation (of the five aggregates of
existence); he is possessed of the noble penetrating insight that
leads to the destruction of suffering.
suffering. This is called the
accomplishment of wisdom.
These four conditions, Vyagghapajja,

Vyagghapajja, conduce to a householder's
weal and
and happiness in his future life.
87
GENERAL ADVICE TO LAY FOLLOWERS
Unsightly Faces of Anger

Anger
HANDLING ANGER
"Bhikkhus, there are these three types of individuals to be found
existing in the world. Which three?
There is an
an individual:
individual:
Like an inscription in a rock,
Another
Another like an inscription in soil,
And yet another like an inscription in water.
"And how is an individual like an inscription in rock?

88
A certain individual is often angered, and his anger stays with him a
long time. Just as an inscription in rock is not
not quickly effaced by wind
or water and lasts a long time, in the same way a certain individual is
often angered.
"And how is an individual like an inscription in soil?

A certain individual is often angered, but his anger doesn't stay with
him a long time.
time. Just as an inscription in soil is quickly effaced by
wind or water and doesn't last a long time, in the same way a certain
certain
individual is often angered.
"And how is an individual like an inscription in water?

A certain individual, when spoken to roughly,
roughly, spoken to harshly,
spoken to in an unpleasing way, is nevertheless congenial,
companionable, and courteous. Just as an inscription in water
immediately disappears and doesn't last a long time, in the same way
a certain individual when spoken to roughly,
"These are the three types of individuals to be found existing in the

world." (Anguttara
( Nikaya III.133 Lekha Sutta)
THE WRETCHEDNESS OF ANGER

The Blessed One said:
Bhikkhus, seven things gratifying and helpful to an enemy befall one
who is angry, whether
whether a woman or a man. What are the seven?
Here, bhikkhus, an enemy wishes thus for his enemy:

"Let him be ugly."
89
Why is that? No enemy relishes an enemy's beauty. Now when this

person is angry, a prey to anger, ruled by anger, be he ever so well
bathed,
bathed, and well anointed, with hair and beard trimmed, and clothed
in white, yet he is ugly through his being a prey to anger. This is the
first thing gratifying and helpful to an enemy that befalls one who is
angry, whether a woman or a man.
Also an enemy wishes thus for his enemy:

"Let him lie in pain."
Why is that?
that? No enemy relishes an enemy lying in comfort. Now
when this person is angry, a prey to anger, ruled by anger, for all he
may lie on a couch spread with rugs, blankets and counterpanes with
a deerskin
deerskin cover, a canopy and red cushions for the head and feet,
yet he lies only in pain through his being a prey to anger. This is the
second thing gratifying to an enemy that befalls one who is angry,
whether a woman or a man.

"Let him have no prosperity."
Why is that? No enemy relishes an enemy's prosperity. Now when
this person is angry, prey to anger, ruled by anger, he mistakes bad
for good and he mistakes good for bad, and each being taken
wrongly in the other's
other's sense, these things for long conduce to his
harm and suffering, through his being a prey to anger. This is the
third thing gratifying and helpful to an enemy that befalls one who is
angry, whether a woman or a man.
90
Also an enemy wishes thus for his

his enemy:
"Let him not be rich."
Why is that?
that? No enemy relishes an enemy having riches. Now when a
person is angry, a prey to anger, should he have riches gained by
endeavor, built up by the strength of his arm, earned by sweat, lawful
and lawfully acquired,
acquired, yet the king's treasury gathers (in fines)
through his being a prey to anger. This is the fourth thing gratifying
and helpful to an enemy that befalls one who is a prey to anger,

"Let him not be famous."
Why is that?
that? No enemy relishes an enemy having fame. Now when a
person is angry, a prey to anger, ruled by anger, what fame he may
have acquired by diligence he loses through his being a prey to
anger. This is the fifth thing gratifying
gratifying and helpful to an enemy that
befalls one who is a prey to anger, whether a woman or a man.

"Let him have no friends."
Why
Why is that? No enemy relishes an enemy having friends. Now when
this person is angry, a prey to anger, ruled by anger, the friends he
may have, his companions, relatives and kin, will keep away from him
through his being a prey to anger. This is the sixth thing gratifying
and helpful to an enemy that befalls one who is a prey to anger,
whether
91

"Let him on the dissolution of the body, after death, reappear in a state
of deprivation, in a bad destination, in perdition, even in hell."
Why is that? No enemy relishes an enemy's going to a good
destination. Now when this person is angry, a prey to anger, ruled by
anger, he misconducts himself in body, speech and mind, and by his
misconduct in body, speech and mind, on the dissolution of the body,
after death, he reappears in a state of deprivation, in a bad
destination, in perdition, even in hell, through his being a prey to
anger. This is the seventh thing gratifying and helpful to an enemy
that befalls one who is angry, whether a woman or a man.
When anger does

does possess a man;
He looks ugly; he lies in pain.
What benefit he may come by
He misconstrues as a mischance.
An angry man no meaning knows;
No
No angry man sees the Dhamma.
Dhamma.
Anger makes man a parricide;
Anger makes him a matricide.
Anger can make him slay the saint,
As he would kill the common man.
To blot each fault out one by one;
The
The wise man should apply himself.
Training likewise in the true Dhamma;
Dhamma;
Tamed,
Tamed, and with anger left behind;
Taintless, they reach Nibbana.
( Anguttara Nikaya, 7:60)
92
PUNNA SUTTA
Then Venerable Punna went to the Blessed One and on arrival, having
bowed down to the Blessed One, sat to one side. As he was sitting there
he said to the Blessed One, "It would be good if the Blessed One would
teach me the Dhamma in brief so that, having heard the Dhamma from
the Blessed One, I might dwell alone in seclusion: heedful, ardent, and
resolute."
"There are, Punna, forms cognisable via the eye; agreeable,

pleasing, charming, endearing, fostering desire, enticing. If a bhikkhu
relishes them, welcomes them, and remains fastened to them, then in
him; relishing them, welcoming them,
them, and
and remaining fastened to them;
there arises delight. From the origination of delight, I tell you, comes
the origination of suffering and stress.
"There are sounds

sounds cognisable via the ear; aromas cognisable by the
nose; flavors
flavors cognisable via the tongue;
tongue; tactile sensations
sensations cognisable
via the body.
"There are ideas cognisable via the intellect; agreeable, pleasing,

charming, endearing, fostering desire, enticing. If a bhikkhu relishes
them, welcomes them, and remains fastened to them, then in him;
relishing
relishing them, welcoming them, and remaining fastened
fastened to them; there
arises delight. From the origination of delight, I tell you, comes the
origination of suffering and stress.
"There are forms cognisable via the eye; agreeable, pleasing,

charming, endearing,
endearing, fostering desire, enticing.
93
If a bhikkhu does not relish them, welcome them, or remain fastened

f astened
to them, then in him; not relishing them, not welcoming them, not not
remaining fastened to them; there arises no delight. From the
cessation of delight, I tell you, comes the cessation of suffering and
stress.
"There are sounds cognisable via the ear; aromas cognisable by the
nose; flavors
flavors cognisable via the tongue; tactile sensations
sensations cognisable
via the body.
"There are ideas cognisable via the intellect; agreeable,

agreeable, pleasing,
charming, endearing, fostering desire, enticing. If a bhikkhu does not
relish them, welcome them, or remain fastened to them, then in him;
not relishing them, not welcoming them, notnot remaining fastened to
them; there arises no delight. From the cessation of delight, I tell you,
comes the cessation of suffering and stress.
"Well then, Punna. Now that I have instructed you with a brief
instruction, in which country are you going to live?"
"Lord, there is a country called Sunaparanta. I am going to live there."
"Punna, the Sunaparanta people are fierce. They are rough. If they
insult and ridicule you, what will you think?"
"If they insult and ridicule me, I will think, 'These Sunaparanta people
are civilised, very civilised, in that they don't hit me with their hands.'
94
That is what I will think, O Blessed One. That is what I will think, O One
Well-gone."
"But if they hit you with their hands, what will you think?"
"...I will think, 'These Sunaparanta people are civilised, very civilised, in
that they don't hit me with a clod.'..."
"But if they hit you with a clod...?"
that they don't hit me with a stick.'..."
"But if they hit you with a stick...?"
that they don't hit me with a knife.'..."
"But if they hit you with a knife...?"
that they don't take my life with a sharp knife.'..."
"But if they take your life with a sharp knife...?"
"If they take my life with a sharp knife, I will think, 'there are disciples of
the Blessed One who; horrified, humiliated, and disgusted by the body
and by life; have sought for an assassin, but here I have met my
assassin without searching for him.' That is what I will think, O Blessed
One. That is what I will think, O One Well-gone."
"Good, Punna, very good. Possessing such calm and self-

self-control
you are fit to dwell among the Sunaparantans.
Sunaparantans. Now it is time to do
as you see fit."
95
Then Venerable Punna, delighting and rejoicing in the Blessed One's

words, rising from his seat, bowed down to the Blessed One and left,
keeping him on his right side. Setting his dwelling in order and taking his
robe and bowl, he set out for the Sunaparanta country and, after
wandering stage by stage he arrived there. There he lived.
During that Rains retreat he established 500 male and 500 female lay
followers in the practice, while he realised the three knowledge and
then attained total (final) emancipation. Then a large number of
bhikkhus went to the Blessed One and on arrival, having bowed down to
him, sat to one side. As they were sitting there, they said to him, "Lord,
the clansman named Punna, whom the Blessed One instructed with a
brief instruction, has died. What is his destination? What is his future
state?"
"Bhikkhus, the clansman Punna was wise. He practised the Dhamma in
accordance with the Dhamma and did not pester me with issues related
to the Dhamma. The clansman Punna is totally free." SN 35.8
AKKOSA SUTTA: INSULT

I have heard that on one occasion the Blessed One was staying near
Rajagaha in the Bamboo Grove, the Squirrels' Sanctuary. Then the
brahman Akkosaka Bharadvaja heard that a brahman of the
Bharadvaja clan had gone forth from the home life into homelessness in
the presence of the Blessed One.
Angered and displeased, he went to the Blessed One and, on arrival,

insulted and cursed him with rude, harsh words. When this was said, the
Blessed One said to him::
96
"What do you think, brahman: Do friends and colleagues, relatives

and kinsmen come to you as guests?"
"Yes, Master Gotama, sometimes friends and colleagues, relatives and
kinsmen come to me as guests."
"And what do you think: Do you serve them with staple and non-
non-
staple foods and delicacies?"
"Yes, sometimes I serve them with staple and non-staple foods and
delicacies."
"And if they don't accept them, to whom do those foods belong?"

"If they don't accept them, Master Gotama, those foods are all mine."
"In the same way, brahman, that with which you have insulted me, who
is not insulting; that with which you have taunted me, who is not
taunting; that with which you have berated me, who is not berating:
that I don't accept from you. It's
It's all yours, brahman. It's all yours.
"Whoever returns insult to one who is insulting, returns taunts to one

who is taunting, returns a berating to one who is berating, is said to
be eating together, sharing company, with that person. But I am
neither eating
eating together nor sharing your company, brahman. It's all
yours. It's all yours."
"The king together with his court know this of Master Gotama; 'Gotama
the contemplative is an arahant'; and yet still Master Gotama gets
angry."
97
The Blessed One:

One:
Whence is there anger ?
For one free from anger,
tamed, living in tune;
tune;
one released through right knowing, Calmed and Such.
You make things worse
when you flare up at someone who's angry.
Whoever doesn't flare up

at someone who's angry wins a battle hard to win.
You live for the good of both;
Your own, the other's ;
When, knowing the other's provoked,
You mindfully grow calm.
When you work the cure of both;

Your own,
own, the other's;
Those who think you a fool know nothing of Dhamma.
When this was said, the brahman Akkosaka Bharadvaja said to the
Blessed One, "Magnificent, Master Gotama! Magnificent! Just as if he
were to place upright what was overturned, to reveal what was hidden,
to show the way to one who was lost, or to carry a lamp into the dark
so that those with eyes could see forms, in the same way has Master
Gotama; through many lines of reasoning; made the Dhamma clear. I
go to the Blessed One for refuge, to the Dhamma, and to the community
of bhikkhus. Let me obtain the going forth in Master Gotama's presence,
let me obtain admission."
98
Then the brahman Akkosaka Bharadvaja received the going forth and
the admission in the Blessed One's presence. And not long after his
admission; dwelling alone, secluded, heedful, ardent, and resolute; he in
no long time reached and remained in the supreme goal of the holy life,
for which clansmen rightly go forth from home into homelessness,
knowing and realising it for himself in the here and now. He knew: "Birth
is ended, the holy life fulfilled, the task done. There is nothing further for
the sake of this world." And so Venerable Bharadvaja became another
one of the arahants. (SN 7.2)
THE ELIMINATION OF ANGER:

by Venerable K. Piyatissa Thera.
It is no wonder if we, at times, in our everyday life, feel angry with

somebody about something. But we should not allow this feeling to dwell
in our mind. We should acknowledge there is anger at the very moment
it has arisen. By acknowledging anger’s presence, we then attempt to
dissipate it. Here are some ways to dissipate our anger.
THE FIRST METHOD is to recollect the teachings of the Blessed One. On

very many occasions The Blessed One explained the disadvantages of
an angry temper. Here is one of His admonitions:
Suppose some bandits should catch one of you and sever your
body limb from limb with a two-
two-handed saw, and if you should feel
angry thereby
thereby even at that moment, you are no follower of my
teaching. (Kakacupama Sutta, Majjhima Nikaya 21)
99
Further, we may consider the Blessed One's advice to be found in the

Dhammapada: He abused me, he beat me, he defeated me, he
robbed me of my property. Whosoever harbour such thoughts will
never be able to still their enmity.
Never indeed
indeed is hatred stilled by hatred;
It will only
only be stilled by non-
non-hatred;
This is an eternal law.
-- Dhp., vv. 4-5
Do not speak harshly to anyone. Those who are harshly spoken to
might retaliate against you. Angry words hurt other's feelings, even
blows may overtake you in return. -- Dhp., v. 133
Forbearance is the highest observance. Patience is the highest

virtue. So the Buddhas say. -- Dhp., v. 184
Let a man remove his anger. Let him root out his pride. Let him
overcome all fetters of passions. No sufferings
sufferings overtake him who
neither clings to mind-
mind-and-
and-body nor claims anything of the world.
world --
Dhp., v. 221
Conquer anger by non- non-anger. Conquer evil by good. Conquer

miserliness by liberality. Conquer a liar by truthfulness. -- Dhp., v.
223
Guard your mind

mind against an outburst of wrong feelings. Keep your
mind. --
mind controlled. Renouncing evil thoughts, develop purity of mind
Dhp., v. 233
100
If by contemplating the advice of the Blessed One in this way one

cannot dissipate his anger, then let him try THE SECOND METHOD
below.
Naturally, even a bad person may possess some good quality. Some
are evil in mind and speak in deceptive language or slyly perform their
deeds in an unsuspecting manner. Some are coarse only in their
language but not in their mind or deeds. Some are coarse and cruel in
their deeds but neither in their speech nor in their mind. Some are soft
and kind in mind, speech and deed as well.
When we feel angry with someone, we should try to find some good in
him, either in his way of thinking, or in his way of speaking or in his way
of acting. If we find some redeeming quality in him, we should ponder
its value and ignore his bad qualities as natural weaknesses that are to
be found in everyone. Whilst we think thus, our mind will soften and we
may even feel kindly towards that person. If we develop this way of
thinking we will be able to dissipate and eliminate our anger towards
him.
At times, this method may not be successful and we shall then have to try
THE THIRD METHOD. Basically, this entails reflecting thus:
"He has done some wrong to me and in so doing has spoiled his mind.
Then why should I spoil or impair my own mind because of his
foolishness? Sometimes I ignore support or help offered by my
relatives; sometimes their tears even shed because
because of my activities.
101
Being a person of such type myself, why should I not therefore

ignore that foolish man's deed?
He has done that wrong, being subject to anger, should I too follow
him, making my mind subject to anger? Is it not foolish to imitate him?
him?
He harbou
harbouring his hatred destroys himself internally. Why should I,
on his account, destroy my reputation?
All things are momentary and changing, never still.

still. Both his mind and
body are momentary too. The thoughts and the body with which the
wrong was done to me do not exist now.
now. What I call the same man
now are the thoughts and physical parts which are different from the
earlier ones that harmed me although belonging to the same psycho-
psycho-
physical process. Thus, one thought together with one mass of
physical
physical parts did me some wrong, and vanished there and then,
giving place to succeeding thoughts and material parts to appear.
So with which am I getting angry? With the vanished and
disappeared thoughts and physical parts or with the thoughts and
material parts
parts which do not do any wrong now? Should
Should I get angry
with the present one which is innocent or the other guilty one which
has vanished?
The so-called 'I' is not the same for two consecutive moments. At the
moment the wrong was done there was another thought and another
mass of molecules which were regarded as 'I,' whereas what is
regarded as 'I' at the present moment is a different set of thoughts and
collection of molecules, though belonging to the same process.
102
Thus, some other being did wrong to someone else and another gets
angry with another. Is this not a ridiculous situation? If we scrutinise the
exact nature of our life and its happenings in this manner, our anger
might subside or vanish there and then.
There is a FURTHER WAY, too, to eliminate upsurging anger. Suppose

we think of someone who has done us wrong. On such occasions we
should remember that we suffer harm or loss as a result of our previous
kamma. Even if others were angry with us, they could not harm us if
there were no latent force of past unwholesome kamma committed by us
which took advantage of this opportunity to arouse our adversary. So, it
is I who is responsible for this harm or loss and not anybody else. And at
the same time, now while I am suffering the result of past kamma, if I, on
account of this, should get angry and do any harm to him, by that, much
more unwholesome kamma would be accumulated that will bring
correspondingly unwholesome results in the future.
When we recall to mind this law of kamma, our anger may subside
immediately. We can consider such a situation in ANOTHER WAY TOO.
We as the followers of Blessed One believe that He passed through
incalculable numbers of lives practising virtues before He attained
Enlightenment.
The Blessed One related the history of some of His past lives as
illustrations to teach us how He practised these virtues. The lives of
Prince Dhammapala and the ascetic Khantivadi are most illustrative and
draw our attention.
103
At one time the Bodhisatta had been born as the son of a certain king
named Mahapatapa. The child was named Culla Dhammapala. One
day the Queen sat on a chair fondling her child and did not notice the
King passing by. The King thought the Queen was so proud of her child
as not to get up from her chair even when she saw that her lord the King
passed that way. So he grew angry and immediately sent for the
executioner.
When he arrived, the King ordered him to snatch the child from the
Queen's arms and cut off his hands, feet and head, which he did
instantly. The child, our Bodhisatta, suffered all that with extreme
patience and did not grow ill-tempered or relinquish his impartial love
for his cruel father, lamenting mother and the executioner.
At another time, our Bodhisatta was an ascetic well-known for his

developed virtue of forbearance and consequently people named him
Khantivadi, the practitioner of forbearance.
One day he visited Benares and took his lodgings at the royal pleasure
grove. Meanwhile, the King passed that way with his harem and, seeing
the ascetic seated under a tree, asked what virtue he was practising, to
which the ascetic replied that of forbearance.
The King was a materialist who regarded the practice of virtue to be

not practical. So, hearing the words of the ascetic, he sent for the
executioner and ordered him to cut off his hands and feet and
questioned the ascetic as to whether he could hold to forbearance at the
severing of his limbs.
104
The ascetic did not feel ill-tempered but even at that time he lay down
extending his loving-kindness and holding his forbearance undiminished.
He spoke to the King in reply to the effect that his forbearance and
other virtues were not in his limbs but in his mind. The King, being
unsuccessful in his attempts to disturb the ascetic's feelings, grew angrier
and kicked the stomach of the ascetic with his heel and went away.
Dying, the ascetic said: "May that king who has caused my hands and
feet to be cut off, live long in happiness.” Saying this, he breathed his
last. Since the Blessed One in His past lives, while still imperfect like us,
practised forbearance and loving-kindness to such a high extent, why
cannot we follow His example?
When we remember and think of similar noble characters of great souls,

we should be able to bear any harm, unmoved by anger; or, when we
consider the nature of the round of rebirths in this beginning-less and
infinite universe, we will be able to dissipate our upsurging anger.
For, it is said by the Blessed One: "In

"In this long samsara, it
it is not easy
to find a being who has not been once or more times even, your
mother, father, brother, sister, son or daughter." Hence, with regard
to the person whom we have now taken for our enemy, we should think:
"This one now, in the past has been my mother who bore me in her
womb for nine months, gave birth to me, unweariedly cleansed me of
impurities, hid me in her bosom, carried me on her hip and nourished
me; this one was my father in another life and spent time and energy,
engaged in toilsome business, with a view to maintaining me, even
sacrificing life for my sake," and so on.
105
When we ponder over these facts, it should be expected that our arisen
anger against our enemy will subside. And further, we should reflect on
the advantages of the development of mind through the practice of
extending loving-kindness. When we are able to dissipate our anger
and manage our mind, we should extend from ourselves boundless love
as far as we can direct throughout every direction pervading and
touching all living beings with loving-kindness.
We should practise this meditation every day at regular times without

any break. As a result of this practice, we will be able, one day, to
attain to purity, serenity and peace of mind.
THE ANGER-EATING DEMON

Retold by Nyanaponika Thera
Once there lived a demon who had a peculiar diet: he fed on the anger
of others. And as his feeding ground was the human world, there was no
lack of food for him. He found it quite easy to provoke a family quarrel,
or national and racial hatred. Even to stir up a war was not very
difficult for him. And whenever he succeeded in causing a war, he would
gorge himself, because once a war starts, hate multiplies by its own
momentum and affects even normally friendly people. So the demon's
food supply became so rich that he sometimes had to restrain himself
from over-eating, being content with nibbling just a small piece of
resentment found close-by.
But as it often happens with successful people, he became rather

overbearing and one day when feeling bored he thought: "Shouldn't I
try it with the gods?"
106
On reflection he chose the Heaven of the Thirty-three Gods, ruled by

Sakka, Lord of Gods. He knew that only a few of these gods had
entirely eliminated the fetters of ill-will and aversion, though they were
far above petty and selfish quarrels.
Instantly, by his powers, he arrived at that heavenly realm and was

lucky enough to come at a time when Sakka the Divine King was absent.
There was no one in the large audience hall and without much ado the
demon seated himself on Sakka's empty throne, waiting quietly for
things to happen, which he hoped would bring him a good feed. Soon
some of the gods came to the hall and first they could hardly believe
their own divine eyes when they saw that ugly demon sitting on the
throne, squat and grinning. Having recovered from their shock, they
started to shout and lament: "Oh you ugly demon, how dare you sit on
the throne of our Lord? What utter cheek! What a crime! You should be
thrown headlong into hell and straight into a boiling cauldron! You
should be quartered alive! Begone! Begone!"
But while the gods were growing more and more upset, the demon was
quite pleased because from moment to moment he grew in size, in
strength and in power. The anger he absorbed into his system started to
ooze from his body as a smoky red-glowing mist. This evil aura kept the
gods at a distance and their radiance was dimmed.
Suddenly a bright glow appeared at the other end of the hall and it
grew into a dazzling light from which Sakka emerged, the King of
Gods. He who had firmly entered the undeflectible Stream that leads
Nibbana-wards, was unshaken by what he saw.
107
The smoke-screen created by the gods' anger parted when he slowly

and politely approached the usurper of his throne. "Welcome, friend!
Please remain seated. I can take another chair. May I offer you the
drink of hospitality? Our Amrita is not bad this year. Or do you prefer
a stronger brew, the vedic Soma?"
While Sakka spoke these friendly words, the demon rapidly shrank to a
diminutive size and finally disappeared, trailing behind a whiff of
malodorous smoke which likewise soon dissolved.
The gist of this story dates back to the discourses of the Blessed One.
But even now, over 2500 years later, our world looks as if large hordes
of Anger-eating Demons were haunting it and were kept well nourished
by millions slaving for them all over the earth. Fires of hate and wide-
traveling waves of violence threaten to engulf mankind. Also the grass
roots of society are poisoned by conflict and discord, manifesting in
angry thoughts and words and in violent deeds. Is it not time to end this
self-destructive slavery of man to his impulses of hate and aggression
which only serve the demoniac forces?
Our story tells how these demons of hate can be exorcised by the
power of gentleness and love. If this power of love can be tested and
proven, at grass-root level, in the widely spread net of personal
relationships, society at large, the world at large, will not remain
unaffected by it. (SN, Sakka Samyutta 22)
108
SIMILE OF THE OCEAN

"Just as the great ocean, bhikkhus, gradually shelves, slopes and
inclines, and there is no sudden precipice, so also in this Dhamma
and Discipline there is a gradual training, a gradual course, a gradual
progression, and there is no sudden penetration to final knowledge.
"Just as the great ocean has one taste, the taste of salt, so also this
Dhamma and Discipline has one taste, the taste of liberation."
Udana V.5 (Sona Sutta - The Observance Day)
SIMILE OF THE SEA-TURTLE AND THE YOKE

"Suppose a man man threw into the sea a yoke with one hole in it, and
the east wind carried it to the west, and the west wind carried it to
the east, and the north wind carried it to the south, and the south
wind carried it to the north. Suppose there were a blind turtle that
that
came up once at the end of each century. What do you think,
bhikkhus? Would that blind turtle put his neck into that yoke with
one hole in it?
"He might, venerable sir, sometime or other at the end of a long period.
"Bhikkhus, the blind turtle would take
take less time to put his neck into
that yoke with a single hole in it than a fool, once gone to perdition,
would take to regain the human state, I say. Why is that? Because
there is no practising of the Dhamma there, no practising of what is
righteous, no doing of what is wholesome, no performance of merit.
There mutual devouring prevails, and the slaughter of the weak.
Majjhima Nikaya 129.24 ( Balapandita Sutta)
109
ARISING OF A FULLY ENLIGHTENED ONE

It is impossible, bhikkhus, it cannot come to pass, that in one world-
world-
system, at one and the same time, there should arise two arahants
who are Fully Enlightened Ones. (AN. Book of The Ones: XV 1-28)
Then certain gods exclaimed: "Oh, if only four fully enlightened Blessed
Ones were to arise in the world and teach the Dhamma just like the
Blessed Lord! That would be for the benefit and happiness of the many,
out of compassion to the world, for the benefit and happiness of devas
and humans!" And some said: "Never mind four fully enlightened Blessed
Ones; three would suffice!" and others said: "Never mind three; two
would suffice!"
At this Sakka said: "It is impossible, gentlemen, it cannot happen that

two fully enlightened Blessed Ones should arise simultaneously in a
single world-system. That cannot be. May this Blessed Lord continue to
live long, for many years to come, free from sickness and disease! That
would be for the benefit and happiness of the many, out of compassion
to the world, for the benefit and happiness of devas and humans!"
(DN. 19:13-14 Mahagovinda Sutta)
FOUR KINDS OF BLISS

"There are these four kinds of bliss that can be attained in the
proper season, on the proper occasions, by a householder enjoying
the pleasures of the senses.
Which four?
110
The bliss of having,

The bliss of [making use of] wealth,
The bliss of debtlessness,
The bliss of blamelessness."
(AN. IV.62 Anana Sutta).
UNCONJECTURABLE
There are these four unconjecturables that are not to be
conjectured about, that would bring madness and vexation to anyone
who conjectured about them. Which four?
The Buddha-
Buddha-range of the Buddha [i.e., the range of powers a
Buddha develops as a result of becoming a Buddha].
The range of powers that one may obtain while absorbed in

meditative concentration.
concentration.
The [precise working out of the] results

results of kamma;
Conjecture about [the origin, etc., of] the world;

(AN IV.77 Acintita Sutta)
SAMSARA
And the Lord addressed the bhikkhus:
"It is, bhikkhus, through not understanding, not penetrating
penetrating four
things that I as well as you have for a long time fared on round the
cycle of rebirths.
What are the four?

111
Through Not Understanding
The Noble Morality,

Noble Concentration,
Noble Wisdom,
Noble Liberation,
I, As Well As You
Have For A Long Time
Fared On Round The Cycle Of Rebirths.
And It Is By Understanding and

and Penetrating
The Noble Morality,
The Noble Concentration,
The Noble Wisdom,
and
The Noble Liberation,
that the craving for becoming has been cut off, the tendency towards
becoming has been exhausted, and there will be no more rebirth." (DN
16:4.2 Mahaparinibbana Sutta)
PILGRIMAGE SITES
"Lord, formerly bhikkhus who had spent the Rains in various places used
to come to see the Tathagata, and we used to welcome them so that
such well-trained bhikkhus might see you and pay their respects. But with
the Lord’s passing, we shall no longer have a chance to do this."
112
"Ananda, there are four places the sight of which should arouse
emotion in the faithful. Which are they?
(1) Here the Tathagata was born;

(2) Here the Tathagata attained Supre
Supreme
upreme Enlightenment;
(3) Here the Tathagata set in motion the
the Wheel of
Dhamma;
(4) Here the Tathagata attained the
Nibbana-
Nibbana-element without remainder
remainder.
mainder.
And, Ananda, the faithful, bhikkhus and nuns, male and female lay-
lay-
followers will visit those places. And any who die while making the
pilgrimage to these shrines with a devout heart will, at the breaking
up of the body after death, be reborn in a heavenly world." (DN
16:5.7-5.8 Mahaparinibbana Sutta)
THE THREE CHARACTERISTICS

"What do you think, bhikkhus: is corporeality (material body)
permanent or impermanent?"
"Impermanent, Lord."
"And what is impermanent, is it painful or pleasant?"

"Painful, Lord."
"What is impermanent, painful, subject

subject to change, is it fit to be
considered thus: 'This is mine, this I am, this is my self'?"
"Certainly not, Lord."
113
"What do you think, bhikkhus: Is feeling, is perception, are mental

formations, is consciousness, permanent or impermanent?"
"Impermanent, Lord."
"And what is impermanent, is it painful or pleasant?"

pleasant
"Painful, Lord."
"And what is impermanent, painful, subject to change, is it fit to be

considered thus: 'This is mine, this I am, this is my self?"
"Certainly not, Lord."
"Therefore, bhikkhus,
bhikkhus, whatever corporeality, whether past, future,
or present, in oneself or external, gross or subtle, inferior or superior,
far or near, all corporeality should with right wisdom, thus be seen as
it is: 'This is not mine, this I am not, this is not my self.'
"Whatever feeling, whatever perception, whatever mental formations,

whatever consciousness, whether past, future or present, in oneself
or external, gross or subtle, inferior or superior, far or near; all
consciousness should, with right wisdom, thus thus be seen as it is: 'This is
not mine, this I am not, this is not my self.'
"Seeing this, bhikkhus, the well-

well-instructed noble disciple becomes
disgusted with corporeality, becomes disgusted with feeling, with
perception, with mental formations, with consciousness.
consciousness.
114
"Through his being disgusted, his passion fades away. His passion
having faded, he is freed. In him who is freed there is the knowledge
of freedom: "Ceased has rebirth, fulfilled is the holy life, the task is
done, there is no more of this to come," thus he knows.
THE ARAHANT
"This bhikkhu is called one who has removed the Crossbar, has
filled the Moat, has broken the Pillar, has Unbolted
Unbolted (his
( mind); ); a
Noble
Noble One who has taken down the Flag, put down the Burden,
Burden,
become Unfettered.
Unfettered.
"And how, bhikkhus, is that bhikkhu

bhikkhu one who has removed the
Cross-
ross-bar? Herein the bhikkhu has abandoned ignorance, has cut it
off at the root, removed it from its soil like a palmyra tree, brought it
to utter extinction, incapable of arising again. Thus has he removed
removed
the Cross
Cross-
ross-bar.
"And how, bhikkhus, is that bhikkhu one who has filled the Moat?
Moat?
Herein the bhikkhu has abandoned the round of rebirths, leading to
renewed existence; he has cut it off at the root, removed it from its
soil like a palmyra tree, brought it
it to utter extinction, incapable of
arising again.
"And how has he broken the Pillar?

P illar? He has abandoned craving, has
cut it off at the root, removed it from its soil like a palmyra tree,
brought it to utter extinction, incapable of arising again.
115
"And howhow has he Unbolted

Unbolted (his
( mind)? )? He has abandoned the five
lower fetters, has cut them off at the root, removed them from their
soil like a palmyra tree, brought them to utter extinction, incapable of
arising again.
"And how is the bhikkhu a Noble

Noble One who has has taken down the
Flag, put down the Burden, become Unfettered?Unfettered? He has
abandoned the conceit of self, has cut it off at the root, removed it
from is soil like a palmyra tree, brought it to utter extinction,
incapable of arising again. Thus is the bhikkhu a Noble
Noble One who
has taken down the Flag, put down the Burden, become
Unfettered.
"When a bhikkhu's mind is thus freed, O bhikkhus, neither the gods

with Indra, nor the gods with Brahma, nor the gods with the Lord of
Creatures (Pajapati), when searching will find on what the
consciousness of one thus gone (T(Tathagata)
athagata) is based.
based. Why is that?
One who has Thus Gone Gone is no longer traceable here and now, so I
say.
ARAHANTS INCAPABLE OF TRANSGRESSING NINE PRINCIPLES

"And any bhikkhu who is an Arahant, whose corruptions corruptions are
destroyed, who has lived the life, done what has to be done, laid
down the burden, gained the true goal, who has completely
destroyed the fetter of becoming, and is liberated by supreme
off:
insight, is incapable of doing nine things: he is incapable o
116
(1) deliberately taking the life of a living being;

(2) taking what is not given so as to constitute theft;
(3) sexual intercourse;
(4) telling a deliberate lie;
(5) storing up goods for sensual indulgence as he did
formerly in the household life;
(6) acting wrongly through attachment;
(7) acting wrongly through hatred;
(8) acting wrongly through folly;
(9) acting wrongly through fear.
These are the nine things which an Arahant, whose corruptions are
destroyed, cannot do."
do." (DN 29.26 Pasadika Sutta)
"It is impossible for a bhikkhu whose mental fermentations are ended

to intentionally deprive
deprive a living being of life; to take, in the manner of
stealing, what is not given;
given; to engage in sexual intercourse; to tell a
conscious lie; to consume
consume stored-
stored-up sensual things as he did before,
before,
when he was a householder; to follow a bias based on desire; to
follow a bias based on aversion; to follow a bias based on fear; to
follow a bias based on delusion.
"Both before and now I say to you that an arahant bhikkhu whose
mental fermentations are ended, who has reached fulfillment, done
the task, laid down the burden, attained the true goal, totally
destroyed the fetter of becoming, and who is released through right
gnosis, cannot possibly transgress these nine principles." (AN. IX.7
Sutava Sutta)
117
NO LACK FOR ARAHANTS IN THE NOBLE EIGHTFOLD PATH

"In whatever Dhamma and Discipline the Noble Eightfold Path is
not found, no ascetic is found of the first, the second, the third, or
the fourth grade.
But such
such ascetics can be found, of the first, second, third or fourth
grade in a Dhamma and Discipline where the Noble Eightfold Path
is found. Now, Subhadda, in this Dhamma and Discipline the
Noble Eightfold Path is found, and in it are to be found ascetics of
the first, second, third or fourth grade.
Those other schools are devoid of [true] ascetics; but if in this one
the bhikkhus were to live the life to perfection, the world would not
lack for Arahants.
Twenty-
Twenty-nine years of age I was
When I went forth to seek the Good.
Now over fifty years have passed
Since the day that I went forth
To roam the realm of wisdom’s law
Outside of which no ascetic is
[First, second, third or fourth degree].
Other schools of such are bare,
But if here bhikkhus live perfectly,
The world won’t lack for Arahants.
(DN 16:5.23-5.27 Mahaparinibbana Sutta)
118
CRITERIA FOR THE BLESSED ONE’S TRUE TEACHING

"Suppose a bhikkhu were to say: ‘Friends, I heard and received this
from the Lord’s own lips: this is the Dhamma, this is the discipline,
discipline,
this is the Master’s teaching’, then, bhikkhus, … his words and
expressions should be carefully noted and compared with the
Suttas and reviewed in the light of the discipline.
If they, on such comparison and review, are found not to conform to

the Suttas
Suttas or the discipline, the conclusion must be: ‘Assuredly this
is not the word of the Blessed One,
One, it has been wrongly understood
by the bhikkhu’,
bhikkhu’, and the matter is to be rejected.
But where on such comparison and review, they are found to

conform to the
the Suttas or the discipline, the conclusion must be:
‘Assuredly this is the word of the Blessed One,
One, it has been rightly
understood by the bhikkhu.’
bhikkhu.’
(DN 16:4.8 Mahaparinibbana Sutta)
MIRROR OF DHAMMA: CRITERIA FOR STREAM ENTRY

"Therefore, Ananda, I will teach you a way of knowing Dhamma,
called the Mirror of Dhamma, whereby the Noble disciple, if he so
wishes, can discern of himself: "I have destroyed hell, animal-
animal-rebirth,
the realm of ghosts, all downfall, evil fates and sorry states. I am a
Stream-
Stream-Winner,
Winner, incapable of falling into states of woe, certain of
attaining Nibbana."
"And what is this Mirror of Dhamma by which he

he can know this?
This Noble disciple is:
is:
119
Possessed of unwavering
unwavering confidence in the Blessed One;
One;
Possessed of unwavering faith in the Dhamma;
Dhamma;
Possessed of unwavering
unwavering confidence in the Sangha.
And he is possessed of morality dear to the Noble Ones,

unbroken, without defect, unspotted, without inconsistency,
liberating, uncorrupted, and conducive to concentration.
This, Ananda, is the Mirror of Dhamma, Dhamma, whereby the Noble

disciple, can discern of himself:
himself: "I have destroyed hell; I am a Stream-
Stream-
Winner; certain of attaining Nibbana."
Nibbana." (DN. 16 )
NIBBANA
At that time the Lord was instructing, rousing, inspiring, and gladdening
the bhikkhus with a Discourse connected with Nibbana, and those
bhikkhus, being receptive and attentive and concentrating the whole
mind, …the Lord uttered on that occasion this inspired utterance:
There is, bhikkhus, a Not-

Not-born, a Not-
Not-brought-
brought-to-
to-being, a Not-
Not-
made, a Not
Not-
ot-formed. If, bhikkhus, there were no not-
not- born, not-
not-
brought-
brought-to-
to-being, not-
not-made, not-
not-formed, no escape would be
discerned from what is born, brought
brought-
ught-to-
to-being, made, formed.
But because there is a not-

not-born, a not-
not-brought-
brought-to-
to-being, a not-
not-
made, a not-
not-formed, therefore an escape is discerned from what is
born, brought-
brought-to-
to-being, made, formed.
formed.
(Udana VIII.3 Patali Village 8.3)
120
THE BLESSED ONE ONLY SHOWS THE WAY

"Master Gotama, since Nibbana exists and the path leading to
Nibbana exists and Master Gotama is present as the guide, what is the
cause and reason why, when Master Gotama's disciples are thus
advised and instructed by him, some of them attain Nibbana, the
ultimate goal, and some do not attain it?"
"As to that, brahmin, I will ask you a question in return. Suppose a

man came who wanted to go to Rajagaha, and he approached you
and said: 'Venerable sir, I want to go to Rajagaha. Show me the
road to Rajagaha.'
Then you told him: 'Now, good man, this road goes to Rajagaha.
Follow it for awhile and you will see a certain village, go a little further
and you will see a certain town, go a little further and you will see
Rajagaha with its lovely parks,
parks, groves, meadows, and ponds.'
Then having been thus advised and instructed by you, he would take
a wrong road and would go to the west.
Then a second man came who ….. Then having been thus advised
and instructed by you, he would arrive safely in Rajagaha.
Rajagaha.
Now, brahmin, since Rajagaha exists and the path leading to

Rajagaha exists and you are present as the guide, what is the cause
and reason why, when those men have been thus advised and
instructed by you, one man takes a wrong road and would go to the
the
west and one arrives safely in Rajagaha?"
121
"What can I do about that, Master Gotama? I am one who shows the
way."
"So too, brahmin, Nibbana exists and the path leading to Nibbana
exists and I am present as the guide. Yet when my disciples have
been thus advised and instructed by me, some of them attain
Nibbana, the ultimate goal, and some do not attain it. What can I do
about that, brahmin?
The Tathagata is one who only shows the way."

(Majjhima Nikaya 107:12-14 Ganakamoggallana Sutta)
GRADUAL PATH
"Bhikkhus,
I do not say that final knowledge is achieved all at once.
On the contrary,
final knowledge is achieved by gradual training,
by gradual practice, by gradual progress.
Majjhima Nikaya (70:22-23)
"Just as the great ocean, bhikkhus, gradually shelves, slopes and

inclines, and there is no sudden precipice,
So also in this Dhamma and Discipline;
Discipline;
There is a gradual training-
training- - -
A gradual course-
course- - - A gradual progression-
progression- - - and
There is no sudden penetration to final knowledge.
Udana V.5 (The Observance Day)
122
PROGRESSIVE INSTRUCTIONS IN DHAMMA

Then the Blessed One gave the householder Upali progressive
instruction, that is, talk on giving, talk on virtue, talk on the heavens; he
explained the danger, degradation, and defilement in sensual
pleasures and the blessing of renunciation. When he knew that the
householder Upali's mind was ready, receptive, free from
hindrances, elated, and confident, He expounded the teaching
special to the Blessed Ones: suffering, its origin, its cessation, and
the path.
Just as a clean cloth with all marks removed would take dye evenly, so
too, while the householder Upali sat there, the spotless immaculate vision
of the Dhamma arose in him: "All that is subject to arising is subject to
cessation." Then the householder Upali saw the Dhamma, attained the
Dhamma, understood the Dhamma, fathomed the Dhamma; he crossed
beyond doubt, did away with perplexity, gained intrepidity, and
became independent of others in the Teacher's Dispensation. (MN.
56.18 Upali Sutta)
123
GENERAL TOPICS
THE DUNG BEETLE: Pilahaka Sutta

While dwelling at Savatthi, the Blessed One said:
"Bhikkhus,
Gains, Offerings and
and Fame
Fame
Are a cruel thing, a harsh, bitter obstacle
To the attainment of the unexcelled rest from bondage.
Suppose there were a beetle, a dung-

dung-eater, full of dung, gorged with
dung, with a huge pile of dung in front of him. He, because of that,
would look
look down on other beetles: 'Yes, sirree! I am a dung-eater, full
of dung, gorged with dung, with a huge pile of dung in front of me!'
124
In the same way, there is the case where a certain bhikkhu;

conquered by gains, offerings and fame, his mind consumed, pu putsts on
his robes and, carrying his bowl and outer robe, goes into a village or
town for alms. Having eaten there as much as he likes; full of
almsfood and invited again for the next day; he goes to the
monastery and, in the midst of a group of bhikkhus, boasts:
boasts: 'I have
eaten as much as I like, and have been invited again for tomorrow.
These other bhikkhus, are not recipients of robes, almsfood, lodgings,
and medicinal requisites for curing illness.'
Thus, his
his mind consumed, he looks down on other well- well-behaved
behaved
bhikkhus. That will be for this worthless man's long-
long-term suffering
and harm. That's how cruel gains, offerings, and fame are: a harsh,
bitter obstacle to the attainment of the unexcelled rest from
bondage. Thus,
Thus, you should train yourselves: 'We
We will put aside any
gains, offerings, and fame that have arisen; and we will not let any
gains, offerings, and fame that have arisen keep our minds
consumed.' That's how you should train yourselves." (Samyutta
Nikaya XVII.5)
INSIGHT
‘Bhikkhus, there are these eight conditions,
eight causes conducive to getting wisdom,
not yet gotten, as to the first things in godly living;
and when gotten,
to make it become more, to its development,
so that it is made-
made-become,
made perfect.
125
What eight? Bhikkhus, herein a bhikkhu dwells near the Teacher, or

some comrade in the godly life, whom he regards as teacher, so that
he is firmly established in conscientiousness,
conscientiousness, fear of blame, love and
respect. This is the FIRST condition, the first cause conducive to
getting wisdom, not yet gotten, as to the first things in godly living;
and, when gotten, to making it become more, to its development, so
that it is made-
made-become,
become, made perfect.
So dwelling and so established, from time to time he approaches his

teachers, questioning and inquiring of them thus: “Sirs, how is this?
What is the meaning of this?” To him those Venerable sirs reveal
what is hidden, explain the obscure and dispel doubt in many
perplexing matters. This is the SECOND condition….
When he has heard Dhamma he strives in twofold seclusion, that of

the body and that of the mind. This is the THIRD condition….
He is virtuous and lives restrained by the restraint

restraint of the
Obligations: he is perfect in conduct and habit, seeing danger in the
smallest fault; he undertakes and trains himself in the preceptual
training. This is the FOURTH condition….
Learned as he is, with memory retentive and well stored. These

tenets,
tenets, lovely in the beginning, lovely in the middle and lovely in the
end, which set forth in spirit and in letter the godly life of purity,
perfect in its entirety; even those are fully mastered by him, resolved
upon, familiarised by speech, pondered over in in mind, fully
understood in theory. This is the FIFTH condition….
126
Living resolute, he puts away all unrighteousness and takes to

righteous conditions. Firm and energetic, he shirks not the burden of
righteousness. This is the SIXTH condition….
Moreover, hehe frequents the Order; he is no gossip, nor talker on

childish matter; either he speaks on Dhamma himself or asks it of
another; nor does he neglect the Noble silence. This is the
SEVENTH condition….
Furthermore, he abides in contemplation of the rise and fall of the

five khandhas of attachment, thinking: “Such is form, such is its coming-
to-be, such is its passing away;” So in respect to feelings,
perceptions, the activities and consciousness.
This is the EIGHTH condition, the eighth cause conducive to

getting wisdom, not yet gotten, as to the first things in godly living;
and when gotten, to make it become more, to its development, so that
it is made-
made-become, made perfect.
Presently, his fellows in the godly life honour him thus: “This
Venerable sir dwells
dwells near the Teacher, or some comrade in the godly
life, whom he regards as teacher, and there is firmly established in
conscientiousness, fear of blame, love and respect. Surely this
Venerable sir is one who, knowing, knows and, seeing, sees. Verily
this condition is conducive to the state of being dear and esteemed,
to becoming made-
made-become, to recluseship and to singleness (of mind)
in making become. (Anguttara Nikaya: Chapter 1 ii (2))
127
GIVING (Iti I.26; Iti 18)

This was said by the Lord...
"Bhikkhus, if beings knew, as I know, the result of giving and sharing;
they would not eat without having given, nor would they allow the
stain of meanness to obsess them and take root in their minds.
Even if it were their last morsel, their last mouthful, they would
would not
eat without having shared it, if there were someone to share it with.
But, bhikkhus, as beings do not know, as I know, the result of giving
and sharing, they eat without having given, and the stain of meanness
obsesses them and takes root in their minds."
If beings only knew -- So said the Great Sage

How the result of sharing isis of such great
great fruit,
With a gladdened mind, rid
rid of the stain of meanness,
They
They would duly give to noble ones,
who make what is given fruitful.
Having
Having given much food as offerings
To those most worthy of offerings,
the donors go to heaven onon departing the human state.
Having
Having gone to heaven they rejoice, and
and enjoying pleasures there,
The unselfish experience the result of of generously
sharing with others.
128
A RAINLESS CLOUD
This was said by the Lord... "Bhikkhus, these three kinds of persons
are found
found existing in the world. Which three? One who is like a
rainless cloud, one who rains locally, and one who rains everywhere.
Which one is like a rainless cloud? A certain person is not a giver to

anyone; he does not give food, drink, clothing, vehicles, garlands,
scents, ointments, beds, lodging
lodging and lamps to recluses and brahmans,
to the poor, destitute, and needy. This kind of person is like a
rainless cloud.
Who is the person who rains locally? A certain person is a giver to

some but not a giver to others. Food, drink, clothing, vehicles,
garlands, scents, ointments, beds, lodging, and lamps he gives only to
some recluses and brahmans, to some of the poor, destitute, and and
needy, but not to others. This is the kind of person who rains locally.
Who is the kind of person

person who rains everywhere? A certain person
gives to all. He gives food, drink, clothing, vehicles, garlands, scents,
ointments, beds, lodging, and lamps to allall recluses and brahmans, to
the poor, destitute, and needy. This is the kind of person who rains
everywhere.
These, bhikkhus, are the three kinds of persons found existing in the
world." (Iti III.26; Iti 64)
129
THE WORLD
This was said by the Lord: "Bhikkhus
"Bhikkhus:
khus:
The world has been fully

understood
by the Tathagata;
The Tathagata is released from the world.
The origin of the world has been fully

understood
by the Tathagata;
The origin of the world has been
abandoned
by the Tathagata.
The cessation of the world has been fully

understood
by the Tathagata;
The cessation of the world has been
realised
by the Tathagata.
The course leading to the cessation of the world has been fully
understood
by the Tathagata;
The course leading to the cessation of the world has been
developed
by the Tathagata.
130
"Bhikkhus, in the world with its devas, maras, and brahmas, with its
recluses and brahmans, among humankind with its princes and
people, whatever is seen, heard, sensed, cognized, attained, sought,
and reflected
reflected upon by the mind -- that is fully understood by the
Tathagata: therefore he is called the Tathagata.
"Bhikkhus, from the night when the Tathagata awakened to

unsurpassed full enlightenment until the night when he passes away
into the Nibbana-
Nibbana-element with no residue left, whatever he speaks,
utters, and explains -- all that is just so and not otherwise: therefore
he is called the Tathagata.
As the Tathagata says, so he does;

as the Tathagata does, so he says:
therefore he is called
the Tathagata.
In the world with its devas, maras, and brahmas,

with its recluses and brahmans,
among humankind with its princes and people,
the Tathagata is the conqueror,
unvanquished, all-
all-seer, wielding power:
therefore he is called
the Tathagata."
(Iti IV.13; Iti 121)
131
ABOUT PETAS
KING BIMBISARA'S SHARING
OF MERITS
According to the promise that the
Bodhisatta made to King
Bimbisara in his early days of
renunciation, the Blessed One,
together with one thousand
bhikkhus led by the Kassapa
brothers, went to Rajagaha.
When they arrived at the large green Palmyra grove near Rajagaha,
the King and one hundred and twenty thousand people welcomed them
heartily in great pomp and ceremony.
When the Blessed One gave a discourse, King Bimbisara and one
hundred and ten thousand people became Stream-winners and the
remaining ten thousand people became established in the three Refuges.
THE GREAT DONATION OF VELUVANA MONASTERY

Then King Bimbisara became a lay-disciple of the Blessed One and
invited the Blessed One and his one thousand bhikkhus for alms-food at
his palace the next morning. The next day, the King offered food to the
Blessed One and the members of the Holy Sangha, after which he
donated the great Veluvana Garden as a monastic dwelling to the
Blessed One and the Sangha. After the alms-food offering and in the
evening, the King went to bed happily.
132
PETAS, THE OLD RELATIVES OF KING BIMBISARA

That very night there were eerie disturbances all through the night, so
much so that the Kling was unable to sleep at all. Early the next morning,
he went to the Blessed One and told him what had happened.
The Blessed One explained to King Bimbisara that 92 world cycles ago,
during the time of Phussa Buddha, Bimbisara and his relatives carried
out the duties of offering alms-food to the Phussa Buddha and his
Sangha Order. Those who did their duties well reached celestial abodes
when they died, and those who stole, kill and live generally
unwholesome lives had been reborn as petas or ended in the hellish
regions during the time of Kassapa Buddha.
Seeing other petas being set free from from their suffering due to
shared merits by their relatives and there being none to share merits
with them they approached the Blessed One then, who was the Kassapa
Buddha for help.
Kassapa Buddha told them that during the time of Gotama Buddha, the
supervisor of the old relative petas would become King Bimbisara who
would share merits to them and so they would be free from their woeful
lives of petas. And they were very happy with the anticipation of being
set free. Indeed, when King Bimbisara offered alms-food to the bhikkhus
led by the Blessed One and donated the monastery, the petas were
expecting anxiously to gain merits shared by the King. But the king was
ignorant of the necessity to share merits with the petas of his relatives;
so they demonstrated their great frustration by eerie moanings the
whole night.
133
The Blessed One instructed the king to share merits with his past
relatives whenever he performed meritorious deeds. King Bimbisara
then invited the Blessed One and the bhikkhus to have alms-food at his
palace on that day. The Blessed One by his supernormal power showed
the king the petas who were waiting in poor dresses with frightful
appearances. After offering alms-food and sharing merits, they all
were free from their peta-existences. On seeing them looking well
attired and having celestial meals, the king was very much pleased.
Then he offered robes, beddings and monastic dwellings, and shared

merits again. The petas said 'sadhu' and received celestial clothings,
beddings and celestial mansions. On seeing that, the King became more
pleased than before.
A PETA OF BONES
At the time of the Blessed One, Maha
Moggalana and the Venerable Lakkhana
were residing together at Gijjhakuta Hill,
north of the City of Rajagraha.
One day the two came out together for an

alms round in the city. On the way, Maha
Moggalana, the elder of the two bhikkhus,
saw through his supernatural vision a peta
of bones. The creature was crying in great pain as crows, kites and
vultures pecked at its flesh and viscera embedded in the skeletal cage
of its body.
134
Then it occurred to Maha Moggalana that kammas and kilesas had

become extinct in so far as he was concerned and that, therefore, there
would be no occasion for him in future to be like the peta he saw. This
thought filled him with joyful satisfaction, and so he smiled. Lakhana saw
this and asked the elder bhikkhu why he smiled. The latter told him that
he should ask about it when they were together in the presence of the
Blessed One.
After the rounds of alms, the two bhikkhus went to the monastery where
the Blessed One was residing. Then the younger bhikkhu asked the elder
why he smiled. Maha Monggalana replied: “While we were coming
down from the Hill, I saw a peta running across the sky chased by crows,
kites and vultures who were pecking at it.” On hearing this, the Blessed
One intervened to explain the existence of the peta.
“O bhikkhus!
bhikkhus! I tootoo saw the peta.
peta. In fact the peta whom Maha
Moggala
Moggalana met was, was, in one of his previous existence, a butcher.
Because of his akusala kamma, unwholesome act, he was consigned
to hell for millions of years. The resultant of his bad kamma, still
remains. So in the present existence he has become a peta with a
body of skeletons.”
skeletons.”
The Blessed One then explained eyes of wisdom. From this it may be
inferred that ordinary beings are not able to see such creatures. They
can be seen only by arahants with supernatural faculties called abhiñña.
Modern day science has no proof of their existence. But lack of scientific
proof is not a conclusion that they do not exist.
135
A PETA OF FLESH
On another occasion, Maha Moggalana met a peta, whose body was
all flesh. It was also tortured by crows, kites and vultures pecking at its
body for food. It ran crying in great pain. Lakkhana again asked about
this in the presence of the Blessed One who again explained to him
regarding the existence of the world of petas in much the same way as
he did on the previous occasion. This fleshy peta, said the Enlightened
One, was also a butcher at Rajagraha in one of his previous existences.
He was consigned to the nether world for million of years and on being
released from there he became a peta tortured by crows, kites and
vultures having been destined to suffer thus owing to the residual bad
kamma.
The difference in resultant is when death consciousness occurs; a symbol

or sign associated with good or bad actions done in one’s life called
kamma nimitta, presents itself at the mind-door of the dying. (A layman
may, perhaps, explain this phenomenon as an omen seen by the dying
man.) The death symbol seen by the first butcher was not the same as
the second. Their evil actions were no doubt similar, but the nimittas they
saw were different.
MANY KINDS OF PETA

Then Maha Moggalana saw different kinds of petas on different
occasions. There was the mince meat peta, who, the Blessed One said,
had been a falconer in one of his previous existences. Then there was
the skinless and bloody peta who was a butcher of goats and sheep.
Then there was the hairy peta whose hairs were like daggers which flew
about his body and hit him back. The ways of kamma is unpredictable.
136
Here these daggers cannot be regarded as the handiwork of ogres.

They were what bad kamma created. The crows, kites and vultures
which tortured the petas were also the results of bad kamma.
Maha Moggalana also saw a peta with hairs

like lances sticking out from its body. They flew
up into the air and rained down on it. He was a
hunter in one of his previous existences. There
was also a peta with hairs like arrows growing
on its body. In one of his previous existences he
tortured convicted persons with arrows.
He also met the kumbhanda peta suffering from hydrocele, which had
developed into the size of a water pot. In one of his previous existences
he was a cunning judge who used to take bribes. He could not cover up
his shame, sitting on his own heavy organ, carrying it about as he ran
for life from pestering crows, kites and vultures.
There was also one female peta who, in one of her previous lives, had
had illicit sex. Her body was unprotected by skin. Another female peta
was very ugly. She was a demon who was a propagandist of wrong
views. There were also male and female petas, who, in their previous
lives, were bhikkhus not performing their priestly duties well. Their
robes were on fire. And their monasteries were also on fire. All these
beings were consigned to the world of petas because while they were
humans they acted improperly just for the sake of their five aggregates
of nama and rupa. It is for this reason that we say that the burden of
this body is very heavy.
137
THE BURDEN OF KHANDHAS

This body, one of the khandhas, is a heavy burden. Serving it means
carrying the heavy burden. When we feed and clothe it, we are
carrying the burden. That means we are servants to the aggregate of
matter (rupakkhandha). Having fed and clothed the body, we must also
see to it that it is sound and happy both in the physical and
psychological senses. This is serving the aggregate of feeling
(vedanakkhandha). Again, we must see that this body experiences good
sights and sounds. This is concerned with consciousness. Therefore we are
serving the aggregate of consciousness (vinnanakkhandha).
For all these reasons the Blessed One declared the five aggregates of
clinging, a heavy burden.
We carry the burden of our khandhas not for a short time, not for a
minute, not for an hour, not for a day, not for a year, not for one life,
not for one world, not for one aeon; we carry the burden from the
beginning of the samsara, the round of rebirths, which is infinite. It has
no beginning. And there is no way of knowing when it will end. Its
finality can be reached only with the extermination of the defilements of
the mind (kilesa), as we get to the stage of the path of the Noble Ones
(arahatta magga).
THE 4 STAGES OF ARAHANTHOOD

Each phase of the 4 stages of enlightenment is gradually achieved as
we progress in our practice and begin the removal of the 10 fetters in
stages.
138
The first full experience of magga-phala (the case of the stream enterer
or sotapanna, removes three of these fetters. The first fetter or
defilement is the perception of a personality view; a view that there is a
self within us (sakkaya ditthi). An ordinary person believes that his body
and his mind are the 'I', the 'self, or that the 'I' has a body and mind, or
that his mind and body are the seat of his 'I' or his soul, or that the 'I' is a
product of his mind body complex, or that his 'I' or self or soul exists
somehow apart from his mind and body. Sometimes people identify
rather with their body, sometimes with the mental aggregates, or both
together so that the idea: 'This is 'I', 'This is mine', 'This is my soul' arises.
The stream enterer (sotapanna) has realised mind and body

phenomenon (nama-rupa); that the body, feeling, perception, mental
formations, consciousness are only arising and passing phenomena.
Sotapanna knows from his own insight that 'I', 'self' or soul is just an
illusion. Thus, he is free from sakkaya ditthi.
The second fetter removed by a sotapanna is the doubt or skepticism

about the Blessed One and His teaching; doubt about the effectiveness
of the practice of meditation.
The third fetter is the adherence to empty rites and rituals. This concerns
the wrong view that some rites or rituals by themselves can purify a
being and cause him to attain real liberation and Nibbana.
On the second stage of enlightenment the fetter of craving for sensual

pleasures and ill-will are weakened. Only at the third stage are these
two fetters eliminated
139
The fourth stage then eliminates all the remaining defilements such as
craving for fine-material existence, craving for immaterial existence,
conceit, restlessness and ignorance.
In addition to the 'fetters' there are other defilements, which are

eradicated at the progressive stages of enlightenment. The often quoted
two mental corruptions abandoned by the sotapanna are envy and
stinginess. The following is a complete list of these 16 defilement. A
sotapanna is free from 6 of these impurities:
1. envy, feeling of displeasure caused by success of others

2. avarice, stinginess, unwillingness to share with others
3. denigrating others
4. improper rivalry, domineering
5. deceit, hypocrisy
6. craft, treachery, fraud
The third stage of enlightenment relinquishes:

1. ill-will, malevolence 3. grudge, hostility
2. anger 4. heedlessness
The fourth stage, the aranhat, has eradicated the final stages
of defilement:
1. covetousness, unrighteous greed 4. conceit
2. obstinacy, obduracy 5. arrogance
3. presumption, disparaging others 6. vanity
140
MINISTERING TO THE SICK

"He who attends on the
sick attends on me,"
declared the Blessed One,
exhorting his disciples on the
importance of ministering to
the sick, when he discovered
a bhikkhu lying in his soiled
robes, desperately ill with an
acute attack of dysentery.
With the help of Ananda, the Blessed One washed and cleaned the sick
bhikkhu. He reminded the bhikkhus that they have neither parents nor
relatives to look after them, so they should look after each other.
(Vin.i,301ff.).
On another occasion the Blessed One came upon a bhikkhu whose body
was covered with sores, his robe sticking to the body with pus oozing
from the sores. His fellow bhikkhus had abandoned him. On seeing the
abandoned bhikkhu, the Blessed One boiled water, washed the bhikkhu,
cleaned and dried his robes.
Then the Blessed One taught him the Dhamma and he attained to the
stage of an Arahant before he passed away (DhpA.i,319). Thus the
Blessed One not only advocated the importance of looking after the sick,
he also set a noble example by ministering to those who were so ill that
they were even considered repulsive by others.
141
DISCOURSE ON THE END OF THE WORLD
Thus have I heard; at one time, the Blessed One was staying at Vesâli,
in Ambapâli's grove. There, He addressed the bhikkhus: "Bhikkhus!"
"Lord!" answered the bhikkhus.
The Blessed One then taught:
"Impermanent, O bhikkhus, are the constituents

constituents of existence,
existence,
unstable, non-
non-eternal. Sineru, bhikkhus, the monarch of mountains,
is eighty-
eighty-four thousand leagues in length and breadth; eighty-
eighty-four
thousand leagues deep in the great ocean, and eighty-
eighty-four thousand
above it.
142
Now there comes, O bhikkhus, a season when, after many years,

many hundreds and thousands and hundreds of thousands of years,
it does not
not rain; all seedlings and vegetation, all plants, grasses, and
trees dry up and wither away. This alone, O bhikkhus, shows that all
constituent things
things are impermanent,
impermanent, unstable, non-
non-eternal; so much
so, that one becomes weary and disgusted
disgusted and one desires to be
free from such impermanence.
And, bhikkhus,
bhikkhus, there comes a season, at vast intervals in the lapse of
time, when a second sun appears.
After the appearance of the second sun, bhikkhus,

bhikkhus, the brooks and
ponds dry up, vanish away and cease to be. So impermanent are
constituent things! And then, bhikkhus,
bhikkhus, there comes a season, at
vast intervals in the lapse of time, when a third sun appears; and
the
thereupon the great rivers; the Ganges, the Jamna, thethe Rapti, the
Gogra, the Mahî, dry up, vanish and cease to be.
At length, after another vast period, a fourth sun appears, and

thereupon the great lakes, whence those rivers had their rise: namely,
Anotatto,
Anotatto, Lion-
Lion-leap, Chariot-
Chariot-maker, Keel-
Keel-bare, Cuckoo, Six- Six-
bayed, and Slow-
Slow-flow, dry up, vanish and cease to be.
Again, bhikkhus,
bhikkhus, when, after another long lapse, a fifth sun appears,
the waters in
in the great ocean go a hundred leagues down;
down; then two
hundred
hundred,
dred, three hundred, and even down to seven hundred leagues,
until the water stands only one fathom from the ground; then half a
fathom; waist-
waist-deep, knee-
knee-deep and even ankle-
ankle-deep.
143
Even, O bhikkhus,
bhikkhus, as in the fall season, when it rains in large drops,
the waters
waters in some places are standing around the feet of the cattle;
cattle;
even so, bhikkhus,
bhikkhus, the waters in the great ocean in some places are are
standing to the depth of the feet of the cattle.
cattle.
After the appearance of the fifth sun, bhikkhus,

bhikkhus, the water in the
great ocean
ocean is not even the height of a finger-
finger-joint. Then at last,
after another lapse of time, a sixth sun appears; whereupon this
great earth and Sineru, the monarch of mountains, reek and fume
and send forth clouds of smoke. Even as a potter's ba baking,
king, when
first
first besmeared, fume and smoke, such is the smoke of earth and
mountains when the sixth sun appears.
After a last vast interval, a seventh sun appears, and then, bhikkhus,
bhikkhus,
this great earth, and Sineru, the monarch of mountains, flare and
blaze, and become one mass of flame.
And now, from earth and mountains burning and consuming, a spark
is carried by the wind and goes as far as the worlds of God; and the
peaks of Mount Sineru, burning, consuming, perishing, go down in
one vast mass of fire and crumble for
for an hundred, yea, five hundred
leagues. And of this great earth, bhikkhus,
bhikkhus, and Sineru, the monarch
of mountains, when consumed and burnt, neither ashes nor soot
remains. Just as when ghee or oil is consumed and burnt, bhikkhus,
bhikkhus,
neither ashes nor soot remains,
remains, so it is with the great earth and
Mount Sineru.
144
Thus, bhikkhus,
bhikkhus, impermanent are the constituents of existence,
unstable, non-
non-eternal: so much so, that this alone is enough to weary
and disgust one with all constituent things and makes one desire to
be free from it.
it.
Therefore, bhikkhus,
bhikkhus, do those who deliberate and believe say this:
'This earth and Sineru, the monarch of mountains, will be burnt and
perish and exist no more,' excepting those who have seen the path.
(Anguttara Nikaya VII. 62.)
DISCOURSE ON THE CONTINUING EVOLUTION OF THE WORLD

Thus have I heard: The Exalted One was once staying near Savatthi, in
the East Park, at the mansion of the Mother of Migara. Now at that time
Vasettha and Bharadvaja were passing their probation among the
brethren, desiring to become bhikkhus. Then at eventide the Exalted
One, having arisen from his meditations, had come down from the house
and was walking to and fro in the open air, in the shade of the house.
Now Vasettha saw this and on seeing it he told Bharadvaja, adding: Let
us go, friend Bharadvaja, let us approach the Exalted One, for
perchance we might have the good fortune to hear from the Exalted
One a talk on matters of doctrine.
“Even so, friend”; Bharadvaja made reply. So Vasettha and Bharadvaja

went and approached the Exalted One and having saluted him, they
walked after him as he walked to and fro.
145
Then the Exalted One said to Vasettha: You, Vasettha, being

Brahmins by birth and family, have gone forth from a Brahmin family,
your home into thethe homeless life. Do not the Brahmins blame and
revile you?
Yea, verily, Lord, the Brahmins do blame and revile us with characteristic
abuse, copious, not at all stinted.
But in what words, Vasettha, do they blame you?

The Brahmins, Lord, say thus: The Brahmin class is the best.
But in what terms, Vasettha, do the Brahmins blame and censure

you to this extent?
The Brahmin, Lord, say thus: Only a Brahmin is of the best social trades;
other grades are low.
There comes a time, Vasettha, when, sooner or later,later, after the lapse
of a long, long period, this world passes away. And when this
happens, beings have mostly been reborn in the World of Radiance;
and there they dwell, made of mind, feeding on rapture, self-
self-luminous,
traversing the air, continuing in glory;
glory; and thus they remain for a long,
long period of time.
There also come a time, Vasettha, when sooner or later this world
began to re-
re-evolve. When this happens, beings who had deceased
from the World of Radiance, usually come to life as humans. And
they become made of mind, feeding on rapture, self- self-luminous,
traversing the air, continuing in glory, and remain thus for a long, long
period of time.
146
Now at that time, all had become one world of water, dark, and of
darkness that maketh blind. No moon nor sun appeared, no stars
were seen, nor constellations, neither was night manifest nor day,
neither months nor half-
half-months, neither years nor seasons, neither
female nor male. Beings were reckoned just as beings only. And to
those beings, Vasettha, sooner or later
later after a long time, earth with
its savour was spread out in the waters. Even as a scum forms on the
surface of boiled milky rice that is cooling, so did the earth appear. It
became endowed with colour, with odour and with taste. Even as
well-
well-made ghee or
or pure butter, so was its colour; even as the flawless
honey of the bee, so sweet was it.
Then, Vasettha, some being of greedy disposition, said: Lo, now!

What will this be? And tasted the savoury earth with their fingers.
They thus tasting, became
became suffused
suffused with the savour and craving
entered into them. Other beings following their examples, tasted the
savoury earth with their fingers. They thus, tasting became suffused
with the savour, craving entered into them. then those beings began
to feast on the savoury
savoury earth, breaking off lumps of it with their
hands. And from the doing thereof the self-self-luminance faded away,
the moon and the sun became manifest. Thereupon star- star-shapes and
constellations became manifest. Thereupon night and day became
manifest, months
months too and half-
half-months, seasons and the years.
Thus far then, Vasettha, did the world evolve again.

147
Now those beings, Vasettha, feasting on the savoury earth, feeding

on it, nourished by it, continued thus for a long, long while. And in
measure as they thus fed, did their bodies become solid and did
variety in their comeliness become manifest. Some beings were well
favoured some were ill- ill-favoured. And herein they that were well
favoured despised them that were ill favoured, thinking: We are more
comely than
than they; they are worse favoured than we. And while they
through pride in their beauty thus became vain and conceited, the
savoury earth disappeared. At the disappearance of the savoury
earth, they gathered themselves together and bewailed it: Alas for
the
the savour! Alas for the savour!
savour!
Even so now when men having gotten a good savour say: Ah, the
savour of it! Ah the savour of it! They do but follow an ancient
primordial saying, not recognizing the significance thereof.
Then
Then, Vasettha, when the savoury earth earth had vanished for those
beings, outgrowths appeared in the soil. The manner of the rising up
thereof was as the springing up of the mushroom, it had colour,
odour and taste; even as well-
well-formed ghee or fine butter so was the
colour thereof, and even as flawless honeycomb so was the
sweetness thereof. Then those beings
beings began to feast on these
outgrowths of the soil. And they, feasting on them, finding food and
nourishment in them, continued for a long, long while. And in measure
as they thus fed and were thus nourished, so did their bodies grow
ever more solid and the difference in their comeliness more manifest;
some becoming well favoured, some ill favoured.
148
They that were well favoured despised them that were ill favoured,
thinking: We are more comely than they; they are worse favoured
than we. And while they, through pride in their beauty, thus became
vain and conceited, these outgrowths of the soil disappeared.
Thereupon creeping plants appeared, and the manner of the growth

thereof was as that of the
the bamboo, and they had colour, odour and
taste. Even as well made ghee or fine butter so was the colour
thereof; even as flawless honeycomb so was the sweetness thereof.
Then, Vasettha, those beings began to feast on the creepers. And

they feasting, on them,
them, nourished by them, continued so for a long,
long while; and in measure as they thus fed and were nourished did
their bodies wax more solid, and the divergence in their comeliness
increase, so that, as before, the better favoured despised the worst
favoured.
favoured. And while those, through pride in their beauty, became
vain and conceited, the creepers disappeared.
At the disappearance thereof they gathered themselves together

and bewailed, saying: Verily it was ours, the creepers! Now it has
vanished away! Alas
Alas and O me! We have lost! Even so now when
men, being asked what is the matter, say: Alas and O me! What we
had that have we lost! They do but follow an ancient primordial
saying, not recognizing the significance thereof.
149
Then, Vasettha, when the creepers

creepers had vanished for those beings,
rice appeared ripening in open spaces,
No powder had it and no husk.

[Pure] fragrant and clean grained.
Where of an evening they gathered and carried away for supper,
there next morning the rice stood ripe and grown again.
again. Where in the
morning they gathered and carried away for breakfast, there in the
evening it stood ripe and grown again. No break was to be seen
[where the husks had been broken off].
Then those beings feasting on this rice in the clearings, feeding on

it, nourished by it, so continued for a long, long while. And in
measure as they, thus feeding, went on existing, so did the bodies of
those beings become even more solid and the divergence in their
comeliness more pronounced.
In the female appeared the distinctive features of the female, in the

male those of the male. Then truly did woman contemplate man too
closely, and man, woman. In them contemplating over much the one,
the other, passion arose and burning entered their bodies. They in
consequence thereof
thereof followed their lusts. And beings seeing them
so doing threw, some sand, some ashes, some cowdung, crying:
Perish, foul one! Perish, foul one. How can a being treat a being so?
Even so now when men, in certain districts, when a bride is led away,
throw
throw either sand, or ashes or cow- cow-dung, they do but follow an
ancient enduring primordial form, not recognizing the significance
thereof.
150
That which was reckoned immoral at that time, Vasettha, is now

reckoned to be moral. Those beings who at that time followed
followed their
lusts, were not allowed to enter village or town for a whole month or
even two months. And inasmuch as those beings at that time quickly
incurred blame for immorality, they set to work to make huts, to
conceal just that immorality.
Then Vasettha, this occurred to some being of a lazy disposition:

Lo now! Why do I wear myself out fetching rice for supper in the
evening, and in the morning for breakfast? What if I were to fetch
enough rice for supper and breakfast together? So he gathered at
one journey
journey enough rice for the two meals together.
Then some being came to him and said: Come, good being, let us go
rice gathering. That’s not wanted, good being, I have fetched rice for
the evening and morning meal. Then the former followed his example
and fetched
fetched rice for two days at once, saying: So much, they say, will
about do. Then some other being came to this one and said: Come,
good being, let us go rice gathering. And he: Never mind, good
being, I have fetched rice enough for two days. [And so, in like like
manner, they stored up rice enough for four, and then for eight
days.]
Now from the time, Vasettha, that those beings began to feed on
hoarded rice, powder enveloped the clean grain, and husk enveloped
the grain, and the reaped or cut stems did not grow
grow again; a break
became manifest [where the reaper had cut]; the rice stubble stood
in clumps.
151
Then those beings, Vasettha, gathered themselves and bewailed

this, saying: Evil customs, sirs, have appeared among men. For in the
past, we were made of mind, we we fed on rapture, self-
self-luminous, we
traversed the air in abiding loveliness; long, long the period we so
remained. For us sooner or later, after a long, long while the savoury
earth had arisen over the waters. Colour it had, and odour and taste.
We set to work to make the earth into lumps, and feast on it. As we
did so our self-
self-luminous vanished away. When it was gone, moon and
sun became manifest, star-
star-shapes and constellations, night and day,
the months and half-
half-months, the seasons and the years. We enjoying
enjoying
the savoury earth, feeding on it, nourished by it, continued for a long,
long while. But since evil and immoral customs became rife among us,
the savoury earth disappeared. When it had ceased, outgrowths of
the soil became manifest, clothed with colour,
colour, odour and taste. Them
we began to enjoy; and fed and nourished thereby, we continued so
for a long, long while. But when evil and immoral customs arose
among us, these outgrowths disappeared.
When they had vanished, creepers appeared and clothed with

colour, odour and taste. Them we turned to enjoy; and fed and
nourished thereby we continued so for a long, long while. But since
evil and immoral customs became prevalent among us, the creepers
also disappeared. When they had ceased rice appeared, ripening in
open spaces, without powder, without husk, pure, fragrant and clean
grained. Where we plucked and took away for the evening meal every
evening there next morning it had grown ripe again. Where we
plucked and took away for the morning meal, there in the evening it
had grown ripe again. There was no break visible.
152
Enjoying this rice, feeding on it, nourished

nourished by it, we have so
continued a long, long while. But from evil and immoral customs
becoming manifest among us, powder has enveloped the clean grain,
husk too has enveloped the clean grain, and where we have reaped is
no re-
re-growth; a break has come, and the rice-
rice-stubble stands in
clumps. Come now, let us divide off the rice fields and set
boundaries thereto! And so they divided off the rice and set
boundaries
boundaries round it.
Now some being, Vasettha, of greedy disposition, watching over his

own plot, stole another plot and made use of it. They took him and
holding him fast, said: Truly, good being, thou hast wrought evil in
that, while watching thine own plot,
plot, thou hast stolen another plot and
made use of it. See, good being, that thou do not such a thing again!
Ay, sirs he replied. And a second time he did so. And yet a third.
And again they took him and admonished him. Some smote him with
the hand, some with clods, some with sticks. With such a beginning,
Vasettha, did stealing appear, and censure and lying and punishment
became known.
Now those beings, Vasettha, gathered themselves together, and

bewailed these things, saying: From our evil deeds, sirs, becoming
becoming
manifest, inasmuch as stealing, censure, lying, punishment have
become known, what if we were to select a certain being, who should
be wrathful when indignation is right, who should censure that which
should rightly be censured, and who should banish him who deserves
to be banished? But we will give him in return a proportion of the
rice.
153
Then, Vasettha, those beings went to the being among them who
was the handsomest, the best favoured, the most attractive, the most
capable and said to him: Come now, good being, be indignant at that
whereat one should rightly be indignant, censure that which should
rightly be censured, banish him who deserves to be banished. And
we will contribute thee a proportion of our rice. And he consented,
and did so, and they gave
gave him a proportion of their rice.
Chosen by the whole people, Vasettha, is what is meant by Maha

Sammata; so Maha Sammata (the Great Elect) was the first
standing phrase to arise [for such an one]. Lord of the Fields is what
is meant by Khattiya; so Khattiya
Khattiya (Noble) was the next expression
to arise. He charms the others by the Norm; by what ought (to
charm); is meant by Raja; so this was the third standing phrase to
arise.
Thus then, Vasettha, was the origin of this ancient primordial

phrases [by which they they were known]. Their origin was from among
those very beings and no others; like unto themselves, not unlike; and
it took place according to the Norm [according
[ to what ought to be,
justly]] not unfittingly. (Agganna
( Suttanta Digha Nikaya 27)
154
BRAHMAJALA SUTTA
The Blessed One’s Discourse on wrong views
Now there comes a time, brethren, when, sooner or later, after the
lapse of a long, long period, this world system passes away. And
when this happens beings have mostly been reborn in the World of
Radiance,
Radiance, and there they dwell made of mind, feeding on joy,
radiating light from themselves, traversing the air, continuing in glory;
and thus they remain for a long, long period of time.
Now there comes also a time, brethren, when, sooner or later, this
world
world system begins to re-
re-evolve. When this happens the Palace of
Brahma appears, but it is empty. And some being or other, either
because his span of years has passed or his merit is exhausted, falls
from that World of Radiance, and comes to life in the Pal Palace
ace of
Brahma. And there also he lives made of mind, feeding on joy,
radiating light from himself, traversing the air, continuing in glory; and
thus does he remain for a long, long time.
Now there arises in him, from his dwelling there so long alone, a
dissatisfaction
dissatisfaction and a longing:
“O! Would that other beings might come to join me in this place!”
And just then, either because their span of years had passed or
their merits were exhausted, other beings fall from the World of
Radiance, and appear in the Palace of Brahma as companions to
him, and in all respects like him.
155
On this, brethren, the one who was first reborn thinks thus to
himself:
“I am Brahma, the Great Brahma, the Supreme One, the Mighty, the All-
seeing, the Ruler, the Lord of all, the Maker, the Creator, the Chief of
all, appointing to each his place, the Ancient of days, the Father of all
that are and are to be. These other beings are of my creation. And why
is that so? A while ago I thought, “Would that they might come!” And on
my mental aspiration, behold the beings came.”
And those beings themselves, too, think thus:

“This must be Brahma, the Great Brahma, the Supreme, the Mighty, the
All-seeing, the Ruler, the Lord of all, the Maker, the Creator, the Chief
of all, appointing to each his place, the Ancient of days, the Father of
all that are and are to be. And we must have been created by him. And
why? Because, as we see, it was he who was here first, and we came
after that.”
On this, brethren, the one who first came into existence there
there is of
longer life, and more glorious, and more powerful than those who
appeared after him. And it might be well, brethren, that some being
on his falling from that state, should come hither. And having come
hither he might go forth from the household life
life into the homeless
state. And having thus become a recluse he, by reason of ardour of
exertion of application of earnestness of careful thought, reaches up
to such rapture of heart, rapt in heart, he calls to mind his last
dwelling place, but not the previous
previous ones. He says to himself:
156
“That illustrious Brahma, the Creator Brahma, the Supreme One, the
Mighty, the All-seeing, the Ruler, the Lord of all, the Maker, the Creator,
the Chief of all, appointing to each his place, the Ancient of days, the
Father of all that are and are to be, he by whom we were created, he
is steadfast, immutable eternal, of a nature that knows no change and
he will remain so forever. But we who were created by him have come
hither as being impermanent mutable limited in duration of life.
This brethren, is the first state of which, starting out from which,
some recluses and Brahmans, being Eternalists as to some things
and Non-
Non-eternalists as to others, maintain that the soul and the
world are partly eternal and partly not.
KASSAPA SUTTA (Devas too have need for merits) Ud III.7

I have heard that on one occasion the Blessed One was staying in
Rajagaha at the Bamboo Grove, the Squirrels' Sanctuary. Now at that
time Venerable Maha Kassapa was staying at the Pipphali Cave,
sitting for seven days in a single position, having attained a certain level
of concentration. Then, with the passage of seven days, he emerged
from that concentration. On emerging from it, the thought occurred to
him: "What if I were to go into Rajagaha for alms?"
Now at that time 500 devatas were eager for the chance to give alms
to Venerable Maha Kassapa. But Venerable Maha Kassapa, turning
down those 500 devatas, early in the morning put on his robes and,
carrying his bowl and outer robe, went into Rajagaha for alms.
157
Now at that time Sakka, the king of the devas, wanted to give alms to
Venerable Maha Kassapa. So, disguising himself as a weaver, he was
working a loom, while Sujata, an asura-maiden, filled the shuttle. Then,
as Venerable Maha Kassapa was going on an uninterrupted round for
alms in Rajagaha, he arrived at Sakka's home. Sakka saw him coming
from afar and, on seeing him, came out of house to meet him. Taking the
bowl from his hand, he entered the house, took cooked rice from the
pot, filled the bowl, and gave it back to Venerable Maha Kassapa. And
that gift of alms included many kinds of curry, many kinds of sauces.
The thought occurred to Venerable Maha Kassapa, "Now, who is this

being with such supranormal power and might?" Then the thought
occurred to him, "This is Sakka, king of the devas, isn't it?" On realising
this, he said to Sakka, "Is this your doing, Kosiya? Don't ever do
anything like this again."
"We, too, need merit, Venerable Kassapa. We, too, have use for merit."
Then, bowing down to Maha Kassapa and circumambulating him three
times, Sakka rose up into the air and disappeared.
158
THREE CARDINAL DISCOURSES OF THE

BLESSED ONE
Translated by Nanamoli Thera

INTRODUCTION
The message of the Blessed One upholds the same values that every
great compassionate religion shares. But the seed of good has to grow
in the soil of truth; and how the tree grows depends upon the nature of
the soil in which it is planted, and whence it draws nourishment. With
men as the custodians of the truth, the fulfilment of the good depends
upon how truth is conceived by men to be. By their acts they verify it.
The three discourses here display precisely, in all its incomparably

serene simplicity the fundmentals of the Blessed One’s teaching. The first
discourse displays this Fourfold Truth as something to be realised and
verified for oneself here and now; the second discloses the
contradictions which infect all "self" conceits; the third echoes the second
from another angle.
The circumstances that lead up to the discovery of these Four Truths, and
to the delivery of these discourses, were briefly as follows.
The Bodhisatta before his enlightenment; was twenty nine when he left
the household life, where he enjoyed the extreme of luxury. He went
into "exile" in order to find, not a palliative, but the true and
incontrovertible way out of suffering.
159
“This world has surely happened upon woe, since it is born and ages
and dies but to fall from one kind of existence and reappear in
another. Yet it knows no escape from this suffering, from ageing and
death; surely there is an escape from this suffering, from ageing and
death?” (SN XII 65)
After leaving home, he practised under two of the foremost teachers of

Samadhi (concentration), and reached the highest meditative attainments
possible thereby.
But that was not enough: "I was not satisfied with that as a True Idea;
Idea;
I left it and went away." (MN 36).
He then spent the best part of the next six years in the practice of
asceticism, trying every sort of extreme self-mortification. During this
time he was accompanied by five ascetics, who hoped that if he
discovered the "deathless state" he would be able to communicate his
discovery to them.
“By this grueling penance I have attained no distinction higher

higher than
the human ideal worthy of a noble one's knowing and seeing. Might
there be another way to deathlessness?”
deathlessness?” (MN 36).
He decided to try once more the path of concentration, attained through

mindfulness of breathing, though this time not pushed to the extremity of
quiet, but guided instead by ordered consideration.
160
Thinking: "While my Sakyan father was busy and I (as a child) was
sitting in the shade of the rose apple tree, then quite secluded from
sensual desires, secluded from unprofitable ideas, I had direct
experience of entering
entering upon and abiding in the deep concentration;
and following on that memory came the recognition: "That is the only
way to Enlightenment."
Enlightenment." (MN 36).
Realising this new found wisdom, he gave up self-mortification and took

normal food again in order to restore to his emaciated body strength
sufficient for his purpose. Then the five ascetics left him in disgust,
thinking that he had failed, and was merely reverting to what he had
forsaken. Now in solitude, his new balanced effort in the harmony of
virtue, unified in concentration, and guided by contemplation of insight
with mindfulness, at length brought success in discovery of the way to the
goal he had sought for so long.
"So I too found the ancient path, the ancient trail,

trail, travelled by
by the
Awakened Ones of old." (SN XII 65).
Five faculties in perfect balance had brought him to his goal: faith,
energy, mindfulness, concentration and the wisdom of insight; the five
that "merge into the Deathless", and Enlightenment took place on the
night of Vesakha full moon in the fruitful month of May. (SN XLVIII 57).
It was upon invitation that he resolved to communicate his discovery to

others. For his first audience to whom to divulge it he chose the five
ascetics who had shared his self-mortification, but had later left him.
They were now at Benares.
161
So in due course he went there to rejoin them. Just two months after his
awakening he taught his first discourse: "Setting in motion, the Wheel of
Dhamma" to the five ascetics.
This first discourse, made one of his listeners, the ascetic Kondañña, a
"stream-enterer," the first of the four progressive stages of realisation.
The other four soon followed in his footsteps. The second discourse, on
the characteristic of Not-Self, was taught to the same five, and it
brought them to the fourth and final stage, that of arahantship.
These are the first two discourses presented here, and they were the
first two discourses ever uttered by the Blessed One. The third, the "Fire
Discourse," was delivered some months later to an audience of a
thousand ascetics converted from the heaven-bent practice of fire-
worship.
Now the hearers of all these three discourses were, like the Blessed One
himself, all ascetics already advanced in the techniques and refinements
of both virtue (sila) and concentration (samadhi). So the Blessed One
had thus no need to teach them what they already knew very well.
Similarly, he had no need to expound the doctrine of action (kamma)
and its ripening (vipaka), with which they were thoroughly acquainted
through the ancient teachings. What he had to do was first to show how
it is possible to go astray towards the opposite extremes of sensual
indulgence and self-torment; and second to describe the facts, to show
how things are, clearly and succinctly enough to stir his hearers to the
additional spontaneous movement of understanding essential and
indispensable for the final discovery of deliverance, each for himself.
162
SETTING IN MOTION THE WHEEL OF DHAMMA

(Dhamma-cakka-ppavattana-sutta)
Thus have I heard. On one occasion the Blessed One was living at
Benares in the Deer Park at Isipatana (the Resort of Seers). There he
addressed the bhikkhus of the group of five.
"Bhikkhus, these two extremes ought not to be cultivated by

by one
gone
go ne forth from the household life. What are the two?
There is devotion to indulgence of pleasure

in the objects of sensual desire,
which is inferior, low, vulgar, ignoble, and leads to no good;
and
there is devotion to self-
self-torment,
which is painful, ignoble and leads to no good.
(Which two extremes he had full experience; as a princely householder
and 6 years in self torment).
"The middle way discovered by a Perfect One avoids both these

extremes; it gives vision, it gives knowledge, and it leads to peace, to
direct acquaintance,
acquaintance, to discovery, to Nibbana.
Nibbana. And what is that
middle way? It is simply the Noble Eightfold Path, that is to say,
right view, right intention; right speech, right action, right livelihood;
right effort, right mindfulness, right concentration. That is the middle
way discovered by a Perfect One, which gives vision, which gives
knowledge, and which leads to peace, to direct acquaintance, to
discovery, to Nibbana.
Nibbana.
163
"Suffering, as a Noble Truth,

Truth, is this:
Birth is suffering, ageing is suffering, sickness is suffering, death is
suffering, sorrow and lamentation, pain, grief and despair are
suffering; association with the loathed is suffering, dissociation from
the loved is suffering, not to get what one wants is suffering; in short,
suffering
suffering is the five Aggregates of clinging objects.
"The Origin of Suffering, as a Noble Truth,

Truth, is this:
It is the craving that produces renewal of being accompanied by
enjoyment and lust, and enjoying this and that; in other words,
craving for sensual desires,
desires, craving for being, craving for non-
non-being.
"Cessation of Suffering, as a Noble Truth,

Truth, is this:
It is remainderless fading and ceasing, giving up, relinquishing, letting
go and rejecting, of that same craving.
"The Way leading to Cessation of Suffering,

Suffering, as a Noble Truth,
Truth, is
this:
It is simply the Noble Eightfold Path,
P ath, that is to say, right view, right
intention; right speech, right action, right livelihood; right effort, right
mindfulness, right concentration.
"'Suffering, as a noble truth, is this.' Such was the vision, the

knowledge, the understanding, the finding, the light, that arose in
regard to ideas not heard by me before.
164
'This suffering, as a noble truth, can be diagnosed.' Such was the

vision, the knowledge, the understanding, the finding, the light, that
arose in regard to ideas not heard by me before.
'This suffering, as a noble truth, has been diagnosed.' Such was the
vision, the knowledge, the understanding, the finding, the light, that
arose in regard to ideas not heard by me before.
"'The Origin
Origin of suffering, as a noble truth, is this.' Such was the
vision... 'This origin of suffering, as a noble truth, can be
abandoned.' Such was the vision... 'This origin of suffering, as a
noble truth, has been abandoned.' Such was the vision...
vision... in regard to
ideas not heard by me before.
"'Cessation of suffering, as a noble truth, is this.' Such was the

vision... 'This cessation of suffering, as a noble truth, can be
verified.' Such was the vision... 'This cessation of suffering, as a
noble truth, has been verified.' Such was the vision... in regard to
ideas not heard by me before.
"'The Way
Way leading to cessation of suffering, as a noble truth, is this.'
Such was the vision... 'This way leading to cessation of suffering, as
a noble truth,
truth, can be developed.' Such was the vision... 'This way
leading to the cessation of suffering, as a noble truth, has been
developed.' Such was the vision... in regard to ideas not heard by me
before.
165
"As long as my knowing and seeing how things are, was not not quite
purified in these twelve aspects, in these three phases of each of the
four noble truths, I did not claim in the world with its gods, its Maras
and high divinities, in this generation with its bhikkhus and brahmans,
with its princes and men to have
have discovered the full awakening that is
supreme.
But as soon as my knowing and seeing how things are, was quite
purified in these twelve aspects, in these three phases of each of the
four noble truths, then I claimed in the world with its gods, its Maras
and high divinities, in this generation with its bhikkhus and brahmans,
its princes and men to have discovered the full awakening that is
supreme. Knowing and seeing arose in me thus: 'Deliverance
'Deliverance is
unassailable. This is the last birth. Now there is no renewalrenewal of
being.'"
That is what the Blessed One said. The bhikkhus of the group of five
were glad, and they approved his words.
Now during this utterance, there arose in the venerable Kondañña the
spotless, immaculate vision of the Truth: "Whatever is subject to arising is
all subject to cessation."
When the Wheel of Truth had thus been set rolling by the Blessed One
the earth-gods raised the cry: "At Benares, in the Deer Park at Isipatana,
the matchless Wheel of Truth has been set rolling by the Blessed One,
not to be stopped by bhikkhu or divine or god or death-angel or high
divinity or anyone in the world."
166
On hearing the earth-gods' cry, all the gods in turn in the six paradise
of the sensual sphere took up the cry till it reached beyond the Retinue
of High Divinity in the sphere of pure form. And so indeed in that hour,
at that moment, the cry soared up to the World of High Divinity, and
this ten-thousandfold world-element shook and rocked and quaked, and
a great measureless radiance surpassing the very nature of the gods
was displayed in the world.
Then the Blessed One uttered the exclamation: "Kondañña knows!

Kondañña knows!", and that is how that venerable one acquired the
name, Añña-Kondañña -- Kondañña who knows. (SN LVI, 11).
THE NOT-SELF DISCOURSE

(Anatta-lakkhana-sutta)
Thus I heard. On one occasion the Blessed One was living at Benares, in
the Deer Park at Isipatana (the Resort of Seers). There he addressed the
bhikkhus of the group of five:
"Bhikkhus.".
"Venerable sir," they replied. The Blessed One said this.
"Bhikkhus, form is not-

not-self. Were form self, then this form would not
lead to affliction, and one could have it of form:
'Let my form be thus, let my form be not thus.'
And since form is not-

not-self, so it leads to affliction,
affliction, and none can
have it of form:
'Let my form be thus, let my form be not thus.'
167
"Bhikkhus!
Feeling is not-
not-self...
Perception is not-
not-self...
Mental formations are not-
not-self...
Consciousness is not self.
Were consciousness self, then this consciousness

consciousness would not lead to
affliction, and one could have it of consciousness:
'Let my consciousness be thus, let my consciousness be not thus.'
And since consciousness is not-

not-self, so it leads to affliction, and
none can have it of consciousness:
'Let my consciousness be thus, let my consciousness be not thus.'
"Bhikkhus, how do you conceive it: is form permanent or

impermanent?"
"Impermanent, Venerable
Venerable Sir."
"Now is what is impermanent painful or pleasant?"

"Painful, Venerable
Venerable Sir."
"Now is what
what is impermanent, what is painful since subject to change,
fit to be regarded thus:
“This is mine; this is I; this is my self"?
self"?
"No, Venerable Sir."
Sir."
168
"Is feeling permanent or impermanent?...

"Is perception permanent or impermanent?...
"Are mental formations permanent or impermanent?...
"Is consciousness permanent or impermanent?"
"Impermanent, Venerable Sir."
Sir."
"Now is what is impermanent pleasant or painful?"

"Painful, Venerable Sir."
Sir."
"Now is what is impermanent, what is painful since subject

subject to change,
fit to be regarded thus:
'This is mine, this is I, this is my self'"?
"No, Venerable Sir."
Sir."
"So, bhikkhus
bhikkhus any kind of Form
Form whatever;
whether past, future or presently arisen,
whether gross or subtle,
whether in oneself or external,
whether inferior or superior,
whether far or near,
must with right understanding how it is, be regarded thus:
'This is not mine, this is not I, this is not myself.'
"Any kind of Feeling

Feeling whatever...
"Any kind of perception whatever...
"Any kind of determination
determination whatever...
"Any kind of consciousness whatever;
169
whether past, future or presently arisen,

whether gross or subtle,
whether in oneself or external,
whether inferior or superior,
whether far or near,
near,
must, with right understanding how it is, be regarded thus:
'This is not
not mine; this is not I; this is not my self.'
"Bhikkhus, when a noble follower who has heard (the truth) sees
thus;
he finds estrangement in Form,
Form,
he finds estrangement in Feeling,
Feeling,
he finds estrangement in Perception,
Perception,
he finds estrangement in Mental Formations,
Formations,
he finds estrangement in Consciousness.
Consciousness.
"When he finds estrangement, passion fades out. With the fading of

passion, he is liberated. When liberated, there is knowledge that he
is liberated.
He understands: 'Birth is exhausted, the holy life has been lived out,
what can be done is done, of this there is no more beyond.'"
That is what the Blessed One said. The bhikkhus were glad, and they
approved his words. Now during this utterance, the hearts of the
bhikkhus of the group of five were liberated from taints through clinging
no more. -- SN XXII, 59
170
THE FIRE DISCOURSE

(Aditta-pariyaya-sutta)
Thus I heard. On one occasion the Blessed One was living at Gaya, at
Gayasisa, together with a thousand bhikkhus. There he addressed the
bhikkhus.
"Bhikkhus, all is burning. And what is the all that is burning?
"The eye is burning, forms are burning, eye- eye-consciousness is

burning, eye-
eye-contact is burning, also whatever is felt as pleasant or
painful or neither-
neither-painful-
painful-nor-
nor-pleasant that arises with eye-
eye-contact
for its indispensable condition; that too is burning.
Burning with what?

Burning with the fire of lust; with the fire of hate and with the fire of
delusion. I say it is burning with birth, ageing and death, wit
withh sorrows,
with lamentations, with pains, with grief, with despairs.
"The ear is burning, sounds are burning...

"The nose is burning, odours are burning...
"The tongue is burning, flavours are burning...
"The body is burning, tangibles are burning...
"The mind is burning, ideas are burning, mind- mind-consciousness is
burning, mind-
mind-contact is burning.”
“Also whatever is felt as pleasant or painful or neither-

neither-painful-
painful-nor-
nor-
pleasant that arises with mind-
mind-contact for its indispensable condition,
that too is burning.
burning.
171
Burning with what?

Burning with the fire of lust, with the fire of hate, with the fire of
delusion. I say it is burning with birth, ageing and death, with sorrows,
with lamentations, with pains, with griefs, with despairs.”
"Bhikkhus, when a noble

noble follower who has heard the truth;
truth; sees thus;
he finds estrangement in the eye,
finds estrangement in forms,
finds estrangement in eye-
eye-consciousness,
finds
finds estrangement in eye-
eye-contact;
neither--painful-
and whatever is felt as pleasant or painful or neither painful- nor-
nor-
pleasant that arises with eye-
eye-contact for its indispensable condition,
in that too he finds estrangement.
"He finds estrangement in the ear... in sounds...

"He finds estrangement in the nose... in odours...
"He finds estrangement in the tongue... in
in flavours...
"He finds estrangement in the body... in tangibles...
"He finds estrangement in the mind, finds estrangement in ideas,

finds estrangement in mind-
mind-consciousness, finds estrangement in
mind-
mind-contact, and whatever is felt as pleasant or painful
painful or neither-
neither-
painful-
painful-nor-
nor-pleasant that arises with mind- mind-contact for its
indispensable condition, in that too he finds estrangement.
"When he finds estrangement, passion fades out. With the fading of

passion, he is liberated. When liberated, there is knowledge
knowledge that he
is liberated.
172
He understands: 'Birth is exhausted, the holy life has been lived out,
what can be done is done, of this there is no more beyond.'"
That is what the Blessed One said. The bhikkhus were glad, and they
approved his words. Now during his utterance, the hearts of those
thousand bhikkhus were liberated from taints through clinging no more.
-- SN XXXV, 28
173
NOTES
FIRST SUTTA
THUS HAVE I HEARD: Words spoken by Ananda Thera at the First
Council when all the Discourses were recited, three months after the
Blessed One's Parinibbana.
PERFECT ONE: The Pali word Tathagata has several alternative
explanations.
NIBBANA: The meaning is "extinction," that is, of the "fires" of lust, hate,
and delusion, or, more briefly, of craving and ignorance.
SUFFERING: The Pali word dukkha; suffering present in physical pain or
mental grief to any unwelcome state of insecurity, no matter how vague.
TRUTH: To be there to be existent, to have reality, etc., and so literally
a "there-is-ness" in the sense of a state that, unlike a mirage, does not
deceive or disappoint.
AGGREGATES: This represents the Pali word khandha is often rendered
by "aggregate." The five are as given in the second Discourse. They are
headings that comprise all that can be said to arise and that form the
object of clinging. The five are respectively compared to a lump of froth,
a bubble, a mirage, a coreless plantain-stem, and a conjuring trick.
CLINGING: The word means literally "taking up"; its ending is Nibbana.
CRAVING: Though the word tanha doubtless once meant "thirst". With
ignorance it is regarded as a basic factor in the continuity of existence.
Craving draws creatures on through greed, and drives them on through
hate, while ignorance prevents their seeing the truth of how things are or
where they are going. Denial is as much an activity of craving as
assertion is. Denial maintains the denied.
174
CESSATION: Nirodha, meaning the cessation of suffering through the

cessation of craving, is regardable as the removal of a poison, the
curing of a disease, not as the mere denial of it opposed to the
assertion of it, or the obstruction of it in conflict with the favouring of it,
since both assertion and denial confirm and maintain alike the basic
idea or state that is required to be cured. Cessation, therefore, is not to
be confounded with mere negativism or nihilism. "Any pleasure and joy
that arise in dependence on the world is gratification that the world is
impermanent, pain-haunted and inseparable from the idea of change is
the disappointment in the world; the removal of desire and lust is the
cure (the escape) in the world." (AN III) The cure or escape is Cessation:
the Blessed One would not claim to have been enlightened till he had
diagnosed how these three things came to be.
KNOWING AND SEEING HOW THINGS ARE: Literally how (it has)
come to be, how (it) is, how (things) exist lies in the direct allusion to the
absolutely relative conditionedness of all being. It is given specially thus:
"Seeing 'such is form, such its origin, such its going out,'" and so with the
other four Aggregates.
SECOND SUTTA
FORM: Rupa; the first of five Aggregates, it is defined in terms of the
four Great entities, namely earth (hardness), water (cohesion), fire
(temperature), and air (distension and motion), along with the aspect of
space (what does not appear), from all of which are derived the
secondary phenomena such as persons, features, shapes, etc.: these are
regarded as secondary because while form can appear without any of
them they cannot appear without form.
175
NOT-SELF: This is taught only by the Buddhas. Anatta (not-self) is shown

as a general characteristic without exception. The characteristic of
impermanence does not become apparent because, when rise and fall
are not given attention, it is concealed by continuity; the characteristic of
pain does not become apparent because, when continuous oppression is
not given attention, it is concealed by the postures (changing from one
posture to another, waking and sleeping); the characteristic of not-self
does not become apparent because, when resolution into the various
elements (that compose whatever is) is not given attention, it is
concealed by compactness.
FEELING (vedana): This is always confined strictly to the affective
feelings of (bodily or mental) pleasure and pain with the normally
ignored neutral feeling of "neither-pain-nor pleasure." These can be
subdivided in various ways.
PERCEPTION (sanna): Means simply recognition.
MENTAL FORMATIONS: Sankhara means literally "a construction," and
is derived from the prefix sam (con) plus the verb karoti (to do, to make).
As used in Pali by the Blessed One it covers any aspects having to do
with action, willing, making, planning, using, choice, etc. is often placed
at the head of lists defining it. Otherwise, defined as bodily, verbal,
and mental action.
CONSCIOUSNESS (vinnana): The bare "being conscious" left for
consideration when the other four Aggregates have been dealt with. It is
only describable in individual plurality in terms of the other four
Aggregates, as fire is individualised only by the fuel it burns (see MN
38 and 109). Otherwise it is regardable as an infiniteness (MN 111)
dependent upon the contemplation of it as such. It is only impermanent,
etc., because however it arises, it can only do so in dependence on the
176
other Aggregates, that is, on conditions themselves impermanent, painful

and not-self. It never arises unless accompanied by co-nascent
perception (q.v.) and feeling (q.v.). It has six "doors" (see under Eye and
Mind) for cognising its objective fields, but no more.
THIRD SUTTA
EYE, etc.: The six, beginning with the eye and ending with the mind, are
called the six "Bases for Contact in oneself," and are also known as the
six "Doors" of perception. Their corresponding objects are called
"external bases," since the emphasis here is on the subjective faculty of
seeing, etc., not the associated piece of flesh seen in someone else or in
the looking-glass, which, in so far as it is visible, is not "seeing" but
"form" as the "external" object of the seeing "eye in oneself," and
insofar as it is tangible is the object of the body-base in oneself, and
insofar as it is apprehended as a "bodily feature" is the object of the
mind-base in oneself. Here the eye should be taken simply as the
perspective-pointing-inward-to-a-centre in the otherwise uncoordinated
visual field consisting of colours, which makes them cognisable by eye-
consciousness, and which is misconceivable as "I".
FORMS: The first of the six External Bases, respective objective fields or
objects of the six Bases in Oneself (see EYE). Form is used for the eye's
object as for the first of the five Aggregates, but here in the plural.
CONTACT: Tangible, the object of the Fifth Base in oneself, namely,
body-sensitivity. But here it is generalised to mean contact in the sense
of presence of object to subject, or presence of cognised to
consciousness, in all forms of consciousness. It is defined as follows: "Eye-
consciousness arises dependent on eye and on forms; the coincidence of
the three is contact (presence), and likewise in the cases of the ear, nose,
177
tongue, body and mind. Failing it, no knowledge, no consciousness of

any sort whatever, can arise at all."
BODY (kaya): Used for the physical body and for any group, as the
English word "body" is. It forms the subject of body contemplation as set
forth in the Satipatthana Sutta, the aim of which is to analyse this
"aggregate" into its other constituents. Or else it is used in a strict sense,
as here, namely that "door" of the subjective body-sensitivity or tactile
sense, the perspective-pointing-inwards-to-a-centre in the otherwise
uncoordinated tactile field of tangibles consisting of the hard, the hot-
or-cold, and the distended-and-movable.
MIND: It is that "door" in which the five kinds of consciousness arising in
the other five doors (see under EYE), combine themselves with their
objective fields into a unitive perspective-pointing-inwards-to-a-centre,
together with certain objects apprehendable in this mind-door, such as
infiniteness of space, etc. (and names, fictions, etc.). Whatever is
cognised in this door (see under Consciousness) is cognised as an idea.
And in the presence (with the contact) of ignorance (of the four truths) it
is misconceived as "I".
MIND-CONSCIOUSNESS: If it is remarked that each of the six pairs of
Bases, the five consisting of eye, ear, nose, tongue, and body, being
coordinated by mind, are open to any one's self-inspection; and that
consciousness is considered here as arising dependently upon each of
these six pairs of Bases and in no other way whatsoever (since no other
description rejecting all six is possible without self-contradiction); then
this notion of mind-consciousness should present no special difficulty.
178
THE THREE SUTTAS AND THEIR RELATIONSHIP

The first of these three discourses sets out the vision of the truth peculiar
to Blessed Ones, with its Truth of Suffering ("I teach only suffering, and
the liberation from suffering"). The second sutta then takes the five
Aggregates given in the definition of Suffering in the first, and it shows
how, in this comprehensive analysis every component can be diagnosed
rightly, that is to say in conformity with truth. It is this treatment that
elicits the characteristic of Not-self.
The two characteristics of Impermanence and Suffering in the world

were well recognised in ancient Indian philosophies and have never
been peculiar to the Blessed One’s teachings.
In the third discourse the very same ground is gone over but described
in different terms. The comprehensive analysis in terms of the five
Aggregates with their general rather than individual emphasis, is
replaced by the equally comprehensive and complementary analysis in
terms of the six pairs of Bases, which analyse the individual viewpoint,
without which no consciousness can arise. And instead of the
dispassionate term "Not-self," everything that could possibly be
identified as self is, without mentioning the term, presented to the same
effect in the colours of a conflagration of passion behind a mirage of
deception.
Only a Blessed One "whose heart is cooled by compassion" can have

the courage to venture so far in the search for truth and discover
thereby the true state of peace.
179
LOVING-KINDNESS MEDITATION (Metta Bhavana Sutta.)

On one occasion the Blessed One was living at Savatthi when the time
for the taking up of the residence for the Rains was near at hand. Now
on that occasion many bhikkhus from various countries were desirous of
taking up residence for the rains and meditation in the Blessed One's
presence.
It was the Blessed One's habit every morning after a discourse to the
bhikkhus, He would assign or advise them to practise meditation in the
forest and the bhikkhus would go away for meditation in their assigned
location. Some would return the same day and some would return after
some time seeking instructions or details on other matters. A group of
500 bhikkhus went to a part of a forest where earth bound devas were
residing. Seeing the bhikkhus arriving, the devas made room for them
and stayed away, thinking that these bhikkhus would be staying for a
short time and would be away after their meditation. However, from a
week the bhikkhus stayed for another week and yet another week. By
this time the devas were quite upset as they were not able to return to
their abode in the trees or the rocks now taken up by the bhikkhus.
The devas decided to frighten the bhikkhus so that the bhikkhus would
leave them and they could return to their homes in peace. The bhikkhus
thus disturbed and frightened by the devas decided to return to the
Blessed One, whereupon they reported the matter to Him. After
ascertaining the true situation by His physic power, He realised that the
devas were unhappy with the bhikkhus for their impolite way of taking
over their abodes leaving them with no shelter for their families.
180
The Blessed One then advised the bhikkhus to go back to the same
place but armed with the good-will of Metta for their protection. The
Blessed One then delivered the following Metta Sutta for the practice of
Loving-kindness. Though this Sutta is directed at the bhikkhus to help
them in their meditation effort, it is also meant for lay persons.
(adapted from a Dhamma talk by the most Venerable U Silananda
explaining the Karaniya Sutta; Vipassana Tribune Aug.2000 No.1)
After learning the Sutta, the bhikkhus returned to the forest and the 500
bhikkhus chanted the Sutta in unison. The vibrant powerful Metta Sutta
coming from 500 holy bhikkhus conveyed such tremendous good-will
and Loving-kindness that the devas were so overwhelmed that they
came to pay respects to the bhikkhus and protected and provided
requisites for the bhikkhus for the duration of their meditation. All 500
bhikkhus attained arahantship and ended their stay. It is very beneficial
for the reciter and the recipient when the practice of Metta is done
habitually.
Due to the glorious power of this lesson on love,

Spirits dare not disclose the frightful sights.
One who devotes to himself
himself this doctrine day and night diligently,
Sleeps soundly and does not see any nightmare when asleep,
Come let us recite this doctrine endowed with such and other merits.
He who is skilled in doing good and

Who wishes to attain the state of calm (i.e., Nibbana)
should act thus; he should be able, upright, perfectly upright
obedient, gentle and humble.
181
Contented, easily to support, with few duties, of frugal living

(i.e., not a burden to others)
Controlled in senses, serene in demeanor, prudent, modest
Not
Not greedily attached to families.
He should not commit any slight wrong,

So that other wise men might find fault in him,
He must contemplate thus:
May all beings be happy and safe,
May their hearts be wholesome.
Whatsoever living beings there may be

The frail
frail ones or the firm creatures
With no exception tall or stout
Short or medium sized, thin or fat
Those which are seen or those unseen

Those who are born or those
Who are to be born
May all beings, without exception,
Be happy minded.
Let not one deceive another nor despise any

Person whatsoever in any place.
In anger or ill-
ill-will
Let him not wish any harm to another.
182
Just as a mother would protect her

Only child at the risk of her own life,
Even so let him cultivate a boundless heart
Towards all beings.
Let thoughts of boundless love pervade the

Whole world; above, below and across
Without any obstruction,
Without any hatred, without any enmity.
Whether he stands, walks, sits or lies down,

As long as he is awake,
He should develop this mindfulness
This,
This, they say is the noble living of the highest conduct.
Not falling into error,

Virtuous and endowed with insight
He discards attachment to sensuous desires
Truly he does not come again;
To be conceived in a womb.
Loving kindness is very much praised by the Blessed One:
"Bhikkhus, whatever kinds of worldly merits there are, all are not
worth one sixteenth part of the heart deliverance of Loving-
Loving-kindness.
Loving--
In shining, in beaming, in radiance the heart deliverance of Loving
kindness far excels them."
183
ELEVEN BENEFITS OF METTA

For, the Blessed One has expounded to us eleven advantages to be
looked for from its development. What are the eleven?
1. The person who fully develops loving-kindness sleeps happily.

2. He wakes happily.
3. He experiences no evil dreams.
4. He is beloved of men.
5. He is beloved even of non-human beings.
6. He is protected by the devas.
7. He cannot be harmed by fire, poison or a weapon.
8. His mind is quickly composed.
9. His complexion is serene.
10. At the moment of death he passes away unbewildered.
11. If he can go no further along the path of realisation, he will at least
be reborn in the heavenly abode of the Brahma Devas.
So, by every similar and possible way should we endeavor to quench
our anger and at last be able to extend our loving-kindness towards
any and every being in the world.
184
THE NATURE OF KAMMA (Mahasi Sayadaw)

Kamma means any intentional action done by body, speech, or mind. It
is the inner intention that the Blessed One called kamma, not the
outward deed. So to understand kamma properly we must examine our
motivation. When we do any good deeds, such as giving charity, if we
hope for good results this will affect the result of our action.
"A deed undertaken out of desire for fame is low. One undertaken with
desire for the fruits of merit is moderate. One undertaken with the clear
understanding that it is the custom of the Noble Ones is superior."
So it is vital to cultivate insight to purify the mind of ulterior motives,

otherwise even our good deeds will tend to prolong suffering in the
cycle of existences, not to speak of bad deeds.
The Blessed One said that beings are the owners of their kamma
(kammassaka), heirs of their kamma (kammadayada), have kamma as
their origin (kammayoni), are related to their kamma (kammabandhu),
and have kamma as their refuge (kammappatisarana), whatever skilful
or unskillful action they do, they will inherit its results.
In this life, people are said to be the owners of their property, and they
will go to extraordinary lengths to protect it. They say, think, and
believe firmly, "This is my watch, my car, my house, my wife, my
children, my own body." However, they are not able to take any of
these things with them when they die. Everything must be left behind —
except for kamma.
185
Whatever good and bad actions they have done throughout life follow
them to give results in due course, just like a shadow that never leaves.
That is why the Blessed One said that beings are the owners of their
kamma.
The potential of kamma is not destroyed at death, but we cannot point

out where it is stored up. A tree has potential to give fruits in due
season, but we cannot point out where the fruits are stored in a tree.
Even though a tree is capable of giving fruits, if the weather is not right,
no fruits will appear. It is similar with kamma. Only powerful kammas
will give a definite result, the result of lesser kammas is not definite. If
this were not so, there could be no escape from suffering. Some kammas
give results in the same life, others will give their results in the next life.
The remainder give results in the lives after that, so everyone has a
store of good and bad kamma that is waiting for the right season to
give its fruit.
In this life too, everyone is doing many good and bad kammas.
Powerful good kammas can prevent bad kammas from giving their
result, or mitigate their effects. Likewise, powerful bad kammas can
prevent good kammas from giving their result, or spoil their effects.
The Blessed One illustrated this with a simile. If you put a spoonful of
salt in a cup of water it becomes undrinkable, but if you put a spoonful
of salt in a lake you cannot even taste it.
186
In the Milinda Pañhā, the Arahant Venerable Nagasena compared

good kamma to a boat, and bad kamma to rocks. Even a small rock will
sink, but if many small and large rocks are put into a large boat they
will not sink. So we should do as much good kamma as we can, we
should not do any more bad kamma at all, and we should cultivate
knowledge, wisdom, and awareness so that we know the difference and
can control our emotions.
Most important, kamma is the sole refuge of all beings. It is both the
cause of our difficulties, and the means of our escape. Buddhists should
rely on their own efforts to gain salvation. Even the very best teacher
can only point out the right way. We have to travel the path by our own
efforts. We do unskillful deeds due to our own foolishness, and we must
acquire wisdom and discipline to correct our own defects. No one else
can do it for us.
FRUITFUL KAMMA
Anguttara-Nikaya (iii. 33).
There are three conditions, O bhikkhus,
bhikkhus, under which deeds are
produced. And what are the three?
Covetousness is a condition
under which deeds are produced;
hatred is a condition
under which deeds are
are produced;
infatuation is a condition
under which deeds are produced.
187
When a man’s deeds, O bhikkhus, bhikkhus, are performed through

covetousness, arise from covetousness, are occasioned by
covetousness, originate in covetousness, wherever his personality
may be,
be, there those deeds ripen, and wherever they ripen, there he
experiences the fruition of those deeds, be it in the present life, or in
some subsequent one.
When a man’s deeds, O bhikkhus,

bhikkhus, are performed through hatred,
are performed through infatuation, arisearise from infatuation, are
occasioned by infatuation, originate in infatuation, wherever his
personality may be, there those deeds ripen, and wherever they ripen,
there he experiences the fruition of those deeds, be it in the present
life, or in some subsequent
subsequent one.
It is like seed, O bhikkhus,

bhikkhus, that is uninjured, undecayed, unharmed
by wind or heat, and is sound, and advantageously sown in a fertile
field on well-
well-prepared soil; if then rain falls in due season, then, O
bhikkhus,
bhikkhus, will that seed attain to growth,
growth, increase, and development.
In exactly the same way, O bhikkhus,

bhikkhus, when a man’s deeds are
performed through covetousness, arise from covetousness, are
occasioned by covetousness, originate in covetousness, wherever his
personality may be, there those deeds ripen.
And wherever they ripen, there he experiences the fruition of those

deeds, be it in the present life, or in some subsequent one.
188
When a man’s deeds are performed through hatred, … are performed

through infatuation, arise from infatuation,
infatuation, are occasioned by
infatuation, originate in infatuation, wherever his personality may be,
there those deeds ripen, and wherever they ripen, there he
experiences the fruition of those deeds, be it in the present life, or in
some subsequent one.
These, O bhikkhus,
bhikkhus, are the three conditions under which deeds are
produced.
MODIFIABILITY OF KAMMA
Anguttara-Nikaya (iii. 99)
“O bhikkhus,
bhikkhus, if any one says that a man must reap according to his
deeds, in that case, O bhikkhus,
bhikkhus, there is no religious life, nor is any
any
opportunity afforded for the entire extinction of misery. But if any
one says, O bhikkhus,
bhikkhus, that the reward a man reaps accords with his
deeds, in that case, O bhikkhus,
bhikkhus, there is a religious life, and
opportunity is afforded for the entire extinction of misery.
“We may have the case, O bhikkhus,

bhikkhus, of an individual who does some
slight deed of wickedness which brings him to hell, or, again, O
bhikkhus,
bhikkhus, we may have the case of another individual who does the
same slight deed of wickedness, and expiates it in
in the present life,
though it may be in a way which appears to him not slight but
grievous.
189
“What kind of individual, O bhikkhus,

bhikkhus, is he whose slight deed of
wickedness brings him to hell? Whenever, O bhikkhus,
bhikkhus, an individual
is not proficient in the management
management of his body, is not proficient in
the precepts, is not proficient in concentration, is not proficient in
wisdom, and is limited and bounded, and abides in what is finite and
evil: such an individual, O bhikkhus,
bhikkhus, is he whose slight deed of
wickedness
wickedness brings him to hell.
“What kind of individual, O bhikkhus,

bhikkhus, is he who does the same slight
deed of wickedness, and expiates it in the present life, though it may
be in a way which appears to him not slight but grievous? Whenever,
O bhikkhus,
bhikkhus, an individual
individual is proficient in the management of his body,
is proficient in the precepts, is proficient in concentration, is
proficient in wisdom, and is not limited, nor bounded, and abides in
the universal: such an individual, O bhikkhus,
bhikkhus, is he who does the
same slight
slight deed of wickedness, and expiates it in the present life,
though it may be in a way which appears to him not slight but
grievous.
“It is as if, O bhikkhus,

bhikkhus, a man were to put a lump of salt into a small
cup of water. What think you, O bhikkhus?
bhikkhus? Would now
now the small
amount of water in this cup be made salt and undrinkable by the lump
of salt?” “Yes, Venerable Sir.”
“And why?”
“Because, Venerable Sir, there was but a small amount of water in the
cup, and so it was made salt and undrinkable by the lump of salt.”
190
“It is as if, O bhikkhus,

bhikkhus, a man were to throw a lump of salt into the
river Ganges. What think you, O bhikkhus?
bhikkhus? Would now the river
Ganges be made salt and undrinkable by the lump of salt?”
“Nay, verily, Venerable Sir.”
“And why not?”
“Because, Venerable Sir, the mass of water in the river Ganges is great,
and so is not made salt and undrinkable by the lump of salt.”
“In exactly the same way, O bhikkhus,

bhikkhus, we may have the case of an
individual who does some slight deed of wickedness which brings
brings him
to hell; or, again, O bhikkhus,
bhikkhus, we may have the case of another
individual who does the same slight deed of wickedness, and expiates
it in the present life, though it may be in a way which appears to him
not slight but grievous.
“In exactly the same

same way, O bhikkhus,
bhikkhus, we may have the case of an
individual who does some slight deed of wickedness which brings him
to hell; or again, O bhikkhus,
bhikkhus, we may have the case of another
individual who does the same slight deed of wickedness, and expiates
it in the present life, though it may be in a way which appears to him
not slight but grievous.
“O bhikkhus,
bhikkhus, if any one were to say that a man must reap according
to his deeds, in that case, O bhikkhus,
bhikkhus, there is no religious life, nor is
any opportunity afforded
afforded for the entire extinction of misery. But if
any one says, O bhikkhus,
bhikkhus, that the reward a man reaps accords with
his deeds, in that case, O bhikkhus,
bhikkhus, there is a religious life, and
opportunity is afforded for the entire extinction of misery.”
191
The Dhamma
Dhamma
The Teaching of the Buddha is perhaps the only religious

teaching that requires no belief in traditions, or in certain
historical events. It appeals solely to the understanding of
each individual. For wherever there are beings capable of
thinking, there
there the truths proclaimed by the Buddha may be
understood and realised, without regard to race, country,
nationality or station in life. These truths are universal, not
bound up with any particular country, or any particular epoch.
And in everyone, even in the lowest, there lies latent the
capacity for seeing and realising these truths, and attaining to
the Highest Perfection. And whosoever lives a noble life, such
a one has already tasted of the truth and, in greater or lesser
degree, travels on the Eightfold
Eightfold Path of Peace which all noble
and holy ones have trod, are treading now, and shall in future
tread. The universal laws of morality hold good without
variation everywhere and at all times, whether one may call
oneself a Buddhist, Hindu, Christian or Muslim,
Muslim, or by any
other name.
Nyanatiloka.
192
WE NOW CLOSE
THIS
WINDOW TO THE SUTTAS
And make the Aspiration that:
In looking through the Window,

Window,
Hopefully, You, the Seeker,
Will find Sufficient
Sufficient Interest
Interest
In the Teachings of the Greatest Teacher
Teacher ever
ever
and
Be inspired
inspired to Invest
Investigate
nvestigate Further
Further
and
Go on to the practic
practice of the Dhamma.
Our Aspiration
spiration will be fulfilled;
And we share merits thus
thus acquired with all beings.
May All Beings

Beings attain Nibbana
In the Present Life
Life time….
Sadhu
adhu!
hu! Sadhu!
Sadhu! Sadhu!
193

Window To The Suttas

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Window To The Suttas

Uploaded by

Copyright:

Available Formats

A jinavamsa

Published by Leong Yok Kee

E2L4A Selesa Hillhomes

Copyright by Leong Yok Kee

Any part of this publication may be reproduced in any form or by any

Front and back cover by Leong Yok Kee

Title: Window to the Suttas

Published in Kuala Lumpur

WINDOW TO THE SUTTAS

FAMILY VALUES MANGALA SUTTA 25

LIVING BY THE DHAMMA 40

THE CONDITIONS OF WELFARE 49

WELFARE OF THE BHIKKHUS 53

OF DHAMMA AND FRIENDSHIP 63

THE GUARDIANS OF THE WORLD (Hiri and Ottappa) 67

CONDITIONS OF SPIRITUAL WELFARE 80

GENERAL ADVICE TO LAY FOLLOWERS 87

MIRROR OF DHAMMA 118

GENERAL TOPICS 123

ABOUT PETAS 131

THREE CARDINAL DISCOURSES 158

LOVING KINDNESS 179

Sabbadanam Dhammadanam Jinati

This Dhamma literature is dedicated to

LIM KOK CHAI, MADAM YOONG FEE JU

May all be well and happy.

This Dhamma literature is compiled so ALL can share

May all beings share in these merits thus acquired.

Sadhu! Sadhu! Sadhu!

Sadhu! Sadhu! Sadhu!

In the 45 years of His “walk-about” proclamation of the rediscovered

He also spoke on the moralities that needed to be cultivated; the way to

His Discourses cover each and every iota of universal existence. He

SIMSAPA SUTTA: THE SIMSAPA LEAVES

At one time the Blessed One was staying at Kosambi

"In the same way, bhikkhus,

And why, bhikkhus,

It would be a daunting task indeed, to even attempt to bring the whole

Once a certain Brahmin named

"No, indeed, brahmin,

The Buddha replied that He had destroyed Defilements which condition

"As a lotus, fair and lovely,

"You yourselves should make an exertion.

"To depend on others for salvation is negative,

"Be an island unto

The Buddha was a human being. As a man He was born, as a Buddha

THE BUDDHA’S GREATNESS

Instead of placing himself as an Almighty God over man, and rendering

He did not force His followers to be slaves either to His teachings or to

He comforted the bereaved mothers like Patacara and Kisagotami by

His wisdom, compassion, renunciation, perfect purity, exemplary

THE INVITATION TO EXPOUND THE DHAMMA

"This Dhamma which I have realised

This causally connected 'Dependent Arising'

If I too were to teach this Dhamma,

Then these wonderful verses unheard of before occurred to the Buddha:

As the Buddha reflected thus, he was not disposed to expound the

Thereupon Brahma Sahampati, understanding with his own mind the

Further, he remarked: "In ancient times there arose in Magadha a

When he said thus, the Exalted One replied:

"The following thought,

As in the case of a blue, red or white

Now, Opened to them are