Incidents from the Life of the Buddha:

Two Earthen Pots

There is an incident in the life of Buddha.

One day a young man came to him, very upset.

‘What happened?’ asked the Buddha

The young man said:

‘Sir, yesterday my father died. I have come to you with a special request. Please do something
for my dead father. When ordinary priests perform some rites or rituals, he gains access to
heaven. Sir, if a great man like you performs any rites or rituals for my father, he will gain not
only entry but a permanent residence in heaven. Please sir, do something for my father!’

He was so unbalanced, so emotional. The Buddha knew that any kind of rational argument
would have no effect at this stage but he had his own way of explaining things. He asked the
young man to go to the market and buy two earthen pots.

The young man happily went and bought them, thinking that this was to prepare for some ritual.
The Buddha asked him to fill one with butter and the other with stones and pebbles. He did all
this. The Buddha told him to close and seal them properly, and put them both in a nearby pond.
He did so and both the pots sank to the bottom. The Buddha now told him to bring a stout stick,
strike at them, and break them open. He did so, thinking that now the Buddha would perform a
wonderful ritual for his father.

India is a vast and ancient land, full of diversities and extremes. There are people who have
attained full enlightenment like the Buddha, and on the other hand, there are people in deep
ignorance, immersed in blind faiths, beliefs, and dogmas. One belief is that when a parent dies,
the son must take the corpse, put it on the funeral pyre and burn it; when it is half burned, he
must take a strong stick, and break open the skull. The belief is that, as the skull is broken on
earth, so the gateway of heaven is broken above, and the parent enters heaven.

The young man thought that, as his father was already dead and cremated yesterday, the Buddha
was asking him to break open these earthen pots as a substitute. As he did so, the butter escaped
from the first and floated to the surface; the pebbles escaped from the second pot and settled at
the bottom.

‘Now,’ said the Buddha, ‘this much I have done. Now call all your priests. Let them come here
and pray: ‘Oh pebbles, rise to the surface! Oh butter, sink to the bottom!’’
‘Are you joking, sir? How is this possible? It is against the law of nature, sir. The pebbles are
heavier than water; they are bound to stay down, they can’t float. Butter is lighter than water, it is
bound to float; it cannot go down.’

‘Young man, you know so much about the law of nature, and yet you do not want to understand
the law that is applicable to one and all. If your father kept performing actions like pebbles and
stones, he was bound to go down. Who can pull him up? If he kept performing actions which are
light like butter, he is bound to go up. Who can push him down?’

Our difficulty is that we think that some invisible power will somehow favor us, even though we
do nothing to change our own behavior pattern, our own actions. When we understand this
eternal law of nature—that the fruits depend on our actions—we will be careful about our
actions.

This discourse was given by the Buddha to Mahānāma the Sakyan.

Brahman-not by birth, but by action

The Buddha was once living in the forest near Icchhānangala. At that time many well-known and
wealthy brahmans were also staying there. Of them, there were two famous brahman teachers
named Poskarasāti and Tārukṣa. Each of them had a disciple. Poskarasāti's disciple was called
Vāśisṭa and Tāruksa's was called Bhāradvāja. A discussion on the topic, "how does one become a
brahman?" arose between the two.

Bhāradvāja was of the view, that one is a brahman if one is born to parents whose lineage back to
seven generations is pure. By virtue of this, one becomes a brahman. Young Vāśisṭa, on the other
hand, said that if one is virtuous and moral, he is a brahman. When the two could not come to a
conclusion, they approached the Buddha, introduced themselves to him and requested him to
explain whether one is a brahman by birth or by action.

The Blessed One explained to them in detail giving reasons for the differences among all beings.
Their birth is their distinctive mark. All species of living beings are different from one another
because of their birth. Various kinds of trees, plants and grass are also different from one
another. Insects, flies and ants have different distinctive marks. Various kinds of snakes, aquatic
creatures, fish and birds have different distinctive marks. Human beings, on the other hand, do
not have such distinctive marks. Every limb of the body of a creature or being is different from
the limbs of other creatures. But as far as man is concerned all parts of the body of all men are
the same.

The differences in men are only external. One who earns his livelihood by keeping cattle is a
peasant. One who carries goods is a laborer. Those who eke out their living by any handiwork,
craft or art, are called potters, iron-smiths, carpenters, etc., depending on their profession. The
one who trades for his livelihood is called a trader. One who steals from others to make a living
is called a thief. One who lives by using arms and armaments is called a soldier. One who
possesses land and villages is called the King. None amongst them is a brahman.

Then, the Lord said, that no human being becomes a brahman just by virtue of being born to a
particular mother. He explained further the qualities, by virtue of which a person becomes a
brahman.

He, who does not hoard, who is free of attachment and greed, is fearless having broken all fetters
that bind him to the wheel of birth and death, who has driven out anger and craving from the
mind, who has broken himself free from all wrong views (62 kinds of wrong views were
prevalent in those days), who is fully enlightened, him I call a brahman.

I call him a brahman, one who bears insults and pains without reaction, without being angry i.e.
without polluting his mind, whose strength is forgiveness, who is free from anger, who is
virtuous, moral, learned, and abstemious, and for whom this is the last birth. I call him a brahman
who does not cling to sensual pleasures like the water drops on a lotus leaf, or in whom jealousy,
pride, craving, and aversion do not stick, like a mustard seed on the tip of a needle, who has
ended sorrow in this life and has thrown off all his burden, who is of deep wisdom, learned, who
knows what is the path and what is not the path, is honest, who is neither attached to
householders nor to those who have left home for the homeless life, who neither kills any being,
nor instigates others to kill, who is peaceful amongst adversaries, without any stick amongst
those armed with sticks, a non-hoarder amongst hoarders, who is respectful, and whose words
are sweet and true, words that never hurt others, a person so qualified I call a brahman.

Thus, the Blessed One described further the virtues of a brahman. One who doesn’t take
anything in this world which is not given to him, who is free from craving for this life or the life
beyond, who has realized the ultimate truth, who shows the path to liberation, who is free from
sorrow, who is untainted and pure, who is attached neither to sin nor to virtue, whose cravings
for all his births have been rooted out, who has forsaken the ignorance that causes the cycle of
birth and death, who has become an ascetic giving up all enjoyments, who is unfettered by all
worldly and heavenly bonds, and who having discarded the likes and dislikes has become calm
and cool and free from defilements, such a universally victorious person do I call a brahman.
One who knows the passing away and arising of all beings very well, who is desire less, free
from rebirth, who is endowed with wisdom, him I call a brahman. Neither a Deva, nor a
Gandharva, nor a man knows his course, who is free from taints, is an arahant, who has nothing
before, after or in the middle, who is without any property, who knows his previous births, sees
heaven and hell, who is not going to be reborn, all that he had to do has been done, and who is an
enlightened sage, him I call a brahman."

One is not a brahman or a non-brahman by birth. One is a brahman or a non-brahman by actions.

One's occupation makes one a peasant, and another an artisan. Occupation makes one a trader
and another a laborer. Actions make one a thief and another a soldier. Action makes one a beggar
and it is action alone which makes one a king. In this way, the wise man who knows the results
of kamma, knows this life very well. The world moves on because of kamma (actions), people
also move in the cycle of birth and death because of kamma. All beings are tied to their actions
like the moving wheels of a chariot tied to the axle. Meditation, living a holy life, abstinence
from sensual pleasures and controlling the mind – these make one a brahman. Those who have
these qualities are the best brahmans.

Though those two were young, even the elders of the Brahman community frequently discussed
the topic.

Here is an incident from the life of the Buddha. Once when the Buddha was living in
Anāthapindika's Jetavana monastery, 500 Brahmans from different places gathered in Srāvastī;.
Their topic of discussion was that Gotama does not make a distinction between high and low
castes. He teaches Dhamma to people of the lowest caste and makes them respected and revered.
We are not able to debate with him on this point."

One amongst those Brahmans was Ᾱśvalāyana. Though young, he was an expert of the Vedic
literature. It is believed that he was the same Ᾱśvalāyana , who later became a scholar in the
Upaniṣadic era. Hence the group of Brahmans felt that Ᾱśvalāyana was capable of debating with
the Buddha on that topic and helped him get ready. Although he repeatedly said that the Buddha
speaks the words of Dhamma, and it is difficult to debate with him, but because of the pressure
of those brahmans, Ᾱśvalāyana became ready to debate with the Buddha.

When he met the Buddha, he said that the Brahmans claim that they are the highest caste, others
are inferior. They are fair, others are dark, only the Brahmans are pure, and others are not.
Brahmans are born of Brahmā, are born of his mouth and they are his true heirs.

To this the Buddha replied, "Ᾱśvalāyana, the brahman women also menstruate, become
pregnant, give birth to children and suckle them; so how can we accept that they are born of the
mouth of Brahmā?"

Aśvalāyana remained silent. He could not refute.

The Blessed One further said, "If any Brahmā has decreed mankind to be high and low, then why
are there only two classes of mankind in the neighboring countries and in other bordering states -
noble and slave? There, if one is a noble, he can become a slave and a slave can become a
noble." Aśvalāyana accepted that in these states and countries, this is how things are.

The Buddha then asked him the special quality of the brahmans on account of which they
consider themselves to be the heirs of Brahmā.

Aśvalāyana had no answer to give.

The Buddha further said that if a Kṣatriya is cruel, if he is a thief, is immoral, if he speaks harsh
words then he will be born in hell after his death. In the same way, the Vaiśya (traders) and the
Sūdra(menial workers) will also meet the same fate i.e. they will go to hell if they are like him.
Will a Brahmin not be born in hell if he has these characteristics?

Aśvalāyana had no answer to this.

"Similarly, if a man is of good conduct, he will go to heaven on death, whatever be his caste."

Aśvalāyana remained silent.

The Blessed One said, "Whether one is a brahman or a non-brahman, he can remove his dirt by
applying soap on his body and taking a bath in the river. Then why is a brahman special?
Similarly, one belonging to any caste can, on coming to me, remove the defilements of his mind
and become a Dhammic person. It is not necessary for him to be a brahman. Everyone has the
right to be moral and upright. And everyone who becomes moral and upright will get the same
results. I call such a meditator a real brahman. Any meditator, regardless of caste, can be
rightfully called a brahman if he practices meditation, lives a holy life, controls his sense organs
and mind. Such a meditator, I call a superior brahman. One belonging to a so called lower caste
can also achieve purity by his wholesome actions and good conduct."

Aśvalāyana again found no suitable reply to give.

The Buddha further asked, "If a Brahman young man marries a young non-Brahman woman, or
if any non-Brahman young man marries a young Brahman woman, then what will you call the
child of such a couple? Superior or inferior? A brahman or a sūdra?"

Aśvalāyana remained silent.

The Buddha further said that when a horse mates a donkey the offspring is called neither a horse
nor a donkey. Rather, it is called a mule. But what will you call the child of a brahman father and
a non-brahman mother? Will he be called a high caste brahman or a low caste sūdra? How will
you differentiate?

Man is man. There are no differences. Every one, whether one belongs to the brahman caste or to
any other caste, has the right to be moral and upright. All who are moral and upright get the same
result.

Unfortunately, thousands of years before the Buddha, the country was ridden with high and low
castes and untouchability. There were other bad practices. The sight of a Cāndāla was considered
unlucky and an ill-omen. Leave alone his touch, one needed to bathe, if even his shadow fell on
him. So, a Cāndāla, had to come clapping or ringing bells from a distance thus intimating the
group of people of his coming. Many would wash their eyes with perfumed water, if their eyes
fell on a Cāndāla. Often, people would beat a Cāndāla, if his shadow fell on them. Cāndāla
would keep their eyes lowered when they entered the village.

It seems that even after the Buddha, Cāndāla would carry corpse and guard the cremation
ground. They lived in separate villages and there were separate cremation grounds for burning
their dead bodies.

Apart from Cāndāla, there were also others, who were considered to be very low. They were
Nesadas i.e. those who made cane/ bamboo baskets, Camārs, i.e. those who made objects from
the leather of dead animals and Pukkusas, i.e. sweepers and cleaners who would dispose of
human excreta.

The members of the Cāndāla clan were considered outcastes. The Buddha described who truly is
an outcaste. "The man who is hot tempered, jealous and hostile, is a sinner, holds wrong view, is
a fraud, is cruel, is a tormentor, is a thief, is licentious; one who doesn't take care of his old
parents, troubles others, deceives brahmans, monks or other beggars; utters words that cause
harm; hides his immoral acts; praises himself and derides others; who is angry, is a glutton, who
is full of ill-desires; is a miser, is wicked; is neither ashamed nor afraid of wrong doings; who
calls himself fully liberated without being so; such a man is an outcaste and despicable. One is
neither an outcaste by birth nor a brahman by birth. Actions make one an outcaste and another a
brahman. A brahman doing unwholesome actions is a Cāndāla.

The Buddha said, "I do not call one a brahman, because he is born to a brahman mother. I call
him a brahman, one who possesses nothing and who takes nothing. Not by matted hair, nor by
clan or family (caste) nor by birth does one become a brahman, but one who is truthful and
righteous, pure and dhammic is a brahman."

The Buddha always put a premium on one's knowledge and conduct, not on his caste.

Come meditators! Let us also be inspired by the pure teachings of the Blessed One, improve our
conduct, perform wholesome actions and become brahmans in the true sense of the term!

There was No Caste Discrimination, On Path of the Buddha

For centuries prior to the Buddha, the country was ridden by the evils of caste and creed. One
born in a low caste or doing jobs considered inferior would be considered as a lowly and inferior
person.

Professions, jobs and castes had their own and different high and low, superior and inferior
categories-

1.Sudra- The low born

2.Caṇḍāla- The corpse burners

3.Bhangi- The sweepers

4.Cammāra- The cobblers These groups were regarded as low castes.

1.Brāhmaṇa
2.Kshatriya- The Warriors

3.Vaiśya- The Traders were considered as Upper castes.

Similarly, Brāhmanas were considered upper and lower, depending on their clans.

Inferior clans:-
1.Kosiya Gotra

2.Bhāradwāja Gotra

Superior clans:-
1.Gotama Gotra

2.Moggalāna Gotra

3.Kaccāna Gotra

4.Vāsiṭṭha Gotra

Handicrafts and artisan skills were also divided in to superior and inferior groups.

Job skills and Handicrafts considered being superior:-

1.Writing skills

2.Printing skills

3.Book-keeping, accountancy

Work considered as inferior:-

1.Making objects with bamboo/ cane

2.Pottery - making earthen pots and utensils

3.Leather craft (making shoes and other things with animal skin)

4.Nāpitas - Barbers (those who cut hair)

Jobs considered to be extremely low and menial were:-

1.The job of lifting and cleaning faces and human waste.

2.Removing and cleaning garbage trash and waste.

Professions regarded as lofty were:-

1.Agriculture

2.Business and trading

3.Cattle rearing.

The Pali Cannons list the following five as the low races and the work done by these clans were
considered inferior/ base:-

1.Caṇḍāla kula- burning corpses in the crematorium

2.Nesāda kula- hunting birds and animals

3.Venakula- cleaning lavatories

4.Rathakāra kula- making things with the skin of dead animals

5.Pukkusa kula- removing and cleaning garbage

Similarly people performing the following jobs were also considered inferior:-

1.Nālakāra- basket makers- making baskets etc. with bamboo.

2.Kumbhakāra- Potters- making clay pitchers etc.

3.Pesakāra- Weavers- weaving clothes

4.Cammakāra- Those who made leather articles

5.Nāpita- Barbers- those who cut hair.

The higher castes would consider themselves becoming unclean, if even the shadow of the
lowest castes fell on them. If by chance they were touched by such a shadow, they would, out of
anger, even beat them up. So the very inferior classes would move around very carefully and
hesitantly, whenever they came to the towns; ensuring that their shadows did not fall on anyone.

The Lord Buddha took revolutionary steps amidst such shocking / horrible conditions. He
included the lowest of low castes in his Sangha. One who became a part of the Sangha would
automatically become venerated. The king revered him and the royal-officials honored him; the
business magnates and the bankers revered him; and the Brāhmanas honoured him. In this way
the Buddha took a major step to uplift the lower castes.

The Lord Himself did not believe in the caste system. Having joined the Sangha no Bhikkhu was
discriminated on the basis of his caste. Bhikkhus, having joined the Sangha, would also go for
alms to the homes of all high and low castes. In those days, people were habituated to address the
lower castes at times as Candāla and Vasala. If any new Bhikkhu addressed another in a similar
fashion, then it was declared an offense as per the Vinaya laid by the Lord.

An incidence from those days: Prakriti, a young sixteen year old untouchable girl was filling
water for her family from the wells meant for the untouchables. Poverty stricken, she was attired
in dirty and crumpled, torn and old clothes. Ananda, a disciple of the Buddha, was coming
towards her. Ananda was also born in a Kshatriya clan. He was fair complexioned and a rich
man with an imposing personality. He was also the first cousin of the Lord. It was the season of
scorching summer. His throat was parched by thirst. Seeing the girl filling her pitchers by the
well, he requested her for a drink of water. The untouchable girl was bewildered. She felt,
"Noticeably, though a Bhikkhu, this person is certainly from one of the upper classes. But, he is
unaware that I belong to a family of untouchables and this well is meant for the untouchables."
So she informs Ananda, "I am from a lower caste and I cannot give this water meant for the
untouchables, to a person of the higher clans."

Ananda tells the untouchable girl "Sister, I asked you for water, not your caste."

Persuaded by Bhikkhu Ananda, the bewildered girl hesitantly gave him water. Having
rapturously quenched his thirst, the Bhikkhu left from there.

Suddenly a thought came to the mind of the untouchable girl. If this young man of a high caste
has taken water from my hands, certainly, he will also agree to make me his better half. She
approached Bhikkhu Ananda hastily and presented her proposal. The Bhikkhu immediately
declined. She was very disappointed. Then Ananda explained to the untouchable girl, "I do not
refuse your proposal because of caste discrimination. I have taken the vow of life-long celibacy
[to lead a holy life] and so am incapable of accepting your proposal." He further told her, "our
Great Compassionate One, the Buddha, has given refuge to all human beings. You too, go and
seek refuge in the Buddha. The Lord gives refuge to all, even those considered inferior castes by
society.

There is no discrimination on caste or creed over there. Having taken refuge in the Buddha,
many lower castes have by virtue of Vipassana meditation, become Noble. Those who are today
looked down upon, people start respecting and paying homage to them. Go and unhesitatingly
seek refuge in the Buddha. There are many Sadhavis [female meditators/nuns] there and Mother
Mahāpajāpati will take proper care of you."

Hearing this, the untouchable girl Prakriti felt happy. She then went and took refuge in the
Buddha. She was given Vipassana and in due course became a meditator/nun.
Once the Buddha was on his alms rounds with his Bhikkhu Sangha on the high way of Rajgir,
the capital of Magadha. The city sweeper, Suneet, was at that time cleaning the roads with his
broom. Being born in a family of destitutes and considered to be untouchable, the thought arose
in his mind, "my shadow should not fall on the Buddha." So, very hesitantly, he stood aside with
folded hands. The Lord read his thoughts. Seeing the sweeper Suneet, a victim of the
unforgiving, ruthless society's twisted ways; the Lord's heart was filled with compassion. He
beckoned him and along with his Bhikkhu Sangha, brought him to the Vihara in Rajgiri's
Venuvana. The Buddha showed him the way to practice Vipassana meditation. Sweeper Suneet
was ordained to the Sangha. He started practicing Vipassana in the forests and became an
Arahant, a fully liberated one. He truly became a Brāhmana from a sweeper.

Similarly Sopaka, a child born in the Candāla clan, became an orphan at the age of four. Stricken
by poverty, his uncle felt he was a burden. At the age of seven, feeling extremely annoyed, his
uncle tied him hard to a corpse and left him in the crematorium, to be devoured and eaten by
wild animals. The Great Compassionate One saw this incidence. He sent a Bhikkhu to free
Sopaka and had him brought to the Vihara. There he was ordained and got his object of
meditation. In due course, the child Sopaka, practiced diligently and became an Arahant.

History notes that Baba Saheb Ambedkar took another major step. When he drafted the
Constitution of India, he left no scope for the discrimination of high and low castes. A human
being is a human being. He created scope for those considered inferior castes to get educated.
The lower ranks of the society went for higher studies and even became secretaries in the
Government. Who would then call them inferiors? In this way Baba Saheb Ambedkar made a
significant contribution by breaking the barrier of caste discrimination.

Unfortunately the system of casteism, superiority, inferiority, and untouchability exists even
today to some extent in the villages. It has not been eradicated.

I remember, while living in Burma [Myanmar], I was born and brought up in a severe orthodox
family. There I had seen that not only sweepers and cobblers, but also many others were
considered as low castes. We were forbidden to even drink the water touched by such people.
Baba Saheb brought about a lot of changes to this. But still, society keeps considering the low
borns as inferiors and the upper castes as superiors.

Just like the Lord Buddha brought about a major revolution by ordaining the lower castes to the
Sangha, so also, Baba Saheb Ambedkar gave them respectability by spreading education. It is a
misfortune to the nation, that it has not been eradicated completely.

Now Vipassana has taken another step forward. People of all castes and creeds join Vipassana
courses. No one is discriminated as superior or inferior. All stay as equals and practice together.
All sit and eat together, reside together. Now the situation is such that, in Vipassana, a large
number of people who are called Dalitas, have been trained further and established as Teachers.
When now a person of the Dalita class sits on the Dhamma Seat, the person is not a Dalita, but a
teacher of Dhamma. Meditators who come for a course, bow to the teacher, irrespective of
whether they are a Brāhmana, a Kshatriya, or a Vaiśya.
They pay their respects to the teacher and learn Dhamma from him. There is no scope for caste
discrimination in the teachings of the Buddha. The knowledge of Vipassana meditation and
practice is the important essence and is available for all. Vipassana is aiding in breaking these
barriers in a big way. Let us see, how much this transforms the society as a whole! Only when
this misfortune of the society and the country is eradicated, will there be happiness. Only then
will there be welfare!

Outer Guise Does Not Make One a Recluse

Once upon a time the Buddha was dwelling at Pubbarāma in Srāvastī. King Prasenjit also arrived
there. After some time some ascetics passed that way. A few of them had matted hair, a few of
them were naked and all had their bodies smeared with ash and some were wearing different
robes. The king rose from his seat in reverential salutation to them and introduced himself to
them. The ascetics gave him their blessings and went away. Then king Prasenjit said to the
Buddha –

“Venerable Sir! These ascetics are among those in this world who are either enlightened or are
established on the path of enlightenment. The Buddha after observing their condition said” –

“It is not so, His Majesty! A person does not become enlightened or get established on the path
of enlightenment merely by changing the guise. One has to strive in the right manner to achieve
this. Even if someone finds the right path, yet a wise person has to stay with him for a long time
to know whether he is walking on the path in the right way or not. In a short period it is not
possible to know about his true conduct. His Majesty! One's honesty or dishonesty can be judged
by his conduct and behavior only. That also is possible only after observing his day-to-day
activities for a long period”.

Only a wise person is capable of keeping a watch on his behavior properly and not everyone.

Only in times of adversity, the fortitude of a person's mind can be known. In the same way, a
person's wisdom is known by discussion with him for a long time.

King Prasenjit was very much impressed with this explanation given by the Buddha and while
begging forgiveness with amazement he revealed the truth.

Venerable Sir! all these are our spies. They collect secret information in disguise from within and
also information about the activities of the neighboring states and keep me informed. Based on
their information, I take necessary action after careful consideration. Venerable Sir! Now, these
people will take a bath, wash away their ashes, rub scent on their bodies and after wearing clean
clothes will enjoy the five kinds of sensual pleasures.
Hearing this, the Buddha explained –

“A person cannot be known by dress and adornment. One cannot know a person by merely
looking at his dress and demeanor. Wicked persons also roam about in this world performing
attractive actions with great self-control. They are like counterfeit earrings made of clay and
coated with gold. They look outwardly beautiful but they are inwardly impure. So, without
knowing thoroughly, never believe anybody. Merely on the basis of his outer dress and guise,
only after carefully understanding his conduct, one should believe him”.

A True Recluse
Once the Buddha was dwelling at Aswapur town in Anga state, he addressed the monks and said:

Monks! people take some one as a recluse and when he is asked if he is one he declares himself a
recluse. So a man designated as a recluse and who claims to be a recluse has to walk on the path
proper to the recluse. It is for that purpose that people offer him robes, alms-food, resting-place
and medicine and other useful requisites. Their offerings become fruitful only when his
renunciation is pure, his conduct is good and his actions are helpful in the welfare of people.

Monks! how is one not able to practice the way proper to the recluse? So long as a recluse does
not abandon his greed, anger, enmity, contempt, cruelty, jealousy, stinginess, deceit and evil
wishes he cannot become a proper recluse. These are the stains of a recluse, obstacles on the path
of becoming a true recluse. These are grounds for his birth in a state of deprivation. I call this
kind of renunciation a two-edged sword which rips the robe of a recluse if it is hidden there.

Any one having such stains cannot be called a recluse even if he wears a robe, even if he smears
his body with dirt and dust or with ash or even if he dwells in water or dwells at the root of a
tree, or if he wears the bark of a tree, or if he dwells in the open air or if he practices continuous
standing or if he keeps a fast and takes food at intervals or if he recites the Vedas or incantations.

He will be a true recluse only if he is free from the stains enumerated above. He will have to
constantly walk on the path of purification. Then only he will live the life of a true recluse.

Only when some one gives up the above defilements, he becomes a true recluse. For eradicating
these defilements, one should constantly practice the path of mind purification and after getting
rid of the defilements, live a life of a true recluse.

Monks! how is one able to practice the way proper to the recluse?

When a recluse abandons his wrong view, when he drives out anger, greed, enmity etc and
becomes free from these defilements, then only he is considered able to practice the way proper
to the recluse. Then only he can consider himself pure and liberated. Gladness arises in the mind
of such a recluse who has attained freedom from all such mental defilements. Rapture follows
gladness. The body of such a person becomes tranquil, one whose body is tranquil feels pleasure
and one who feels pleasure, his mind becomes concentrated. He then abides pervading one
quarter with a mind imbued with loving kindness. In the same way he abides pervading second,
third and fourth quarter, above, below, around and everywhere with a mind imbued with
unbounded loving- kindness without hostility and without ill will, imbued with unbounded
compassion, sympathetic joy and equanimity. He makes every one happy and helps every one to
derive benefit. In this way his life of a monk becomes meaningful.

Suppose, monks! there were a pond with clear, cool and potable water with beautiful and
delightful banks and a man from the east, scorched and exhausted by hot weather, goes to the
pond, quenches his thirst and gets relief from the heat, similarly men come there from the west,
from the south and from the north and quench their thirst and get relief from the heat. In the same
way, monks, if any one from a Kshatriya family goes forth from the home life into homeless life,
receives the Dhamma taught by the Tathāgata, enjoys peace by practicing four Brahmavihāras
such as loving-kindness, compassion, sympathetc joy and equanimity, such a monk is established
on the right path. In the same way persons from a Brahmin family, from a Vaisya family and
from a sudra family go forth from the home life into homeless life, practice the Dhamma taught
by the Tathāgata i.e. practice Vipassana meditation and develop loving-kindness, compassion,
sympathetic joy and equanimity, they become true recluses. They become free from all taints, all
mental defilements and by realising for themselves with direct knowledge here and now enter
upon and abide in the deliverance of mind and deliverance by wisdom.

Destruction of taints actually makes one a true recluse. He might have come from any family or
clan. That does not become an obstacle in the path of his becoming a recluse.

Come, meditators, let us walk step by step on the path of Dhamma, be free from mental
defilements and attain our true welfare and happiness.

The True Ascent and Descent

A belief prevalent in the society of those times was that in order to get deliverance from the
results of evil deeds and defilements one had to undergo physical suffering and bodily pains. It
was believed that by undergoing such practices, one can take birth in higher abodes after one's
death.

It was assumed that owing to the results of misdeeds committed in the past we have to face many
kinds of physical suffering, and if we have the ability to face such suffering in the present life,
why not go through it now. Thinking that they will be released from going through the painful
results of the misdeeds committed by them in their past lives and they would take birth in higher
abodes after their death if they experienced such afflictions for a long time in this life itself, they
kept the body hungry by fasting for long periods and punished the body in several ways.
In the times of the Buddha, people slept on a bed of thorns, fasted for long periods, slept in the
open Sun devoid of any shadow in the summer season, and shivered with cold during the winter
nights without proper clothing. They did all this so that they do not have to go through these
travails in the future.

Apart from punishing the body, many other rites and rituals were also prevalent. Some people
believed that worshiping the fire would lead to advancement, and save them from decadence.
The fire was worshiped on special occasions to save oneself from falling down in the wrong
states. The place was plastered with wet cow dung, green Kusha grass was laid over it, and after
taking bath and wearing new silk clothes, they slept through the night on the ground between the
fireplace and the house. Three times during the night, they saluted the fire with folded hands and
prayed for only advancement and not decline; to only advance to higher states and not go to
lower states in future lives. While performing this ritual they poured a lot of ghee, oil, butter, etc.
in the fire as libation. At the end of the night, delicious food was served to the Brahmins and they
believed that this would lead only to advancement and not to decline in the future.

The Buddha, however, explained that it is impossible to attain freedom from falling down in bad
states merely be performing rites and rituals. Therefore, he taught how to practice the pure
Dhamma for attainment of higher states – A noble disciple thinks in this way - killing living
beings, stealing, speaking lies, engaging in backbiting, talking nonsense, uttering rude and harsh
language, having greed and hatred, and performing false rites and rituals, etc. lead only to bad
consequences in the present and future life. These misdeeds only spoil one's future. Thus, he
abandons all these misdeeds and lives a life of pure Dhamma and improves both his present and
future life. By conducting himself in this way, he only attains higher states and saves himself
from falling in the lower states.

======

Similarly, one more ritual was prevalent. Rising early in the morning and touching the Earth
while sitting on the cot, touching wet cow dung, touching green grass, tending to the fire,
saluting the morning Sun with folded hands, getting down in the water three times a day, etc. A
belief was in vogue that the mind gets purified and becomes more refined by performing these
acts.

The Buddha explained that as long as a person is engaged in these three impurities committed by
the body, he remains far away from the attainment of purity of mind as these are impure physical
actions:

If he is engaged in harming living beings, he is cruel with beings, kills beings, is greedy, and
blood thirsty. (2) He steals things that belong to others, whether in a village or a forest. (3) He
commits sexual misconduct with women; whether belonging to the household of his mother,
father, brother, sister, or relative; regardless of whether it is a married woman or a professional
dancer.

All these come under physical impurities.

Similarly, there are four impurities of vocal actions:- (1) Speaking lies. When asked to give
testimony and told to speak the truth and explain correctly, whether in a meeting, a council, a
neighborhood, a village court or a royal court; he says he knows when he does not, he says he
doesn't know when he does; he claims to have seen when he has not, he claims to have not seen
when he has. He speaks lies for the sake of an object, belonging to himself or others. (2)
Backbiting, (3) Speaking harsh words, and (4) Speaking nonsense.

All these come under vocal impurities.

In the same way, there are three impurities of mental actions:- (1) Being greedy mentally. He
wants to obtain wealth and property belonging to others – he plans ways to make it his own. (2)
Mentally filled with animosity. He has wicked intentions. He has malicious thoughts about
beings – that they be tied and bound, ruined, killed and wiped out. (3) Having false and wrong
beliefs. He is unable to comprehend the truth and claims that generosity does not bear any fruits;
there is no offering and no oblation, good and bad deeds do not bear any fruits; there exists
neither the human world nor the divine world, there exists neither mother nor father; he is unable
to believe that he has caused his own birth; there is neither any ascetic nor any Brahmin, neither
any right knowledge nor anyone practicing the right path. He projects a false image that he has
himself traveled to the divine world and witnessed the truth.

All these come under mental impurities, mental defilements.

In reality, true purity is experienced when a person stays away from unwholesome deeds and
embraces wholesome deeds. Then he masters his ability to reach higher states of existence. Such
people only rise and improve. There is no falling down or decadence for them.

======

Many types of such blind beliefs were prevalent. Some people thought thus in accordance to my
deeds, I will have to live the life of a dog in the future, so why not live the distressed life of a dog
now itself. Hence, they adopted the living style of a dog and lived the life of a dog. They
accepted only the food thrown on the Earth, stayed naked, sat curled like a dog, slept in the same
manner, etc.

In the same way, some thought thus since I have the ability to cope with a distressed life now and
in future I have to live as an animal, why not live the life of a cow in this life itself. Let me cope
with this in the present itself so that after my death, I am saved from living such a hard life. In
this way I will not be required to fall down to the lower existence but only ascend to higher states
of living. Thinking thus, they used to live like a cow in their day to day lives. They suffered
through various afflictions for this.

How awkward and tactless is this thinking! He does not understand that while he is going
through the suffering in the present, he will have to suffer more than this in his future lives.
The Buddha explained while observing the future of such people that such path only leads to
lower states of existence. One actually has to take birth as a dog or a cow in future lives and go
through more suffering and painful experiences.

If a person of such false belief thinks that by living a life of lower existence filled with suffering
in the present, he will attain life in higher divine abodes or to more sublime existence then it is a
great mistake. When such people heard and understood the explanation given by the Buddha,
they began to lament that their present life up till now has gone waste and in the future also they
have to live the lives of lower existence. They requested the Buddha to teach them the right
Dhamma. The Buddha then explained –

I have myself known and experienced these four types of deeds:- (1) In this present life, if some
action is unwholesome then its consequence is also unwholesome. (2) If some action is
wholesome then its consequence is also wholesome. (3) If some action is partly unwholesome
and partly wholesome then the consequences are also mixed. (4) If an action cannot be classified
as either unwholesome or wholesome, then the consequence can also not be classified as
unwholesome or wholesome. This fourth type of action is only helpful in dissipation of the deeds
and thereby their consequences.

Which action is unwholesome and bears unwholesome fruits? When somebody inflicts pain on
others – through physical action, vocal action or mental action - then after his death, he appears
in an existence filled with suffering and he has to experience pain and tormenting touch of red
hot iron etc. He has to experience such agonies of hell.

In the same way, when any person does wholesome action through his mind, body or speech,
acts to provide happiness to others, remains suffused with thoughts of the welfare of others,
makes others happy by uttering soothing words without malice, he experiences peace and
happiness in this world and after passing away experiences happy and peaceful sensations devoid
of hatred in the higher abodes of existence also.

In the same way, when someone engages himself in mixed actions filled with hatred and devoid
of hatred then he experiences both types of sensations in the present life as well as in future lives.

Similarly, a person doing deeds which are neither unwholesome nor wholesome attains freedom
from all types of consequences of actions there is no rebirth for him.

The Dhamma teaching expounded by the Buddha helped people to abandon their resolutions
based on false beliefs and to walk on the path of Dhamma. They attained the state of total
freedom from suffering by practicing the path of Dhamma.

Come, Students! Let us also get rid of false beliefs and false rites and rituals, and live the true
Dhamma life and attain happiness and welfare.
Wholesome Actions Cause Birth In a Happy State

The headman of a village said to the Buddha that people in order to be born in a happy state
perform many rites and rituals, wear various kinds of dresses and adornments, garlands, use
fragrance and ointments, worship the fire in many ways, perform other rituals and think that they
have done all that were to be done. There are some who, after practicing a low form of occult
practices, interact with some spirits and claim to take people to heaven with their help. Venerable
Sir! You are omniscient. Kindly do something so that all beings of the world after their death are
born in a happy state in heaven.

The Buddha asked him a counter question. "If some body kills, steals, commits adultery, tells a
lie, indulges in back biting, speaks harshly, is talkative, is greedy, is of low mentality and has
false views, do you think he deserves to go to heaven? Is he fit to go there? Or, if after his death,
many people assemble there and pray with folded hands for him to attain a good destiny, take
birth in the heaven then by this act, can he really be born in heaven? No, no action performed
after one's death, can deliver him. This is impossible."

Let us understand it by an example. Let one drop a huge piece of stone in a big lake which sinks
under its own weight. Can this stone float on the water even if a great assembly of people pray to
it, make a vow to propitiate it, or worship it or by performing any other ritual?

Let us take another example. If a person breaks a pot filled with butter and oil in the water, the
butter and oil contained in it start floating on the water. If he breaks another pot filled with stones
and pebbles in the water, the stones and pebbles get submerged in the water under their own
weight. Then, if he prays, performs rites and rituals, and makes a request, "Oh butter! may you
go down, may you go down. Oh stones and pebbles! may you come up, may you come up." Will
this really happen? Do this and see for yourself.

Oh, Headman! In the same way, when one abstains from killing living beings, abstains from
stealing, abstains from committing sexual misconduct, abstains from speaking lies and abstains
from committing other evil deeds, and lives a life of true Dhamma, then after death, he is sure to
go only to the higher abodes. He will attain higher states. Nobody's curse can send him down to
the woeful states of hell. His good actions will only lead him to higher realms. No one can stop
him from moving towards higher abodes. This is an unbreakable law of nature.

======

Similarly, on another occasion, the Buddha was asked if he has the same feeling of compassion
for everybody. If so, why is it that some reap great benefit, some reap less benefit, and some
remain devoid of Dhamma benefit? Why so? Why doesn't his compassion enable everybody to
have the same amount of benefit?"

The Buddha explained this by giving the example of a farmer who has three types of land – (1)
Very fertile, (2) not so fertile and (3) completely barren wasteland. In this situation, first of all he
sows seeds in the fertile land, thereafter in the less fertile land, and lastly in the barren wasteland.
The seed is the same and it is sown with the same effort and care. But the harvest is not the same.
In the same way, three types of people come to me to learn Dhamma. In the first type are serious
students, who are like the very fertile land. The seeds sown in them will soon bear fruit, because
they start practicing Dhamma with complete devotion and determination. Ordinary householders,
both male and female, constitute the second type. They also learn Dhamma while performing
their day to day worldly activities. They do possess devotion and determination, but at the same
time they also face hurdles of worldly life. Still, they work for their own welfare by walking on
the path of Dhamma. Thirdly, there are some people who are like barren land. Although I
instruct them in the same manner as I do others, they are not able to practice the Dhamma in the
right way because they are involved in their own rites and rituals and believe in different
philosophies. They are benefited to the extent they learn, understand and practice Dhamma.
Some people go away after listening to the Dhamma. They do not practice it at all. As a result,
they remain totally deprived of Dhamma. But my compassion always remains the same for all of
them.

The Buddha explained it by giving another example. Suppose someone has three pitchers, one
without a hole, the second with a small hole, and the third with a big one. He first fills water in
the pitcher with no hole, which is used by him for the whole day. Then he fills the second pitcher
knowing that it may not last for the whole day, but can still provide water for some time. He fills
water in the third pitcher with the intention that whatever water is filled is used immediately for
bathing or washing clothes and utensils.

Very serious meditators are like the first pitcher. Ordinary householders, both male and female,
who practice Dhamma in spite of hurdles are like the second pitcher. People entangled in various
rites and rituals are like the water filled in the third pitcher. Whatever Dhamma they learn and
practice, they are benefited to that extent although I shower my compassion equally on all.

Meditators! Come on! Let us also learn from these examples given by the Buddha and become a
fertile land of Dhamma, observe five precepts of virtue scrupulously with faith and devotion.
With strong morality let us strengthen our right concentration and with the help of right
concentration let us develop experiential wisdom of impermanence from deep within, and ensure
our progress in the right direction by doing good deeds. In this lie our good and well- being.
Infinite Forbearance and Compassion of the Buddha

The forbearance of the Buddha was like a Himalayan peak, which may face any number of
storms and squalls, but always remains unshakable. His loving kindness and compassion were
like an unfathomable ocean from which any quantity of water may be taken, without causing any
deficiency in it. The Buddha faced many storms of blame and abuse during his lifetime, but his
forbearance remained firm with no reduction in the boundless loving kindness towards these
slanderers.

Reproach by citizens of Magadha

Seeing the Buddha’s monks, many citizens, reproached him by uttering such words...

“This Śramana is making the land of Magadh childless. He is making women widows. He is
engaged in destroying the clan. He has just converted thousands of Jatil ascetics to be his
disciples. After that, he took one thousand two hundred and fifty Parivrājakas into his fold. Now,
even the sons of renowned families of Magadh are accepting his teachings.”

They also made such sarcastic remarks to the monks...

“This Maha-Shraman Gautam has arrived in Girivraj (Rajgriha) of Magadha. He has already
made so many people his pupils. Who knows how many more will fall into his trap?”

When the Buddha heard such remarks from his monks, he said...

“Monks! You will not hear such sarcastic remarks for long. People will do so for a week, but
afterwards, of their own accord, they will become quiet.

Reproach by Supriya Parivrājaka

The Buddha was once going from Rajgiri to Nalanda accompanied by some monks. At that
time, Supriya Parivrajak and his disciple Brahmadatta Mānava, were also following him. All
along the way, Supriya Parivrajak continued to speak in dispraise of the Buddha, Dhamma and
Sangha but his disciple Brahmadatta Mānava kept on praising the Buddha, Dhamma and Sangha
in various ways. At night, everyone stayed at the same place and throughout the whole night,
both the teacher and disciple continued slandering and praising the Buddha, Dhamma and the
Sangha in the same manner. Throughout the night, the disciples of the Buddha listened to their
discussion without intervening. The Buddha appreciated it and said that one should never be
happy when praised by others nor be agitated when reproached by others.

Reproach by Nigrodh Parivrājaka

While reproaching the Buddha, he said...
“Śramana Gautam has lost his sense by practicing meditation in the cell. His wisdom has
degenerated. He will not be able to answer any of my questions”.

But when he actually met the Buddha and observed his peace and wisdom, he bowed his head.

Reproach by Akroshaka Brahmin

Fuming with rage he approached the Buddha and began to abuse him.

Hearing this, the Buddha said...

This type of abuse is like offering each other delicacies. I do not join you in this work. You have
presented me with these gifts of abuse but this gift remains with you. I have neither accepted
them nor have I presented any gifts of abuse to you in return. Your gifts remained with you
alone.”

In spite of being ill-tempered, Akroshaka Bhardwaja was very wise. He immediately recognized
that, day and night we keep on giving gifts of abuse to each other, yet here is a person, who does
not accept such gifts. Instead, he keeps silent and, with forbearance, remains absolutely calm and
peaceful. Seeing and understanding this, he became a devout disciple of the Buddha.

Reproach by Aggika Bhardwaja

While going from house to house seeking alms, the Buddha reached the house of Aggika
Bhardwaja. On seeing him Aggika Bhardwaja, showed his contempt by yelling at him...

“You shaven head, stop there! You Śramana, stop there! You outcaste, stop there!” He did not
want that the inauspicious shadow of any Vrishala (person belonging to the lowest caste) to fall
on his house.

On hearing this, the Buddha explained to him who is an outcaste and what makes one an
outcaste. After hearing this explanation from the compassionate Buddha and understanding the
meaning of it, Brahmin Bhardwaja became his faithful disciple.

Reproach by Māganiya Parivrājaka

When he saw the seat used by the Buddha, Māganiya Parivrājaka remarked...

“Oh, It is very inauspicious that I saw this seat on which the Buddha sat because Śramana
Gautam is the killer of fetus). Even in the face of such harsh words of abuse, the Buddha
remained steady and unmoved.

Reproach by Singha Senapati

Once Singha Senapati cast aspersions on the Buddha saying that he did not possess any
supernatural power. The Buddha explained that his teachings are not for exhibiting supernatural
powers, but for complete liberation from suffering. By listening and properly understanding this,
he became a devoted disciple of the Buddha.

Reproach by Ciñcā Maavika

Disguised as a pregnant woman, Ciñcā approached the Buddha in an assembly and began to
reproach him.

“Listen to me, you great recluse, if you are not able to arrange for the birth of your child in my
womb, ask any of your rich disciples to help.”

On hearing this false accusation, the Buddha said calmly...

“Sister, the truth or untruth of your statement is known to both of us.” Even after hearing this,
Ciñcā kept on repeating her false accusation again and again. But observing no effect of her
accusations on the Buddha, she was confused and the strings with which she had tied the piece of
wood on her stomach became loose and fell down revealing the truth. The people present there
reviled Ciñcā. But the Buddha remained calm and unruffled

Reproach by Sundari Parivrajika –

When the Buddha could not be defamed in any manner then his enemies played one more trick
on him. They took Sundari Parivrajika to Jetavan and killed her in a secluded place. Then they
carried her corpse in the city saying that the monks of the Buddha are not only immoral but also
murderers. On this the Buddha instructed his monks to remain calm and said that this false
allegation would not last for more than a week. It was exactly so as the Buddha had said. The
monks maintained their calm and with the passage of time the truth came out.

Sariputta was struck with a fist –

It was well known that Sariputta could not be made angry by whatever was done to him. When
this was heard by an adversary Brahmin, in order to test his forbearance he gave a blow with is
fist with full strength on the back of Sariputta. At this, Sariputta was not angry at all. The
Brahmin realized that he actually possessed great forbearance. Observing this, he sat at his feet
with utmost humility and requested Sariputta to come to his house and accept the alms given by
him.

Sariputta accepted the invitation and did accordingly. People were amazed to see that instead of
being angry with a person who had assaulted him, Sariputta acceded to his request and went to
his house to receive alms with a mind filled with compassion.

Reproach by Ambaha Māava –

Ambaha Māava went to the place where the Buddha was residing and reproached him with these
words, “Gautam Buddha and his monks are not virtuous.” Reproaching the whole Shakya clan,
he said, “They are of fierce and impetuous nature. They neither respect the Brahmans nor revere
them. Therefore, they are sinners.” Thereafter, the Buddha explained to him very calmly who
should be respected and who actually should be called sinners. Hearing this, Ambattha became
quiet and humble.

Reproach by Māganiya –
Māganiya, the daughter of Māgandiya was very beautiful. His father was looking for a very
handsome bridegroom for her. When he saw the Buddha he was very much impressed by his
incomparable beauty. He saw a suitable bridegroom in him for his daughter. He called his wife
there along with his daughter. Brahmin Māgandiya proposed that the Buddha should marry his
daughter. The Buddha rejected it outright. When the Brahmin praised her beauty, the Buddha
said – “How can I accept her as a wife? I cannot even touch her with my foot.” Thereafter, he
explained the fact of attaining supreme Enlightenment. On hearing this, both Māgandiya and his
wife took refuge in the Buddha and afterwards attained a state of full liberation.

Rejected by the Buddha, Magandiayaa’s heart was immensely hurt. Later because of her great
beauty, she was married to King Udayan of Kosambi. She became the queen. But she could not
forget the insult caused by the Buddha. Once, Gautam the Buddha, along with Ananda came to
that town. When she saw them, she ordered her servants and workers to follow the Buddha and
revile him with such abuses – “Śraman Gautam, you are a thief, a fool, an impudent, a camel. an
ox, a donkey, an animal, a creature bound for hell! You are not to attain a happy birth. Only an
awful state awaits you!”

They began to insult the Buddha with such derogatory remarks. Then Venerable Ananda
suggested to the Buddha – “Bhante, these uncivilized citizens are calling you names. So, why
should we not move to another town?” The Buddha replied – “In case, the people of that town
also start calling us names, then where shall we go?”

The Buddha further explained – Anand, I am like an elephant fighting a battle. Just as the
elephant has to bear arrows coming from all four directions, in the same way, it is my duty to
tolerate abusive words uttered by many immoral people. As the praise is, so is the reproach. To
remain equanimous in both the situations is the real Dhamma.

In his life time the Buddha was reproached in various ways on several occasions. But he was the
‘Buddha’. How could he become perturbed by these reproaches! His forbearance was
unshakeable like the peak of the Himalayas. Only loving kindness flowed from his heart towards
the people who criticized him. His loving kindness was like an unfathomable ocean.

Criticism came mostly from those people, who could not bear his fame and who did not like the
spread of his teachings. Their intention was to defame the Buddha in whatever manner they
could, so that his teachings could not spread further.
Apart from all these people Devadatta also vehemently criticized the Buddha because he was
eager to occupy the prestigious place of the Buddha. But the Buddha had only loving kindness
for him. Once he persuaded five hundred monks from the Sangha by spreading false rumors
about the Buddha and his teachings and establishing his false supremacy. He desired to establish
a new Sangha by causing a schism in the Sangha but he could not succeed in his wicked design.

Then he thought that the king of the country was a great devotee of the Buddha. So long as he
was alive in spite of his umpteen efforts, the name and fame of the Buddha would not suffer. So,
a wicked thought arose in his mind to overpower prince Ajatsatru and fulfill his wishes through
him.

He did this. By exhibiting some miracles, he impressed Ajatsatru. Then he explained to him that
“Your father Bimbisar will continue to live for long. As long as he is alive you cannot become a
king and you cannot enjoy royal power. Therefore, kill him and usurp his throne.”

Ajatsatru was provoked to kill the king Bimbisar, his own father. But he failed in his attempt.
The king felt compassionate for his son knowing that he had a burning desire to sit on the throne.
So, he willingly relinquished the throne and made him the king of the country.

Devadatta was not satisfied even with this, because the public had absolute faith in Bimbisar
although he was no longer a king. Although Ajatsatru could not kill him he got him locked up in
jail in some conspiracy and killed him by keeping him hungry.

Devadatta was delighted. Why should I fear now when my disciple has become the king? So he
made several attempts to kill the Buddha, but he failed every time. The Buddha remained
immovable like the Himalayas towards his misdeeds. His loving-kindness towards him remained
deep and profound.

These incidents are the shining examples of the two qualities of the Buddha.

Once Devadatta, with the help of the servants made the fierce elephant Nalagiri drink wine. He
was trumpeting fiercely. Nalagiri was then left alone on the way the Buddha was going for
begging alms. The accompanying monks requested him to take shelter in a nearby house but the
Buddha remained absolutely unperturbed. The trumpeting elephant kept on coming near him.
The Buddha showered compassion on him. As a result, not only his anger subsided but also he
came near the Buddha, knelt down and began to salute him respectfully. The Buddha caressed
his trunk with his hand with infinite loving–kindness, filling Nalagiri’s heart with joy and
ecstasy. On his way back, he did not turn his back, but returned looking at the face of the
Buddha.

Such was the steadfast forbearance of the Buddha and such was his profound loving kindness!

We should learn lesson and draw inspiration from the above incidents in the life of the Buddha.
If one criticizes us and if there is truth in it then we should rectify ourselves immediately.
Otherwise we should remain unshaken even if there is severe criticism and feel boundless loving
kindness for the critics.
The Dhamma teachers of today and tomorrow should bear in mind that if a Devadatta does some
mischief to retain his position or to get the position he has not got they should not become
disturbed but they should remain unshaken. Meditators also should remain undisturbed. Neither
should they be frightened by the state power nor should they go astray becoming influenced by
some rich person. Let them have forbearance and patience and let them have loving kindness for
him.

This is the message of the Dhamma. This is to be done. In this lies the happiness of all! In this
lies the welfare of all!!

Giving Appropriate Answers and Also Punishment as Necessary

Queen Māgandiyā sent her messengers to abuse the Buddha with these words...

“Monk Gautam, you are a thief! A fool! An Ignorant fellow! A camel! An ox! A donkey! An
animal! You are bound for hell! You will not attain good states! Only bad states await you!”

The Buddha did not give them any answer because they were mere hirelings, slaves to their
queen, using these abusive words according to her desire.

The Buddha neither refuted their statements nor made any attempt to make them understand.
After all, they were unaware and only slaves to others. What could they understand?

But this does not mean that the Buddha never answered anybody. In fact, when anybody abused
the Buddha and he knew that the person would be able to grasp the truth of the Dhamma, then he
would give appropriate answers to that person. Some illustrations... .

Brahman Aggika Bhāradvāja

One day, the Buddha went to seek alms in the morning. At that time, preparations for a sacrificial
ritual were underway in the house of the Brahman Aggika Bhāradvāja. When the Buddha,
seeking alms from house to house, came in front of this house, the Brahman was enraged.
Thinking that his auspicious sacrificial act would be polluted by the approach of this low person,
he showed his contempt by yelling at him...

“You shaveling, remain where you are! You monk, remain where you are! You Vrishal [person
of the lowest caste], remain where you are!”
The Buddha, finding him a proper recipient, explained to him why a person is called a Vrishal
and what actions lead to someone becoming a Vrishal. The Buddha explained...

"A person who is hot-tempered and hostile, sinful and envious, who believes in false views and
is a master of deception; who commits violence against creatures of all kinds; who has no
compassion for living creatures; who besieges villages and small towns and ruins them; who is
infamous as a tyrant; who steals the property of others in village or forest; who takes a loan and,
when repayment is demanded, runs away saying that “I am not your debtor"; who kills a traveller
with the intention of getting what he wants; who gives false testimony for the greed of money;
who forcefully or lovingly lives with wives of relatives or friends; who in spite of being capable
does not look after the maintenance of parents in their old age; who beats parents, siblings or in-
laws or, overpowered by anger, speaks harsh words; who shows a wrong path when asked about
the beneficial path and speaks in a round about manner; who conceals sinful deeds after
committing them so that people do not come to know about them; who partakes tasty food when
visiting the houses of others, but who does not treat others with due hospitality when they visit
him; who deceives a Brahman, monk or any beggar by speaking lies; who resents and severely
scolds Brahmans or monks who visit at meal times and does not give them anything; who,
entangled with greed, tells lies to own any object; who praises himself and criticizes others and
has fallen into disgrace because of false pride; who is cruel, miserly, a keeper of wicked desires,
deceitful and shameless; who has no shame or fear of committing evil deeds; who declares
himself an enlightened person despite his not being enlightened.

Such a liar is only a base person. He is lower than a Vrishal. Behold Brahman! I have described
to you so many Vrishals.

No-one becomes a Vrishal by caste and no-one becomes a Brahman by caste. One becomes a
Vrishal by one’s deeds and one becomes a Brahman by one’s deeds. Many among those who
have taken birth in the homes of scholars versed in Vedas [early Indian sacred scriptures] are
also found to be engaged in sinful deeds. Such individuals are reproached in this life and also fall
to lower worlds after this life. Their birth can not save them from reproach and the pains of hell.”

In this way, although he abused the Buddha, he was still a suitable candidate, so the Buddha
explained the Dhamma to him with loving kindness and compassion. By listening, his delusion
about taking birth in a high caste was removed. He understood that one becomes high or low not
due to one’s birth but due to one’s deeds.

"Na jaccā vasalo hoti, na jaccā hoti brāhmano;

kammunā vasalo hoti, kammunā hoti brāhmano"ti.

-No-one becomes a Vrishal by caste and no-one becomes a Brahman by caste.

-One becomes a Vrishal by one’s deeds and one becomes a Brahman by one’s deeds.
Brahman Bhāradvāja was benefited by these words of the Buddha. With reverence, he became a
devoted disciple of the Buddha. The above couplet became famous and generated right
awareness among the people.

Kasi Bhāradvāja
On one occasion, the Buddha was living in the Brahman village of Ekanāḷā. In the morning, the
Buddha went to seek alms and reached the place where Kasi Bhāradvāja was working near his
fields. Food was being distributed at that time.

The owner of the fields, Kasi Bhāradvāja, seeing the Buddha standing there, said with conceit...

“Recluse, I plough, and I sow, and, having ploughed and sown, I eat. You should also plough
and sow, and, having ploughed and sown you should eat.”

On hearing this, the Buddha replied...

“I, too, Brahman, plough and sow; having ploughed and sown, I eat.”

"Oh Recluse! How do you profess to be a farmer? Where are your fields and farm implements?”

“Behold Brahman! Faith is my seed, austerity the rain, and wisdom is my yoke and plough.
Modesty is the pole of my plough, mind is the harness, and mindfulness is my plowshare and
goad. I am guarded in body and speech. I am restrained in terms of food. I make truth my sickle.
Attaining the supreme goal of full enlightenment is my harvest. Exertion is my ox. Nibbāna [full
deliverance] is the vehicle which draws me to a place where there is no trace of suffering. This
cultivation gives the fruits of deathlessness and deliverance from all the miseries of life.

The Brahman was wise, full of merits earned in his past. He quickly understood the pure
Dhamma. He said to the Buddha...

“Indeed you are the real cultivator. Clearly, your cultivation bears the fruit of deathlessness.”
Saying this, he offered the Buddha a bowl with rice pudding.

The Buddha rejected it.

It is inappropriate to accept offerings of food received after a Dhamma discourse. Ignorant

people will interpret this offering as a payment for the delivery of a Dhamma discourse but the
Dhamma is priceless, its value cannot be assessed.

Immensely impressed by the beneficent words of the Buddha, Kasi Bhāradvāja Brahman became
his follower. He duly received both the pabbajjā [ordination as a monk] and upasampadā [higher
ordination] from the Buddha. In due course of time, through practicing Vipassana, he realized
and attained the state of Arahant [highest level of enlightenment]. The fortunate Bhāradvāja
Brahman, filled with gratitude, fulfilled the noble aim of his life.
Whenever, the Buddha came across incidents of superstitions and blind beliefs, he successfully
made efforts to remove them. For example...

Bathing in the river does not wash away evil deeds

The Brahman Sundarika Bhāradvāja, seated near the Buddha, spoke to him thus...|

“Does Master Gotama go to the River Bāhukā to bathe?”

“What, good Brahman, is the River Bāhukā? What can the River Bāhukā do?”

“Truly, Master Gotama, many people respect the River Bāhukā, many people believe that the
River Bāhukā gives purification. Many people wash away the evil deeds they have done.”

Then the Buddha addressed the Brahman Sundarika Bhāradvāja...

“A fool who has committed black deeds, may forever bathe in the rivers of Bāhukā, Gayā,
Sundarikā, Saraswatī, Prayāgā and Bāhumatī, yet will not purify himself. What can the River
Sundarikā bring to pass? What can the rivers Bāhulikā and Prayāgā do? They cannot purify an
evildoer. Performing good deeds everyday is like a dip in the holy River Falgu and everyday is
Uposatha [day of observances]; one who is pure in mind and who does good deeds has his
observances perfect at all times.”

These teachings of the Buddha spread among his followers even during his lifetime and, in the
centuries to follow, gave encouragement to the saints. Because of this, a saying became prevalent
in the society...

“When the mind is pure, the purity of the River Ganges is always with you.”

The Buddha maintained silence in the face of abuse. But, whenever someone was able to
understand, he explained the dhamma compassionately.

Offences of Pārājika [rules requiring expulsion from the

Sangha]
Discipline was very strict for the Sangha [monastic community]. Buddha gave severe
punishment for offenders breaking the rules. This was necessary to maintain the purity of the
Sangha. There were many monks who transgressed these rules of conduct. The Buddha gave
strict orders against them and they were expelled forever from the Sangha. The deeds, which
were very serious in nature, were termed as Pārājika offenses and such offenders were expelled
forever from the Sangha.

For example, some monks and nuns were expelled forever from the Sangha because they
claimed to be Sotāpanna and Sakadāgāmī without having attained such levels of enlightenment.
Someone found guilty of committing a Pārājika offense, is expelled from the Sangha and can
never become a Bhikkhu [monk] or Bhikkhuni [nun] again.

Offences of Sanghādisesa [rules requiring meetings of the

Sangha for the purification of monks and nuns)]
Thirteen kinds of faults were known as Sanghādisesa. Some Bhikkhus and Bhikkhunis
committed major offenses while breaking the rules of the Sangha. Under these circumstances,
they were given Sanghādisesa punishment. However, when they accepted their faults, sought
pardon and promised not to commit such mistakes again, they were taken back into the Sangha.
Sometimes, it also happened that offenders of Sanghādises were expelled from the Sangha for a
certain time period enabling them to purify themselves through austerity and meditation. After
serving the punishment for the decided period, that person was taken back into the Sangha.

This tradition was followed strictly by Reverend Gurudev Sayagyi U Ba Khin.

Sanghādisesa offence
A lady from our family entered the centre bearing myrtle which has an intense fragrance and
polluted the atmosphere there. Gurudev ordered her to leave the centre immediately and
instructed her never to put her foot in the centre again. After some time, she sought pardon from
Gurudev and informed him that, on that day, there was some special festival, and she had come
to the centre in her bridal outfit. She promised that she would not repeat this mistake in the
future. At this, Gurudev pardoned her and permitted her to meditate in the centre in future. This
was a type of Sanghādisesa offence for him, which was forgiven by him.

Offense
Two of his prominent disciples, one of whom was an officer in Civil Supply Department and the
other was a high officer in the Accounts Department, committed big mistakes and Gurudev
expelled them forever.

I am a Buddha son and Dhamma son of Gurudev Sayagyi U Ba Khin.

While developing Vipassana to its current extent, I also had to face such occasions, when
mistakes were committed by some of the āchāryās. In some cases, the āchāryās accepted their
mistakes and informed all the Teachers so that they may not commit such mistakes again. In
these situations, I pardoned and permitted them to continue as Teachers. There were two such
incidents.

Apart from these, some 2-3 other incidents also happened when the students strongly opposed
my views on the Dhamma in clear terms and they did not even repent of it, so they were expelled
forever.
But, yet I feel compassion for them as well. May they eventually understand their mistakes and
accept the truth of the Dhamma. Their welfare lies in this.

I observe that some selfish people, working in collusion, want to spread the notion that I have
become old and therefore should retire.

I am certainly physically weak but mentally I am as fit and alert as ever. On finding no fault with
me to justify my leaving, and also observing that I am taking all my decisions on my own, they
then made my son Sriprakash the scapegoat. Whatever decisions I have taken both in the earlier
days and also in the present, have neither been unduly influenced by Sriprakash nor by anyone
else. All the decisions have been taken of my own accord.

When no fault is found in me, a wrong notion is spread by painting my son Sriprakash as an
intermediary saying that I take all my decision under his influence. There cannot be a bigger lie
than this, but these few separatists use this as their only pretext to defame me again and again
saying that I am unable to take decisions of my own accord and that all of my decisions are taken
by Sriprakash.

I very well understand the intentions of these few selfish people, that whatever Dhamma work
accomplished by me during the last forty three years should get sidelined on the pretext of
Sriprakash so that they can take possession of this great mission of Dhamma. I will never let
these enemies of the Dhamma succeed.

While I am alive, I will keep the flame of the Dhamma alive, and what to talk of Sriprakash, I
cannot be unduly influenced by anybody. May these few selfish people also understand the
Dhamma and save themselves from committing evil deeds. Leaving them apart, may none of my
millions of devoted Dhamma sons and daughters get misled by them! Everyone’s benefit lies in
this.
The Buddha: Dispenser of Happiness

(The following is an extract from "Was The Buddha A Pessimist?" in which Goenkaji has sought
to dispel prevailing misconceptions about the Buddha and his teaching.)

From the assertion that his philosophy and teachings were nothing but suffering and misery, the
implication is that the Buddha himself was miserable and unhappy. Nothing could be further
from the truth. As a perfectly Enlightened One, the Buddha had come out of all the miseries of
the world, and lived a life full of contentment and infinite happiness in every situation.

To others also he gave nothing but happiness. The Buddha was always happy.

Once he was sleeping on a bed of dry leaves fallen from a tree on a cattle path in Alavī. At that
time an Ālavaka prince named Hatthaka had set out for a stroll. When he saw the Buddha, he
asked, "Venerable sir, did you sleep happily?"

The Buddha replied, "Yes, young man, I slept well. I am one of those people in the world who
sleep happily."

To this Hatthaka said, "This is a cold autumn night, the season of snowfall. The hooves of cows
have made the land coarse and uneven. The bed of leaves is thin. There are very few leaves on
the tree. A cold wind is blowing from all directions and you have but tattered clothes on you.
How could you sleep happily?"

The Buddha replied, "A householder or a son of a householder sleeps in a proper house on a soft
bed with pillows and blankets. However, the fire of craving for sensual pleasure may be burning
inside him. In that case, smoldering in the heat of desire, he sleeps in misery. A Buddha has
extinguished all his craving-destroyed it, uprooted it, put an end to it forever, like the severed
trunk of a palm tree, from which new leaves cannot grow. Craving does not exist in the Buddha.
It cannot arise in a Buddha. The Buddha is an arahat. An arahat always sleeps happily."

A similar incident:

When Anāthapindika went to see the Buddha in Rājagaha for the first time it was very late in the
night. The Buddha was taking a walk in the open. Anāthapindika asked him, "Venerable sir,
Exalted One, did you sleep happily?"

The Buddha replied:

“Sabbadā ve sukham seti, brāhmano parinibbuto; Yo na limpati kāmesu, sītibhūto nirūpadhi”.

-Detached and dissociated from all sensual cravings and cooled, the brāhmana (arahat) having
experienced nibbāna always sleeps happily.

Then he added-
“Sabbā āsattiyo chetvā, vineyya hadaye daram; Upasanto sukham seti, santim pappuyya
cetasā”.

-Having destroyed all desire, having removed fear from the heart, having acquired true peace of
mind, a liberated detached arahat indeed sleeps happily.

Not only arahats, every follower of Dhamma sleeps happily. Therefore it is said:

“Dhammacārī sukham seti”.

-A practitioner of Dhamma sleeps happily.

Ascetics who have renounced the worldly life and are steadfast on the path of Dhamma always
sleep happily: sukham supanti muniyo.

Everyone whose mind vibrates with the thrilling rapture of Dhamma certainly sleeps happily:
Dhammapīti sukham seti, vippasannena cetasā.

Well contented with the ambrosia of Dhamma (one) always sleeps happily: sukhito
dhammarasena tappito.

A Buddha is dhammabhūto (Dhamma personified), brahmabhūto (brahma personified);

completely cooled. He always sleeps happily. All the arahats who followed his teaching and
attained liberation achieved happiness.

One more example:

Bhaddiya was from the Sākyan royal family. He was ordained by the Buddha. He often uttered
the words "Aho sukha, aho sukha!" ("O happiness, O happiness!"), spontaneously under the
shade of a tree or in the darkness of his meditation cell.

The Buddha called him and asked him, "Bhaddiya, why do you utter these joyous words?"

Bhaddiya answered, "Venerable sir, earlier when I was a king, the royal guards were constantly
near me-whether I was in my private chambers or outside; in the city or outside its limits; in the
district or beyond the district. Venerable sir, I lived hidden behind these guards with constant
fear and worry in my mind. On the other hand, I now live alone in the jungle, at the root of a tree
or in a cell, serene, always free from fear, free from doubt, not craving anything, peaceful and
trusting in mind, satisfied with whatever I get through alms. Venerable sir, observing this change
in me, I utter these words of joy: "Aho sukha, aho sukha!"

A disciple of the Buddha always dwells happy.

“Adahyamānena kāyena, adahyamānena cetasā; Divā vā yadi vā rattim, sukham viharati

tādiso”.
-He experiences the burning of sensual craving in neither mind nor body. Thus, day and night he
lives happily.

Arahat bhikkhu Angulimāla proclaimed:

“Sukham sayāmi ṭhāyāmi, sukham kappemi jīvitam; Ahatthapāso mārassa, aho

satthānukampito.”

-I sleep happily, dwell happily and spend my life in happiness. I am free from the bondage of
death. Ah, this happened because of the Lord's compassion!

As long as there is the burning of craving or anger, there is no happiness. One lives a happy life
only after gaining liberation from craving and anger. Anyone who generates anger becomes
miserable. But with the practice of Vipassana as taught by the Buddha, the same person-

Kodham chetvā sukham seti, kodham chetvā na socati.

-Having put an end to anger, sleeps happily; having put an end to anger, lives without grief.

Eternal happiness of nibbāna

Hārita was a bhikkhu who had gone forth from a Brahmin clan of Sāvatthi. These are his
delightful words upon attaining liberation –

“Susukham vata nibbānam, sammāsambuddhadesitam; Asokam virajam khemam, yattha

dukkham nirujjhati.”

-Indeed, the nibbāna taught by the Perfectly Enlightened One is ultimate happiness. It is without
grief, without blemish, secure. All miseries completely end there.

Joyful path to true happiness

Aggika Bhāradvāja, a Brahmin from Ukaṭṭhā, was a worshipper of fire. He used to undergo
severe penances in the jungle by torturing his body. After coming in contact with the Buddha, he
learned Vipassana. And after practice of the technique for a few days, he became liberated and
attained the stage of arahat. When friends asked him about it, he replied,

“Yam sukhena sukham laddham, passa dhammasudhammatam; Tisso vijjā anupattā, katam
buddhassa sāsanam.”

-(Leaving the path of torture), I have attained (the ultimate) happiness (of nibbāna) using this
joyful method. Behold the greatness of Dhamma! (Reaching the state of an arahat) I have
attained the three supernatural powers. I have completed the practice of the Buddha's teaching!

Happiness even for householders

When a householder established in the teaching of the Buddha gave away his daughter in
marriage, he gave her this advice:

Sit happily; eat happily; sleep happily.

And he explained how to do it: To fulfill the responsibilities of a daughter-in-law in the new
home is conducive to happiness. If one's elders are standing, one should: take a seat only after
they have sat down; take meals only after serving food to the elders; and go to bed only after
serving and fulfilling the needs of the elders in the family-these are all conducive to happiness.

For householders, the words of the Buddha are full of abundant benediction for their happiness.

Some examples:

Sukhā metteyyatā loke, atho petteyyatā sukhā - Serving one's mother and father results in
happiness in the world.

Sukhām yāvajarāsīlam - Following morality until old age brings happiness.

Sukhā saddhāpatitthitā - Having confidence in the Truth brings happiness.

Sukho paññāya patilābho - Development of wisdom brings happiness.

Pāpānam akaranam sukham - Abstaining from evil brings happiness.

Athamhi jātamhi sukhāsahāyā - Help from friends and relations when one is in need brings
happiness.

Tutthī sukhāyā itarītarena - Remaining content with what one has brings happiness.

Puññam sukham jīvitasankhyamhi - Meritorious deeds bring happiness even after death.

Sabbassa dukkhassa sukham pahānam - Eradicating all suffering (through the practice of
Vipassana) brings happiness.

It is clear that the Buddha's teaching conveyed not only the ultimate happiness of liberation from
the cycle of birth and death, but also what brings happiness in mundane life. How misguided to
call him a pessimist!

A Buddha arises in the world to distribute happiness

“Buddho loke samuppanno, asamo ekapuggalo; So pakāseti saddhammam, amatam
sukhamuttamam”.

-The peerless, remarkable Buddha arises in the world and brings into light the Truth, the
Dhamma. The Buddha brings into light eternal and supreme happiness.
Therefore it is said:

Sukho buddhānam uppādo, sukhā saddhammadesanā; Sukhā sanghassa sāmaggī, samaggānam

tapo sukho.

-Happy is the arising of a Buddha, happy is the teaching of Dhamma, happy is the coming
together of Sangha and happy it is to meditate together!

A Buddha distributes nothing but happiness.

What to talk of a Buddha, even the arising of any saint in the world is rare:

Dullabho purusājañño, na so sabbatthajāyati.

-Rare is a saint in this world. He does not take birth everywhere.

Yattha so jāyato dhīro, tam kulam sukhamevatī

-Where a saintly person is born, that clan's happiness increases.

An ordinary virtuous person is a cause of welfare of his clan. However a Buddha is a cause of
welfare for all humanity. He preaches the benevolent Teaching, by following which people can
live peaceful and happy lives, full of the truth-based Dhamma.

Dhammārāmo dhammarato, dhammam anuvicintayam; Dhammam anussaram bhikkhu,

saddhammā na parihāyati.

-Living Dhamma, engrossed in Dhamma, thinking only of Dhamma and always mindful of
Dhamma, a meditator bhikkhu never leaves the path of the truth-based Dhamma.

Such a meditator monk is:

Santakāyo santavāco, santavā susamāhito; Vantalokāmiso bhikkhu, upasanto ti pavuccati.

-Peaceful in body, peaceful in speech, master of a concentrated mind, leaving behind the worldly
blemishes; such a peaceful bhikkhu is truly called a "calmed one".

One, thus calmed, lives happily and sleeps happily.

Upasanto sukham seti.

-The "calmed one" always sleeps happily.

One who has attained ultimate peace has attained ultimate happiness. Ultimate peace is ultimate
happiness. One who has attained nibbāna has experienced the ultimate bliss.
Natthi santi param sukham.

-There is no happiness greater than the peace of nibbāna.

Such meditators having attained ultimate peace live happily even in adverse circumstances.

Susukham vata jīvāma

-Ah, happily do we live;

Veriyesu averiyo

-Without hatred among enemies;

Āturesu anāturo

-Without affliction among the afflicted;

Ussukesu anussako

-Without attachment among those with attachment!

How does one attain this state of ultimate bliss?

Pavivekarasam pītvā, rasam upasamassa ca.

-Solitary meditation and drinking deeply the peace that comes from a serene mind.

Niddaro hoti nippāpo, dhammapītirasam pivam.

-Enraptured in the joy of Dhamma, a meditator becomes fearless and without any evil.

Such a meditator always lives happily. One who is without enmity becomes fearless. If one has a
violent mind, full of enmity, then he will suffer the painful affliction that comes from hatred.

Yato yato himamano nivattati, tato tato sammati evam dukkham.

-Whenever the mind gives up violence, misery gets extinguished.

When misery is eradicated, life is full of happiness.

To attain this blissful peace, it is essential to undertake meditation. One must meditate in a
solitary cell:

Suññāgāram paviṭṭhassa, santacittassa bhikkhuno; Amānusī ratī hoti, sammādhammam

vipassati.
-A bhikkhu, who has retired to a solitary place, and with serene mind practices Vipassana in the
right way, enjoys divine happiness.

His whole body is filled with the boundless rapture of bliss: Pītisukhena vipulena, pharamāno
samussayam.

When one practices Vipassana properly, one experiences not only bliss in mind and rapture in
body but also the happiness of the infinite peace of the deathless.

Yato yato sammasati, khandhānam udayabbayam; Labhati pīti pāmojjam, amatam tam
vijānatam.

-Whenever one directs one's attention anywhere within the body (understanding the contact of
mind and body), one is aware only of arising and passing. One enjoys bliss and delight and
experiences the deathless (which is the field of the Noble Ones).

This is the supreme happiness of nibbāna; this is supreme peace.

The Peacemaker

It is reported that two kingdoms were on the verge of war for the possession of a certain
embankment which was disputed by them.

And the Buddha, seeing the kings and their armies ready to fight, requested them to tell him the
cause of their quarrels. Having heard the complaints on both sides, he said:

“I understand that the embankment has value for some of your people; has it any intrinsic value
aside from its service to your men?”

“It has no intrinsic value whatever,” was the reply. The Tathagata continued: “Now when you go
to battle, is it not sure that many of your men will be slain and that you yourselves, O kings, are
liable to lose your lives?”

And they said: “Verily it is sure that many will be slain and our own lives be jeopardized.”

“The blood of men, however,” said Buddha, “has it less intrinsic value than a mound of earth?”

“No,” the kings said, “the lives of men and above all the lives of kings, are priceless.”
Then the Tathagata concluded: “Are going to stake that which is priceless against that which has
no intrinsic value whatsoever?”

The wrath of the two monarchs abated, and they came to a peaceable agreement.

— The Gospel of Buddha

(Courtesy: International Vipassana Newsletter, Winter 1982)

*** ********************* ********************* *****

****************

The Sakyan and Koliyan republics were established on the opposite banks of the Rohiṇī river.
The members of the ruling assembly in these two republics were called rājās and the chief of the
rājās was called mahārājā. They had autonomy over all domestic administrative matters.
However, they were not fully independent states like Vesālī because both were vassal states of
the neighbouring kingdom of Kosala.

The Sakyans and the Koliyans were both khattiyas of the Ādicca (Ikśvāku) clan of the solar
dynasty. There was no other royal khattiya family equal to them in the region, and therefore,
members of the royal families of these two republics married only among themselves. Both clans
were very proud of the purity of their royal blood and had practised this tradition of inter-
marriage since ancient times. For example, Suddhodana’s paternal aunt was married to the
Koliyan ruler Anjana. Their daughters, Mahāmāyā and Mahāpajāpati Gotamī, were married to
Suddhodhana, the chief of the Sakyans. Similarly, Yashodhara, daughter of Suppabuddha, who
was Anjana’s son, was married to the Sakyan prince, Siddhattha. Thus, the two royal families
were related by marriage bonds between maternal and paternal cousins since ancient times.

In spite of such close blood-ties, there would be occasional rifts between the two royal families,
which sometimes turned into open hostility.

The traditional occupation of both clans was agriculture. The lowlands of the Tarāī province at
the foothills of the mightyHimalayas were very fertile. The Rohiṇī river brought abundant water
from the Himalayas and irrigated the agricultural lands of both republics. Therefore, the people
in both republics were very prosperous.

Initially, as the population in both the Sakyan and the Koliyan states was low, the water of the
Rohiṇī was adequate for their farms. However, with the passage of time, the surrounding
forestlands were converted into agricultural land to meet the increasing needs of the growing
population. The river water was no longer sufficient to meet the increased demand. This scarcity
of water soon became a cause of conflict between the two republics.

People on both sides of the riverbank blamed each other for taking excessive water from the
river. They would make new water-sharing agreements, which were then repeatedly violated.
As the population continued to grow, the land under cultivation also increased and the Koliyans
and the Sakyans could barely get enough water from the upper Rohiṇī for their needs. The
Rohiṇī had very little water by the time it reached the capitals of the Sakyans and the Koliyans.
Although both republics had built a dam across the river together, the water level in it was very
low in summer.

A crisis developed during the lifetime of the Buddha. It was the month of May. The water level
of the river was very low. Fields on both sides of the river were scorched by the summer heat.
Without sufficient water, the crops would be destroyed. There was so little water left in the dam
that it could irrigate the farms only on one side of the river; the crops on the other side were
bound to perish.

If the water in the dam were shared equally, the crops on both sides of the river would wither
because of the inadequate water supply. If all the water were used to irrigate the fields on one
side, at least those crops could be saved.

Therefore, the Sakyan and the Koliyan farm labourers met to discuss the sharing of the meagre
water in the reservoir. Each side insisted that their crops be saved and the cultivators from the
other side should ask for a share of the harvest. The labourers on both sides were too proud to
ask for a share from the other side. Soon, the arguments became more heated. The situation
deteriorated to an exchange of verbal abuse and then to an exchange of blows. The labourers of
both sides insulted the masters of one another and then abused the ancestors of the ruling clans.

Some labourers reported the exchange of these abuses to the owners of the farms. Upon hearing
about the insults to their ancestors, the mutual hostility between the two agricultural communities
increased.

The quarrel reached the Sakyan and Koliyan ministers, and then the princes and the kings. When
the youthful princes on both sides heard the description of the abuses against their ancestors, they
flew into a rage and vowed to avenge the insults to their ancestors. Inflamed with anger, they
gathered on their respective riverbanks, fully armed, and challenged the other side to fight. The
situation was grim and the possibility of bloodshed seemed imminent.

When the Buddha learned about this outbreak of hostility, he came there himself. On seeing this
revered and eminent person from their royal clan, the warriors of both sides became deeply
embarrassed. All of them laid down their weapons and paid homage to him. This was the
traditional way of paying respects to the Buddha in those days.

Whenever King Pasenadi of Kosala went to pay respects to the Buddha, he would leave the royal
insignia such as his sword, turban, fan, parasol and sandals outside with his attendant before
entering the chamber of the Buddha.

The Buddha took the seat prepared for him on the open ground of the riverbank. The Sakyans
and the Koliyans paid homage to the Buddha and sat respectfully on one side before him. The
Buddha explained to them that their blood was much more valuable than the river-water. They
should not spill blood unnecessarily. Instead, they should find a way to share the water
peacefully. The Buddha was a peacemaker filled with compassion. He did not consider it proper
that human life should be lost for the sake of trivial material gains.

-Sutta Nipāta Aṭṭhakathā 2.362, Sammāparibbājanīyasuttavaṇṇanā

*** ********************* ********************* *****

****************

Compared to the powerful neighbouring kingdom of Kosala, both the Sakyan and Koliyan
republics were extremely weak. They had surrendered their sovereignty to Kosala. Due to mutual
discord, there was the possibility that they would lose their internal autonomy too.

If the Sakyans and Koliyans fought against each other, both would be destroyed. If they were
united, both would be strengthened by their combined might. The ruler of Kosala would not be
able to stretch them further on the rack of his supremacy. However if they remained united, it is
quite possible that they may even be able to free themselves completely from the dominance of
Kosala. Keeping this in mind, the Buddha gave them the teaching on the benefits of maintaining
unity.

The Buddha discerned that the conflict had intensified because of misunderstanding. The
labourers working in the fields had abused the ancestors of the rājās of the other side. But the
rājās were informed that the other rājās had abused their ancestors. If it had been made clear to
the rājās from both sides that irresponsible farm labourers were at fault, they would have
reprimanded their own labourers and the matter would have ended there; the situation would not
have reached the brink of bloodshed. Both republics would have remained united.

With this situation in mind, the Buddha narrated a Jataka story. Sometimes, it is easier to clarify
matters with the help of a story. Therefore, he narrated the Duddubha Jataka to illustrate how an
ignorant being harms itself by becoming a victim of blind belief. The wise, however, investigate
the truth and save themselves from harm.

Duddubha Jataka
According to this Jataka, a hare was resting under a wood-apple tree. Suddenly a ripe wood-
apple fruit fell on the ground nearby. The hare heard the sound of the fruit hitting the ground and
panicked. It thought that the sky had split and the earth was breaking up. Terror-stricken, it fled
from the spot. It told all the animals that it met on the way that the sky had split and the earth
was breaking up. All the other animals such as other hares, deer, pigs, antelopes, buffaloes, bulls,
tigers, and elephants that heard this, blindly believed it and started to flee in panic. In their terror-
stricken flight, all of them would have plunged into the ocean in front of the forest and drowned.

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When the lion, the king of the jungle, saw this danger, it stopped the stampeding animals and
admonished them. It said, "Come, let us go to the spot where the hare heard the sound of the
earth breaking up." All the animals went with the hare to the tree where it had been resting.
When they saw the fallen wood-apple fruit, they realised the truth and were greatly relieved.

When one blindly believes rumours and reacts without thinking, one causes great harm.
Expressing this, the Buddha said:

Appatvā padaviññāṇaṃ, paraghosānusārino;

Panādaparamā bālā, te honti parapattiyā

-Jātaka 1.4.322, Duddubha Jātaka

Without knowing the truth oneself, one who heeds the statements of others and follows them out
of blind belief is a careless fool.

The Buddha explained that by the time the mutual abuse of the foolish farm labourers had
reached the farm-owners, the ministers, the nobles, the rājās and the hot-headed princes, they had
all been misled and were prepared to destroy themselves. If they had calmly examined the facts,
they would have rebuked their labourers and ended the quarrel immediately.

The Buddha: The Teacher Who Meditates

(From the forthcoming VRI publication: The Sammāsmbuddha in The Tipitaka,Vol 2.)

King Prasenjit of Kosala was once on a state visit to the Sākya country. He went in his chariot to
relax in a park in outskirts of the city. Reaching the forest, his chariot could proceed no further
through dense vegetation, and so he had to walk to continue his journey.

Walking through the forest, King Prasenjit saw tall trees towering amid stillness and silence. He
experienced the quietness of the woods undisturbed by voices, a deep solitude far away from
noise, and chatter. This was a place conducive for serious meditation. He was reminded of the
times when he had often met the Buddha in such places of serenity. He wondered if the Buddha
was in the region. On enquiry, he found that the Buddha was indeed teaching in a place nearby at
that time. Quiet places of seclusion and solitude became synonymous with the Buddha and those
practicing the Buddha’s teaching.

The Enlightened One favored peace, silent meditation and solitude. But it did not mean he
avoided his duties and responsibilities as a Vipassana teacher. He maintained his connection with
his students, always ready to guide them when needed.
The depth of his universal, practical teaching and the number of his discourses (85,000) during
45 years of selfless Dhamma service far outnumbers the discourses of any other spiritual teacher
in the long history of mankind. His entire life as the Buddha was full of compassion. He
constantly worked for the benefit, the happiness of many. He was always busy in Dhamma work.
True are these words about the Buddha:

‘Asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya

atthāya hitāya sukhāya devamanussānan’ti. – Majjhima nikāya 1.50 Bhayabheravasuttam

-‘Out of immeasurable compassion, for the well being of all, for happiness and welfare of gods
and men, a being free from delusion, has arisen in the world’.

The Buddha has himself said how he continued to serve beings.

‘Aññatra asitapītakhāyitasāyitā aññatra uccārapassāvakammā, aññatra

niddākilamathapaṭivinodanā apariyādinnāyevassa, sāriputta, tathāgatassa dhammadesanā,
apariyādinnamyevassa tathāgatassa dhammapadabyañjanam, apariyādinnaṃyevassa tathāgatassa
pañhapaṭi-bhānam’..

– M.1.161, Mahāsīhanādasuttam

-‘O Sariputta, barring those times when the Tathāgata partakes of little food once a day, attends
to calls of nature or briefly rests his body, he expounds the Dhamma tirelessly and explains the
intricacies of it, answers questions on the Dhamma day and night.

Rest and Meditation

While the ultra-pure mind of a Sammāsambuddha is of tireless strength, his body needed three or
four hours of rest in 24 hours. This rest he took in one quarter of the night, but with awareness
and equanimity. The Buddha also undertook periodic solitary retreats to practice meditation. The
question would arise why one who is free from craving, aversion and ignorance, needed to
meditate:

Ajjāpi nūna samano gotamo – avītarāgo, avītadoso, avītamoho

-Is Gotma still not beyond craving, aversion and delusion?

tasmā araññavanapatthāni pantāni senāsanāni paṭisevati!

-Is that why he goes for solitude to the quiet forest?

In order to remove such false understanding, the Buddha explained why he occasionally resorted
to meditating in the forest.
Dve kho aham, brāhmana, atthavase sampassamāno araññavanapatthāni pantāni senāsanāni
paṭisevāmi – attano ca ditthadhammasukhavihāram sampassamāno, pacchimañca janatam
anukampamāno”ti.

– M.1.55, Bhayabheravasuttam

-Buddhas retreat in solitude for two reasons:

For a pleasant abiding here and now, and due to compassion for the future generations.

Meditation in Solitude
The human body has limited capacity, even if it is the body of the Buddha. He too needed rest.
Besides this, the Buddha was far-sighted. He knew that some Dhamma teachers of future
generations would not practice Vipassana themselves, but would keep asking their students to
practice. To ensure that teachers practice what they teach, he established a healthy tradition for
the ideal Dhamma teacher – one who ardently continues and deepens one’s Vipassana practice to
fully purify the mind.

Although the Buddha himself was completely free from all mental impurities, he never
discontinued practicing meditation. The Buddha set a living example of how even a
Sammāsambuddha continued to practice Vipassana, even after reaching the final goal.

Students cannot be expected to follow a teacher who does not practice what he teaches. Besides a
teacher who is not an arahant (one who has fully purified the mind) can still succumb to latent
impurities in the mind. To help future generations of Vipassana teachers avoid such a dangerous
mistake, the Buddha compassionately set an example: he went into Vipassana meditation retreats
from time to time, to make clear to those in Dhamma service not to neglect the responsibility to
eradicate impurities in their own minds.

While there are many benefits and support gained from group meditation, we gain great strength
and self-dependence from meditating in seclusion. It is, in fact, incomparable. This is why
pagodas in Vipassana centers have individual meditation cells for meditating in solitude. The
Enlightened One set the compassionate example by setting aside time, even amid his busy
schedule, to meditate alone. He wished to ensure that future generations of sincere Dhamma
teachers and Dhamma workers will not succumb to the dangerous delusion, wrongly thinking:
“Oh, I am so busy with my Dhamma work today, serving others. I have no time to meditate.”

The Sammāsambuddha, the most compassionate, tireless Dhamma worker of all, found time for
daily practice of meditation. There can be no excuse to neglect one’s daily practice of Vipassana.
The Taste of Dhamma

During Lord Buddha's time, there was a rich nobleman by the name of Jawtika. He lived in a
magnificent house with his wife Atupakari who was exceptionally beautiful. The walls of the
house were so studded with gems and precious stones that no lamp was necessary to light its
interiors. Yet with all his wealth and other attractions, one day while visiting a monastery and
paying respects to the Buddha, he forsook the life of a layman and became a monk. With only
the robes he was wearing and his bowl to collect food he lived the life of a monk just like the
monks today. One day, with the other monks, while following the Buddha on their daily alms
round, they happened to pass his former home.

On seeing Jawtika's house the young monks thought that he would be yearning for his old
lifestyle and talked quietly among themselves. The Buddha heard them and upon reaching the
monastery asked them what they were talking about. The young monks replied that they were
talking about Jawtika and the Buddha told them that Jawtika was an arahat and that as such had
no attachment whatsoever for his old lifestyle or its attractions. He had only the taste of
Dhamma. "Sabbe rasam Dhamma rasam jinati."

Among all the tastes and happinesses, the taste and happiness of Dhamma is the noblest, the
highest, and the best. It is thousands of times better than that of kings, including the kings of the
devas and bramhas. It is the taste of phala sampatti. If this taste had not been far higher than the
enjoyment of his previous possessions, you can rest assured that Jawtika would not have given
them up. What is more, it is possible to enjoy phala sampatti even during this very life.

-from a discourse given by Sayagi U Ba Khin

(Courtesy: International Vipassana Newsletter, Summer, 1980)