'May peace harmonious bless this land;
May it be ever free from maladies and war;
May there be harvest rich, and increased yield of grain;
May everyone delight in righteousness;
May no perverted thought find entry to your minds;
May all your thoughts e'er pious be and lead
to your success religiously.'
-- Tibetan Great Yogi, Milarepa
* * *
Most gratefully and most devotedly
dedicated to my departed parents
('Matapitaro pubbacariyati vuccare')
-- Anguttara Nikaya, ii. p. 70
Contents
· Preface
· Foreword
· The Value of Paritta
· The Book of Protection
· Invitation
· i. Going for Refuge (Sarana-gamana)
· ii. The Ten Training Precepts (Dasa-sikkhapada)
· iii. Questions to be Answered by a Novice (Samanera Pañha)
· iv. The Thirty two Parts of the Body (Dvattimsakara)
· v. The Four-fold Reflection of a Monk (Paccavekkhana)
· Discourses (Suttas):
· 1. Discourse on the Ten Dhammas (Dasa-dhamma sutta)
· 2. Discourse on Blessings (Mangala Sutta)
· 3. The Jewel Discourse (Ratana Sutta)
· 4. Discourse on Loving-kindness (Metta Sutta)
· 5. Protection of the Aggregates (Khandha Sutta)
· 6. Discourse on Advantages of Loving-kindness (Mettanisamsa)
· 7. The Advantages of Friendship (Mittanisamsa)
· 8. The Peacock's Prayer for Protection (Mora Paritta)
· 9. The Moon Deity's Prayer for Protection (Canda Paritta)
· 10. The Sun Deity's Prayer for Protection (Suriya Paritta)
· 11. Banner Protection (Dhajagga Paritta)
· 12. Factors of Enlightenment (Maha Kassapa Thera Bhojjhanga)
· 13. Factors of Enlightenment (Maha Moggallana Thera Bhojjhanga)
· 14. Factors of Enlightenment (Maha Cunda Thera Bhojjhanga)
· 15. Discourse to Girimananda Thera (Girimananda Sutta)
· 16. Discourse at Isigili (Isigili Sutta)
· 17. Setting in Motion the Wheel of Truth (Dhammacakkappavattana Sutta)
· 18. The Great Assembly (Maha-samaya Sutta)
· 19. Discourse to Alavaka (Alavaka Sutta)
· 20. Discourse to Bharadvaja, the farmer (Kasibharadvaja Sutta)
· 21. Discourse on Downfall (Parabhava Sutta)
· 22. Discourse on Outcasts (Vasala Sutta)
· 23. Discourse on the Analysis of the Truths (Saccavibhanga Sutta)
· 24. Discourse on Atanatiya (Atanatiya Sutta)
· Appendix
· Protective Discourse to Angulimala (Angulimala Paritta)
· Invitation to Deities (Devaradhana)
· End Notes
· Abbreviations
* * *
Be loving and be pitiful
And well controlled in virtue's ways,
Strenuous bent upon the goal,
And onward ever bravely press.
That danger does in dalliance lie --
That earnestness is sure and safe --
This when you see, then cultivate
The Eight-fold Path so shall ye realize,
So make your own, the Deathless Way.'
-- Psalms of the Brethren, 979,980
Preface
The Book of Protection which is an anthology of selected discourses of the Buddha
compiled by the teachers of old, was originally meant as a handbook for the
newly ordained novice. The idea was that those novices who are not capable of
studying large portions of the "Discourse Collection" (sutta pitaka)
should at least be conversant with the Book of Protection. Even today it is
so. The twenty four discourses are selected from the five Nikayas or the original
Collections in Pali containing the Buddha's discourses. The fact that the book
was meant for the novice is clear from the prefatory paragraphs that precede
the discourses.
The precepts are ten, and not five which are the basic principles of the lay
follower. The novice is expected to observe the ten precepts. This is followed
by the "Questions to be Answered by a Novice" and the "Thirty
Two Parts of the Body" which is really a type of meditation on the constituent
parts of one's body. Then comes the "Four-fold reflection of a Monk,"
and finally the "Ten Essentials (Dhammas)" to be reflected upon by
one who has gone forth to live the holy life. The discourses come next. If one
patiently and painstakingly studies these discourses, he could gather a good
knowledge of the essentials and fundamental teachings of the Buddha.
The Maha-samaya sutta and the Atanatiya sutta ending the book may appear to
some as pointless, but a careful reader will no doubt appreciate their relevance.
In the essay on the Value of Paritta an attempt is made to show what paritta
means to a Buddhist.
I have endeavored to keep as close as possible to the original wording of the
text without making it too literal a translation on the one hand, and a word
for word translation on the other, and have avoided translating the Pali stanzas
into verse (except the stanzas of discourses No. 5, 11, 19) in order to give
a very faithful, easy, and readable rendering. I have preserved the synonymous
words and repetitions found in the suttas since they are the ipsissima verba
of the Buddha handed down to us through oral tradition.
In all the suttas the word "Bhagava," the "Blessed One,"
an epithet of the Buddha, is frequently used. To avoid using the same word too
often in the translation, I have, at times, used the word "the Buddha"
for "Bhagava" or a personal pronoun to denote him.
The Pali words and names included in this work are lacking in diacritical marks.
In some places however, the smaller type with such marks are used. But students
of Pali may not find any difficulty in pronouncing them. The reader may refer
to the Khandha-vatta Jataka (No. 203) when studying the Khandha Paritta.
The Angulimala Paritta is a short discourse that does not appear in the Book
of Protection (Paritta text), but as it is a paritta made use of by expectant
mothers in Buddhist lands, I have included it in the Appendix. Other Pali stanzas,
used by the Buddhists when reciting the Parittas, are also included in the Appendix
with their English renderings.
I am indebted beyond measure to Mr. V. F. Gunaratna, retired public trustee
of Sri Lanka, for his painstaking reading of the script, his careful and valuable
suggestions, and for writing the Foreword. The Ven. Kheminda Maha Thera assisted
me in finding the references, the Ven. Siridhamma Thera in reading the proofs,
and Mr. K. G. Abeysinghe in typing the script. I am grateful to them. To Miss
K. Jayawardana of Union printing Works and her staff who took a keen interest
in the printing of this work, I am thankful. Last, but far from least, my thanks
are due to Messrs D. Munidase and U. P. de Zoysa for all the help they have
given me.
Piyadassi
Vesakha-mase, 2519: May 1975
Vajirarama,
Colombo 5,
Sri Lanka (Ceylon).
Foreword
by
V.F. Gunaratna
The world of English Buddhist literature has been enriched by the publication
of this book entitled "The Book of Protection." This is a translation
by the Ven. Piyadassi Maha Thera of what is well known to every Sinhala Buddhist
home as the Pirit Potha which means the book of protection. It contains a collection
of suttas or discourses taken from the teaching of the Buddha and are meant
to be recited in temples and homes for the purpose of obtaining protection from
all harm. This is achieved by recalling with saddha or confidence the virtues
of the Buddha, Dhamma, and Sangha referred to in these discourses. There are
many who listen to the recitation of these discourses but who hardly understand
the import of these discourses and therefore any benefit they may gain must
be necessarily slight. This translation, therefore, supplies a long-felt need
as it will help such persons to listen with understanding when pirith is being
recited. The venerable translator is therefore to be congratulated as being
the first to translate a book of this nature.
To translate a book is not so easy as to write a book. The work of translation
calls for precision and concentrated thought. A translation that keeps too close
to the original is apt to suffer from a failure to convey the spirit underlying
the original text.
At the same time a translation that is too free runs the risk of expressing
more than the author of the original composition had intended and thereby misrepresents
him. The venerable translator has certainly done well by steering clear between
these two extremes and therefore deserves special praise.
Further more, he has by the manner of his translation made it evident that he
has been at pains to facilitate the purpose for which pirith is recited. By
means of explanations in parenthesis and helpful foot notes he has striven to
elucidate the meaning of words and phrases where their full significance appears
to be obscure. If a further clarification is needed the reader is invited to
refer to Ven. Piyadassi Maha Thera's book The Buddha's Ancient Path [Buddhist
Publication Society, P.O. Box 61, Kandy, Sri Lanka] which deals with quite a
number of points concerning the Buddha-dhamma.
There can be no doubt that this translation of the Pirith Potha by one such
as the Ven. Piyadassi Maha Thera -- a reputed author of several Buddhist books
and a preacher whose sermons have gained great acceptance both in the East and
the West -- will be hailed with delight by those who desire to obtain a full
understanding of the pirith that is recited in temples and homes -- sometimes
with marvelous effect.
Hitanukampa sambuddho-yadannamanusasati
Anurodha virodhehi-vippamutto Tathagato
Love and compassion does the Enlightened feel
Towards another when he instructs him
The Tathagata is fully released
From attachment and resentment.
-- Samyutta Nikaya i. p. iii.
The Value of Paritta
'Recent research in medicine, in experimental psychology and what is still called
parapsychology has thrown some light on the nature of mind and its position
in the world. During the last forty years the conviction has steadily grown
among medical men that very many causes of diseases organic as well as functional,
are directly caused by mental states. The body becomes ill because the mind
controlling it either secretly wants to make it ill, or else because it is in
such a state of agitation that it cannot prevent the body from sickening. Whatever
its physical nature, resistance to disease is unquestionably correlated with
the physiological condition of the patient.'[1]
'Mind not only makes sick, it also cures. An optimistic patient has more chance
of getting well than a patient who is worried and unhappy. The recorded instances
of faith healing includes cases in which even organic diseases were cured almost
instantaneously.'[2]
In this connection it is interesting to observe the prevalence, in Buddhist
lands, of listening to the recital of the dhamma or the doctrine of the Buddha
in order to avert illness or danger, to ward off the influence of malignant
beings, to obtain protection and deliverance from evil, and to promote health,
prosperity, welfare, and well-being. The selected discourses for recital are
known as 'paritta suttas', discourses for protection. But they are not 'rakshana
mantras' or protective incantations found in Brahmanic religion, nor are they
magical rites. There is nothing mystical in them.
'Paritta' in Pali, 'paritrana' in Sanskrit and 'pirit' (pronounced pirith) in
Sinhala[3] mean principally protection. Paritta suttas describe certain suttas
or discourses delivered by the Buddha and regarded as affording protection.
This protection is to be obtained by reciting or listening to the paritta suttas.
The practice of reciting or listening to the paritta suttas began very early
in the history of Buddhism. The word paritta, in this context, was used by the
Buddha, for the first time, in a discourse known as Khandha Paritta [4] in the
Culla Vagga of the Vinaya Pitaka (vol. ii, p. 109), and also in the Anguttara
Nikaya under the title 'Ahi (metta) Sutta' (vol. ii, p. 82). This discourse
was recommended by the Buddha as guard or protection for the use of the members
of the Order. The Buddha in this discourse exhorts the monks to cultivate metta
or loving-kindness towards all beings.
It is certain that paritta recital produces mental well-being in those who listen
to them with intelligence, and have confidence in the truth of the Buddha's
words. Such mental well being can help those who are ill to recover, and can
also help not only to induce the mental attitude that brings happiness but also
to overcome its opposite. Originally, in India, those who listened to paritta
sayings of the Buddha understood what was recited and the effect on them was
correspondingly great. The Buddha himself had paritta recited to him, and he
also requested others to recite paritta for his own disciples when they were
ill. [5] This practice is still in vogue in Buddhist lands.
The Buddha and the Arahants (the Consummate Ones) can concentrate on the paritta
suttas without the aid of another. However, when they are ill, it is easier
for them to listen to what others recite, and thus focus their minds on the
dhamma that the suttas contain, rather than think of the dhamma by themselves.
There are occasions, as in the case of illness, which weaken the mind (in the
case of worldlings), when hetero-suggestion has been found to be more effective
than autosuggestion.
According to the teachings of the Buddha the mind is so closely linked with
the body that mental states affect the body's health and well being. Some doctors
even say there is no such thing as purely physical disease. That even so grossly
"physical" a complaint as dental caries may be due to mental causes
was maintained in a paper read before the American Dental Congress in 1937.
The author pointed out that children living on a perfectly satisfactory diet
may still suffer dental decay. In such cases, investigation generally shows
that the child's life at home or at school is in some way unsatisfactory. The
teeth decay because their owner is under mental strain.'[6] Unless, according
to the Buddhist doctrine of kamma (Sanskrit karma), [7] these bad mental states
are caused as a result of one's own acts (akusala kamma-vipaka), and are therefore
unalterable, it is possible so to change these mental states as to cause mental
health and physical well-being to follow thereafter.
I. The Power of Truth
Several factors combine to contribute towards the efficacy of paritta recitals.
Paritta recital is a form of saccakiriya, i.e., an asseveration of truth. Protection
results by the power of such asseveration. This means establishing oneself in
the power of truth to gain one's end. At the end of the recital of each sutta,
the reciters bless the listeners with the words, etena sacca vajjena sotti te
hotu sabbada which means "by the power of the truth of these words may
you ever be well." The saying, "the power of the dhamma or Truth protects
the follower of the dhamma" (dhammo have rakkhati dhammcarin) indicates
the principle behind these sutta recitals.
"The belief in the effective power to heal, or protect, of the saccakiriya,
or asseveration of something quite true, is but another aspect of the work ascribed
to the paritta."[8]
2. The Power of Virtue
Several discourses of the Book of Protection describe the virtuous life. The
starting point in Buddhism is sila (virtue). Standing on the firm ground of
sila one should endeavor to achieve a collected mind. If it is true that virtue
protects the virtuous, then a person who listens to the recital of paritta suttas
intelligently, in a reflective mood, with complete confidence in the Buddha's
words, uttered by one who has gained complete Enlightenment, will acquire so
virtuous a state of mind as would enable him to dominate any evil influence,
and to be protected from all harm.
3. The Power of Love
The utterances of the compassionate Buddha are never void of love. He walked
the high-ways and by-ways of India enfolding all within the aura of his love
and compassion, instructing, enlightening, and gladdening the many by his teaching.
The reciters of the paritta are therefore expected to do so with a heart of
love and compassion wishing the listeners and others weal and happiness and
protection from all harm.
Love (metta) is an active force. Every act of one who truly loves is done with
the pure mind to help , to cheer and to make the paths of others more easy,
more smooth and more adapted to the conquest of sorrow, the winning of the Highest
Bliss.
C. A. F. Rhys Davids commenting on amity (metta) writes: "The profession
of amity, according to Buddhist doctrine, was no mere matter of pretty speech.
It was to accompany and express a psychic suffusion of the hostile man or beast
or spirit with benign, fraternal emotion -- with metta. For strong was the conviction,
from Sutta and Vinaya, to Buddhaghosa's Visuddhi Magga,[9] that "thoughts
are things," that psychical action, emotional or intellectual, is capable
of working like a force among forces. Europe may yet come round further to this
Indian attitude."[10]
4. The Power of Sound
It is believed that the vibratory sounds produced by the sonorous and mellifluous
recital of the paritta suttas in their Pali verses are soothing to the nerves
and induce peace and calm of mind; they also bring about harmony to the physical
system.
How can bad influences springing from evil beings be counteracted by recital
of paritta suttas? Bad influences are the results of evil thinking. They can,
therefore, be counteracted by wholesome states of mind. One sure way of inducing
a wholesome state of mind is by listening and reflecting on paritta recitals
with intelligence and confidence. So great is the power of concentration that
by adverting whole-heartedly to the truth contained in the paritta recitals
one is able to develop a wholesome state of mind.
The recital of paritta suttas can also bring material blessings in its wake
through the wholesome states of mind induced by concentration and confidence
in listening intelligently to the recital. According to the Buddha, right effort
is a necessary factor in overcoming suffering.[11] Listening to these recitals
in the proper way can also generate energy for the purpose of securing worldly
progress while it also secures spiritual progress.
There is no better medicine than truth (Dhamma) for the mental and physical
ills which are the causes of all suffering and misfortune. So the recital of
paritta suttas in as much as they contain the dhamma, may, when they are listened
to in the proper attitude, bring into being wholesome states of mind which conduce
to health, material progress and spiritual progress. The effect of Pirit can
also transcend distance however great.
It is true that the Buddhists consider the parittas as a never-failing, potent,
and purifying force, a super-solvent. However, a question may arise whether
recitals from the Book of Protection will, in every case, result in the protection
and blessing sought for. In this connection the same reply given by the Venerable
Nagasena to King Milinda's question why the recital of paritta does not in all
cases protect one from death, is worth remembering: "Due to three causes
recital of paritta may have no effect: kamma hindrances (kammavarana); hindrances
from defilements (kilesavarana); lack of faith (asaddhanataya)." [12]
Kamma means action and not the result of action; therefore action can be counteracted
by other action. Kamma is not something static, but is always changing, i.e.,
always in the making; that being so, action can be counteracted by other action.
Hence bad actions on the part of the hearers of the recital may negative the
beneficial effects of the recital.
If the mind of the hearer is contaminated with impure thoughts then also the
intended beneficial effects of the recital may not materialize. But however
impure the mind of the hearer may be if there is great confidence in the efficacy
of the recital then this important factor may help to secure for him the beneficial
effects of the recital.
Notes
1. For the physical basis of resistance, see The Nature of Disease by J. E.
R. McDonagh, F.R.C.S.
2. Aldous Huxley. Ends and Means (London, 1946), p. 259.
3. The state language of Sri Lanka (Ceylon).
4. See below, discourse no. 5.
5. See below Bojjhanga and Girimananda suttas, numbers 12, 13, 14 and 15.
6. Aldous Huxley, Ends and Means, London 1946, p. 259.
7. Karma in Buddhism means action brought about by volition.
8. C. A. F. Rhys Davids, Dialogues of the Buddha, part 3, p. 186.
9. Chapter ix. p. 313. According to the Sasamalankara quoted in Gray's Buddhaghosuppatti,
p.15, Buddhaghosa was about to write a Commentary on the Paritta, when he was
sent to greater work in Ceylon.
10. Dialogues of the Buddha, part 3, p. 185.
11. S. i. 214.
12. Milinda Pañha, vol. I., p. 216.
The Book of Protection
This collection of paritta discourses, in Sinhala, The Pirit Potha is the most
widely known Pali book in Sri Lanka. It is called The Buddhist Bible; it is
given an important place in the Buddhist home, and is even treated with veneration.
In most houses where there is a small shrine, this book is kept there so that
the inmates may refer to it during their devotional hour. Some have committed
to memory the three well known discourses -- Mangala, Ratana and Karaniya-metta
suttas. [1] Even children are familiar with these discourses; for they learn
them from their parents and elders or from the "dhamma school."
The habit of listening to the recital of paritta suttas among the Westerners
is growing slowly but steadily. The present writer, while on his missions in
the European and American countries, has, at request of several residents there,
tape-recorded the recital of paritta suttas for their benefit, and has air-mailed
cassettes containing the sutta recitals to those who sent him such cassettes.
Now what does this book contain? It is a collection of twenty four suttas or
discourses almost all delivered by the Buddha, and found scattered in the five
original collections (nikayas) in Pali, which form the Sutta Pitaka, the "Canonical
Discourses." These discourses are preceded by an enunciation of the Three
Refuges; the Ten Precepts and the questions asked of a novice.
This collection of discourses, popularly known as Pirit Potha or The Book of
Protection, has a less known title, Catubhanavara (in Sinhala Satara Banavara).
A 13th century Commentary to this, written in Pali, by a pupil of the Venerable
Rajaguru Vanaratana of Sri Lanka, is available under the title Catubhanavara
Atthakatha or Sarattha Samuccaya.
What is a bhanavara? It is a collection of sermons or discourses. Four such
collections are called Catubhanavara. As the teachers of old have said, a three-word
line (pada) is made up of eight syllables (attha akkhara), four such padas make
a stanza or a gatha. Thus stanzas consists of thirty-two syllables. 250 such
stanzas is called a bhanavara which consists of 8,000 syllables. The Catunabhanavara
was compiled by the Maha Theras, the teachers of yore (paranakacariya), of Sri
Lanka, and today it is known among the Buddhists of Sri Lanka as the Pirit Potha
The Book of Protection.
It is customary for Buddhist monks, when they are invited to the homes of the
laity on occasions of domestic importance, such as birth days, house-warming,
illness, and similar events, to recite the three popular discourses mentioned
above. In the domestic and social life of the people of Sri Lanka pirit ceremony
is of great significance. No festival or function, religious or social, is complete
without the recital of the paritta. On special occasions monks are invited to
recite the paritta suttas not for short periods but right through the night
or for three or seven days, and at times, for weeks. On such occasions a pavilion
(pirit mandapaya) is constructed for the purpose of accommodating the monks
at the recital. Before the commencement of the recital the laity present at
the ceremony makes a formal invitation to the monks by reciting in Pali three
stanzas which explain the purpose of the recital.[2] Then the monks, generally
about twelve or fourteen, who have been invited, will recite the three popular
suttas. Thereafter a pair of monks will commence reciting the remaining suttas
for two hours. They will then retire and will be followed by another pair for
another two hours. Two monks must be constantly officiating. In this manner
the recital will last till dawn.
While the recital continues there will be found a pot of water placed on a table
before the monks. On this table there is also a sacred thread (pirit nula).
For an all night pirit ceremony the casket containing a relic of the Buddha,
and the Pirit Potha or The Book of Protection written on ola leaves, are also
brought into the pavilion. The relic represents the Buddha, the "Pirit
Potha" represents the Dhamma or the teachings of the Buddha, and the reciting
Bhikkhu-Sangha represent the Ariya-Sangha, the Arahant disciples of the Buddha.
The thread is drawn round the interior of the pavilion, and its end twisted
round the casket, the neck of the pot of water, and tied to the cord of the
ola-leaf book. While the special discourses are being recited the monks hold
the thread. The purpose is to maintain an unbroken communication from the water
to the relic, to the Pirit Potha and to the officiating monks, (Buddha, Dhamma,
Sangha, the Ti-ratana, the three jewels.) A ball of thread connected to "The
Three Jewels" and the water, is unloosened and passed on to the listeners
(seated on the ground on mats), who hold the thread while the recital goes on.
When the recital in Pali of the entire book is over at dawn, the thread sanctified
by the recital is divided into pieces and distributed among the devotees to
be tied round their wrists or necks. At the same time the sanctified water is
sprinkled on all, who even drink a little of it and sprinkle it on their heads.
These are to be regarded as symbols of the protective power of the paritta that
was recited. It is a service of inducing blessings. It has its psychological
effects.
Dr. Bernard Grad of McGill University in Montreal painstakingly proved that
if a psychic healer held water in a flask and this water was later poured on
barley seeds, the plants significantly outgrew untreated seeds. But -- and this
is the intriguing part -- if depressed psychiatric patients held the flasks
of water, the growth of seeds was retarded.
'Dr. Grad suggests, that there appeared to be some "x factor" or energy
that flows from the human body to affect growth of plants and animals. A person's
mood affected this energy. This previously unacknowledged "energy"
has the widest implications for medical science, from healing to lab tests,
Grad says.'[3]
As experimentally discovered by Dr. Grad mind can influence matter. If that
be so, not much thinking is necessary to draw the logical inference that mind
can influence mind. Further if the human mind can influence lower animals, then
by a parity of reasoning the human mind can influence the minds of beings higher
than animals.
Notes
1. See below nos. 2, 3, 4.
2. See Invitation (aradhana) below.
3. Psychic Dicoveries Behind the Iron Curtain, Sheila Ostrander & Lynn Schroeder,
Bantam Books, U.S.A., p. 224; also read chapter on "Healing with Thought,"
p. 293.
Invitation (aradhana)
Vipatti patibahaya -sabba sampatti siddhiya
Sabba dukkha vinasaya -- parittam bratha mangalam
Vipatti patibahaya -sabba sampatti siddhiya
Sabba bhhya vinasaya -- parittam bratha mangalam
Vipatti patibahaya -sabba sampatti siddhiya
Sabba roga vinasaya -- parittam bratha mangalam
That from misfortune I may be free
That all good luck should come to me
And also from anguish to be free
Chant "THE PROTECTION" I invite thee.
That from misfortune I may be free
That all good luck should come to me
Also from all fear to be free
Chant "THE PROTECTION" I invite thee.[1]
That from misfortune I may be free
That all good luck should come to me
And also from sickness to be free
Chant "THE PROTECTION" I invite thee.
Note
1. See above section on The Book of Protection.
Namo tassa bhagavato arahato samma sambuddhassa
Homage to the Blessed One, the Consummate One,
the supremely Enlightened One
I Going for Refuge
(Sarana-gamana [1])
Buddham saranam gacchami
Dhammam saranam gacchami
Sangham saranam gacchami
Dutiyampi Buddham saranam gacchami
Dutiyampi Dhammam saranam gacchami
Dutiyampi Sangham saranam gacchami
Tatiyampi Buddham saranam gacchami
Tatiyampi Dhammam saranam gacchami
Tatiyampi Sangham saranam gacchami
I go for refuge to the Buddha (Teacher)
I go for refuge to the Dhamma (the Teaching)
I go for refuge to the Sangha (the Taught)
For the second time I go for refuge to the Buddha
For the second time I go for refuge to the Dhamma
For the second time I go for refuge to the Sangha
For the third time I go for refuge to the Buddha
For the third time I go for refuge to the Dhamma
For the third time I go for refuge to the Sangha
Note
1. Vin. I, 22 (cf. M. i. 24); Khp. No. 1.
II The Ten Training Precepts
(Dasa-sikkhapada [1])
1. I undertake to abide by the precept to abstain from killing.
2. I undertake to abide by the precept to abstain from stealing.
3. I undertake to abide by the precept to abstain from sexual misconduct.
4. I undertake to abide by the precept to abstain from lying.
5. I undertake to abide by the precept to abstain from liquor that causes intoxication
and heedlessness.
6. I undertake to abide by the precept to abstain from untimely eating.
7. I undertake to abide by the precept to abstain from dancing, singing, music,
and visiting unseemly shows.
8. I undertake to abide by the precept to abstain from the use of garlands,
perfumes, cosmetics, and embellishments.
9. I undertake to abide by the precept to abstain from the use of high and luxurious
beds.
10. I undertake to abide by the precept to abstain from accepting gold and silver.
Note
1. Khp. No. 2; cf. Vin. I, 83-84; Vbh. 285 ff.
III Questions to be Answered by a Novice
(Samanera Pañha [1])
One is what? All beings subsist on food.[2]
Two is what? Name and form (mind and matter).
Three is what? Three kinds of feeling.
Four is what? Four Noble Truths.
Five is what? Five aggregates subject to grasping.
Six is what? Internal six-fold base.
Seven is what? Seven Factors of Enlightenment.
Eight is what? The Noble Eightfold Path.
Nine is what? Nine abodes of beings.
Ten is what? He that is endowed with ten attributes is called an Arahant.
The novice referred to here is the seven-year old Sopaka. He was questioned
by the Buddha. It is not a matter for surprise that a child of such tender years
can give profound answers to these questions. One has heard of infant prodigies.[3]
Note
1. Also known as 'Kumaro Pañha', Questions to be answered by the Young
One. Khp. No. 4; cf. A. v. 50 ff; 55 ff.
2. See notes at the end of the book.
3. Vide Encyclopaedia Britannica. Inc., 1955, II. p. 389. Also read The Case
for Rebirth, Francis Story, Wheel 12-13, Buddhist Publication Society, Kandy,
Sri Lanka.
IV The Thirty-two Parts of the Body
(Dvattimsakara [1])
There are in this body head-hairs, body-hairs, nails, teeth, skin, flesh, sinews,
bones, marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, intestinal
tract, stomach, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease,
saliva, nasal mucus, synovium (oil lubricating the joints), urine, and brain
in the skull.
Note
1. Khp. No. 3; cf. D. ii, 293; M. I, 57; iii, 90. Also see below Girimananda
sutta 15.
V The Fourfold Reflection of a Monk
(Paccavekkhana [1])
1. Wisely reflecting do I wear the robe, only in order to protect myself from
cold, heat, gadflies, mosquitoes, wind, and sun and from snakes; and also as
a constant covering for my modesty.
2. Wisely reflecting I will partake of food not for pleasure of it, not for
the pride (resulting from physical strength obtainable), not for adornment,
not for beautifying the body, but merely to maintain this body, to still the
hunger, and to enable the practice of the holy life; also to resist the pangs
of hunger (due to previous want of food), and to resist the pain (resulting
from excess of food). Thus will my life be maintained free from wrong doing
and free from discomfort.
3. Wisely reflecting I will make use of lodgings only in order to rotect myself
from cold and heat, from gadflies and mosquitoes; from wind and sun, from snakes,
and also as a constant protection against the rigours of climate, and in order
to realize that ardent desire for seclusion (which begets mental concentration).
4. Wisely reflecting I will make use of medicine only as an aid to eliminate
bodily pains that have arisen, and also to maintain that important condition,
freedom from disease.
Note
1. M. i. p. 10; cf. A. ii. 40; M. 53.
1 Discourse on the Ten Dhammas
(Dasa-dhamma sutta [1])
Thus have I heard:
On one occasion the Blessed One was living near Savatthi at Jetavana at the
monastery of Anathapindika.
Then the Blessed One addressed the monks, saying: "Monks." -- "Venerable
Sir," they said by way of reply. The Blessed One then spoke as follows:
"These ten essentials (dhammas) must be reflected upon again and again
by one who has gone forth (to live the holy life). What are these ten?
1. "'I am now changed into a different mode of life (from that of a layman).'
This must be reflected upon again and again by one who has gone forth.
2. "'My life depends on others.'
3. "'I must now behave in a different manner.' This must be reflected upon
again and again by one who has gone forth.
4. "'Does my mind upbraid me regarding the state of my virtue (sila)?'
This must be reflected upon again and again by one who has gone forth.
5. "'Do my discerning fellow-monks having tested me, reproach me regarding
the state of my virtue?' This must be reflected upon again and again by one
who has gone forth.
6. "'There will be a parting (some day) from all those who are dear and
loving to me. Death brings this separation to me.' This must be reflected upon
again and again by one who has gone forth.
7. "'Of kamma[2] I am constituted. Kamma is my inheritance; kamma is the
matrix; kamma is my kinsman; kamma is my refuge. Whatever kamma I perform, be
it good or bad, to that I shall be heir.' This must be reflected upon again
and again by one who has gone forth.
8. "'How do I spend my nights and days?' This must be reflected upon again
and again by one who has gone forth.
9. "'Do I take delight in solitude?' This must be reflected upon again
and again by one who has gone forth.
10. "'Have I gained superhuman faculties? Have I gained that higher wisdom
so that when I am questioned (on this point) by fellow-monks at the last moment
(when death is approaching) I will have no occasion to be depressed and downcast?'
This must be reflected upon again and again by one who has gone forth.
"These, monks, are the essentials that should be reflected again and again
by one who has gone forth (to live the holy life)."
So spoke the Blessed One. Those monks rejoiced at the words of the Blessed One.
Notes
1. A. v. 87.
2. Literally action -- mental, verbal, and physical.
2 Discourse on Blessings
(Maha-mangala Sutta [1])
Thus have I heard:
On one occasion the Blessed One was living near Savatthi at Jetavana at Anathapindika's
monastery. Now when the night was far advanced, a certain deity, whose surpassing
radiance illuminated the whole of Jetavana, approached the Blessed One, respectfully
saluted him, and stood beside him. Standing thus, he addressed the Blessed One
in verse:
1. "Many deities and men longing for happiness have pondered on (the question
of) blessings. Pray tell me what the highest blessings are.
2. "Not to associate with the foolish, but to associate with the wise,
and to honor those worthy of honor -- this is the highest blessing.
3. "To reside in a suitable locality, to have performed meritorious actions
in the past, and to set oneself in the right direction -- this is the highest
blessing.
4. "Vast learning, skill in handicrafts, well grounded in discipline, and
pleasant speech -- this is the highest blessing.
5. "To support one's father and mother; to cherish one's wife and children,
and to be engaged in peaceful occupations -- this is the highest blessing.
6. "Liberality, righteous conduct, rendering assistance to relatives, and
performance of blameless deeds -- this is the highest blessing.
7. "To cease and abstain from evil, to abstain from intoxicating drinks,
and diligent in performing righteous acts -- this is the highest blessing.
8. "Reverence, humility, contentment, gratitude, and the timely hearing
of the Dhamma, the teaching of the Buddha, -- this is the highest blessing.
9. "Patience, obedience, meeting the Samanas (holy men), and timely discussions
on the Dhamma -- this is the highest blessing.
10. "Self-control, chastity, comprehension of the Noble Truths, and the
realization of Nibbana -- this is the highest blessing.
11. "The mind that is not touched by the vicissitudes of life,[2] the mind
that is free from sorrow, stainless, and secure -- this is the highest blessing.
12. "Those who have fulfilled the conditions (for such blessings) are victorious
everywhere, and attain happiness everywhere -- To them these are the highest
blessings."
Notes
1. Khp. No. 5; Sn. 46 under the title Mangala sutta; cf. Mahamangala Jataka
No. 452.
2. The vicissitudes are eight in number: gain and loss, good-repute and ill-repute,
praise and blame, joy and sorrow. This stanza is a reference to the state of
mind of an Arahant, the Consummate One.
3 The Jewel Discourse
(Ratana Sutta [1])
The occasion for this discourse, in brief, according to the commentary, is as
follows: The city of Vesali was afflicted by a famine, causing death, especially
to the poor folk. Due to the presence of decaying corpses the evil spirits began
to haunt the city; this was followed by a pestilence. Plagued by these three
fears of famine, non-human beings and pestilence, the citizens sought the help
of the Buddha who was then living at Rajagaha.
Followed by a large number of monks including the Venerable Ananda, his attendant
disciple, the Buddha came to the city of Vesali. With the arrival of the Master,
there were torrential rains which swept away the putrefying corpses. The atmosphere
became purified, the city was clean.
Thereupon the Buddha delivered this Jewel Discourse (Ratana sutta[2]) to the
Venerable Ananda, and gave him instructions as to how he should tour the city
with the Licchavi citizens reciting the discourse as a mark of protection to
the people of Vesali. The Venerable Ananda followed the instructions, and sprinkled
the sanctified water from the Buddha's own alms bowl. As a consequence the evil
spirits were exorcised, the pestilence subsided. Thereafter the Venerable Ananda
returned with the citizens of Vesali to the Public hall where the Buddha and
his disciples had assembled awaiting his arrival. There the Buddha recited the
same Jewel Discourse to the gathering: [3]
1. "Whatever beings (non-humans) are assembled here, terrestrial or celestial,
may they all have peace of mind, and may they listen attentively to these words:
2. "O beings, listen closely. May you all radiate loving-kindness to those
human beings who, by day and night, bring offerings to you (offer merit to you).
Wherefore, protect them with diligence.
3. "Whatever treasure there be either in the world beyond, whatever precious
jewel there be in the heavenly worlds, there is nought comparable to the Tathagata
(the perfect One). This precious jewel is the Buddha.[4] By this (asseveration
of the) truth may there be happiness.
4. "That Cessation, that Detachment, that Deathlessness (Nibbana) supreme,
the calm and collected Sakyan Sage (the Buddha) had realized. There is nought
comparable to this (Nibbana) Dhamma. This precious jewel is the Dhamma.[5] By
this (asseveration of the) truth may there be happiness.
5. "The Supreme Buddha extolled a path of purity (the Noble Eightfold Path)
calling it the path which unfailingly brings concentration. There is nought
comparable to this concentration. This precious jewel is the Dhamma. By this
(asseveration of the) truth may there be happiness.
6. "The eight persons extolled by virtuous men constitute four pairs. They
are the disciples of the Buddha and are worthy of offerings. Gifts given to
them yield rich results. This precious jewel is the Sangha.[6] By this (asseveration
of the) truth may there be happiness.
7. "With a steadfast mind, and applying themselves well in the dispensation
of the Buddha Gotama, free from (defilements), they have attained to that which
should be attained (arahantship) encountering the Deathless. They enjoy the
Peace of Nibbana freely obtained.[7] This precious jewel is the Sangha. By this
(asseveration of the) truth may there be happiness.
8. "As a post deep-planted in the earth stands unshaken by the winds from
the four quarters, so, too, I declare is the righteous man who comprehends with
wisdom the Noble Truths. This precious jewel is the Sangha. By this (asseveration
of the) truth may there be happiness.
9. "Those who realized the Noble Truths well taught by him who is profound
in wisdom (the Buddha), even though they may be exceedingly heedless, they will
not take an eighth existence (in the realm of sense spheres).[8] This precious
jewel is the Sangha. By this (asseveration of the) truth may there be happiness.
10. "With his gaining of insight he abandons three states of mind, namely
self-illusion, doubt, and indulgence in meaningless rites and rituals, should
there be any. He is also fully freed from the four states of woe, and therefore,
incapable of committing the six major wrongdoings.[9] This precious jewel is
the Sangha. By this (asseveration of the) truth may there be happiness.
11. "Any evil action he may still do by deed, word or thought, he is incapable
of concealing it; since it has been proclaimed that such concealing is impossible
for one who has seen the Path (of Nibbana).[10] This precious jewel is the Sangha.
By this (asseveration of the) truth may there be happiness.
12. "As the woodland groves though in the early heat of the summer month
are crowned with blossoming flowers even so is the sublime Dhamma leading to
the (calm) of Nibbana which is taught (by the Buddha) for the highest good.
This precious jewel is the Buddha. By this (asseveration of the) truth may there
be happiness.
13. "The Peerless Excellent one (the Buddha) the Knower (of Nibbana), the
Giver (of Nibbana), the Bringer (of the Noble Path), taught the excellent Dhamma.
This precious jewel is the Buddha. By this (asseveration of the) truth may there
be happiness.
14. "Their past (kamma) is spent, their new (kamma) no more arises, their
mind to future becoming is unattached. Their germ (of rebirth-consciousness)
has died, they have no more desire for re-living. Those wise men fade out (of
existence) as the flame of this lamp (which has just faded away). This precious
jewel is the Sangha. By this (asseveration of the) truth may there be happiness.
15. "Whatever beings (non-human) are assembled here, terrestrial or celestial,
come let us salute the Buddha, the Tathagata (the perfect One), honored by gods
and men. May there be happiness.[11]
16. "Whatever beings are assembled here terrestrial or celestial, come
let us salute the perfect Dhamma, honored by gods and men. May there be happiness.
17. "Whatever beings are assembled here terrestrial or celestial, come
let us salute the perfect Sangha, honored by gods and men. May there be happiness."
Notes
1. Khp. No. 6; Sn. 39
2. Ratana means precious jewel. Here the term is applied to the Buddha, Dhamma,
and Sangha.
3. KhpA. 161.
4. Literally, in the Buddha is this precious jewel.
5. Literally, in the Dhamma is this precious jewel.
6. Literally, in the Sangha is this precious jewel.
7. Obtained without payment; 'avyayena', KhpA. I., 185.
8. The reason why it is stated that there will be no eighth existence for a
person who has attained the stage of sotapatti or the first stage of sanctity
is that such a being can live at the most for only a period of seven existences
in the realm of sense spheres.
9. Abhithanani; i. matricide, ii. patricide, iii. the murder of Arahants (the
Consummate Ones), iv. the shedding of the Buddha's blood, v. causing schism
in the Sangha, and vi. pernicious false beliefs (niyata micca ditthi).
10. He is a sotapanna, stream-enterer, one who has attained the first stage
of sanctity. Also see Notes at the end of the book.
11. The last three stanzas were recited by Sakka, the chief of Devas (gods),
KhpA. 195. [Go back]
4 Discourse on Loving-kindness
(Karaniiya Metta Sutta [1])
While the Buddha was staying at Savatthi, a band of monks, having received subjects
of meditation from the master, proceeded to a forest to spend the rainy season
(vassana). The tree deities inhabiting this forest were worried by their arrival,
as they had to descend from tree abodes and dwell on the ground. They hoped,
however, the monks would leave soon; but finding that the monks would stay the
vassana period of three months, harassed them in diverse ways, during the night
with the intention of scaring them away.
Living under such conditions being impossible, the monks went to the Master
and informed him of their difficulties. Thereon the Buddha instructed them in
the Metta sutta and advised their return equipped with this sutta for their
protection.
The monks went back to the forest, and practicing the instruction conveyed,
permeated the whole atmosphere with their radiant thoughts of metta or loving-kindness.
The deities so affected by this power of love, henceforth allowed them to meditate
in peace.
The discourse gets divided into two parts. The first detailing the standard
of moral conduct required by one who wishes to attain Purity and Peace, and
the second the method of practice of metta. [2]
1. "He who is skilled in (working out his own) well being, and who wishes
to attain that state of Calm (Nibbana) should act thus: he should be dexterous,
upright, exceedingly upright, obedient, gentle, and humble.
2. "Contented, easily supportable, with but few responsibilities, of simple
livelihood, controlled in the senses, prudent, courteous, and not hanker after
association with families.
3. "Let him not perform the slightest wrong for which wise men may rebuke
him. (Let him think:) 'May all beings be happy and safe. May they have happy
minds.'
4.& 5. "Whatever living beings there may be -- feeble or strong (or
the seekers and the attained) long, stout, or of medium size, short, small,
large, those seen or those unseen, those dwelling far or near, those who are
born as well as those yet to be born -- may all beings have happy minds.
6. "Let him not deceive another nor despise anyone anywhere. In anger or
ill will let him not wish another ill.
7. "Just as a mother would protect her only child with her life even so
let one cultivate a boundless love towards all beings.
8. "Let him radiate boundless love towards the entire world -- above, below,
and across -- unhindered, without ill will, without enmity.
9. "Standing, walking, sitting or reclining, as long as he is awake, let
him develop this mindfulness. This, they say, is 'Noble Living' here.
10. "Not falling into wrong views -- being virtuous, endowed with insight,
lust in the senses discarded -- verily never again will he return to conceive
in a womb."
Notes
1. Khp. No. 9.; Sn. 25, under the title Metta-sutta.
2. KhpA. 232.
5 Protection of the Aggregates
(Khandha Paritta [1])
Thus have I heard:
On one occasion the Blessed One was living near Savatthi at Jetavana at Anathapindika's
monastery. At that time at Savatthi a certain monk had died bitten by a snake.
Thereupon many monks approached the Buddha and having saluted him sat beside
him. So seated those monks spoke thus to the Blessed One:
"Bhante (Venerable Sir), a certain monk at Savatthi had died bitten by
a snake."
"Assuredly, monks," said the Buddha. "That monk has not suffused
with thoughts of loving-kindness (metta) the four royal tribes of snakes. Had
he done so, that monk would not have died of snake-bite. What are the four royal
tribes of snakes? The royal tribe of snakes called Virupakkha, Erapatha, Chabyaputta,
and Kanhagotamaka. Monks, that monk, did not suffuse with thoughts of loving-kindness
these four royal tribes of snakes, had not done so he would not have died of
snake-bite. Monks, I enjoin you to suffuse with thoughts of loving-kindness
these four royal tribes of snakes for your safety, for your preservation and
for your protection." So said the Blessed One. Having thus spoken, the
Buddha, the "Welcome One" (Sugata), further said (suggesting how they
should express themselves:)
1. May I have metta towards Virupakkhas
Towards Erapathas may I have metta
May my metta be towards Chabyaputtas
Towards Kanha-gotamakas also metta may I have.
2. May I have metta towards the footless
And towards bipeds too, my metta may I have
May I have metta towards the quadrupeds
And towards the many footed also, metta may I have.
3. Let not the footless do me harm
Nor those that have two feet
Let not quadrupeds do me harm
Nor those endowed with many feet.
4. All beings, all living creatures,
May good fortune befall them all
May not the least harm on them befall.
"Infinite (in virtue) is the Buddha, infinite is the Dhamma, infinite is
the Sangha. Finite are creeping creatures -- snakes, scorpions, centipedes,
spiders, lizards, and rats. I have guarded myself, I have made my protection.
Depart from me, ye beings. I bow down to the Blessed One; and to the seven Supreme
Buddhas." [2]
Notes
1. Culla Vagga, ii. p. 110; also in the Anguttara under the title Ahi (metta)
sutta, ii.72; Khandha-Vatta Jataka, 203.
2. Vipassi, Sikhi, Vessabhu, Kakusanda, Konagama, Kassapa, Gotama.
6 Discourse on Advantages of Loving-kindness
(Mettanisamsa Sutta [1])
Thus have I heard:
On one occasion the Blessed One was living near Savatthi at Jetavana at Anathapindika's
monastery. Then he addressed the monks saying, "Monks." -- "Venerable
Sir," said the monks, by way of reply. The Blessed One then spoke as follows:
"Monks, eleven advantages are to be expected from the release (deliverance)
of heart by familiarizing oneself with thoughts of loving-kindness (metta),
by the cultivation of loving-kindness, by constantly increasing these thoughts,
by regarding loving-kindness as a vehicle (of expression), and also as something
to be treasured, by living in conformity with these thoughts, by putting these
ideas into practice, and by establishing them. What are the eleven?
1. "He sleeps in comfort. 2. He awakes in comfort. 3. He sees no evil dreams.
4. He is dear to human beings. 5. He is dear to non-human beings. 6. Devas (gods)
protect him. 7. Fire, poison, and sword cannot touch him. 8. His mind can concentrate
quickly. 9. His countenance is serene. 10. He dies without being confused in
mind. 11. If he fails to attain Arahantship (the highest sanctity here and now,
he will be reborn in the brahma-world.
"These eleven advantages, monks, are to be expected from the release of
heart by familiarizing oneself with thoughts of loving-kindness, by cultivation
of loving-kindness, by constantly increasing these thoughts, by regarding loving-kindness
as a vehicle (of expression), and also as something to be treasured, by living
in conformity with these thoughts, by putting these ideas into practice and
by establishing them."
So said the Blessed One. Those monks rejoiced at the words of the Blessed One.
Note
1. A. v. 342.
7 The Advantages of Friendship
(Mittanisamsa)
These ten gathas (stanzas) recounting the beneficial effects of friendship,
are found in the Magapakkha (Temiya) Jataka, vol. vii. No. 538.
1. He who maintains genuine friendship (who is not treacherous towards friends)
will, whenever he goes far out of his home, receive abundance of hospitality.
Many will obtain their living through him.
2. He who maintains genuine friendship will, whatever country, village or town
he visits, be honored.
3. He who maintains genuine friendship -- robbers will not overpower him. Royalty
will not look down upon him. He will triumph over all his enemies.
4. He who maintains genuine friendship, returns home with feeling of amity,
rejoices in the assemblies of people, and becomes the chief among his kinsmen.
5. He who maintains genuine friendship, being hospitable to others, in turn,
receives hospitality. Being respectful to others, in turn, receives respect.
He enjoys both praise and fame.
6. He who maintains genuine friendship, being a giver, in turn, receives gifts
himself. Being worshipful to others, in turn, himself is worshipped. He attains
prosperity and fame.
7. He who maintains genuine friendship, shines (in glory) like the fire, and
is radiant as a deity. Never will prosperity forsake him.
8. He who maintains genuine friendship, to him there will be many breeding cattle.
What is sown in the field will flourish. The fruit of that which is sown he
enjoys.[1]
9. He who maintains genuine friendship, should he fall from a precipice or mountain
or tree, he will be protected (will not be harmed).
10. He who maintains genuine friendship cannot be overthrown by enemies even
as the deep-rooted banyan tree cannot be overthrown by the wind.
Note
1. The paritta text has puttanam phalamasnati, which means, "blessed with
offspring." This is hardly compatible in the context of the stanza concerned.
The original Jataka text has vuttanam phalamasnati which means, "the fruit
of what is sown he enjoys," a meaning which harmonizes with the rest of
the stanza.
8 The Peacock's Prayer for Protection
(Mora Paritta [1])
1. There rises the golden hued one, the one who has sight, the one who is sole
monarch, the one who illuminates the earth (it is the sun that is being addressed).
I adore thee, the golden hued one who illuminates the earth (it is the sun that
is being addressed). I adore thee, the golden hued one who illuminates the earth.
Protected by thee we live this day safe and secure.
2. May my adoration be to those Brahmanas[2] (the Buddhas) who have attained
Enlightenment by comprehending all dhammas. May they protect me. May my adoration
be to the Buddhas (of the past), to their Enlightenment (the Four Paths and
the Four Fruits). May my adoration be to those supremely secured from bondage
(the Buddhas) and to their Deliverance. Having made this protection, the peacock
goes about seeking (food).
3. There descends the golden hued one, the one who has sight, the one who is
sole monarch, the one who illuminates the earth. I adore thee, the golden hued
one who illuminates the earth. Protected by thee we live this night safe and
secure.
4. May my adoration be to those Brahmanas (the Buddhas) who have attained Enlightenment
by comprehending all dhammas. May they protect me. May my adoration be to the
Buddhas (of the past), to their Enlightenment. May my adoration be to those
supremely secured from bondage (the Buddhas) and to their Deliverance. Having
made this protection the peacock spent his life happily.
Notes
1. Jataka, ii. 23; No. 159.
2. The word 'Brahmana' is used in the literal sense of one who has unloaded
the burden of evil (bahita papoti brahmano), i.e., the Buddha, or an Arahant,
the Consummate One. The word Brahmana in the Brahmana Vagga (last chapter of
the Dhammapada, refers to the Arahant.
9 The Moon Deity's Prayer for Protection
(Canda Paritta [1])
In Indian cosmology the major planets are regarded as deities or gods. This
view, at times, extends to the common parlance of today, e.g., "rain god,"
"sun god," etc. The Buddha was not disposed to comment on these views,
and so he contented himself with merely expressing the message of the Dhamma
through the medium of these views.
Thus have I heard:
On one occasion the Blessed One was living near Savatthi, at Jetavana at Anathpindika's
monastery. At that time Candima, the moon deity, was seized by Rahu, lord of
Asura. Thereupon calling to mind the Blessed One, Candima, the moon deity, recited
this stanza:
i. "O Buddha, the Hero, thou art wholly free from all evil. My adoration
to thee. I have fallen into distress. Be thou my refuge."
Thereupon the Blessed One addressed a stanza to Rahu, Lord of Asuras, on behalf
of Candima, thus:
ii. "O Rahu, Candima has gone for refuge to the Tathagata, the Consummate
One. Release Candima. The Buddhas radiate compassion on the world (of beings)."
Thereupon Rahu, Lord of Asuras, released Candima, the deity, and immediately
came to the presence of Vepacitta, Lord of Asuras, and stood beside him trembling
with fear and with hair standing on end. Then Vepacitta addressed Rahu in this
stanza.
iii. "Rahu. Why did you suddenly release Candima? Why have you come trembling,
and why are you standing here terrified?"
iv. "I have been spoken to by the Buddha in a stanza (requesting me to
release Candima). If I had not released Candima my head would have split into
seven pieces. While yet I live, I should have had no happiness. (Therefore I
released Candima)."
Note
1. S. i. 50.
10 The Sun Deity's Prayer for Protection
(Suriya Paritta [1])
Thus have I heard:
On one occasion the Blessed One was living near Savatthi at Jetavana at Anathapindika's
Monastery. At that time Suriya, the sun deity, was seized by Rahu, Lord of Asuras.
Thereupon calling to mind the Blessed One, Suriya, the Sun deity, recited this
stanza:
i. "O Buddha, the Hero, thou art wholly free from all evil. My adoration
to thee. I have fallen into distress. Be thou my refuge."
Thereupon the Blessed One addressed a stanza to Rahu, Lord of Asuras, on behalf
of Suriya thus:
ii. "O Rahu, Suriya has gone for refuge to the Tathagata, the Consummate
One. Release Suriya. The Buddhas radiate compassion on the world (of beings).
iii. "O Rahu, swallow not the dispeller of darkness, the shining one, the
radiant and effulgent traveler through the sky. Rahu, release Suriya, my son."
Thereupon Rahu, Lord of Asuras, released Suriya, and immediately came to the
presence of Vepacitta, Lord of Asuras, and stood beside him trembling with fear
and with hair standing on end. Then Vepacitta addressed Rahu in this stanza:
iv. "Rahu, why did you suddenly release Suriya? Why have you come trembling,
and why are you standing here terrified?"
"I have been spoken to by the Buddha in a stanza (requesting me release
Suriya). If I had not released Suriya my head would have split into seven pieces.
While yet I live, I should have had no happiness. (Therefore I released Suriya)."
Note
1. S. i. 51.
11 Banner Protection
(Dhajagga Paritta [1])
Thus have I heard:
On one occasion the Blessed One was living near Savatthi at Jetavana at the
monastery of Anathapindika. Then he addressed the monks saying, "O monks."
-- "Venerable Sir," said the monks by way of reply to the Blessed
One. Thereupon he spoke as follows:
"Monks, I shall relate a former incident. There arose a battle between
the Devas (gods) and Asuras. Then Sakka, the Lord of the devas, addressed the
devas of the Tavatimsa heaven thus:
"'Happy ones, if the devas who have gone to the battle should experience
fear or terror or suffer from hair standing on end, let them behold the crest
of my own banner. If you do so, any fear, terror or hair standing on end arising
in you will pass away.
"'If you fail to look up to the crest of my banner, look at the crest of
the banner of Pajapati, King of gods. If you do so, any fear, terror or hair
standing on end arising in you will pass away.
"'If you fail to look up to the crest of Pajapati, King of the gods, look
at the crest of the banner of Varuna, King of the gods. If you do so, any fear,
terror or hair standing on end arising in you will pass away.'
"Monks, any fear, terror or hair standing on end arising in them who look
at the crest of the banner of Sakka... The Lord of the gods, of Pajapati...
of Varuna... of Isana, the King of the gods, any fear terror or hair standing
on end, may pass away, or may not pass away. What is the reason for this?
"Sakka, the Lord of gods, O monks, is not free from lust, not free from
hate, not free from delusion, and is therefore liable to fear, terror, fright,
and flight. I also say unto you O monks -- if any fear, terror or hair standing
on end should arise in you when you have gone to the forest or to the foot of
a tree, or to an empty house (lonely place), then think only of me thus:
"'Such Indeed is the Blessed One, Arahant (Consummate One), supremely enlightened,
endowed with knowledge and virtue, welcome being, knower of worlds, the peerless
trainer of persons, teacher of gods and men, the Buddha, the Blessed One.' Monks,
if you think of me, any fear, terror, or standing of hair on end, that may arise
in you, will pass away.
"If you fail to think of me, then think of the Dhamma (the Doctrine) thus:
'Well expounded is the Dhamma by the Blessed One, a Dhamma to be realized by
oneself and gives immediate results, a Dhamma which invites investigation and
leads up to Nibbana, a Dhamma to be understood by the wise each for himself.'
Monks, if you think of the Dhamma, any fear, terror or hair standing on end,
that may arise in you, will pass away.
"If you fail to think of the Dhamma, then think of the Sangha (the Order)
thus: 'Of good conduct is the Order of Disciples of the Blessed One, of upright
conduct is the Order of Disciples of the Blessed One, of wise conduct is the
Order of Disciples of the Blessed One, of dutiful conduct is the Order of Disciples
of the Blessed One. This Order of Disciples of the Blessed One -- namely those
four pairs of persons,[2] the eight kinds of individuals[3] -- is worthy of
offerings, is worthy of hospitality, is worthy of gifts, is worthy of reverential
salutations, is an incomparable field of merit for the world.' Monks, if you
think of the Sangha, any fear, terror or hair standing on end, that may arise
in you, will pass away. What is the reason for this? The Tathagata, O monks,
who is Arahant, supremely enlightened, is free from lust, free from hate, is
free from delusion, and is not liable to fear, terror, fright or flight."
So said the Blessed One. Having thus spoken, the teacher, the "Welcome
Being" (Sugata), further said:
i. Whether in forest or at foot of tree,
Or in some secluded spot, O monks,
Do call to mind that Buddha Supreme;
Then will there be no fear to you at all.
ii. If you think not of the Buddha, O monks,
That Lord of the world and Chief of men,
Then do think, O monks, of that Dhamma;
So well preached and leading to Nibbana.
iii. If you think not of the Dhamma, O monks
Well preached and leading to Nibbana;
Then do think, O monks, of that Sangha,
That wonderful field of merit to all.
iv. To those recalling the Buddha supreme,
To those recalling the Dhamma sublime,
And to those recalling the Sangha,
No fear, no terror will make them quiver.
Notes
1. S. i. 218.
2. The four pairs of persons constitute the four kinds of aryan disciples who
have attained the four paths and four fruits of sanctity (magga and phala),
namely, sotapatti "Stream Entry"; sakadagami "Once-Return";
anagami "Non-return" and arahattha. Arahantship, the fourth and the
last stage at which all fetters are severed and taints rooted out.
3. The above four pairs become eight when the Paths and Fruits are regarded
separately.
12 Factors of Enlightenment
(Maha Kassapa Thera Bojjhanga [1])
Thus have I heard:
On one occasion the Blessed One was living near Rajagaha, in the bamboo grove,
in the Squirrels' feeding ground. At that time the Venerable Maha Kassapa who
was living in the Pipphali Cave, was afflicted with a disease, was suffering
therefrom, and was gravely ill.
Then the Blessed One arising from his solitude at eventide visited the Venerable
Maha Kassapa and sat down on a seat made ready (for him). Thus seated the Blessed
One spoke to the Venerable Maha Kassapa:
"Well Kassapa, how is it with you? Are you bearing up, are you enduring
(your suffering)? Do your pains decrease or increase? Are there signs of your
pains decreasing and not of increasing?"
"No, Ven. Sir, I am not bearing up, I am not enduring, the pain is very
great. There is a sign not of pains decreasing but of their increasing."
"Kassapa, these seven factors of enlightenment are well expounded by me
and are cultivated and fully developed by me. They conduce to perfect understanding,
to full realization (of the four Noble Truths) and to Nibbana. What are the
seven?
i. "Mindfulness, the factor of enlightenment, Kassapa, is well expounded
by me, and is cultivated and fully developed by me. It conduces to perfect understanding,
to full realization and to Nibbana.
ii. "Investigation of the Dhamma, the factor of enlightenment, Kassapa,
is well expounded by me, and is cultivated and fully developed by me. It conduces
to perfect understanding, to full realization and to Nibbana.
iii. "Persevering effort, the factor of enlightenment, Kassapa, is well
expounded by me and is cultivated and fully developed by me. It conduces to
perfect understanding, to full realization and to Nibbana.
iv. "Rapture, the factor of enlightenment, Kassapa, is well expounded by
me, and is cultivated and fully developed by me. It conduces to perfect understanding,
to full realization and to Nibbana.
v. "Calm, the factor of enlightenment, Kassapa, is well expounded by me,
and is cultivated and fully developed by me. It conduces to perfect understanding,
to full realization and to Nibbana.
vi. "Concentration, the factor of enlightenment, Kassapa, is well expounded
by me, and is cultivated and fully developed by me. It conduces to perfect understanding,
to full realization and to Nibbana.
vii. "Equanimity, the factor of enlightenment, Kassapa, is well expounded
by me, and is cultivated and fully developed by me. It conduces to perfect understanding,
to full realization and to Nibbana.
"These seven factors of enlightenment, Kassapa, are well expounded by me
and are cultivated and fully developed by me. They conduce to perfect understanding,
to full realization and to Nibbana."
"Most assuredly, O Blessed One, they are factor of enlightenment. Most
assuredly, O Welcome Being (Sugata), they are factors of enlightenment."
Thus said the Buddha, and the Venerable Maha Kassapa glad at heart approved
the utterances of the Buddha. Thereupon the Venerable Kassapa recovered from
that affliction, and that affliction, of the Venerable Kassapa disappeared.
Note
1. S. v. 79.
13 Factors of Enlightenment
(Maha Moggallana Thera Bojjhanga [1])
Thus have I heard:
On one occasion the Blessed One was living near Rajagaha in the bamboo grove,
in the squirrels' feeding ground. At that time the Venerable Maha Moggallana
who was living on the Gijjhakuta Hill (Vultures' Peak) was afflicted with a
disease, was suffering therefrom, and was gravely ill. Then the Blessed One
arising from his solitude at eventide visited the Venerable Maha Moggallana
and sat down on a seat made ready for him. (Exactly the same as in previous
discourse changing "Maha Kassapa" into "Maha Moggallana.")
Note
1. S. v. 80.
14 Factors of Enlightenment
(Maha Cunda Thera Bojjhanga[1])
Thus have I heard:
On one occasion the Blessed One was living near Rajagaha in the bamboo grove
in the squirrels' feeding ground. At that time, he was afflicted with a disease,
was suffering therefrom, and was gravely ill.
Then the Venerable Maha Cunda[2] 'arising from his solitude at eventide'[3]
approached the Blessed One, saluted him, and sat down beside him.
To the Venerable Maha Cunda thus seated, the Blessed One said:
"O Cunda, let the factors of enlightenment occur to your mind."
"These seven factors of enlightenment, bhante (Ven. Sir), are well expounded
and are cultivated and fully developed by the Blessed One. They conduce to perfect
understanding, to full realization and to Nibbana. What are the seven?
i. "Mindfulness, the factor of enlightenment, bhante, is well expounded
by the Blessed One, and is cultivated and fully developed by the Blessed One.
It conduces to perfect understanding, to full realization and to Nibbana.
ii. "Investigation of the Dhamma, the factor of enlightenment, bhante,
is well expounded by the Blessed One and is cultivated and fully developed by
the Blessed One. It conduces to perfect understanding, to full realization and
to Nibbana.
iii. "Persevering effort, the factor of enlightenment, bhante, is well
expounded by the Blessed One and is cultivated and fully developed by the Blessed
One. It conduces to perfect understanding, to full realization and to Nibbana.
iv. "Rapture, the factor of enlightenment, bhante, is well expounded by
the Blessed One and is cultivated and fully developed by the Blessed One. It
conduces to perfect understanding, to full realization and to Nibbana.
v. "Calm, the factor of enlightenment, bhante, is well expounded by the
Blessed One and is cultivated and fully developed by the Blessed One. It conduces
to perfect understanding, to full realization and to Nibbana.
vi. "Concentration, the factor of enlightenment, bhante, is well expounded
by the Blessed One and is cultivated and fully developed by the Blessed One.
It conduces to perfect understanding, to full realization and to Nibbana.
vii. "Equanimity, the factor of enlightenment, bhante, is well expounded
by the Blessed One, and is cultivated and fully developed by the Blessed One.
It conduces to perfect understanding, to full realization and to Nibbana.These
seven factors of enlightenment, bhante, are well expounded and cultivated and
fully developed by the Blessed One. They conduce to perfect understanding, to
full realization and to Nibbana."
"Most assuredly Cunda, they are factors of enlightenment. Most assuredly,
Cunda, they are factors of enlightenment."
Thus said the Venerable Maha Cunda, and the Master approved of it. Then the
Blessed One recovered from his affliction, and thus disappeared his affliction.
Notes
1. S. v. 81.
2. Younger brother of the Venerable Sariputta.
3. 'Sayanha samayam patisallana vutthito', not found in the original Samyutta
text.
15 Discourse to Girimananda Thera
(Girimananda Sutta[1])
Thus have I heard:
On one occasion the Blessed One was living near Savatthi at Jetavana at the
monastery of Anathapindika. Now at that time, the Venerable Girimananda was
afflicted with a disease, was suffering therefrom, and was gravely ill. Thereupon
the Venerable Ananda approached the Buddha and having saluted him sat beside
him. So seated the Venerable Ananda said this to the Blessed One:
"Bhante (Venerable Sir,) the Venerable Girimananda is afflicted with disease,
is suffering therefrom, and is gravely ill. It were well, bhante, if the Blessed
One would visit the Venerable Girimananda out of compassion for him." (Thereupon
the Buddha said):
"Should you, Ananda, visit the monk Girimananda and recite to him the ten
contemplations, then that monk Girimananda having heard them, will be immediately
cured of his disease.
"What are the ten?
Contemplation of impermanence.
Contemplation of anatta (absence of a permanent self or soul).
Contemplation of foulness (asubha).
Contemplation of disadvantage (danger).
Contemplation of abandonment.
Contemplation of detachment.
Contemplation of cessation.
Contemplation of distaste for the whole world.
Contemplation of impermanence of all component things.
Mindfulness of in-breathing and out-breathing.
i. "And what, Ananda, is contemplation of impermanence? Herein, Ananda,
a monk having gone to the forest or to the foot of a tree or to an empty house
(lonely place) contemplates thus: 'Matter (visible objects) is impermanent;
feeling or sensation is impermanent; perception is impermanent; formations are
impermanent; consciousness is impermanent. Thus he dwells contemplating impermanence
in these five aggregates.' This, Ananda, is called contemplation of impermanence.
ii. "And what Ananda is contemplation of anatta? Herein, Ananda, a monk
having gone to the forest or to the foot of a tree or to a lonely place contemplates
thus: 'The eye is not the self; visible objects are not the self; the ear is
not the self; sounds are not the self; the nose is not the self; smells are
not the self; the tongue is not the self; tastes are not the self; the body
is not the self; bodily contacts (tangible objects) are not the self; the mind
is not the self; mental objects are not the self.' Thus he dwells contemplating
not self in these internal and external bases. This, Ananda, is called contemplation
of anatta.
iii. "And what, Ananda, is contemplation of foulness? Herein, Ananda, a
monk contemplates this body upwards from the soles of the feet, downwards from
the top of the hair, enclosed in skin, as being full of many impurities. In
this body there are head-hairs, body-hairs, nails, teeth, skin, flesh, sinews,
bones, marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, intestinal
tract, stomach, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease,
saliva, nasal mucous, synovium (oil lubricating the joints), and urine. Thus
he dwells contemplating foulness in this body. This, Ananda, is called contemplation
of foulness.
iv. "What, Ananda, is contemplation of disadvantage (danger)? Herein, Ananda,
a monk having gone to the forest, or to the foot of a tree, or to a lonely place,
contemplates thus: 'Many are the sufferings, many are the disadvantages (dangers)
of this body since diverse diseases are engendered in this body, such as the
following: Eye-disease, ear-disease, nose-disease, tongue-disease, body-disease,
headache, mumps, mouth-disease, tooth-ache, cough, asthma, catarrh, heart-burn,
fever, stomach ailment, fainting, dysentry, swelling, gripes, leprosy, boils,
scrofula, consumption, epilepsy, ringworm, itch, eruption, tetter, pustule,
plethora, diabetes, piles, cancer, fistula, and diseases originating from bile,
from phlegm, from wind, from conflict of the humors, from changes of weather,
from adverse condition (faulty deportment), from devices (practiced by others),
from kamma-vipaka (results of kamma); and cold, heat, hunger, thirst, excrement,
and urine.' Thus he dwells contemplating disadvantage (danger) in this body.
This Ananda, is called contemplation of disadvantage (danger).
v. "And what, Ananda, is contemplation of abandonment? Herein, Ananda,
a monk does not tolerate a thought of sensual desire that has arisen in him,
dispels it, makes an end of it, and annihilates it. He does not tolerate a thought
of ill-will that has arisen in him, but abandons, dispels it, makes an end of
it, and annihilates it. He does not tolerate a thought of cruelty that has arisen
in him but abandons it, dispels it, makes an end of it, and annihilates it.
He does not tolerate evil, unprofitable states that arise in him from time to
time, but abandons them, dispels them, makes an end of them, and annihilates
them. This, Ananda, is called contemplation of abandonment.
vi. "And what, Ananda, is contemplation of detachment? Herein, Ananda,
a monk having gone to the forest, or to the foot of a tree, or to a lonely place,
contemplates thus: 'This is peaceful, this is sublime, namely, the stilling
of all conditioned things, the giving up of all substratum of becoming, the
extinction of craving, detachment, Nibbana.' This, Ananda, is called contemplation
of detachment.
vii. "And what, Ananda, is contemplation of cessation? Herein, Ananda,
a monk having gone to the forest, or to the foot of a tree, or to a lonely place,
contemplates thus: 'This is peaceful, this is sublime, namely, the stilling
of all component things, the extinction of craving, cessation, Nibbana.' This,
Ananda, is called contemplation of cessation.
viii. "And what, Ananda, is contemplation of distaste for the whole world?
Herein, Ananda, (a monk) by abandoning any concern and clinging to this world,
by abandoning mental prejudices, wrong beliefs, and latent tendencies concerning
this world, by not grasping them, but by giving them up, becomes detached. This,
Ananda, Is called contemplation of distaste for the whole world.
ix. "And what, Ananda, is contemplation of impermanence of all component
things? Herein, Ananda, a monk is wearied, humiliated, and disgusted with all
conditioned things. This, Ananda, is called contemplation of impermanence of
all component things.
x. "And what, Ananda, is mindfulness of in-breathing and out-breathing?
Herein, Ananda, a monk having gone to the forest, or to the foot of a tree,
or to a lonely place, sits down, having folded his legs crosswise, keeping the
body erect, and his mindfulness alive, mindful he breathes in, mindful he breathes
out.
"When he is breathing in a long breath, he knows: 'I am breathing in a
long breath'; when he is breathing out a long breath, he knows: 'I am breathing
out a long breath'; when he is breathing in a short breath, he knows: 'I am
breathing in a short breath'; when he is breathing out a short breath, he knows:
'I am breathing out a short breath.' 'Conscious of the entire process[2] I shall
breathe in', thus he trains himself. 'Conscious of the entire process I shall
breathe out', thus he trains himself.
"'Calming the entire process, I shall breathe in', thus he trains himself;
'calming the entire process I shall breathe out', thus he trains himself.
"'Experiencing rapture, I shall breathe in', thus he trains himself; 'experiencing
rapture, I shall breathe out', thus he trains himself.
"'Experiencing bliss, I shall breathe in', thus he trains himself; 'experiencing
bliss, I shall breathe out', thus he trains himself.
"'Experiencing the mental formations (feeling and perception), I shall
breathe in', thus he trains himself; 'experiencing the mental formations, I
shall breathe out', thus he trains himself.
"'Calming the mental formations, I shall breathe in', thus he trains himself;
'calming the mental formations, I shall breathe out', thus he trains himself.
"'Experiencing the mind (according to the fourfold absorptions, or jhanas),
I shall breathe in', thus he trains himself; 'experiencing the mind, I shall
breathe out', thus he trains himself.
"'Exceedingly gladdening the mind (by samatha, calming, as well as by vipassana,
insight), I shall breathe in', thus he trains himself; 'exceedingly gladdening
the mind, I shall breathe out', thus he trains himself.
"'Concentrating the mind (on the breath), I shall breathe in', thus he
trains himself; concentrating the mind I shall breathe out', thus he trains
himself.
"'Liberating the mind (from the nivaranas, or hindrances), I shall breathe
in', thus he trains himself, 'liberating the mind I shall breathe out', thus
he trains himself; 'contemplating impermanence (in body, feelings, perceptions,
volitional formations, consciousness), I shall breathe in', thus he trains himself;
'contemplating impermanence, I shall breathe out', thus he trains himself; 'contemplating
detachment, I shall breathe in', thus he trains himself; 'contemplating detachment,
I shall breathe out', thus he trains himself; 'contemplating cessation, I shall
breathe in', thus he trains himself, 'contemplating cessation, I shall breathe
out', thus he trains himself; 'contemplating abandonment, I shall breathe in',
thus he trains himself; 'contemplating abandonment, I shall breathe out', thus
he trains himself.
"This, Ananda, is called mindfulness of in-breathing and out-breathing.
If, Ananda, you visit the monk Girimananda and recite to him these ten contemplations,
then that monk, Girimananda, having heard them, will be immediately cured of
his affliction."
Thereupon the Venerable Ananda, having learned these ten contemplations from
the Blessed One, visited the Venerable Girimananda, and recited to him the ten
contemplations. When the Venerable Girimananda had heard them, his affliction
was immediately cured. He recovered from that affliction, and thus disappeared
the affliction of the Venerable Girimananda.
Notes
1. A. v. 108.
2. Sabba-kaya. Literally, "the whole (breath) body." According to
the Visuddhi Magga, 'kaya' here does not mean the physical body, but the whole
mass of in-breathing and out-breathing.
16 The Discourse at Isigili
(Isigili Sutta[1])
Thus have I heard:
On one occasion the Blessed One was living on Isigili mountain near Rajagaha.
Then he addressed the monks saying, "O monks." "Bhante (Venerable
Sir)," replied those monks in assent to the Blessed One. Thereupon he said
this:
"Do you, monks, see this Vebhara mountain?"
"Yes, bhante."
"There was another name, monks, for this Vebhara mountain, another designation.
Do you, monks, see this Pandava mountain?"
"Yes, bhante."
"There was another name, monks, for this Pandava mountain, another designation.
Do you, monks, see this Vepulla mountain?"
"Yes, bhante."
"There was another name, monks, for this Vepulla mountain, another designation.
Do you, monks, see this Gijjhakuta mountain?"
"Yes, bhante."
"There was another name, monks, for this Gijjhakuta mountain, another designation.
Do you, monks, see this Isigili mountain?"
"Yes, bhante."
"This has been the very name, monks, the very designation for this Isigili
mountain. In the past, monks, five hundred paccekabuddhas[2] lived for a long
time on this Isigili mountain. As they were entering the mountain they were
visible, but once they have entered, they were invisible. People seeing this
remarked: 'This mountain swallows these seers (isigilati)'; hence the name Isigili
came into being.
"I will tell you, monks, the names of the paccekabuddhas. I will reveal,
monks, the names of the paccekabuddhas. Listen, pay close attention, I will
speak."
"Yes, bhante," replied the monks.
The blessed One said:
"Arittha,[3] monks, was a paccekabuddha who lived for a long time on this
Isigili mountain, Uparittha... Tagarasikhi... Yasassi... Sudassana... Piyadassi...
Gandhara... Pindola... Upasabha... Nitha... Tatha... Sutava... Bhavitatta, monks,
was a paccekabuddha who lived for a long time on this Isigili mountain.
i. "The names of those supreme beings[4] who are free from sorrow and desire,
who have overcome their passions,[5] and have individually attained enlightenment,
noble among men. I make known. Listen to me:
ii. "Arittha, Uparittha, Tagarasikhi, Yasassi, Sudassana, Piyadassi the
enlightened.[6]
Gandhara, Pindola and Upasabha, Nitha, Tatha, Sutava, Bhavitatta.
iii. "Sumbha, Subha, Methula, Atthama, and then Megha, Anigha, Sudatha
are paccekabuddhas whose desire for becoming (re-living) is destroyed.
Hingu and Hinga of great power.
iv. "The two sages Jali[7] and Atthaka, then Kosala, the enlightened one,
then Subahu,
Upanemisa, Nemisa, Santacitta, Sacca, Tatha, Viraja, and Pandita.
v. "Kala, Upakala, Vijita and Jita, Anga and Panga and Gutijjita. Passi
removed defilements, the root of suffering.
Aparajita, conqueror of Mara's might.
vi. "Sattha, Pavatta, Sarabhanga, Lomahamsa, Uccangamaya, Asita, Anasava.
Manomaya and Bandhuma, the destroyers of pride; Tadadhimutta, Vimala, and Ketuma.
vii. "Ketumbaraga and Matanga, Ariya. Then Accuta and Accutagamabyamaka.
Sumangala, Dabbila, Suppatitthita, Asayha, Khemabhirata, and Sorata.
viii. "Durannaya, Sangha, and Uccaya, and then the sage Sayha of sublime
energy.
Ananda, Nanda, Upananda, the twelve paccekabuddhas,[8] Bharadvaja bearing his
last body.[9]
ix. "Bodhi, Mahanama, and then Uttara; Kesi, Sikhi, Sundara, and Bharadvaja.
Tissa, Upatissa, Upasidari, the destroyer of the bonds of becoming, and Sidari,
the destroyer of craving.
x. "Mangala was the lust-free paccekabuddha, Usabha who cut away the ensnaring
root of suffering.
Upanita who attained state of Calm (Nibbana), Uposatha, Sundara, and Saccanama.
xi. "Jeta, Jayanta, Paduma, and Uppala; Padumuttara, Rakkhita, and Pabbata.
Manatthaddha, Sobhita, Vataraga, and the paccekabuddha Kanha well freed in mind.
xii. "These and others are paccekabuddhas of great power whose desires
for becoming (re-living) are destroyed.
Do salute these great sages of immeasurable (virtue) who have gone beyond all
attachment[10] and attained Parinibbana."
Notes
1. M. 116. [Go back]
2. They are Buddhas, who have attained enlightenment independent of another's
aid, but lack the faculty of convincing others. [Go back]
3. For stories connected with these thirteen names see Dictionary of Pali Proper
Names, G. P. Malalasekera.
4. Literally those essences of beings, MA. iv. 129. Having declared the names
of these thirteen paccekabuddhas, the names of those others who are the essences
of beings, are now revealed in verse.
5. Literally removed the spike of passions (visalla).
6. It would appear that the reason why in the Pali stanzas attributes are mentioned
in respect of some paccekabuddhas, and not all, is for metrical purposes.
7. Culla Jali and Maha Jali.
8. Four Anandas, four Nandas and four Upanandas, MA., iv. 129.
9. The five aggregates of: body; feelings or sensations; perceptions; formations
and consciousness.
10. Sangha, attachment or grasping, they are: lust, hate, delusion, pride, and
false views.
17 Setting In Motion the Wheel of Truth
(Dhammacakkappavattana Sutta [1])
(The First Sermon of the Buddha)
For seven weeks immediately following the enlightenment, the Buddha spent his
time in lonely retreat. At the close of this period he decided to proclaim the
doctrine (dhamma), he had realized, to those five ascetics who were once struggling
with him for enlightenment. Knowing that they were living at Isipatana (modern
Sarnath), still steeped in the unmeaning rigours of extreme asceticism, the
master left Gaya, where he attained enlightenment, for distant Varanasi, India's
holy city. There at the Deer Park he rejoined them.
Thus have I heard:
On one occasion the Blessed One was living in the Deer Park at Isipatana (the
Resort of Seers) near Varanasi (Benares). Then he addressed the group of five
monks (bhikkhus):
"Monks, these two extremes ought not to be practiced by one who has gone
forth from the household life. (What are the two?) There is addiction to indulgence
of sense-pleasures, which is low, coarse, the way of ordinary people, unworthy,
and unprofitable; and there is addiction to self-mortification, which is painful,
unworthy, and unprofitable.
"Avoiding both these extremes, the Tathagata (The Perfect One)[2] has realized
the Middle Path; it gives vision, gives knowledge, and leads to calm, to insight,
to enlightenment and to Nibbana. And what is that Middle Path realized by the
Tathagata...? It is the Noble Eightfold path, and nothing else, namely: right
understanding, right thought, right speech, right action, right livelihood,
right effort, right mindfulness and right concentration. This is the Middle
Path realized by the Tathagata which gives vision, which gives knowledge, and
leads to calm, to insight, to enlightenment, and to Nibbana.
"The Noble Truth of Suffering (dukkha), monks, is this: Birth is suffering,
aging is suffering, sickness is suffering, death is suffering, association with
the unpleasant is suffering, dissociation from the pleasant is suffering, not
to receive what one desires is suffering -- in brief the five aggregates subject
to grasping are suffering.
"The Noble Truth of the Origin (cause) of Suffering is this: It is this
craving (thirst) which produces re-becoming (rebirth) accompanied by passionate
greed, and finding fresh delight now here, and now there, namely craving for
sense pleasure, craving for existence and craving for non-existence (self-annihilation).
"The Noble Truth of the Cessation of Suffering is this: It is the complete
cessation of that very craving, giving it up, relinquishing it, liberating oneself
from it, and detaching oneself from it.
"The Noble Truth of the Path Leading to the Cessation of Suffering is this:
It is the Noble Eightfold Path, and nothing else, namely: right understanding,
right thought, right speech, right action, right livelihood, right effort, right
mindfulness and right concentration.[3]
"'This is the Noble Truth of Suffering': such was the vision, the knowledge,
the wisdom, the science, the light that arose in me concerning things not heard
before. 'This suffering, as a noble truth, should be fully realized': such was
the vision, the knowledge, the wisdom, the science, the light that arose in
me concerning things not heard before. 'This suffering, as a noble truth has
been fully realized': such was the vision, the knowledge, the wisdom, the science,
the light that arose in me concerning things not heard before.
"'This is the Noble Truth of the Origin (cause) of Suffering': such was
the vision, the knowledge, the wisdom, the science, the light that arose in
me concerning things not heard before. 'This Origin of Suffering as a noble
truth should be eradicated': such was the vision, the knowledge, the wisdom,
the science, the light that arose in me concerning things not heard before.
'This Origin of suffering as a noble truth has been eradicated': such was the
vision, the knowledge, the wisdom, the science, the light that arose in me concerning
things not heard before.
"'This is the Noble Truth of the Cessation of Suffering': such was the
vision, the knowledge, the wisdom, the science, the light that arose in me concerning
things not heard before. 'This Cessation of suffering, as a noble truth, should
be realized': such was the vision, the knowledge, the wisdom, the science, the
light that arose in me concerning things not heard before. 'This Cessation of
suffering, as a noble truth has been realized': such was the vision, the knowledge,
the wisdom, the science, the light that arose in me concerning things not heard
before.
"'This is the Noble Truth of the Path leading to the cessation of suffering':
such was the vision, the knowledge, the wisdom, the science, the light that
arose in me concerning things not heard before. 'This Path leading to the cessation
of suffering, as a noble truth, should be developed': such was the vision, the
knowledge, the wisdom, the science, the light that arose in me concerning things
not heard before. 'This Path leading to the cessation of suffering, as a noble
truth has been developed': such was the vision, the knowledge, the wisdom, the
science, the light that arose in me concerning things not heard before.
"As long as my knowledge of seeing things as they really are, was not quite
clear in these three aspects, in these twelve ways, concerning the Four Noble
Truths,[4] I did not claim to have realized the matchless, supreme Enlightenment,
in this world with its gods, with its Maras and Brahmas, in this generation
with its recluses and brahmanas, with its Devas and humans. But when my knowledge
of seeing things as they really are was quite clear in these three aspects,
in these twelve ways, concerning the Four Noble Truths, then I claimed to have
realized the matchless, supreme Enlightenment in this world with its gods, with
its Maras and Brahmas, in this generation with its recluses and brahmanas, with
its Devas and humans. And a vision of insight arose in me thus: 'Unshakable
is the deliverance of my heart. This is the last birth. Now there is no more
re-becoming (rebirth).'"
This the Blessed One said. The group of five monks was glad, and they rejoiced
at the words of the Blessed One.
When this discourse was thus expounded there arose in the Venerable Kondañña
the passion-free, stainless vision of Truth (dhamma-cakkhu; in other words,
he attained sotapatti, the first stage of sanctity, and realized: "Whatever
has the nature of arising, has the nature of ceasing."
Now when the Blessed One set in motion the Wheel of Truth, the Bhummattha devas
(the earth deities) proclaimed: "The Matchless Wheel of Truth that cannot
be set in motion by recluse, brahmana, deva, Mara, Brahma, or any one in the
world, is set in motion by the Blessed One in the Deer Park at Isipatana near
Varanasi."
Hearing these words of the earth deities, all the Catummaharajika devas proclaimed:
"The Matchless Wheel of Truth that cannot be set in motion by recluse,
brahmana, deva, Mara, Brahma, or any one in the world, is set in motion by the
Blessed One in the Deer Park at Isipatana near Varanasi." These words were
heard in the upper deva realms, and from Catummaharajika it was proclaimed in
Tavatimsa... Yama... Tusita... Nimmanarati... Paranimmita-vasavatti... and the
Brahmas of Brahma Parisajja... Brahma Purohita... Maha Brahma... Parittabha...
Appamanabha... Abhassara... Parittasubha... Appamana subha... Subhakinna...
Vehapphala... Aviha... Atappa... Sudassa... Sudassi... and in Akanittha: "The
Matchless Wheel of Truth that cannot be set in motion by recluse, brahmana,
deva, Mara, Brahma, or any one in the world, is set in motion by the Blessed
One in the Deer Park at Isipatana near Varanasi."
Thus at that very moment, at that instant, the cry (that the Wheel of Truth
is set in motion) spread as far as Brahma realm, the system of ten thousand
worlds trembled and quaked and shook. A boundless sublime radiance surpassing
the effulgence (power) of devas appeared in the world.
Then the Blessed One uttered this paeon of joy: "Verily Kondañña
has realized; verily Kondañña has realized (the Four Noble Truths)."
Thus it was that the Venerable Kondañña received the name, "Añña
Knondañña' -- Kondañña who realizes."
With the proclamation of the Dhamma, for the first time, and with the conversion
of the five ascetics, the Deer Park at Isipatana became the birth place of the
Buddha's Dispensation (Buddha-sasana), and the Sangha, the community of monks,
the ordained disciples.
Emperor Asoka, 281 years after the event, came on pilgrimage to this holy spot
and caused a series of monuments and a commemorative pillar with the lion capital
to be erected. This capital with its four magnificent lions upholding the "Dharma
Cakra," the "Wheel of Dharma," now stands in the museum of Sarnath,
and is today the official crest of India. The "Dharma-Cakra" festival
is still maintained in Sri Lanka (Ceylon).
Jawaharlal Nehru, the late prime Minister of India, writes: "At Sarnath
near Benares, I would almost see the Buddha preaching his first sermon, and
some of his recorded words would come like a distant echo to me through two-thousand
five hundred years. Asoka's pillars of stone with their inscriptions would speak
to me in their magnificent language and tell me of a man who, though an emperor,
was greater than any king or emperor." -- The Discovery of India (The Signet
Press, Calcutta), p. 44.
Notes
1. S. v. 420; Vinaya (Mahavagga, i. 10. No. 17).
2. The Perfect One, one attained to Truth. The Buddha used it when referring
to himself. For details, see The Buddha's Ancient Path, Piyadassi Thera, Buddhist
Publication Society, Kandy, Sri Lanka, p 17, n.4.
3. For a very comprehensive account of the Four Noble Truths read The Buddha's
Ancient Path, Piyadassi Thera, Buddhist Publication Society. Kandy, Sri Lanka
(Ceylon).
4. As the previous paragraphs indicate, there are three aspects of knowledge
with regard to each of the Four Noble Truths: 1. The knowledge that it is the
Truth (sacca-ñana). 2. The knowledge that a certain function with regard
to this Truth should be performed (kicca-ñana). 3. The knowledge that
the function with regard to this Truth has been performed (kata-ñana).
The twelve ways or modes are obtained by applying these three aspects to each
of the Four Noble Truths.
18 The Great Assembly
(Maha-samaya Sutta[1])
Thus have I heard:
On one occasion the Blessed One was living in the Maha-vana (great wood) near
the city of Kapilavatthu in the province of the Sakyans together with a great
retinue of monks, all of them Arahants, and five hundred in number. Devas (gods)
from ten thousand world-systems frequently assembled for the purpose of seeing
the Blessed One and the bhikkhu-sangha (ordained monks).
Then to four devas of the Suddhavasa (pure Abodes) brahma world, this thought
occurred: "The Blessed One is living in the Mahavana near the city of Kapilavatthu
in the province of the Sakyans with a great retinue of monks, all of them Arahants,
and five hundred in number. Devas are frequently assembling there for the purpose
of seeing the Blessed One and the bhikkhu-sangha. It is well if we were also
to repair to the place where the Blessed One is, and each of us recite a stanza
in his presence."
Then those devas as quickly as a strong man might stretch out his arm, or bend
his out-stretched arm, vanished from the pure abodes, and appeared before the
Blessed One, saluted him, and stood beside him. So standing one of the devas
recited this stanza in his presence:
1. "There is a great assembly in the forest. A host of devas has assembled.
We have come to this dhamma-assembly to see the invincible[2] sangha."
Then another deva recited this stanza in the presence of the Blessed One:
2. "The monks in this (assembly[3]) have collected their thoughts, and
made their minds upright. The wise (monks) guard their senses even as a charioteer
holds the reins."
Then another deva recited this stanza in the presence of the Blessed One:
3. "Having cut off the stake, having dug up the cross-bar (of lust, hate,
and delusion), devoid of desire, they go their way, pure, stainless, with vision
clear, and well tamed, these young Arahants move about like elephants."[4]
Then another deva recited this stanza in the presence of the Blessed One:
4. "They who go for refuge to the Buddha shall not go to evil state of
existence; but will quit the human body and fill the ranks of the devas."
The Blessed One then addressed the monks: "Often, monks, devas from the
ten world-systems foregather to see the Tathagata (the Buddha) and the monks,
the community of bhikkhus. Devas have assembled before the consummate (arahanto),
supreme Buddhas of the past; devas will appear before the consummate, supreme
Buddhas of the future as they do assemble now before me. I will tell you, monks,
the names of the host of devas, I will reveal the names of the host of devas.
Listen, pay attention. I will speak." "Yes, Venerable Sir," said
the monks by way of assent. The Blessed One said this:[5]
5-6. "In measured speech[6] I will give utterance. The terrestrial devas
remain in their realm. Those bent on meditation frequent rocky clefts. Well
composed they (Arahants) live like solitary lions overcoming the fear that causes
hair to stand on end, with immaculate minds, pure, serene, and undefiled."
7. Knowing that there were in the forest, near the city of Kapilavatthu, five
hundred and more disciples, delighted in the word of the Buddha, the Master
thereupon addressed them:
8. "Monks, hosts of devas have assembled. Do know them well." And
they (the monks) hearing the word (sasanam) of the Buddha, strove ardently (to
see and know them).
9. There arose in them knowledge of perceiving the non-humans. Some saw one
hundred, some thousand non-humans (devas and brahmas), and others seventy thousand
non-humans.
10. Some saw one hundred thousand non-humans, others saw countless numbers,
every quarter being filled with them.
11. Thereupon the seeing One (the Buddha) knowing all things through super knowledge,
addressed the disciples delighted in the word of the Buddha:
12. "Monks, host of devas have assembled. I will announce them to you in
words, and in due order. Know ye them.
13. "Seven thousand terrestrial yakkhas[7] of Kapilavatthu possessed of
iddhi (super normal) power, radiant, comely, and followed by a retinue of attendants,[8]
have come rejoicing to the forest to see[9] the assembly of (Arahant) monks.
14. "Six thousand Yakkhas from the Himalayan mountain, diverse in hue,
possessed of iddhi power, radiant, comely, and followed by a retinue of attendants,
have come rejoicing to this forest to see the assembly of monks.
15. "Three thousand Yakkhas from the Sata's mountain (satagira), diverse
in hue, possessed of iddhi power, radiant, comely, and followed by a retinue
of attendants, have come rejoicing to the forest to see the assembly of monks.
16. "Thus sixteen thousand Yakkhas, diverse in hue, possessed of iddhi
power, radiant, comely, and followed by a retinue of attendants, have come rejoicing
to the forest to see the assembly of monks.
17. "Five hundred Yakkhas from the Vessamitta mountain, diverse in hue,
possessed of iddhi power, radiant, comely, and followed by a retinue of attendants,
have come rejoicing to the forest to see the assembly of monks.
18. "Kumbhira of Rajagala town, having his dwelling on Vepulla's Mountain,
with more than a hundred thousand Yakkhas in his train, has come to the forest
to see the assembly of monks.
19-20. "Dhatarattha, King of the East, adviser to the Eastern clime, and
Chief of the Gandhabbas, followed by a retinue of attendants, and with his many
mighty sons (devaputtas), Inda their names, possessed of iddhi power, radiant,
comely, and with a retinue, has come rejoicing to the forest to see the assembly
of monks.
21-22. "Virulha, King of the South, adviser to the Southern clime, and
Chief of the Kumbhandas, followed by a retinue of attendants, and with his many
mighty sons, Inda their names, possessed of iddhi power, radiant, comely, and
with a retinue of attendants, has come rejoicing to the forest to see the assembly
of monks.
23-24. "Virupakkha, King of the West, adviser to the Western clime, and
Chief of the Nagas, followed by a retinue of attendants, and with his many mighty
sons, Inda their names, possessed of iddhi power, radiant, comely, and with
a retinue of attendants, has come rejoicing to the forest to see the assembly
of monks.
25-26. "Kuvera, King of the North, adviser to the Northern clime, and Chief
of the Yakkhas, followed by a retinue of attendants, and with his many mighty
sons, Inda their names, possessed of iddhi power, radiant, comely, and with
a retinue of attendants, has come rejoicing to the forest to see the assembly
of monks.
27-28. "Dhatarattha over the East, to the South Virulhaka, Westward Virupakkha,
Kuvera over the North -- these four great Kings stood illuminating the four
quarters of the forest in the vicinity of Kapilavatthu.
29. "With them came their crafty, deceitful, cunning slaves: enticing Kutendu,
Vetendu, Vitucca, and Vituda.
30. "And (also the slaves) Candana, Kamasettha, Kinnughandu, and Nighandu.
There also came Panada and Opamanna and Matali charioteer of the Devas.
31. "Citta and Sena, the Ghandhabbas, Nala (kara), Janesabha (Janavasabha,
Pañcasikha, the Devas, Timbaru, the Gandhabba, and Suriyavaccasa (the
daughter of Timbaru) also came.
32. "Along with these (Gandhabba) kings, other Gandhabba kings too, have
come rejoicing with each other to the forest to see the assembly of monks.
33. "Then came the (divine) Nagas of the (lake Nabhasa), those of the Naga
realm Visali together with the Nagas named Tacchaka. Also came Nagas of Kambala
and Assatara and Payaga accompanied by their relatives.
34. "Nagas from Yamuna, and those of the race of Dhatarattha came with
their retinue of attendants, and Eravana, the great Naga too, came to the forest
to see the assembly of monks.
35. "Those birds (harpies, garula or suppana) who carry away Nagas by force,
endowed with divine power, and twice born,[10] with clear eyes (keen of sight),
have flown into the middle of the forest from the sky -- Citra and Supanna are
their names.
36. "At that time the Naga king (with other Nagas) were free from fear.
The Buddha vouchsafed his protection to the Nagas from the harpies (suppana).
Entreating one another with gentle words, the Nagas and Suppanas (harpies) took
refuge in the Buddha.
37. "The Asuras dwelling in the ocean were defeated by Vajirahattha (Sakka).
They are brethren of Vasavassa (Sakka)[11] possessed of iddhi power, and are
followed by a retinue of attendants.
38. "The terrible Kalakanjas, the Danaveghasas, Vepacitti, Sucitti, and
Paharada -- all Asuras have also come with Namuci (the Vasavatti Mara, the Evil
One).
39. "Hundreds of the sons of Bali, all of them named after Veroca (that
is their uncle Rahu), with an armed host of warriors, approached Rahu (Asurendra,
the lord of Asuras), and said: 'Lord, it is time to go to the forest to see
the assembly of monks.'
40. "The Devas Apo and Pathavi, Tejo, and Vayo[12] have also come to the
forest, and the Devas Varuna, Varuna, and Soma with Yasa.
41-42. "There also came the Devas Metta-kayika and Karunakayika[13] followed
by their attendants. These ten groups of Devas of diverse hue, possessed of
iddhi power, radiant, comely, and with a retinue of attendants, have come rejoicing
to the forest to see the assembly of monks.
43. "The Devas Venhu, Sahali, Asama, the two Yama, (ka), and those who
attend on the Moon god came preceded by him.
44. "Those Devas attending on the Sun god too, came preceded by him. Those
Devas attending the Planets came preceded by them. The Devas of the rain clouds
too, came.
45. "Also came Sakka, the chief of gods, who is also called Vasava and
Purindada. Also those ten groups of Devas of diverse hue, possessed of iddhi
power, radiant, comely, and with a retinue of attendants, have come rejoicing
to the forest to see the assembly of monks.
47. "Then too, came the Deva Sahabhu, shining like unto a flame of fire,
the Devas Aritthaka, Roja, and Ummapupphanibha.
48-49. "There came also the Devas Varuna Sahadhamma, Accuta and Anojaka,
Suleyya, Rucira, and Vasavanesi. All those ten groups of Devas of diverse hue,
possessed of iddhi power, radiant, comely, and with a retinue of attendants,
have come rejoicing to the forest to see the assembly of monks.
50. "The Devas Samana, Mahasamana, Manusa, Manusuttama, Khiddapadusika,
and Manopadusika all have come.
51. "Then came the Devas Hari, those of Lohita, Paraga, and Maha-paraga
with their retinue of attendants.
52. "All those ten groups of Devas of diverse hue, possessed of iddhi power,
radiant, comely, and with a retinue of attendants, have come rejoicing to the
forest to see the assembly of monks.
53. "There also came the Devas Sukha, Karumha, Aruna with Veghanasa. The
Deva Odatagayha, Pamokkha, and Vicakkhana alos came.
54. "Sadamatta, Haragaja, mighty Missaka and Pajjuna, who causes rain to
pour in every direction, came thundering.
55. "All these ten groups of Devas of diverse hue, possessed of iddhi power,
radiant, comely, and with a retinue of attendants, have come rejoicing to the
forest to see the assembly of monks.
56. "The Devas Khemiya, Tusita, Yama, the mighty Katthaka, Lambhitaka,
Lamasettha, Joti, and Asava also came.
57-58. "There also came the Devas Nimmanarati, and Paranimmita (Vasavatthi).
All these ten groups of Devas of diverse hue, possessed of iddhi power, radiant,
comely, and with a retinue of attendants, have come rejoicing to the forest
to see the assembly of monks.
59. "These sixty (six of ten groups, indicated in the order of Apo Deva,
etc.) Devas of diverse hue, according to their name and class, have come with
others (similar in name and class).
60. (These Devas came saying:) "'Let us see (the Sangha, the Arahant monks),
who have outlived birth, who have removed the stake (of lust, hate, and delusion),
who have crossed the four currents or streams (of sense-pleasures, becoming,
wrong views and ignorance),[14] free from taints. (Let us also see the Buddha)
who has crossed the streams, who is called Naga (in the sense of one who commits
no evil)[15] and shining like the unclouded moon.'
61. "The Brahmas Subrahma and Paramatta, came (with other Brahmas) who
are possessed of iddhi power, and sons (disciples of the Buddha). The Brahmas
Sanankumara and Tissa also came to the forest (to see the assembly of monks).
62-63. "There is born a Mahabrahma (for every Brahma world) excelling other
Brahmas, mighty in power, with a formidable stature, and of great glory. Among
them, ten chief Brahmas, lords over their retinues have come, and in the midst
of them with all his attendants came Brahma Harita.
64. "When all the Devas headed by Inda (Sakka), and all Brahmas headed
by Haritta had come, there came the host of Mara. Lo! The folly of Mara, the
Murky One, (Kanha).[16]
65. "'Come on, seize them, bind them, let them all be bound by lust, surrounded
on every side, suffer not anybody to escape' (Thus Vasavatti Mara gave order).
66-67. "Mara thus striking the earth with his palm and thereby producing
a dreadful sound as when a storm cloud thunders and causes lightening during
rainy season, sent his black army to the midst of the Devas. Nevertheless, unable
to bring the Devas under his sway, he filled with anger. He recoiled.
68. "Then the Seeing One (the Buddha) knowing perfectly well what had transpired,
addressed his disciples who take delight in the word of the Buddha.
69. "'Monks, the host of Mara have come (and gone). Know them (beware of
them).' And they (non-Arahants) hearing the word of the Buddha, strove (to gain
Deliverance) from their defilements. (From the passion-free Arahants) the army
of Mara has departed; even so much as a hair in them (Arahants) was not affected.
70. "All those disciples (monks) are victors in the war of passions; they
are free from fear, glorious, and renowned among mankind. They live rejoicing
with Aryan disciples." (Praising thus Mara departed.)
Notes
1. D. No. 20.
2. Aparajita, because they are Arahants, the Consummate Ones, who have overcome
all defilements.
3. Tatra in the text means "there," but the preceding stanza has 'imam'
this (assembly), and the devas are already in the presence of the Blessed One;
so the rendering "in this."
4. The word 'naga' admits of dual meaning. It can mean an elephant, or it can
mean an Arahant. An elephant is physically steadfast, an Arahant can be referred
to as one who is mentally steadfast. He is faultless: he does no evil. 'Na hi
agum karoti so' vide Theragatha, No. 692, cf. Sutta-nipata, stanza 522.
5. In most of the Paritta books the numbering of stanzas is not consecutive.
I have adopted a consecutive method.
6. Akkhara pada niyamitam vacanam, Comy.
7. Yakkha here used in the sense of Devas.
8. Parivara sampanna, Comy.
9. Bhikkhu das anatthaya agata, Comy. This meaning is clear from the words dakkhitaya
(to see) stanza No.1, dakkhema (shall see) No. 60.
10. Twice-born is a reference to birds since they first come out as an egg,
and when hatched a complete bird is born.
11. Vajirahattha and Vasavassa are other names for Sakka, the chief of Devas.
12. The Devas born in brahma-loka by practicing the kasina, or devices for concentration,
namely: the water (apo) kasina; the earth (pathavi) kasina; the fire (tejo)
kasina; and the air (vayo) kasina.
13. The Devas who have developed jhana, or mental absorption by practicing metta
and karuna, loving-kindness and compassion, two of the four sublime states (brahma-vihara).
14. Kama-ogha, bhava-o., ditthi-o., avijja-o.
15. See above comment No. 4.
16. Kanha, is a name for Mara.
19 Discourse to Alavaka
(Alavaka Sutta[1])
Thus have I heard:
On one occasion the Blessed One was living in the abode of Alavaka, the Yakka
(demon), at Alavi. Then Alavaka approached the Blessed One and said: "Get
out, recluse (samana)." -- "Very well, friend," so saying the
Blessed One went out.
"Come in, recluse." -- "Very well, friend," so saying the
Blessed One entered.
"Get out, recluse," said Alavaka to the Blessed One a second time.
-- "Very well, friend," so saying the Blessed One went out.
"Come in, recluse." -- "Very well, friend," so saying the
Blessed One entered.
"Get out, recluse," said Alavaka to the Blessed One a third time.
-- "Very well, friend," so saying the Blessed One went out.
"Come in, recluse." -- "Very well, friend," so saying the
Blessed One entered.
"Get out recluse," said Alavaka to the Blessed One a fourth time.
-- "No, O friend, I will not get out. Do what you will."
"I will ask you a question, recluse. If you do not answer me, I will confound
your mind (thoughts), or cleave your heart, or take you by your feet and fling
you over to the further shore of the ocean (para gangaya).
"Well, friend, I do not see anyone in the world of Devas, Maras, Brahmas,
or among the generation of recluses, brahmanas, deities, and humans, who could
either confound my mind or cleave my heart, or take me by the feet and fling
me over to the further shore of the ocean; nevertheless, friend, ask what you
will."
Then Alavaka addressed the Blessed One in verse:
1. What wealth here is best for man?
What well practiced will happiness bring?
What taste excels all other tastes?
How lived is the life they say is best?
[The Buddha:]
2. Faith is the wealth here best for man;
Dhamma well practiced shall happiness bring;
Truth indeed all other tastes excels;
Life wisely lived they say is best.
[Alavaka:]
3. How does one the currents[2] cross?
How is ocean's[3] existence crossed?
How is one's suffering quelled?
How is one purified?
[The Buddha:]
4. By faith are currents crossed;
By diligence is the ocean crossed;
By effort is one's suffering quelled;
By wisdom is one purified;
[Alavaka:]
5. How does one wisdom win?
How does one wealth obtain?
How does one come to fame?
How does one friendship win?
How does one without sorrow fare
When from this world to another he's gone?
[The Buddha:]
6. The mindful and discerning one,
Who in the Dhamma plead his faith;
By his will to hear that Dhamma
Wins the wisdom of Nibbana.
[Alavaka:]
7. Who is tactful and energetic,
And gains wealth by his own effort;
Fame will he acquire by truth,
And friendship by his giving.
[The Buddha:]
8. He who has faith and is also truthful,
virtuous, firm, and fond of giving;
By virtue of these four conditions
Will never in the hereafter grieve.
[Alavaka:]
9. Truth and Restraint,
Charity and Forbearance,
Are the great reformers of man;
If there be any better
Ask of other samanas and brahmanas.
[The Buddha:]
10. Why should I now try to ask
From other samanas and brahmanas
When this day I came to learn
What weal is here and hereafter?
[Alavaka:]
11. This for my weal indeed
The Buddha to Alavi came;
A gift always bears a fruit;
This too I learned today.
[The Buddha:]
12. From village to village and town to town
I shall now wander along
Praising that Supreme Buddha
And the Dhamma well preached by him.
Having thus spoken, Alavaka said to the Blessed One:
"Most excellent, O Gotama, is thy teaching, most excellent. Just as a man
would set upright what is overturned, reveal what is concealed, point out the
way to one gone astray, bring an oil lamp into the darkness so that those with
eyes could see objects; even so the Dhamma (doctrine) has been declared in many
a manner by the Venerable Gotama. I take refuge in the Venerable Gotama (the
Buddha), in the Dhamma and in the Sangha (the Order). May the Venerable Gotama
accept me as a disciple who has taken refuge, from this day forth while life
lasts."
Notes
1. Sn. p. 31.
2. "Current" stands for the Pali word 'ogha' which is fourfold --
sense pleasures, becoming, wrong views and ignorance (kama-ogha, bhava-o., ditthi-o.,
avijja-o).
3. "Ocean" stands for the Pali word 'annavam' which is metaphorically
used to signify repeated existence, or samsara.
20 Discourse to Bharadvaja, the Farmer
(Kasibharadvaja Sutta[1])
Thus have I heard:
On one occasion the Blessed One was living at Dakkhinagiri (monastery), in the
brahmana village Ekanala, in Magadha. Now at that time, it being the sowing
season, five hundred plows of the brahman Kasibharadvaja were put to use. Then
in the forenoon the Blessed One having dressed himself, took bowl and (double)
robe, and went to the place where brahman Kasibharadvaja's work was going on.
It was the time of food distribution by the brahman, and the Blessed One drew
near, and stood at one side. Bharadvaja seeing the Blessed One standing there
for alms said to him:
"Recluse, I do plow, and do sow, and having plowed and sown I eat. You
also, recluse should plow and sow; having plowed and sown you should eat."
"I, too, brahman, plow and sow; having plowed and sown, I eat."
"We do not see the Venerable Gotama's yoke, or plow, or plowshare, or goad
or oxen. Nevertheless the Venerable Gotama says: 'I, too, brahman, plow and
sow; having plowed and sown, I eat.'"
Thereupon the brahman addressed the Blessed One in a stanza:
1. "You profess to be a plowman, yet your plow we do not see; asked about
your plow and the rest, tell us of them that we may know."
[The Buddha:]
2. "Faith is my seed, austerity the rain, wisdom my yoke and plow, modesty
is the pole, mind the strap, mindfulness is my plowshare and goad.
3. "Controlled in speech and conduct, guarded in deed and speech, abstemious
in food,[2] I make truth my weed cutter; Arahantship, my deliverance complete.
4. "Exertion, my team in yoke, draws me to Nibbana's security, and on it
goes without stopping, wither gone one does not suffer.
5. "Thuswise is this plowing plowed which bears the fruit of Deathlessness;
having plowed this plowing one is freed from every ill."
Then brahman Kasibharadvaja filling a golden bowl with milk-rice offered it
to the Blessed One saying: "May the Venerable Gotama partake of this milk
rice; a plowman, indeed, is Venerable Gotama who plows a plow for the fruit
of Deathlessness (Nibbana)."
[The Buddha:]
6. "What I receive by reciting verses, O brahman, I should not eat. It
is not the tradition of those who practice right livelihood. The Buddhas reject
what is received by reciting verses. This brahman, is the conduct (of the Buddhas)
as long as Dhamma reigns.
7. "To those wholly consummate, taintless, and well-disciplines great sages,
should thou offer other food and drink; sure field is that for merit-seeking
men."
"To whom, then Venerable Gotama, shall I give this milk rice?"
"Brahman, in the world of Devas, Maras, and Brahmas or among the generation
of recluses, brahmanas, deities, and humans, there is no one by whom this milk
rice, if eaten, could be wholly digested except by the Tathagata (the Buddha),
or the disciple of a Tathagata. Therefore, brahman, either cast this milk rice
where there is no grass, or into water where there are no living creatures."
Thereupon the brahman flung that milk rice into water where there were no living
creatures, and the milk rice thrown into the water smoked and steamed making
the noise "cicchita, citicita," just like a plowshare heated during
the day, when thrown into water, smokes, and steams making the noise "cicchita,
citicita."
Then the brahman Kasibharadvaja, alarmed, with hair standing on end, approached,
and fell with his head at the Blessed One's feet and said as follows.
"Most excellent, O Gotama, is thy teaching, most excellent. Just as a man
would set upright what is overturned, reveal what is concealed, point out the
way to one gone astray, bring an oil lamp into the darkness so that those with
eyes could see objects, even so the Dhamma (doctrine) has been declared in many
a manner by the Venerable Gotama. I take refuge in the Venerable Gotama (the
Buddha), in the Dhamma and in the Sangha (the Order). I wish to receive the
novice's ordination (pabbajja) and higher ordination (upasampada)."
Brahman Kasibharadvaja duly received both the pabbajja and upasampada from the
Blessed One. Not long after his upasampada the Venrable Bharadvaja dwelling
alone and aloof, diligent, strenuous, and resolute, ere long, by his own insight,
here and now, realized and attained the highest perfection (Arahantship), the
end of the Noble Life -- for the sake of which men of good family go forth from
home to live the homeless life. Birth is destroyed, lived is the noble life,
done is what has to be done, there is no more of this state. The Venerable Bharadvaja
became one of the Arahants.
Notes
1. Sn. 12; S. i. 172.
2. In the use of the four requisites: robes, food, lodging, medicine, Comy.
21 Discourse on Downfall
(Parabhava Sutta[1])
Having heard the discourse on Blessings (Mangala sutta, see above) which deals
with things that tend to man's weal and prosperity, the deities thought to themselves:
"The Buddha has told us about the blessings but not about the downfall
and decline of man; what if we were to approach the Buddha and question him
about the things that tend to downfall." So the day after the teaching
of the Blessings by the Buddha, the deities came up to the Master and asked
these questions. Comy.
Thus have I heard:
On one occasion the Blessed One was living near Savatthi, at Jetavana, at Anathapindika's
monastery. Now when the night was far advanced, a certain deity, whose surpassing
radiance illuminated the whole of Jetavana, came to the presence of the Blessed
One, respectfully saluted him, and stood beside him. Standing thus he addressed
the Blessed One in verse:
1. "About the declining man we question thee, Gotama. We have come to ask
the Blessed One: What is the cause of his downfall?
2. "Easily known is the progressive one, easily known is the declining
one. The lover of the Dhamma prospers. The hater of the Dhamma declines.
3. "We understand this as explained (by thee); this is the first cause
of his downfall. Tell us the second, O Blessed One. What is the cause of his
downfall?
4. "The vicious are dear to him. He likes not the virtuous; he approves
the teachings of the ill-natured -- this is the cause of his downfall.
5. "We understand this as explained by thee; this is the second cause of
his downfall. Tell us the third, O Blessed One. What is the cause of his downfall?
6. "The man who is fond of sleep and company, inactive and lazy, and manifesting
anger- this is the cause of his downfall.
7. "We understand this as explained by thee; this is the third cause of
his downfall. Tell us the fourth, O Blessed One. What is the cause of his downfall?
8. "Whoever being affluent, does not support his mother and father who
are old, and past their prime -- this is the cause of his downfall.
9. "We understand this as explained by thee; this is the fourth cause of
his downfall. Tell us the fifth, O Blessed One. What is the cause of his downfall?
10. "Whoever by falsehood deceives either a brahmana, or a samana (a holy
man), or any other mendicant -- this is the cause of his downfall.
11. "We understand this as explained by thee; this is the fifth cause of
his downfall. Tell us the six, O Blessed One. What is the cause of his downfall?
12. "The person who is possessed of much wealth, who has gold, and who
has an abundance of food, but enjoys his delicacies all by himself -- this is
the cause of his downfall.
13. "We understand this as explained by thee; this is the sixth cause of
his downfall. Tell us the seventh, O Blessed One. What is the cause of his downfall?
14. "The man who, proud of his birth, of his wealth, and of his clan, despises
his relations -- this is the cause of his downfall.
15. "We understand this as explained by thee; this is the seventh cause
of his downfall. Tell us the eighth, O Blessed One. What is the cause of his
downfall?
16. "The man who is addicted to women (given to a life of debauchery),
is a drunkard, a gambler, and a squanderer of his earnings -- this is the cause
of his downfall.
17. "We understand this as explained by thee; this is the eighth cause
of his downfall. Tell us the ninth, O Blessed One. What is the cause of his
downfall?
18. "Not satisfied with one's own wives,[2] he is seen among the whores
and the wives of others -- this is the cause of his downfall.
19. "We understand this as explained by thee; this is the ninth cause of
his downfall. Tell us the tenth, O Blessed One. What is the cause of his downfall?
20. "A person past his youth takes as wife, a girl in her teens, and sleeps
not being jealous of her[3] -- this is the cause of his downfall.
21. "We understand this as explained by thee; this is the tenth cause of
his downfall. Tell us the eleventh, O Blessed One. What is the cause of his
downfall?
22. "He who places in authority a woman given to drink and squandering,
or a man of similar nature -- this is the cause of his downfall.
23. "We understand this as explained by thee; this is the eleventh cause
of his downfall. Tell us the twelfth, O Blessed One. What is the cause of his
downfall?
24. "He who having but little possessions but great ambition (greed), is
of warrior birth and aspires selfishly to (an unattainable) sovereignty -- this
is the cause of his downfall.
25. "Fully realizing these (twelve) causes of downfall in the world, the
sage, endowed with ariyan insight, shares a realm of security (Nibbana)."
Notes
1. Sn. p. 18.
2. Apparently during the Buddha's time, in Indian society, a man could legally
have more than one wife if he could maintain them. Kings had harems. What was
prohibited was illegal sexual relations.
3. By reason of his anxiety as to whether she would long for young men in preference
to him. Comy.
22 Discourse on Outcasts
(Vasala Sutta[1])
Thus have I heard:
On one occasion the Blessed One was living near Savatthi at Jetavana at Anathapindika's
monastery. Then in the forenoon the Blessed One having dressed himself, took
bowl and (double) robe, and entered the city of Savatthi for alms. Now at that
time a fire was burning, and an offering was being prepared in the house of
the brahman Aggikabharadvaja. Then the Blessed One, while on his alms round,
came to the brahman's residence. The brahman seeing the Blessed One some way
off, said this: "Stay there, you shaveling, stay there you wretched monk,
stay there you outcast." When he spoke thus the Blessed One said to the
brahman: "Do you know, brahman, who an outcast is and what the conditions
are that make an outcast?" "No, indeed, Venerable Gotama, I do not
know who an outcast is nor the conditions that make an outcast. It is good if
Venerable Gotama were to explain the Dhamma to me so that I may know who an
outcast is and what the conditions are that make an outcast."[2]
"Listen then, brahman, and pay attention, I will speak."
"Yes, Venerable Sir," replied the brahman.
1. "Whosoever is angry, harbors hatred, and is reluctant to speak well
of others (discredits the good of others), perverted in views, deceitful --
know him as an outcast.
2. "Whosoever in this world kills living beings, once born or twice born,[3]
in whom there is no sympathy for living beings -- know him as an outcast.
3. "Whosoever destroys and besieges villages and hamlets and becomes notorious
as an oppressor -- know him as an outcast.
4. "Be it in the village, or in the forest, whosoever steals what belongs
to others, what is not given to him -- know him as an outcast.
5. "Whosoever having actually incurred a debt runs away when he is pressed
to pay, saying, 'I owe no debt to you' -- know him as an outcast.
6. "Whosoever coveting anything, kills a person going along the road, and
grabs whatever that person has -- know him as an outcast.
7. "He who for his own sake or for the sake of others or for the sake of
wealth, utters lies when questioned as a witness -- know him as an outcast.
8. "Whosoever by force or with consent associates with the wives of relatives
or friends -- know him as an outcast.
9. "Whosoever being wealthy supports not his mother and father who have
grown old -- know him as an outcast.
10. "Whosoever strikes and annoys by (harsh) speech, mother, father, brother,
sister or mother-in-law or father-in-law -- know him as an outcast.
11. "Whosoever when questioned about what is good, says what is detrimental,
and talks in an evasive manner- know him as an outcast.
12. "Whosoever having committed an evil deed, wishes that it may not be
known to others, and commits evil in secret -- know him as an outcast.
13. "Whosoever having gone to another's house, and partaken of choice food,
does not honor that host by offering food when he repays the visit -- know him
as an outcast.
14. "Whosoever deceives by uttering lies, a brahman or an ascetic, or any
other mendicant -- know him as an outcast.
15. "Whosoever when a brahman or ascetic appears during mealtime angers
him by harsh speech, and does not offer him (any alms) -- know him as an outcast.
16. "Whosoever in this world, shrouded in ignorance, speaks harsh words
(asatam) or falsehood[4] expecting to gain something -- know him as an outcast.
17. "Whosoever debased by his pride, exalts himself and belittles other
-- know him as an outcast.
18. "Whosoever is given to anger, is miserly, has base desires, and is
selfish, deceitful, shameless and fearless (in doing evil) -- know him as an
outcast.
19. "Whosoever reviles the Enlightened One (the Buddha), or a disciple
of the Buddha, recluse or a householder -- know him as an outcast.
20. "Whosoever not being an Arahant, a Consummate One, pretends to be so,
is a thief in the whole universe -- he is the lowest of outcasts.
21. "Not by birth is one an outcast; not by birth is one a brahman. By
deed one becomes an outcast, by deed one becomes a brahman.
22. "Know ye by the example I now cite (the fact that by birth one is not
an outcast). There was an outcast's son, Sopaka, who became known as Matanga.
23. "This Matanga attained the highest fame so difficult to gain. Many
were the warriors (kshatriyas) and brahmans who went to attend on him.
24. "Mounting the celestial chariot (the Noble Eightfold path, and driving)
along the passion-free high road, (Sopaka, now a monk), reached the Brahma realm
having given up sense desires.
25. "His (lowly) birth did not prevent him from being reborn in the Brahma
realm. There are brahmans born in the family of preceptors, kinsmen of (veda)
hymns.
26. "They are often seen committing evil deeds. In this life itself they
are despised, in the next they are born in an evil state of existence. High
birth does not prevent them from falling into a woeful state, or from censure.
27. "Not by birth is one an outcast; not by birth is one a brahman. By
deed one becomes an outcast, by deed one becomes an brahman."
When the Buddha had thus spoken, the Brahman Aggikabharadvaja said to the Blessed
One: "Excellent, O Venerable Gotama, excellent! Just as, O Venerable Gotama,
a man were to set upright what had been overturned, or were to reveal what had
been hidden, or were to point the way to one who had gone astray, or were to
hold an oil lamp in the dark so that those with eyes may see things, even so
in many ways has the Venerable Gotama expounded the Dhamma, the doctrine. I
take refuge in the Venerable Gotama, the Dhamma, and the Sangha, the Order.
May the Venerable Gotama accept me as a lay follower who has taken refuge from
this day onwards while life lasts."
Notes
1. Sn. p. 21. Also known as aggikabharadvaja sutta.
2. The abusive terms used by the brahman and the respectful address that follows
need a word of explanation. The brahman had just prepared his offering to the
great Brahma, his God, when his eyes fell on Buddha. To the brahman the sight
of a samana, a shaven-headed recluse, was an unlucky sign. Hence he burst into
angry words. The Buddha, however, was unruffled and spoke to him quietly in
words of soft cadence. The brahman apparently was ashamed, and repenting of
his folly, addressed the Buddha courteously. Comy. It is interesting to note
the Buddha's stress on anger and hatred in his very first stanza.
3. dvijam, birds. Twice-born is a reference to birds since they first come out
as an egg, and when hatched a complete bird is born.
4. asantamtipi patho, SnA.
23 Discourse on The Analysis of the Truths
(Saccavibhanga Sutta[1])
Thus have I heard:
On one occasion the Blessed One was living in the Deer Park at Isipatana (the
Resort of Saints) near Varanasi (Benares). Then he addressed the monks saying:
"O Monks." "Venerable Sir," replied those monks in assent
to the Blessed One. Thereupon he said:
"The matchless Wheel of Dhamma set in motion by the Tathagata,[2] the Consummate
One, the supremely Enlightened One, in the Deer Park at Isipatana near Varanasi,
cannot be set in motion by a recluse or brahmana or Deva or Mara or Brahma or
by anyone in the world. That is to say, it was a proclamation of the Four Noble
Truths, by way of teaching, laying down, establishing, opening up, analyzing,
and elucidating them.
"Of what four: It was a proclamation of the Noble Truth of suffering (dukkha),
by way of teaching... (as before) and elucidating it; of the Noble Truth of
the arising (cause) of suffering... of the Noble Truth of the cessation of suffering...
of the Noble Truth of the Path leading to the cessation of suffering. This matchless
Wheel of Dhamma, monks, set in motion by the Tathagata, the Consummate One,
the supremely Enlightened One, in the Deer Park at Isipatana near Varanasi,
cannot be set in motion by a recluse... or by anyone in the world. That is to
say, it was a proclamation of the Four Noble Truths, by way of teaching, laying
down, establishing, opening up, analyzing, and elucidating them.
"Monks, follow Sariputta and Moggallana; associate with Sariputta and Moggallana.
Wise monks do help (materially and spiritually) those who live the holy life.
Monks, Sariputta is like unto a mother, Moggallana is like unto a foster-mother
to a child. Sariputta, monks, trains (beings) in the path[3] of stream-attainment.
Moggallana in the highest goal (arahantship).[4] Sariputta, monks, is able to
proclaim, teach, lay down, establish, open up, analyze, and elucidate the Four
Noble Truths."
This the Blessed One said, and having said so, the Welcome Being (sugata)[5]
rose from his seat and entered (his) abode. Not long after the Blessed One had
departed, the Venerable Sariputta addressed the monks, saying: "Reverend
friends." "Your reverence," the monks replied the Venerable Sariputta
in assent.
This the Venerable Sariputta said:
"Your reverence, the matchless Wheel of Dhamma set in motion by the Tathagata,
the Consummate One, the supremely Enlightened One, in the Deer Park, at Isipatana
near Varanasi, cannot be set in motion by a recluse or brahmana... (as before)
in the world. That is to say, it was a proclamation of the Four Noble Truths,
by way of teaching, laying down, establishing, opening up, analyzing, and elucidating
them.
"Of what four? It was a proclamation of the Noble Truth of suffering (dukkha)
by way of teaching... elucidating it; of the Noble Truth of the arising of suffering...
of the Noble Truth of the cessation of suffering... of the Noble Truth of the
Path leading to the cessation of suffering.
"What, your reverence, is the Noble Truth of suffering? Birth is suffering;
aging is suffering; death is suffering; grief, lamentation, bodily pain, mental
pain and despair are suffering; not getting what one desires, that too is suffering:
In brief the five aggregates subject to grasping are suffering.
"What is birth? It is the birth of beings in the various classes (planes)
of beings; the production, their conception, coming into existence (re-birth),
the appearance of the aggregates, acquiring of the sense-bases. This is called
birth.
"What is aging? It is the aging of beings in the various classes of beings,
their decay, broken teeth, graying hair, wrinkled skin, the dwindling of the
life-span, the wearing out of the sense-organs. This is called aging.
"What is death? It is the passing away of beings in the various classes
of beings; the falling away, the breaking up, the disappearance, the death,
making end of life, the breaking up of the aggregates, the laying down of the
body. This is called death.
"What is grief? It is the grief, sorrow, sorrowfulness, the state of being
sorry, inward sorrow, inward intense sorrow visited by some calamity or other,
smitten by some kind of ill or other. This is called grief.
"What is lamentation? It is the crying, the wailing, the act of crying,
the act of wailing, the state of crying, the state of wailing of one visited
by some calamity or other, smitten by some kind of ill or other. This is called
lamentation.
"What is suffering? It is bodily suffering, bodily unpleasantness, the
painful and unpleasant feeling produced by bodily contact. This is called suffering.
"What is misery? It is mental suffering, unpleasantness, the painful and
unpleasant feeling produced by mental contact. This is called misery.
"What is despair? It is despondency, despair, the state of despondency,
the state of despair of one visited by some calamity or other. This is called
despair.
"What is meant by not getting what one desires, that too is suffering?
To beings subject to birth there comes desire: 'O might we not be subject to
birth, and birth not come to us.' But this cannot be attained by mere desiring.
So not getting what one desires, that too, is suffering. To beings subject to
aging there comes the desire: 'O might we not be subject to aging, and aging
not come to us...' (as before). To beings subject to disease there comes the
desire: 'O might we not be subject to disease and disease not come to us...'
To beings subject to death there comes the desire: 'O might we not be subject
to death and death not come to us...' To beings subject to sorrow, lamentation,
suffering, misery, and despair there comes the desire: 'O might we not be subject
to sorrow, lamentation, suffering, misery, and despair, and sorrow, lamentation,
suffering, misery, and despair not come to us.' But this cannot be attained
by merely desiring. So not getting what one desires that too is suffering.
"What, in brief, are the five aggregates subject to grasping that are suffering?
These are the aggregate of matter subject to grasping, the aggregate of feeling...,
the aggregate of perception..., the aggregate of mental (volitional) formations...,
the aggregate of consciousness subject to grasping. These are called, in brief,
the five aggregates subject to grasping that are suffering. This is called the
Noble Truth of suffering.
"What is the Noble Truth of the arising of suffering? It is this craving
which produces re-becoming (re-birth) accompanied by passionate greed, and finding
delight now here now there, namely the craving for sense pleasures, craving
for existence and craving for non-existence (self-annihilation). This is called
the Noble Truth of the arising of suffering.
"What is the Noble Truth of the cessation of suffering? It is the complete
cessation of that very craving, giving it up, relinquishing it, liberating oneself
from it, and detaching oneself from it. This is called the Noble Truth of the
cessation of suffering.
"And what is the Noble Truth of the Path leading to the cessation of suffering?
It is this Noble Eightfold Path itself, namely: right understanding, right thought,
right speech, right action, right livelihood, right effort, right mindfulness,
right concentration.
"What is right understanding? It is this knowledge of suffering, knowledge
of the arising of suffering, knowledge of the cessation of suffering, knowledge
of the path leading to the cessation of suffering -- this is called right understanding.
"What is right thought? Thought of renunciation, thought of goodwill, thought
of not harming -- this is called right thought.
"What is right speech? Abstention from false speech, abstention from tale-bearing,
abstention from harsh (abusive) speech, abstention from idle chatter (gossip),
this is called right speech.
"What is right action? Abstention from killing, abstention from stealing,
abstention from illicit sexual indulgence, this is called right action.
"What is right livelihood? Herein (in this dispensation) the ariyan disciple
avoiding wrong livelihood, makes his living by right livelihood, this is called
right livelihood.
"What is right effort? Herein a monk puts forth will, strives, stirs up
energy, strengthens his mind, exerts himself to prevent the arising of evil,
of unwholesome thoughts that have not yet arisen; puts forth will... (as before)
to banish the evil, unwholesome thoughts that have already arisen; puts forth
will... to develop wholesome thoughts that have not yet arisen; and puts forth
will, strives, stirs up energy, strengthens his mind, exerts himself to maintain,
to preserve, increase, to bring them to maturity, development, and to complete
the wholesome thoughts that have arisen. This is called right effort.
"What is right mindfulness? Herein a monk lives practicing body contemplation
on the body, ardent, clearly comprehending and mindful (of it), having overcome
covetousness and dejection concerning the world (of the body).
"He lives practicing feeling-contemplation on the feelings, ardent, clearly
comprehending and mindful (of it) having overcome covetousness and dejection
concerning the world (of feelings).
"He lives practicing mind-contemplation on the mind, ardent, clearly comprehending
and mindful (of it) having overcome covetousness and dejection concerning the
world (of the mind).
"He lives practicing mind-object contemplation on the mind objects, ardent,
clearly comprehending and mindful (of it) having overcome covetousness and dejection
concerning the world (of mental objects). This is called right mindfulness.
"And what is right concentration? Herein a monk aloof from sense desires,
aloof from unwholesome thoughts, attains to and abides in the first meditative
absorption (jhana) which is detachment-born and accompanied by applied thought,
sustained thought, joy, and bliss.
"By allaying applied and sustained thought he attains to, and abides in
the second jhana which is inner tranquillity, which is unification (of the mind),
devoid of applied and sustained thought, and which has joy and bliss.
"By detachment from joy he dwells in equanimity, mindful, and with clear
comprehension and enjoys bliss in body, and attains to and abides in the third
jhana which the noble ones (ariyas) call: 'Dwelling in equanimity, mindfulness,
and bliss.'
"By giving up of bliss and suffering, by the disappearance already of joy
and sorrow, he attains to, and abides in the fourth jhana, which is neither
suffering nor bliss, and which is the purity of equanimity-mindfulness. This
is called right concentration.
"This is called the Noble Truth of the Path leading to the cessation of
suffering.
"Your reverence, the matchless Wheel of Dhamma set in motion by the Tathagata,
the Consumate One, the supremely Enlightened One, in the Deer Park, at Isipatana
near Varanasi, cannot be set in motion by a recluse or brahmana or deva or Brahma
or by anyone in the world. That is to say, it was a proclamation of the Four
Noble Truths, by way of teaching, laying down, establishing, opening up, analyzing,
and elucidating them."
This the Venerable Sariputta said. Those monks glad at heart rejoiced at the
words of the Venerable Sariputta.
Notes
1. M. 141.
2. For a very comprehensive account of the Four Noble Truths read The Buddha's
Ancient Path, Piyadassi Thera, Buddhist Publication Society. Kandy, Sri Lanka
(Ceylon).
3. Literally "fruit", "sotapatti phale."
4. To train in the path of stream-attainment is more difficult than to train
in the path of arahantship for the reason that in the former case one has to
deal with undeveloped beings, and in the latter case with those who are already
developed, and who are, by virtue of their development, not destined to fall
back.
5. This is another epithet of the Buddha.
24 Discourse on Atanatiya
(atanatiya Sutta)
Thus have I heard:
On one occasion the Blessed One was living on the Vulture's Peak near Rajagaha
(Rajagir).
Then four great kings having placed a guard over the four quarters, with a large
army of Yakkhas, of Gandhabbas, of Kumbhandas, of Nagas; having placed troops;
having placed a barricade of soldiers on four sides, came to the presence of
the Blessed One, when the night was far advanced, illuminating the entire Vulture's
Peak with their surpassing radiance, saluted the Blessed One and sat on one
side. From among the (attendant) Yakkhas, some saluted the Blessed One, and
sat on one side; some exchanged greetings with the Blessed One conversing in
a friendly and courteous manner, and sat on one side; some saluted him with
clasped hands, and sat on one side; some announced their name and lineage, and
sat on one side; some sat on one side in silence.
Then the great King Vessavana (Skt. Vaisravana), who was seated on one side,
said to the Blessed One:
"Venerable Sir (bhante), there are eminent Yakkhas who are not pleased
with the Blessed One, there are also eminent Yakkhas pleased with the Blessed
One. There are Yakkhas of middle rank who are not pleased with the Blessed One,
and there are those who are pleased with the Blessed One. There are Yakkhas
of inferior rank who are not pleased with the Blessed One, and there are those
who are pleased with the Blessed One. The Yakkhas, bhante, as a rule, are not
pleased with the Blessed One. What is the reason for this?"
"Well, the Blessed One teaches the Dhamma to establish abstention from
killing, from stealing, from sexual misconduct, from false speech, and from
liquor that causes intoxication and negligence. To them such teaching is unpleasant
and unpalatable."
"Surely bhante, there are disciples of the Blessed One. They frequent the
remote recesses of forest and woodland wilderness where there is no sound, no
tumult, where breezes are void of human contact, and suitable for man's seclusion
and quiet contemplation. There are eminent Yakkhas who haunt these forests,
who have no faith in the word of the Blessed One.
"Bhante, may the Blessed One learn the Atanata protection so that the displeased
Yakkhas may be pleased, so that the monks and nuns, laymen and laywomen, may
be at ease, guarded, protected and unharmed."
The Blessed One gave consent by his silence. Then the great King Vessavana,
knowing that the Blessed One had consented, recited the Atanatiya protection:
1. "Homage to Vipassi (the Buddha) possessed of the eye (of wisdom) and
splendor. Homage to Sikhi (the Buddha) compassionate towards all beings.
2. "Homage to Vessabhu (the Buddha) free from all defilements and possessed
of ascetic energy. Homage to Kakusanda (the Buddha), the conqueror of (the five-fold)
host of Mara.
3. "Homage to Konagamana (the Buddha) who has shed all defilements, and
had lived the holy life. Homage to Kassapa (the Buddha) who is fully freed from
all defilements.
4. "Homage to Angirasa (the Buddha Gotama), the son of the Sakyas, who
is full of radiance, and who proclaimed the Dhamma that dispels all suffering.
5. "Those in the world, who have extinguished (the flames of passion),
and have perceived through insight (meditation), things as they really are,
they never slander anyone; they are mighty men who are free from fear.
6. "Gotama (the Buddha) dear to gods and men, endowed with knowledge and
virtue, mighty and fearless, all do homage to him (homage be to him).
7-8. "When the resplendent sun -- offspring of Aditi -- with its full orb,
arises, then the night ceases, and it is called the day. The direction from
which the sun rises (is the East). There exists the ocean deep and vast.
9. "This -- a spreading sheet of water -- they know as the ocean. Where
there is East (to the East of Mount Meru) they say that quarter is East.
10. "Custodian of this quarter is a great king named Dhatarattha who has
a retinue of attendants, and is sovereign lord of the Gandhabbas.
11. "Attended by Ghandhabbas he enjoys their song and dance. Many are his
(Datharatta's) sons, all of one name, so have I heard.
12-13. "Eighty and ten and one are they, Inda their name, and mighty are
they. They too, beholding the Buddha -- Kinsman of the sun, mighty and fearless
-- salute him from afar: "Homage to thee, who art unique among mankind;
glory to thee, the noblest among men."
14-15. "As by thy omniscience, thou hast looked on (mankind with a knowing
eye), even the non-humans pay reverence to thee. This we have often heard. We,
therefore, request the Yakkhas to pay homage to Gotama, the Conqueror (the Buddha).
They too say: 'We reverence Gotama, the Conqueror, we reverence Gotama who is
endowed with knowledge and virtue.'"
16-18. "The direction from where the petas (corpses), backbiters, murderers,
the fierce brigands, and the deceitful are removed, is the direction (to the
right of Mount Meru), and is called the quarter of the South. The custodian
of this quarter is a great king named Virulha who has a retinue of attendants,
and is the sovereign lord of Kumbhandas. Attended by the Kumbhandas he enjoys
their song and dance.
19. "Many are his (Virulha's) sons, all of one name, so have I heard. Eighty
and ten and one are they, Inda their names, and mighty are they.
20. "They too, beholding the Buddha -- Kinsman of the sun, mighty and fearless
-- salute him from afar: 'Homage to thee, who art unique among mankind; glory
to thee, the highest among men.'
21-22. "As by thy omniscience, thou hast looked on (mankind with a knowing
eye), even the non-humans pay reverence to thee. This we have often heard. We,
therefore, request the Yakkhas to pay homage to Gotama, the Conqueror (the Buddha).
They too say: 'We reverence, Gotama, the Conqueror, we reverence Gotama who
is endowed with knowledge and virtue.'
23-24. "When the resplendent sun -- offspring of Aditi -- with its full
orb, sets, then the day ceases, and it is called night. The direction where
the sun sets (is the West). There exists the ocean deep and vast.
25. "This -- a spreading sheet of water -- they know as the ocean. Where
there is West (to the West of Mount Meru) they say that quarter is West.
26. "Custodians of this quarter is a great king named Virupakkha who has
a retinue of attendants, and is sovereign lord of the Nagas.
27. "Attended by Nagas he enjoys their song and dance. Many are his (Virupakkha's)
sons, all of one name, so have I heard.
28-29. "Eighty and ten and one are they, Inda their name, and mighty are
they. They too, beholding the Buddha -- Kinsman of the sun, mighty and fearless
-- salute him from afar: 'Homage to thee, who art unique among mankind; glory
to thee, the noblest among men.'
30-31. "As by thy omniscience, thou hast looked on (mankind with a knowing
eye), even the non-humans pay reverence to thee. This we have often heard. We,
therefore, request the Yakkhas to pay homage to Gotama, the Conqueror (the Buddha).
They too say: 'We reverence, Gotama, the Conqueror, we reverence Gotama who
is endowed with knowledge and virtue.'
32. "Where lies delightful Uttarakuru (the Northern continent), where towers
beautiful Mount Meru, there are born men who are selfless and unattached.
33. "They neither sow the seed nor use the plow. Spontaneously grown corn
is there for them to enjoy.
34. "The rice, purged of the red powder and of husk, clean and sweet-scented,
is boiled in golden vessels; it is this that they partake of.
35. "They make of cows a single-seated mount (like mounting on horse, back)
and ride about from place to place.
36-37. "They make use of women and men, girls and boys as vehicles, and
travel from place to place in them.
38. "Mounting on vehicles (on elephants and horses) they (the Yakkhas of
King Vessavana) travel in every direction.
39. "This king who has a retinue of attendants, is possessed of elephants
and horses on which he rides. He also has celestial chariots, palaces, and palanquins.
He has cities well built in the celestial regions.
"Their names are Atanata, Kusinata, Parakusinata, Natapuriya, Parakusitanata.
To the North, the city of Kapilavata, to the South Janogha, and cities named
Navanavati, Ambara-ambaravati and the kingdom of Alakamanda. Happy one (addressing
the Buddha), this Kuvera (another name for Vessavana) has a kingdom named Visna,
therefore, the great king Kuvera is called Vessavana. There are Yakkhas (of
this king) who hold investigations and make them known. They are Tatola, Tattala,
Tatotala, Ojasi, Tejasi, Tatojasi, Suro, Raja (Sura-raja) Arittho, Nemi (Arittha-nemi).
There (in Visana kingdom) lies the lake Dharani whence rain-clouds (drawing
water) pour them forth. And there is also the hall named Bhagalavati where the
Yakkhas assemble.
40. "There (round about the hall) are trees bearing perpetual fruit. (On
these trees) there are multitudes of birds. There also is heard the cry of peacocks
and herons, and the melodious song of kokilas (the Indian cuckoo).
41. "There (near the lake) the cry of the birds, who call 'Live ye! Live
ye!' (jivamjivaka) is heard. The bird Otthavacittaka ('O lift your hearts!'),
the jungle fowls, the crabs and the Pokkharasataka birds roam the woods.
42. "There the cry of the parot, the myna-birds and the dandamanavaka birds
is heard. And Kuvera's lotus-lake ever lies in her beauty in all seasons.
43-44. "That direction (to the North of Mount Meru) is called by people
the quarter of the North. The custodian of this quarter is a great king named
Kuvera who has a retinue of attendants, and is sovereign lord of the Yakkhas.
Attended by the Yakkhas he enjoys their songs and dance.
45. "Many are his (Kuvera's) sons, all of one name, so have I heard. Eighty
and ten and one are they, Inda their names, and mighty are they.
46. "They too, beholding the Buddha, kinsman of the sun, mighty and fearless,
salute him from afar: 'Homage to thee, who art unique among mankind! Glory to
thee, the noblest among men.'
47-48. "As by thy pure omniscience thou hast looked on (mankind); even
the non-humans pay reverence to thee, this we have heard. We, therefore, request
the Yakkhas to pay homage to Gotama, the Conqueror (the Buddha). They, too,
say, 'We reverence Gotama, the Conqueror, we reverence Gotama who is endowed
with knowledge and virtue.'
"Happy One, this is the Atanata protection whereby both the monks and nuns,
laymen and laywomen may live at ease, guarded, protected, and unharmed.
"If any monk or nun, layman or laywoman learns by heart this Atanata protection,
and be word-perfect in repeating it, and if any non-human male or female Yakkha,
youth or maiden Yakkha, Yakkha Minister or any Yakkha, or Yakkha attendant;
male or female Gandhabba... (as before); male or female Kumbhanda... male or
female Naga... were to walk with him or her, or stand or sit or lie down with
him or her with malevolent intent, such a non-human, Happy One, will not obtain
hospitality from any town or township, will not obtain a place to dwell, nor
could live in the Kingdom of Alakamanda. He will not be able to attend the meetings
of the Yakkhas. Further he would not be accepted or given in marriage, he would
be reproached (by casting remarks on his deformed teeth or eyes or any part
of the body), and the non-humans would put an empty bowl over his head and split
it (head) in seven pieces.
"Happy One, there are non-humans who are fierce, violent, given to retaliation;
those non-humans heed neither the (four) great kings, nor their ministers nor
their attendants. They are called rebels against the (four) great kings. Even
as in the kingdom of Magadha, the thieves heed neither the king of Magadha,
nor the ministers, nor their attendants, and are called rebels against the king
of Magadha, so there are non-humans who are fierce... (as before). They are
called rebels against the (four) great kings.
"Happy One, if any non-human -- male or female Yakkha, youth or maiden
Yakkha, yakkha minister or any Yakkha, or Yakkha attendant; male or female Gandhabba...
(as before); male or female Kumbhanda... male or female Naga... were to walk
with a monk or nun, or a layman or laywoman, or stand, or sit, or lie down with
him or her with malevolent intent, then should (the molested one) inform, cry
aloud and shout to those Yakkhas, to the mighty Yakkhas, their commanders and
chief commanders saying: 'This Yakkha is seizing me, takes possession of me,
is harassing me, assailing me, is harming me, harming me intensely and would
not let me go!'
"Who are the Yakkhas, mighty Yakkhas and commanders, and chief commanders
(to whom such appeal should be made)?
49. Inda, Soma, and Varuna,
Bharadvaja, Pajapati,
Candana, Kamasettha too,
Kinnughandu, Nigahandu,
50. Panada, Opamanna too,
Devasata and Matali,
Cittasena and Gandhabba,
Nala, Raja, Janesabha,
51. Satagira, Hemavata,
Punnaka, Karatiya, Gula,
Sivaka, Mucalinda too,
Vessamitta, Yugandhara,
52. Gopala, Suppagedha too,
Hiri, Netti, and Mandiya,
Pañcalacanda, alavaka,
Pajjunna, Sumana, Sumukha, Dadamukkha,
With these Serisakka.
"These are the Yakkhas, mighty Yakkhas, the commanders, the chief commanders
to whom (the molested one) should inform, cry aloud and shout saying: 'This
Yakkha is seizing me, takes possession of me, is harassing me, assailing me,
is harming me, and harming me intensely, and this Yakkha would not let me go!'
"This, Happy One, is the Atanata protection whereby monks and nuns, laymen
and laywomen may live at ease, guarded, protected, and unharmed.
"Happy One, we now take our leave of you; for we have many duties to attend
to (so said the four Great Kings)."
"Great Kings, it is time for your departure" (replied the Buddha).
The four great kings arose from their seats, and saluting the Blessed One, circled
round him on his right side, and there and then vanished. From among the (attendant)
Yakkhas some arose from their seats, and saluted the Blessed One, circled round
him on his right side, and there and then vanished; some exchanged greetings
with the Blessed One conversing in a friendly and courteous manner, and there
and then vanished; some saluted the Blessed One with clasped hands, and there
and then vanished; some announced their name and lineage, and there and then
vanished; some in silence there and then vanished.
When the night had passed the Blessed One addressed the monks: (The Buddha related
to the monks word for word what has been said by the great King Vessavana, see
above.) "Learn by heart, monks, the Atanata protection, constantly make
use of it, bear it in mind. This Atanata protection, monks, pertains to your
welfare, and by virtue of it, monks and nuns, laymen and laywomen may live at
ease, guarded, protected, and unharmed."
This the Blessed One said. Those monks glad at heart rejoiced at the words of
the Blessed One.
Here Ends the Book of Protection
Appendix
Protective Discourse to Angulimala
(Angulimala Paritta)
The Venerable Angulimala while on his rounds for alms in Savatthi saw a woman
in travail. After his meal he approached the Buddha and told him what he had
seen. Thereupon the master taught him this paritta. He then went to the presence
of the suffering sister, sat on a seat separated from her by a screen, and made
this asseveration of the Truth. Instantly she gave birth to the child with great
ease. The efficacy of the Angulimala paritta persists to this day.
This sutta is not included in the "Book of Protection." The words,
uttered by the Buddha by way of protection, and learned by the Venerable Angulimala,
are found in the Angulimala sutta (Majjhima nikaya, sutta no. 86).
The very water that washed the seat of him who recited this paritta has put
an end to all danger. At that very moment this paritta effected a safe delivery
of the infant.
Now we shall recite that very efficacious paritta uttered by the Protector of
the world (Buddha) which holds good for an aeon.[1]
"Since I was born of Aryan birth,[2] O sister, I am not aware of having
intentionally deprived any living being of his life. By this asseveration of
Truth may you be well! May thy unborn child be well!"
Notes
1. Majjhima Comy.
2. i.e., since Angulimala joined the Sangha, the Order.
Invitation to Deities
(Devaradhana)
May devas (deities) of all world systems assemble here, and listen to that sublime
Dhamma of the Great Sage (Buddha) which confers the bliss of heaven and deliverance
(Nibbana).
Good friends, now is time for listening to the Dhamma.
* * *
At the end of the recital of each discourse the reciters bless the listeners
thus:
By the asseveration of this truth may you ever be well.
By the asseveration of this truth may you be free from illness.
By the asseveration of this truth may all blessings be upon you.
By the (protective) power of all Buddhas, Pacceka Buddhas and all Arahants I
secure my (your) protection in every way.
(The preceding stanza is recited at the moment the thread is being tied round
the arm.)
May all misfortunes be warded off, may all ailments cease; may no calamities
befall you; may you live long in peace.
May all blessings be upon you. May all devas (deities) protect you.
By the protective power of all the Buddhas may safety ever be yours.
By the protective power of all the Dhamma may safety ever be yours.
By the protective power of all the Sangha may safety ever be yours.
By the power of this paritta (protection) may you be free from all dangers arising
from malign influences of the planets, demons, and spirits. May thy misfortunes
vanish.
By the power of the Buddha may all evil omens and untoward circumstances, the
ominous cry of birds, the malign conjunctions of the stars, and evil dreams
be rendered nugatory.
By the power of the Dhamma... (as before) be rendered nugatory.
By the power of the Sangha... (as before) be rendered nugatory.
May those beings who suffer be free from suffering.
May those beings who are in fear be free from fear.
May those beings who are in grief be free from grief.
May the rains fall in due season; may there be a rich harvest; may the world
prosper; may the ruler be righteous.
May beings, celestial and terrestrial, Devas and Nagas of mighty power, share
this merit of ours. May they long protect the Dispensation.
May all beings share this merit which we have thus acquired. May it redound
to their happiness.
Let this (merit) accrue to my relatives; may they be well and happy.
From the highest realm of existence to avici hell, whatever beings that are
born -- those with form and the formless ones, those with or without consciousness
-- may they all be free from suffering! May they attain Nibbana!
By the power of the immense merit I have acquired by paying homage to the "Triple
Gem" (the Buddha, Dhamma, Sangha) which is eminently worthy of reverence,
may all dangers cease!
End Notes
ahara, Food or nutriment is of four kinds: 1. ordinary material food (kabalinkarahara);
2. contact (of sense organs with sense objects, phassahara); 3. consciousness
(viññanahara); and 4. mental volition (manasañcetanahara).
See The Four Nutriments of Life by Nyanaponika Thera, Wheel No. 105/106, Buddhist
Publication Society, (BPS) Kandy, Sri Lanka.
Asubha, Non-attractiveness, foulness; (literally non-beautifulness).
Vedana, Feeling or sensation is of three kinds: pleasant, unpleasant, and neutral
feeling.
Pañca-upadanakkhandha, The five aggregates subject to grasping: matter,
feeling or sensation, perceptions, mental (volitional) formations, and consciousness.
Salayatana, The internal six-fold base: the five physical sense organs (eye,
ear, nose, tongue, body, and the mind base (vide Dependent Origination or Paticca
samuppada, by Piyadassi Thera, Wheel No. 15, BPS).
Satta Bojjhanga, Seven Factors of Enlightenment: 1. Mindfulness; 2. Investigation
of the dhamma; 3. Energy; 4. Rapture or happiness; 5. Calm; 6. Concentration;
and 7. Equanimity (vide Seven Factors of Enlightenment, by Piyadassi Thera,
Wheel No. 1, BPS).
The Noble Eightfold Path: see Discourse on the Analysis of the Truths.
The four pairs of persons constitute the four kinds of aryan disciples who have
attained the four paths (or stages) and four fruits of sanctity (magga and phala).
The four stages are: sotapatti ('Stream Entry') where self-illusion, doubt,
and ritualism are ended, sakadagami ('Once-return') where sensuality and ill
will are weakened, anagami ('Non-return') where sensuality and ill will are
ended, and arahattha ('Arahantship') where craving for form, craving for formless
phenomena, conceit, restlessness, and ignorance are ended. (Ten bonds or fetters
(sanyojanas) that bind the mind to the cycle of rebirths are in Pali: sakkaya
ditti, vicikiccha, silabbata-paramasa, kama-raga, vyapada, rupa-raga, arupa-raga,
mana, uddhacca and avijja, respectively. See Maha-parinibbana Sutta, D.16 (http://www.accesstoinsight.org/canon/digha/dn16.html);
Three Cardinal Discourses by Bhikkhu Ñanamoli Thera, Wheel Publ. No.17.)
Navasattavasa, Nine abodes of beings: the abodes where beings such as humans,
animals, devas, ghosts, and brahmas are born, and the realms of the infinity
of space, infifnity of consciousness, of nothiness, and of neither perception
and non-perception (see Minor Readings and Illustrator, by Bhikkha Ñanamoli,
Pali Text Society, London, p.92).
The ten attributes of an Arahant, or Asekha, one who has completed his moral
and spiritual training, i.e., the Consummate One: 1. Right Understanding, 2.
Right Thought, 3. Right Speech, 4. Right Action, 5. Right Livelihood, 6. Right
Effort, 7. Right Mindfulness, 8. Right Concentration, 9. Right Knowledge (Sammañana),
10. Right Deliverance (Samma vimutti) which is the fruit of Arahantship.
Abbreviations
A. Books
All references to Pali texts are to the editions of the PTS.
A: Anguttara-nikaya (number of the volume and page marked against).
D: Digha-nikaya (number of the sutta marked against).
DA: Digha-nikayatthakatha, i.e., Sumangalavilasini.
Khp: Khuddaka-patha.
KhpA: Khuddaka-patha Atthakatha, i.e., Paramatthajotika.
M: Majjhima-nikaya (number of the sutta marked against).
MA: Majjhima-nikayatthakatha, i.e., Papañcasadani.
S: Samyutta-nikaya (number of the volume and page marked against).
Sn: Sutta-nipata.
SnA: Sutta-nipatatthakatha, i.e., Paramatthajotika II.
B. Terms
Comy: Commentary.
Nikaya: A collection of suttas in Pali.
n: Note.
Skt: Sanskrit.
Sutta: A sermon or discourse of the Buddha or his disciples recorded in the
Canonical Texts.
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