Loka Sutta: Discourse on the world

Loka Sutta: Discourse on the world

By Dr. Ari Ubeysekara

Introduction

All of the discourses delivered by the Lord Gautama Buddha, who lived and preached in India during the 6th and 5^th century BC, were grouped into five collections at the first Buddhist council that was held three months after the passing away of the Buddha in 483 BC.

  1. Collection of long discourses (dīgha nikāya)

  2. Collection of middle length discourses (majjhima nikāya)

  3. Collection of connected discourses (samyutta nikāya)

  4. Collection of numerical discourses (anguttara nikāya)

  5. Collection of minor discourses (khuddaka nikāya)

The collection of the connected discourses (samyutta nikāya), consist of the Buddha’s discourses on related topics grouped into five sections called Vaggas. They are named Sagātā Vagga, Nidāna Vagga, Khanda Vagga, Salāyatana Vagga and Mahā Vagga. Each Vagga is further sub-divided into groups called samyuttas, containing a number of discourses on related topics. Each samyutta is again sub-divided into smaller units called vaggas, each containing around ten discourses. Loka sutta is included in the Gahapati vagga, of the Nidāna samyutta of the Nidāna Vagga. (1)

Content of Loka sutta

Thus have I heard.

[All the discourses of the Buddha contained in the five collections were narrated by Venerable Arahant Ānanda from memory at the first Buddhist council that was held three months after the Buddha’s passing away. He was the chief attendant of the Buddha and was known as the “guardian of the Dhamma” due to his excellent skill in remembering the Buddha’s discourses. At the Buddhist council, each discourse was begun by him with the same phrase found at the beginning of this discourse too, “evaṃ me sutaṁ” meaning “Thus have I heard”.]

At one time the Buddha was staying at Sāvatti in the Jeta Grove, Anāthapindika’s monastery.

[At the time that this discourse was delivered, the Buddha was staying at the Jetavana monastery in Sāvatti which was built and donated to the Buddha by the chief benefactor Anāthapindika. It was named Jetavana, as the land on which it was built was bought from a prince named Jeta. Sāvatti was a favourite residence of the Buddha and it is recorded that the Buddha spent twenty five rainy retreats at Sāvatti.]

There, the Buddha addressed the monks,

“Monks”,

“Yes, Venerable Sir”, the monks replied.

Then the Buddha said:

“Monks, I will teach you the origin and the ending of the world. Listen and pay close attention. I will speak.”

“Yes, Venerable Sir”, the monks replied.

Then the Buddha said this:

“And what, monks, is the origin of the world?”

“Monks, dependent on the eye and the forms, eye consciousness arises. The meeting of the three is contact. From contact as a requisite condition, feeling arises. From feeling as a requisite condition, craving arises. From craving as a requisite condition, clinging arises. From clinging as a requisite condition, becoming arises. From becoming as a requisite condition, birth arises. From birth as a requisite condition, ageing, death, sorrow, lamentation, pain, distress, despair arise.”

“This, monks, is the origin of the world.”

“Dependent on the ear and the sounds, ear consciousness arises. The meeting of the three is contact. From contact as a requisite condition, feeling arises. From feeling as a requisite condition, craving arises. From craving as a requisite condition, clinging arises. From clinging as a requisite condition, becoming arises. From becoming as a requisite condition, birth arises. From birth as a requisite condition, ageing, death, sorrow, lamentation, pain, distress, despair arise.”

“This, monks, is the origin of the world.”

“Dependent on the nose and the smells, nose consciousness arises. The meeting of the three is contact. From contact as a requisite condition, feeling arises. From feeling as a requisite condition, craving arises. From craving as a requisite condition, clinging arises. From clinging as a requisite condition, becoming arises. From becoming as a requisite condition, birth arises. From birth as a requisite condition, ageing, death, sorrow, lamentation, pain, distress, despair arise.”

“This, monks, is the origin of the world.”

“Dependent on the tongue and the tastes, tongue consciousness arises. The meeting of the three is contact. From contact as a requisite condition, feeling arises. From feeling as a requisite condition, craving arises. From craving as a requisite condition, clinging arises. From clinging as a requisite condition, becoming arises. From becoming as a requisite condition, birth arises. From birth as a requisite condition, ageing, death, sorrow, lamentation, pain, distress, despair arise.”

“This, monks, is the origin of the world.”

“Dependent on the body and the touches, body consciousness arises. The meeting of the three is contact. From contact as a requisite condition, feeling arises. From feeling as a requisite condition, craving arises. From craving as a requisite condition, clinging arises. From clinging as a requisite condition, becoming arises. From becoming as a requisite condition, birth arises. From birth as a requisite condition, ageing, death, sorrow, lamentation, pain, distress, despair arise.”

“This, monks, is the origin of the world.”

“Dependent on the mind and the mind objects, mind consciousness arises. The meeting of the three is contact. From contact as a requisite condition, feeling arises. From feeling as a requisite condition, craving arises. From craving as a requisite condition, clinging arises. From clinging as a requisite condition, becoming arises. From becoming as a requisite condition, birth arises. From birth as a requisite condition, ageing, death, sorrow, lamentation, pain, distress, despair arise.”

“This, monks, is the origin of the world.”

“And what, monks, is the ending of the world?”

“Monks, dependent on the eye and the forms, eye consciousness arises. The meeting of the three is contact. From contact as a requisite condition, feeling arises. From feeling as a requisite condition, craving arises. But, from the remainderless fading away of that very craving, comes the cessation of clinging. From the cessation of clinging comes the cessation of becoming. From the cessation of becoming, comes the cessation of birth. From the cessation of birth, comes the cessation of ageing, death, sorrow, lamentation, pain, distress, despair.” 

“This, monks, is the ending of the world.”

“Dependent on the ear and the sounds, ear consciousness arises. The meeting of the three is contact. From contact as a requisite condition, feeling arises. From feeling as a requisite condition, craving arises. But, from the remainderless fading away of that very craving, comes the cessation of clinging. From the cessation of clinging comes the cessation of becoming. From the cessation of becoming, comes the cessation of birth. From the cessation of birth, comes the cessation of ageing, death, sorrow, lamentation, pain, distress, despair.”

“This, monks, is the ending of the world.”

“Dependent on the nose and the smells, nose consciousness arises. The meeting of the three is contact. From contact as a requisite condition, feeling arises. From feeling as a requisite condition, craving arises. But, from the remainderless fading away of that very craving, comes the cessation of clinging. From the cessation of clinging comes the cessation of becoming. From the cessation of becoming, comes the cessation of birth. From the cessation of birth, comes the cessation of ageing, death, sorrow, lamentation, pain, distress, despair.” 

“This, monks, is the ending of the world.”

“Dependent on the tongue and the tastes, tongue consciousness arises. The meeting of the three is contact. From contact as a requisite condition, feeling arises. From feeling as a requisite condition, craving arises. But, from the remainderless fading away of that very craving, comes the cessation of clinging. From the cessation of clinging comes the cessation of becoming. From the cessation of becoming, comes the cessation of birth. From the cessation of birth, comes the cessation of ageing, death, sorrow, lamentation, pain, distress, despair.”

“This, monks, is the ending of the world.”

“Dependent on the body and the touches, body consciousness arises. The meeting of the three is contact. From contact as a requisite condition, feeling arises. From feeling as a requisite condition, craving arises. But, from the remainderless fading away of that very craving, comes the cessation of clinging. From the cessation of clinging comes the cessation of becoming. From the cessation of becoming, comes the cessation of birth. From the cessation of birth, comes the cessation of ageing, death, sorrow, lamentation, pain, distress, despair.”

“This, monks, is the ending of the world.”

“Dependent on the mind and the mind objects, mind consciousness arises. The meeting of the three is contact. From contact as a requisite condition, feeling arises. From feeling as a requisite condition, craving arises. But, from the remainderless fading away of that very craving, comes the cessation of clinging. From the cessation of clinging comes the cessation of becoming. From the cessation of becoming, comes the cessation of birth. From the cessation of birth, comes the cessation of ageing, death, sorrow, lamentation, pain, distress, despair.”

“This, monks, is the ending of the world.”

In the Loka sutta, describing the origin of the world, the Buddha has described the arising of suffering in relation to the six internal sense bases and their respective sense objects based on the formula of Dependent Origination (paticca samuppāda). Dependent Origination consisting of twelve conditioned and conditioning factors explains how the physical and mental phenomena in the universe arise due to the presence of other causes and conditions and cease to exist when those causes and conditions change or cease to exist. It also explains the mechanism of the cycle of birth and death (samsāra), and the arising and cessation of suffering. The twelve factors are: Ignorance (avijjā), fabrications (sankhāra), consciousness (viññāna), name and form (nāma-rūpa), six sense bases (salāyatana), contact (phassa), feeling (vedanā), craving (tanhā), clinging (upādāna), becoming (bhava), birth (jāti) and ageing, death etc. (jarā-marana etc.). (2)

When an internal sense base receives an external sense object, there is awareness (viññāna) and the three of them constitute sense impression or contact (phassa). From contact arises feeling (vedanā) which can be pleasant (sukha vedanā), unpleasant (dukkha vedanā) or neutral (upekhā vedanā). Through ignorance, when one reacts to feeling with craving (tanhā), then through clinging (upādāna), becoming (bhava), and birth (jāti), there is the arising of suffering in the form of ageing, death, sorrow, lamentation, pain, distress and despair. When one does not react to feeling with craving through wisdom, then there is cessation of clinging, becoming and birth. That is the cessation of all suffering.

References

1. Bhikkhu Bodhi 1999, Loka Sutta, The Connected Discourses of the Buddha, A Translation of the Samyutta Nikāya, Wisdom Publications.
2. Piyadassi Thera, 2008, Dependent Origination (paticca samuppāda), Wheel Publication No:15, Buddhist Publication society, Kandy, Sri Lanka.

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Anicca Saññā Sutta: Discourse on perception of impermanence

Anicca Saññā Sutta: Discourse on perception of impermanence

By Dr. Ari Ubeysekara

Introduction

Lord Gautama Buddha who lived and preached in India during the 6^th and 5^th century BC, delivered a vast number of discourses during the ministry of forty five years from enlightenment to passing away at the age of eighty years. Those discourses have been divided into five collections.

1. Collection of long discourses (dīgha nikāya)
2. Collection of middle length discourses (majjhima nikāya)
3. Collection of connected discourses (samyutta nikāya)
4. Collection of numerical discourses (anguttara nikāya)
5. Collection of minor discourses (khuddaka nikāya)

The collection of the connected discourses (samyutta nikāya), consist of the Buddha’s discourses on related topics grouped into five sections called Vaggas. They are named Sagātā Vagga, Nidāna Vagga, Khanda Vagga, Salāyatana Vagga and Mahā Vagga. Each Vagga is further sub-divided into groups called samyuttas, containing a number of discourses on related topics. Each samyutta is again sub-divided into smaller units called vaggas, each containing around ten discourses. Anicca Saññā sutta is included in the Puppha vagga, of the Khanda samyutta of the Khanda Vagga. (1)

Content of Anicca Saññā sutta

Thus have I heard.

[All the discourses of the Buddha contained in the five collections were narrated by Venerable Arahant Ānanda from memory at the first Buddhist council that was held three months after the Buddha’s passing away. He was the chief attendant of the Buddha and was known as the “guardian of the Dhamma” due to his excellent skill in remembering the Buddha’s discourses. At the Buddhist council, each discourse was begun by him with the same phrase found at the beginning of this discourse too, “evaṁ me sutaṁ” meaning “Thus have I heard”.]

At one time the Buddha was staying at Sāvatti in the Jeta Grove, Anāthapindika’s monastery.

[At the time that this discourse was delivered, the Buddha was staying at the Jetavana monastery in Sāvatti. It was named Jetavana, as the land on which it was built was bought from a prince named Jeta. Sāvatti was a favourite residence of the Buddha and it is recorded that the Buddha spent twenty five rainy retreats at Sāvatti.]

There, the Buddha addressed the monks,

“Monks”,

“Yes, Venerable Sir”, the monks replied.

Then the Buddha said:

“Monks, when the perception of impermanence is cultivated and well developed, it eradicates all desire for sensual pleasures completely, it eradicates all desire for form completely, it eradicates all desire for existence completely, it eradicates all ignorance completely, it eradicates the conceit ‘I am’.”

“Monks, just as in the autumn, a farmer ploughing with a ploughshare, cuts through all  networks of roots as he ploughs, in the same way, when the perception of impermanence is cultivated and well developed, it eradicates all desire for sensual pleasures completely, it eradicates all desire for form completely, it eradicates all desire for existence completely, it eradicates all ignorance completely, it eradicates the conceit ‘I am’.”

“Monks, just as a reed-cutter will cut down some reeds, grab them at the top, shake them down, shake them about, and thresh them about, in the same way, when the perception of impermanence is cultivated and well developed, it eradicates all desire for sensual pleasures completely, it eradicates all desire for form completely, it eradicates all desire for existence completely, it eradicates all ignorance completely, it eradicates the conceit ‘I am’.”

“Monks, just as when the stalk of a bunch of mangoes has been cut, all the mangoes attached to that stalk will go along with it, in the same way, when the perception of impermanence is cultivated and well developed, it eradicates all desire for sensual pleasures completely, it eradicates all desire for form completely, it eradicates all desire for existence completely, it eradicates all ignorance completely, it eradicates the conceit ‘I am’.”

“Monks, just as all the rafters of a house with a peaked roof lean to the peak, slope towards the peak, converge upon the peak, and the peak is said to be the foremost of them all, in the same way, when the perception of impermanence is cultivated and well developed, it eradicates all desire for sensual pleasures completely, it eradicates all desire for form completely, it eradicates all desire for existence completely, it eradicates all ignorance completely, it eradicates the conceit ‘I am’.”

“Monks, just as among all fragrant roots, black aloe root is said to be the foremost, in the same way, when the perception of impermanence is cultivated and well developed, it eradicates all desire for sensual pleasures completely, it eradicates all desire for form completely, it eradicates all desire for existence completely, it eradicates all ignorance completely, it eradicates the conceit ‘I am’.”

“Monks, just as among all fragrant heartwoods, red sandalwood is said to be the foremost, in the same way, when the perception of impermanence is cultivated and well developed, it eradicates all desire for sensual pleasures completely, it eradicates all desire for form completely, it eradicates all desire for existence completely, it eradicates all ignorance completely, it eradicates the conceit ‘I am’.”

“Monks, just as among all fragrant flowers, jasmine is said to be the foremost, in the same way, when the perception of impermanence is cultivated and well developed, it eradicates all desire for sensual pleasures completely, it eradicates all desire for form completely, it eradicates all desire for existence completely, it eradicates all ignorance completely, it eradicates the conceit ‘I am’.”

“Monks, just as all ordinary princes fall subject to a wheel-turning monarch, and the wheel-turning monarch is said to be the foremost, in the same way, when the perception of impermanence is cultivated and well developed, it eradicates all desire for sensual pleasures completely, it eradicates all desire for form completely, it eradicates all desire for existence completely, it eradicates all ignorance completely, it eradicates the conceit ‘I am’.”

“Monks, just as the radiance of all the stars is not worth a sixteenth part of the moon’s radiance, and the radiance of the moon is said to be the foremost, in the same way, when the perception of impermanence is cultivated and well developed, it eradicates all desire for sensual pleasures completely, it eradicates all desire for form completely, it eradicates all desire for existence completely, it eradicates all ignorance completely, it eradicates the conceit ‘I am’.”

“Monks, just as in the autumn, when the sky is clear and cloudless, the sun rises and dispels all darkness from the sky as it shines, beams and radiates, in the same way, when the perception of impermanence is cultivated and well developed, it eradicates all desire for sensual pleasures completely, it eradicates all desire for form completely, it eradicates all desire for existence completely, it eradicates all ignorance completely, it eradicates the conceit ‘I am’.”

“And how, monks, is the perception of impermanence is cultivated and well developed, so that it eradicates all desire for sensual pleasures completely, it eradicates all desire for form completely, it eradicates all desire for existence completely, it eradicates all ignorance completely, it eradicates the conceit ‘I am’.”

“Such is form; such is the arising of form; such is the ending of form. Such is feeling; such is the arising of feeling; such is the ending of feeling. Such is perception; such is the arising of perception; such is the ending of perception. Such are mental formations; such is the arising of mental formations; such is the ending of mental formations. Such is consciousness; such is the arising of consciousness; such is the ending of consciousness.”

[The Buddha states here that in order to develop the perception of impermanence, one has to understand the five aggregates of clinging (pancha-upādānakkhanda), their arising and their ending. The five aggregates of clinging are: Form (rūpa), feeling (vedanā), perception (saññā), mental formations (sankhāra) and consciousness (viññāna). According to Buddha’s teaching, these five aggregates together constitute the Psycho-physical complex or mind and matter (nāma-rūpa) described as a being or personality. The first aggregate of form represents the material aspect while the other four aggregates represent a variety of mental actions. They arise due to physical and mental antecedent conditions only to cease instantly and are in a constant state of flux with no stable or permanent entity. They constantly arise and cease, so they are impermanent (anicca), and because they are impermanent they are suffering (dukkha) and lack any stable entity or self (anatta). One has no ownership or control over them and when one identifies with them as “I” or “me”, it can only lead to suffering (dukkha) due to their very transient nature.] (2)

“Monks, this is how when perception of impermanence is cultivated and well developed, it eradicates all desire for sensual pleasures completely, it eradicates all desire for form completely, it eradicates all desire for existence completely, it eradicates all ignorance completely, it eradicates the conceit ‘I am’.”

In the Anicca Saññā sutta, the Buddha has used ten parables to emphasise the significance of developing the perception of impermanence (anicca saññā) in the spiritual journey towards liberation from suffering. In several of the discourses, the Buddha and the Buddha’s main disciples have used similes and parables to explain deep and difficult to understand aspects of the Buddha’s teaching. It was because some disciples may find it easier to understand them through similes and parables than when they are stated directly. The ten parables used in this discourse are: A ploughman, a reed cutter, a bunch of mangoes, a peaked roof, black aloe root, red sandalwood, jasmine flower, wheel-turning monarch, the moon and the sun, all of them being foremost among their own kind.

The Buddha has stated in this discourse that by cultivating (bhāvitā) perception of impermanence and developing it  well (bahulī katā), a disciple can completely eradicate desire for sensual pleasures, desire for form, desire for existence, ignorance and the conceit “I am”. That in effect means it can be the basis for eradicating all of the ten fetters (dasa samyojanā) that bind the sentient beings to the cycle of birth and death (samsāra). The ten fetters are: Self-identity view (sakkāya ditthi), sceptical doubt (vicikiccā), attachment to mere rites and rituals (sīlabbata parāmāsa), sensual desire (kāma raga), ill-will (patigha), desire to be born in fine material worlds (rūpa rāga), desire to be born in formless worlds (arūpa rāga), conceit (māna), restlessness (uddacca) and ignorance (avijjā). (3)

According to Buddhist teaching, one who attains the first supra mundane stage of Stream Enterer (Sotāpanna) with the eradication of the first three fetters, has already developed the perception of impermanence to some extent. As this discourse also indicates, a Stream Enterer needs to continue to further develop perception of impermanence to eradicate the remaining fetters and gain enlightenment. One who has attained the third supra mundane stage of Non-Returner (Anāgāmi), has eradicated sensual desire and by eradicating desire for any existence, conceit “I am” and ignorance, one will attain enlightenment and the final stage of Arahant.

References

1. Bhikkhu Bodhi 1999, Anicca Saññā sutta, The Connected Discourses of the Buddha, A Translation of the Samyutta Nikāya, Wisdom Publications.
2. Bhikkhu Bodhi 1999, Anatta Lakkhana sutta, The Connected Discourses of the Buddha, A Translation of the Samyutta Nikāya, Wisdom Publications.
3. Bhikkhu Bodhi 2012, Dasa Samyojanā sutta , The Numerical Discourses of the Buddha, Anguttara Nikāya, Wisdom Publications.

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Pārileyya Sutta: Discourse at the Pārileyya forest

Pārileyya Sutta: Discourse at the Pārileyya forest

By Dr. Ari Ubeysekara

Introduction

All of the discourses delivered by the Lord Gautama Buddha, who lived and preached in India during the 6th and 5^th century BC, were grouped into five collections at the first Buddhist council that was held three months after the passing away of the Buddha in 483 BC.

  1. Collection of long discourses (dīgha nikāya)

  2. Collection of middle length discourses (majjhima nikāya)

  3. Collection of connected discourses (samyutta nikāya)

  4. Collection of numerical discourses (anguttara nikāya)

  5. Collection of minor discourses (khuddaka nikāya)

The collection of the connected discourses (samyutta nikāya), consist of the Buddha’s discourses on related topics grouped into five sections called Vaggas. They are named Sagātā Vagga, Nidāna Vagga, Khanda Vagga, Salāyatana Vagga and Mahā Vagga. Each Vagga is further sub-divided into groups called samyuttas, containing a number of discourses on related topics. Each samyutta is again sub-divided into smaller units called vaggas, each containing around ten discourses. Pārileyya sutta is included in the Khajjaniya vagga, of the Khanda samyutta of the Khanda Vagga. (1)

Content of Pārileyya sutta

Thus have I heard.

[All the discourses of the Buddha contained in the five collections were narrated by Venerable Arahant Ānanda from memory at the first Buddhist council that was held three months after the Buddha’s passing away. He was the chief attendant of the Buddha and was known as the “guardian of the Dhamma” due to his excellent skill in remembering the Buddha’s discourse. At the Buddhist council, each discourse was begun by him with the same phrase found at the beginning of this discourse too, “evaṁ me sutaṁ” meaning “Thus have I heard”.]

At one time the Buddha was staying near Kosambi at Ghosita’s Monastery.

[Kosambi was an important city in ancient India. It was the capital of the Vatsa kingdom. The monastery named Ghosita’s monastery was built and donated by a wealthy citizen of Kosambi named Ghosita. The Buddha has visited the city of Kosambi on several occasions and spent the ninth rainy season at the Ghosita’s monastery.]

Then, in the morning, the Buddha, having put on His robes and taking the bowl and the outer robe, went to Kosambi for alms. Having gone for alms in Kosambi, after the meal, the Buddha set His lodging in order, took His bowl and the robe, and without informing any of the personal attendants or the community of monks, set out wandering alone without any companion.

Then, not long after the Buddha has left, a certain monk approached Venerable Ānanda and said to him: “Friend Ānanda, the Blessed One has set His lodging in order, taken His bowl and the robe, and without informing any of the personal attendants or the community of monks, set out wandering alone without any companion.”

“Friend, whenever the Blessed One sets His lodging in order, takes His bowl and the robe, and without informing any of the personal attendants or the community of monks, sets out wandering alone without any companion, He wishes to live alone. He is not to be followed by anyone at such times.”

Then, the Buddha, wandering by stages, arrived in Pārileyya. There, the Buddha stayed at the foot of an auspicious Sal tree.

[It is known that the Buddha valued physical seclusion (kāya viveka) and used to go for a solitary retreat whenever possible, informing the monks that only the monk bringing the Buddha’s food should visit the Buddha. It is recorded in the Buddhist scriptures that there had been some disputes and quarrels among two groups of monks at the Ghosita’s monastery regarding a possible breach of a disciplinary rule by a particular monk. They did not heed to the Buddha’s advice to stop quarrelling and hence the Buddha has left the monastery to go and spend the 10^th rains retreat in the Pārileyya forest.]

Then a large number of monks went to Venerable Ānanda and on arrival exchanged greetings with him. After an exchange of friendly courtesies and greetings, they sat to one side. As they were sitting to one side, they said to Venerable Ānanda: “Friend Ānanda, it has been a long time since we heard a Dhamma talk in the presence of the Blessed One. We like to hear a Dhamma talk in the presence of the Blessed One.”

[Venerable Ānanda was a cousin of the Buddha and ordained as a monk in the second year following the Buddha’s enlightenment. He attained the first supra mundane stage of Stream Enterer (Sotāpanna) soon after his ordination, but did not attain enlightenment until after the passing away of the Buddha. Twenty years after the Buddha’s enlightenment, he was appointed as the chief attendant of the Buddha which he served until the Buddha’s passing away.]

Then Venerable Ānanda went with those monks to where the Buddha was staying in Pārileyya, at the foot of an auspicious Sal tree. On arrival, they paid homage to the Buddha and sat to one side. As they were sitting there, the Buddha instructed, inspired, roused and gladdened those monks with a Dhamma talk. Now at that time, a reflection arose in the mind of a certain monk, thus: “How should one know, how should one see, so that there is immediate destruction of the fermentations?”

The Buddha, perceiving with His own mind the reflection in the mind of that monk, said to the Monks: “Monks, I have analysed and taught you this Dhamma: the four foundations of mindfulness, the four right efforts, the four bases of mental power, the five spiritual faculties, the five spiritual powers, the seven factors of enlightenment, and the Noble Eight-fold Path.”

[These 37 requisites of enlightenment, also known as 37 limbs of awakening (Bodhipakkhiya dhamma) described under seven different groups, are believed to be the essence of the entirety of the Buddha’s teaching in relation to the final goal of attaining enlightenment, or the liberation from all suffering. The seven groups are: Four foundations of mindfulness (satara satipatthāna), four right efforts (satara sammappadāna), four bases of mental power (satara iddhipāda), five spiritual faculties (pancha indriya), five spiritual powers (pancha bala), seven factors of enlightenment (satta bhojjanga) and the Noble Eight-fold Path (ariya atthangika magga).] (2)

“And yet, monks, with regard to the Dhamma that I have analysed and taught you, a reflection arose in the mind of a certain monk, thus: ‘How should one know, how should one see, so that there is immediate destruction of the fermentations?’ And how, monks, should one know, how should one see, so that there is immediate destruction of the fermentations?”

“Here, monks, an uninstructed ordinary person who has no regard for the noble ones; who is not skilled or disciplined in their Dhamma; who has no regard for men of integrity,  and is not skilled or disciplined in their Dhamma, assumes form to be the self. That assumption, monks,  is a fabrication. That fabrication, what is the cause, what is the origination, from what is it born and produced? When an uninstructed ordinary person is touched by a feeling born of contact with ignorance, craving arises and from that fabrication is born.”

“And that fabrication is impermanent, conditioned and dependently arisen; that craving is impermanent, conditioned and dependently arisen; that feeling is impermanent, conditioned and dependently arisen; that contact is impermanent, conditioned and dependently arisen; that ignorance is impermanent, conditioned and dependently arisen. When one knows and sees thus, monks, there is the immediate destruction of the fermentations.”

“He might not assume form to be the self, but assumes the self as possessing form. That assumption, monks,  is a fabrication. That fabrication, what is the cause, what is the origination, from what is it born and produced? When an uninstructed ordinary person is touched by a feeling born of contact with ignorance, craving arises and from that fabrication is born.”

“And that fabrication is impermanent, conditioned and dependently arisen; that craving is impermanent, conditioned and dependently arisen; that feeling is impermanent, conditioned and dependently arisen; that contact is impermanent, conditioned and dependently arisen; that ignorance is impermanent, conditioned and dependently arisen. When one knows and sees thus, monks, there is the immediate destruction of the fermentations.”

“He might not assume form to be the self; he might not assume the self as possessing form; but he assumes form as in the self. That assumption, monks,  is a fabrication. That fabrication, what is the cause, what is the origination, from what is it born and produced? When an uninstructed ordinary person is touched by a feeling born of contact with ignorance, craving arises and from that fabrication is born.”

“And that fabrication is impermanent, conditioned and dependently arisen; that craving is impermanent, conditioned and dependently arisen; that feeling is impermanent, conditioned and dependently arisen; that contact is impermanent, conditioned and dependently arisen; that ignorance is impermanent, conditioned and dependently arisen. When one knows and sees thus, monks, there is the immediate destruction of the fermentations.”

“He might not assume form to be the self; he might not assume the self as possessing form; he might not assume form as in the self; but he assumes the self as in form. That assumption, monks,  is a fabrication. That fabrication, what is the cause, what is the origination, from what is it born and produced? When an uninstructed ordinary person is touched by a feeling born of contact with ignorance, craving arises and from that fabrication is born.”

“And that fabrication is impermanent, conditioned and dependently arisen; that craving is impermanent, conditioned and dependently arisen; that feeling is impermanent, conditioned and dependently arisen; that contact is impermanent, conditioned and dependently arisen; that ignorance is impermanent, conditioned and dependently arisen. When one knows and sees thus, monks, there is the immediate destruction of the fermentations.”

“He might not assume form to be the self; he might not assume the self as possessing form; he might not assume form as in the self; he might not assume the self as in form; but he assumes  feeling to be the self; he assumes self as possessing feeling; he assumes feeling as in the self; self as in feeling. And he assumes perception to be the self; he assumes self as possessing perception; he assumes perception as in the self; self as in perception. He assumes formations to be the self; he assumes self as possessing formations; he assumes formations as in the self; self as in formations. He assumes consciousness to be the self; he assumes self as possessing consciousness; he assumes consciousness as in the self; self as in consciousness.”

“That assumption, monks, is a fabrication. That fabrication, what is the cause, what is the origination, from what is it born and produced? When an uninstructed ordinary person is touched by a feeling born of contact with ignorance, craving arises and from that fabrication is born.”

“And that fabrication is impermanent, conditioned and dependently arisen; that craving is impermanent, conditioned and dependently arisen; that feeling is impermanent, conditioned and dependently arisen; that contact is impermanent, conditioned and dependently arisen; that ignorance is impermanent, conditioned and dependently arisen. When one knows and sees thus, monks, there is the immediate destruction of the fermentations.”

[The Buddha has described the self-identity view (sakkāya ditthi) which is a wrong view in relation to the five aggregates of clinging (pancha-upādānakkhanda): Form (rūpa), feeling (vedanā), perception (saññā), mental formations (sankhāra) and consciousness (viññāna). For each one of the five aggregates of clinging, self-identity view can develop in four different ways. For example, with regard to form it could happen in these four ways: Assuming form to be the self; assuming self as possessing form; assuming form as in the self; and assuming self as in form.] (3)

“He might not assume form as the self; he might not assume feeling as the self; he might not assume perception as the self; he might not assume formations as the self; he might not assume consciousness as the self. But he might have a view such as this: ‘This self is the same as the world. After death, I shall be permanent, stable, eternal, not subject to change. This eternalist view, monks, is a fabrication.”

[During the time of the Buddha, there were religious practitioners in India, who believed in the theory of eternalism (sāssatavāda). They believed that there was a permanent and enduring entity, a metaphysical self, called the “ātman” or soul which after the death of the physical body will transmigrate from existence to existence until it reunites with Brahma, the Creator.]

“That fabrication, what is the cause, what is the origination, from what is it born and produced? When an uninstructed ordinary person is touched by a feeling born of contact with ignorance, craving arises and from that fabrication is born.”

“And that fabrication is impermanent, conditioned and dependently arisen; that craving is impermanent, conditioned and dependently arisen; that feeling is impermanent, conditioned and dependently arisen; that contact is impermanent, conditioned and dependently arisen; that ignorance is impermanent, conditioned and dependently arisen. When one knows and sees thus, monks, there is the immediate destruction of the fermentations.”

“He might not assume form as the self; he might not assume feeling as the self; he might not assume perception as the self; he might not assume formations as the self; he might not assume consciousness as the self; he might not have a view such as this: ‘This self is the same as the world. After death, I shall be permanent, stable, eternal, not subject to change’. But he might have a view such as this: ‘I might not be; and there might not be mine; I will not be; and there will not be mine’. This annihilationist view, monks, is a fabrication.”

[Another theory that was predominant among some of the religious practitioners in India was the theory of annihilationism, nihilism or materialism (ucchedavāda). They believed that the body and the soul will both annihilate at the time of death with nothing remaining.]

“That fabrication, what is the cause, what is the origination, from what is it born and produced? When an uninstructed ordinary person is touched by a feeling born of contact with ignorance, craving arises and from that fabrication is born.”

“And that fabrication is impermanent, conditioned and dependently arisen; that craving is impermanent, conditioned and dependently arisen; that feeling is impermanent, conditioned and dependently arisen; that contact is impermanent, conditioned and dependently arisen; that ignorance is impermanent, conditioned and dependently arisen. When one knows and sees thus, monks, there is the immediate destruction of the fermentations.”

“He might not assume form as the self; he might not assume feeling as the self; he might not assume perception as the self; he might not assume formations as the self; he might not assume consciousness as the self; he might not have a view such as this: ‘This self is the same as the world. After death, I shall be permanent, stable, eternal, not subject to change’; he might not have a view such as this: ‘I might not be; and there might not be mine; I will not be; and there will not be mine’. But he might be doubtful, uncertain, indecisive with regard to the true Dhamma. This doubt, uncertainty, indecision with regard to the true Dhamma, monks, is a fabrication.”

[In the Abhidhamma (Buddha’s higher teaching), eight types of doubt (vicikiccā) have been described: Doubt about the Buddha, doubt about the Dhamma (Buddha’s doctrine), doubt about the Sangha (Community of Monastics, liberated or on the path of liberation), doubt about the spiritual training required (sīla, samādhi, paññā), doubt about the past, doubt about the future, doubt about both the past and the future and doubt about conditionality or Dependent Origination (paticca samuppāda).]

“That fabrication, what is the cause, what is the origination, from what is it born and produced? When an uninstructed ordinary person is touched by a feeling born of contact with ignorance, craving arises and from that fabrication is born.”

“And that fabrication is impermanent, conditioned and dependently arisen; that craving is impermanent, conditioned and dependently arisen; that feeling is impermanent, conditioned and dependently arisen; that contact is impermanent, conditioned and dependently arisen; that ignorance is impermanent, conditioned and dependently arisen. When one knows and sees thus, monks, there is the immediate destruction of the fermentations.”

Pārileyya sutta is so named as it is a discourse delivered by the Buddha to a group of monks while staying at the Pārileyya forest. Having noticed a doubt in the mind of a monk as to how the Buddha’s teaching should be known and seen in order to eradicate the mental defilements called fermentations (āsava), the Buddha first stated the thirty seven requisites of enlightenment (Bodhipakkhiya dhamma) that the Buddha has taught as the Buddhist path of liberation. Then the Buddha has described how various fabrications (sankhāra) develop in the mind of the un-instructed ordinary person. The fabrications that the Buddha has described in the discourse are:  Self-identity view (sakkāya ditthi) with regard to the five aggregates of clinging, eternalist view (sāssatavāda), nihilistic view (ucchedavāda) and doubt (vicikiccā) about the teaching itself. According to the Buddha’s teaching, these fabrications develop as a result of craving following a feeling born of contact with ignorance. When on reflection, one knows and sees fabrication, craving, feeling, contact and  ignorance as impermanent, conditioned and dependently arisen, there is the immediate destruction of the fermentations.

References

1. Bhikkhu Bodhi 1999, Pārileyya sutta, The Connected Discourses of the Buddha, A Translation of the Samyutta Nikāya, Wisdom Publications.
2. Ven. Ladi Sayadaw 1971, The Requisites of Enlightenment: Bodhipakkhiya Dipāni, Book Publication BP412S, Buddhist Publication Society, Kandy, Sri Lanka.
3. Bodhi 1999, Anatta-lakkhana Sutta, The Connected Discourses of the Buddha, A Translation of the Samyutta Nikāya, Wisdom Publications.

                                                            End.

Talking much about the teaching does not mean one is versed

Talking much about the teaching does not mean one is versed

Dhammapada verse 259

By Dr. Ari Ubeysekara

Introduction

Lord Gautama Buddha lived and preached in India during the sixth and fifth centuries BC. Throughout the ministry of forty five years from enlightenment at the age of thirty five to passing away at the age of eighty, Lord Gautama Buddha, through compassion for other beings, travelled from place to place mainly in North Eastern India, teaching the path out of suffering to a diverse range of people. Since the first Buddhist council that was held three months after the passing away of the Buddha, the Buddha’s teachings were categorised into the now well-known Pāli Canon consisting of the three baskets. The teaching of the Gautama Buddha which is believed to consist of around 84,000 items is contained in the three baskets (tripitaka).

1. Basket of the disciplinary rules for the monastic community (vinaya pitaka)
2. Basket of the discourses (sutta pitaka)
3. Basket of the Buddha’s higher teaching (abhidhamma pitaka)

The basket of the discourses (sutta pitaka) consists of:

1. Collection of long discourses (dīgha nikāya)
2. Collection of middle length discourses (majjhima nikāya)
3. Collection of connected discourses (samyutta nikāya)
4. Collection of numerical discourses (anguttara nikāya)
5. Collection of minor discourses (khuddaka nikāya)

Collection of minor discourses (khuddaka nikāya) consist of 15 divisions of a variety of small discourses and others. The second division is the Dhammapada, the other divisions being Khuddaka pātha, udāna, itivuttaka, sutta nipātha, vimānavatthu, petavatthu, thera-gāthā, theri-gāthā, jātaka stories, niddesa, patisambhidā magga, apadāna, Buddhavamsa and cariya pitaka.

The Pāli word “Dhamma” seems to have several meanings such as the natural law, natural phenomena, objects of the mind, religious doctrines and specifically the Lord Gautama Buddha’s teachings. The word “Pada” means path, step, word or the foot. So, the word Dhammapada has been described as the “Path of Righteousness”. The Dhammapada containing a collection of the sayings of the Buddha in verse form, is one of the best known books in Buddhism familiar to almost all of the practising Buddhist disciples universally as well as to others who study the teachings of the Buddha.

Dhammapada contains 423 verses said by the Buddha in different contexts. Most of the verses have been taken from the discourses of the Buddha. It has been noted that more than two thirds of the verses are taken from the discourses contained in the two collections of the Buddha’s discourses known as the Samyutta Nikāya and Anguttara Nikāya. The 423 verses are divided into 26 chapters or vaggas each with a particular heading. The nineteenth chapter is named “Dhammattha vagga” meaning the chapter on “The righteous”, which contains 17 verses said by the Buddha. The back ground story of the 259^th verse, which is the fourth verse of the Dhammattha vagga is about an Arahant monk in the days of the Buddha, who knew only one verse of the teaching by heart but had fully comprehended the teaching.

Background story of verse 259

At one time the Buddha was staying at the Jetavana monastery in Sāvatti which was donated to the Buddha by the chief benefactor Anāthapindika. At that time, a certain monk who had gained enlightenment as an Arahant lived in a nearby small forest. He was able to recite only one verse of an inspired utterance (udana) and hence he was known as Ekudana, one who could recite only one verse of an Udana. But he has fully comprehended the meaning of that single verse through which he had become an Arahant. On significant religious days, he would encourage his congregation to listen to the teaching and he would recite the single verse he knew to the audience. When he completes the recitation of that single verse, the guardian deities of the forest who had assembled to listen to his preaching, would applaud him and praise him for his recitation.

[An Arahant is a fully enlightened disciple of the Buddha. When a disciple cultivates the Noble Eight-fold Path which is the Buddhist path of liberation from suffering with diligence, one will sooner or later gain full enlightenment or Nibbana passing through four progressive stages of spiritual development.

1. Stream Enterer (sotapanna)
2. Once Returner (sakadagami)
3. Non-Returner (anagami)
4. Arahant (arahant)]

On a particular day of religious significance, two monks who were learned and well versed in the Buddha’s teaching, arrived at the small forest where this monk was residing. They were accompanied by five hundred monks. Ekudana monk invited the two learned monks to preach the Buddha’s teaching to his congregation. They questioned whether there were many people in this out of the way small forest who wanted to listen to the Buddha’s teaching. He said there were many people who liked to listen to the Buddha’s teaching including the guardian deities of the forest who would always applaud and praise him after listening to his recitation.

The two learned monks agreed and took turns to preach the Buddha’s teaching to the assembled congregation including the guardian deities of the forest. But at the end of their discourses, the guardian deities of the forest did not applaud them or praise them and they were surprised as to why the guardian deities did not applaud or praise them. They had doubts about Ekudana monk’s statement about the guardian deities applauding and praising him after his recitations. However, Ekudana monk reiterated that each time he gave a recitation, the guardian deities did applaud and praise him. The two learned monks then asked Ekudana monk to give a discourse to the assembled congregation to check whether what he said was true. Ekudana monk, held his fan in front of him and recited the single verse that he always recites when he gives a discourse to his congregation. When he finished reciting the single verse, the assembled guardian deities applauded him and praised him as usual. The five hundred monks who had arrived with the two learned monks and had witnessed what happened, complained that the guardian deities of the forest had been partial by applauding and praising Ekudana monk, but not applauding or praising the two learned monks.

When the five hundred monks returned to the Jetavana monastery where the Buddha was residing,  they went to the Buddha and reported what they had witnessed during the detailed discourses given by the two learned monks and the discourse consisting of a single verse given by Ekudana monk. In response, the Buddha said to them:

“Monks, I do not say that a monk who has learnt much and talks much about the teaching is one who is versed in the teaching.”

“One who has learnt very little and knows only a single verse from the teaching, but has fully comprehended the four Noble Truths, and is ever mindful is the one who is truly versed in the teaching.”

[The four Noble Truths that the Buddha realised during the process of enlightenment and then preached to the world are:

1. Truth of suffering (dukkha sacca)
2. Truth of the origin of suffering (samudaya sacca)
3. Truth of the cessation of suffering (nirodha sacca)
4. Truth of the path leading to the cessation of suffering (magga sacca)]

Then the Buddha recited the following verse which is recorded as the 259^th verse of the Dhammapada.

“Na tāvatā dhammadharo – yāvatā bahu bhāsati,

  yo ca appampi sutvāna – dhammaṁ kāyena passati,

  sa ve dhammadharo hoti – yo dhammaṁ nappamajjati.”

“One who talks much, is not one versed in the teaching on that account,

  one who hears only a little, but comprehends the teaching,

  and is not unmindful is indeed, one versed in the teaching.”

References

1. https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=259

                                           End.

Kinsukopama Sutta: Discourse on simile of the coral tree

Kinsukopama Sutta: Discourse on simile of the coral tree

By Dr. Ari Ubeysekara

Introduction

All of the discourses delivered by the Lord Gautama Buddha, who lived and preached in India during the 6^th and 5^th century BC, were grouped into five collections at the first Buddhist council that was held three months after the passing away of the Buddha in 483 BC.

1. Collection of long discourses (dīgha nikāya)
2. Collection of middle length discourses (majjhima nikāya)
3. Collection of connected discourses (samyutta nikāya)
4. Collection of numerical discourses (anguttara nikāya)
5. Collection of minor discourses (khuddaka nikāya)

The collection of the connected discourses (samyutta nikāya), consist of the Buddha’s discourses on related topics grouped into five sections called Vaggas. They are named Sagātā Vagga, Nidāna Vagga, Khanda Vagga, Salāyatana Vagga and Mahā Vagga. Each Vagga is further sub-divided into groups called samyuttas, containing a number of discourses on related topics. Each samyutta is again sub-divided into smaller units called vaggas, each containing around ten discourses. Kinsukopama sutta is included in the Āsivisa vagga, of the Salāyatana samyutta of the Salāyatana Vagga. (1)

Content of Kinsukopama sutta

One monk went up to another monk and asked him:

“In what way, friend, is a monk’s vision well purified?”

“Friend, when a monk understands as they really are the origin and the ending of the six bases of contact, in that way his vision is well purified.”

[Vision can be considered as the right view or right understanding (sammā ditthi) of the reality of physical and mental phenomena. Sammā ditthi has also been described as the right understanding of the four Noble Truths: Truth of suffering (dukkha sacca), Truth of the origin of suffering (samudaya sacca), Truth of the cessation of suffering (nirodha sacca) and the Truth of the path leading to the cessation of suffering (magga sacca). A disciple who has developed right understanding is considered to have entered the Buddhist path of liberation and is known as a Stream Enterer (Sotāpañña).

Six bases of contact (phassa) are eye contact, ear contact, nose contact, tongue contact, body contact and mind contact. When an internal sense base receives an external sense object, there is awareness (consciousness) and those three factors constitute sensory contact (phassa).]

Then the first monk, not happy with that answer, went up to yet another monk and asked him:

“In what way, friend, is a monk’s vision well purified?”

“Friend, when a monk understands as they really are the origin and the ending of the five aggregates of clinging, in that way his vision is well purified.”

[In the Khandha sutta of the Samyutta Nikāya (collection of the Buddha’s connected discourses), the Buddha has described the five aggregates of clinging (pancha-upādānakkhanda). They are: form (rūpa), feeling (vedanā), perception (saññā), mental formations (sankhārā) and consciousness (viññāna). These five aggregates together constitute the Psycho-physical complex or mind and matter (nāma-rūpa) described as a being or personality. They constantly arise and cease, so they are impermanent (anicca), and because they are impermanent they are suffering (dukkha) and lack any stable entity or self (anatta). One has no ownership or control over them and when one identifies with them as “I” or “me”, it can only lead to suffering (dukkha) due to their very transient nature.] (2)

Then the first monk, not happy with that answer, went up to yet another monk and asked him:

“In what way, friend, is a monk’s vision well purified?”

“Friend, when a monk understands as they really are the origin and the ending of the four great elements, in that way his vision is well purified.”

[The four great elements are: earth element or solidity (pathavi dhāthu), water element or fluidity (āpo dhāthu), fire element or heat (tejo dhāthu) and the air element or motion (vāyo dhāthu).]

Then the first monk, not happy with that answer, went up to yet another monk and asked him:

“In what way, friend, is a monk’s vision well purified?”

“Friend, when a monk understands as it really is:  that whatever is subject to origination, is subject to cessation, in that way his vision is well purified.”

[This is the experiential understanding that each and every conditioned thing has the characteristic of impermanence (anicca) and is subject to change and destruction. A disciple who attains the first supra mundane spiritual stage of Stream Enterer (Sotāpañña) is believed to possess that understanding:

“Yaṁ kinci samudaya dhammaṁ, sabbaṁ taṁ nirodha dhammaṁ”

“Whatever is subject to origination, all that is subject to cessation”]

Then the first monk, not happy with that answer, went up to the Buddha, paid homage to the Buddha and sat to one side. Having sat to one side, he said to the Buddha:

“Venerable Sir, I went up to a certain monk here and asked him:

‘In what way, friend, is a monk’s vision well purified’?”

“Then that monk said to me: ‘Friend, when a monk understands as they really are the origin and the ending of the six bases of contact, in that way his vision is well purified’.”

“Then, not happy with that answer, I went up to yet another monk and asked him:

‘In what way, friend, is a monk’s vision well purified’?”

“Then that monk said to me: ‘Friend, when a monk understands as they really are the origin and the ending of the five aggregates of clinging, in that way his vision is well purified’.”

“Then, not happy with that answer, I went up to yet another monk and asked him:

‘In what way, friend, is a monk’s vision well purified’?”

“Then that monk said to me: ‘Friend, when a monk understands as they really are the origin and the ending of the four great elements, in that way his vision is well purified’.”

“Then, not happy with that answer, I went up to yet another monk and asked him:

‘In what way, friend, is a monk’s vision well purified’?”

“Then that monk said to me: ‘Friend, when a monk understands as it really is:  that whatever is subject to origination, is subject to cessation, in that way his vision is well purified’.”

“In what way, Venerable Sir, is a monk’s vision well purified?”

“Monk, suppose there was a man who has never seen a coral tree before. He may go up to a man who has seen a coral tree before and ask:

‘Good man, what is a coral tree like’?”

“The other man may answer: ‘Good man, a coral tree is black like a charred stump’. Now at that time, a coral tree may well have been exactly as that man has seen it.”

“Not happy with that answer, that man may approach another man who has seen a coral tree before and ask:

‘Good man, what is a coral tree like’?”

“The other man may answer: ‘Good man, a coral tree is red like a piece of meat’. Now at that time, a coral tree may well have been exactly as that man has seen it.”

“Not happy with that answer, that man may approach another man who has seen a coral tree before and ask:

‘Good man, what is a coral tree like’?”

“The other man may answer: ‘Good man, a coral tree has strips of bark hanging down and burst pods like an acacia tree’. Now at that time, a coral tree may well have been exactly as that man has seen it.”

“Not happy with that answer, that man may approach another man who has seen a coral tree before and ask: ‘Good man, what is a coral tree like’?”

“The other man may answer: ‘Good man, a coral tree has lots of leaves and foliage providing shade like a banyan tree’. Now at that time, a coral tree may well have been exactly as that man has seen it.”

“In the same way, monk, those superior men, each answered according to what they had focussed on when their own vision was well purified.”

“Suppose, monk, a king had a frontier city with fortified ramparts, walls and arches, and with six gates. And it has a gate keeper who is competent, wise and clever. He would keep strangers out and admit only known people. A swift pair of messengers would come from the east and ask the gate keeper: ‘Good man, where is the lord of this city’? He would say ‘the lord is sitting in the central square’. Then the swift pair of messengers would deliver a message of reality to the lord of the city and depart the way they came.”

“A swift pair of messengers would come from the west and ask the gate keeper: ‘Good man, where is the lord of this city’? He would say ‘the lord is sitting in the central square’. Then the swift pair of messengers would deliver a message of reality to the lord of the city and depart the way they came.”

“A swift pair of messengers would come from the north and ask the gate keeper: ‘Good man, where is the lord of this city’? He would say ‘the lord is sitting in the central square’. Then the swift pair of messengers would deliver a message of reality to the lord of the city and depart the way they came.”

“A swift pair of messengers would come from the south and ask the gate keeper: ‘Good man, where is the lord of this city’? He would say ‘the lord is sitting in the central square’. Then the swift pair of messengers would deliver a message of reality to the lord of the city and depart the way they came.”

“Monk, I have made up this simile to convey a meaning. And, this is the meaning: city is a term for this body consisting of the four great elements, originating from the mother and the father, built up from rice and porridge, subject to impermanence, to wearing away and erosion, to breaking apart and destruction. The six gates is a term for the six internal sense bases. The gate keeper is a term for mindfulness. A swift pair of messengers is a term for serenity and insight. The lord of the city is a term for consciousness. The central square is a term for the four great elements; the earth element, the water element, the heat element and the air element. A message of reality is a term for Nibbāna. The way they came is a term for the Noble Eight-fold Path; that is, right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness and right concentration.”

In the Kinsukopama sutta, it has been shown that there are different avenues to attain right understanding or well purified vision. The four avenues that have been described are: understanding as they really are the origin and the ending of the six bases of contact, understanding as they really are the origin and the ending of the five aggregates of clinging, understanding as they really are the origin and the ending of the four great elements and the understanding as it really is:  that whatever is subject to origination, is subject to cessation. The Buddha has used the simile of a coral tree to explain the possibility of different avenues to right understanding in different disciples and has reaffirmed the way to final Nibbāna which is the Noble Eight-fold Path. (3)

References

1. Bhikkhu Bodhi 1999, Balisikopama sutta, The Connected Discourses of the Buddha, A Translation of the Samyutta Nikāya, Wisdom Publications.
2. Bhikkhu Bodhi 1999, Khanda sutta, The Connected Discourses of the Buddha, A Translation of the Samyutta Nikāya, Wisdom Publications.
3. Bhikkhu Bodhi (1994), ‘The Noble Eightfold Path: The Way to the end of Suffering’, The Wheel Publications, No. 308/311, Buddhist Publication Society, Kandy, Sri Lanka.

                                                       End.

Gilāna Sutta: Discourse while being sick

Gilāna Sutta: Discourse while being sick

By Dr. Ari Ubeysekara

Introduction

All of the discourses delivered by the Lord Gautama Buddha, who lived and preached in India during the 6^th and 5^th century BC, were grouped into five collections at the first Buddhist council that was held three months after the passing away of the Buddha in 483 BC.

1. Collection of long discourses (dīgha nikāya)
2. Collection of middle length discourses (majjhima nikāya)
3. Collection of connected discourses (samyutta nikāya)
4. Collection of numerical discourses (anguttara nikāya)
5. Collection of minor discourses (khuddaka nikāya)

The collection of the connected discourses (samyutta nikāya), consist of the Buddha’s discourses on related topics grouped into five sections called Vaggas. They are named Sagātā Vagga, Nidāna Vagga, Khanda Vagga, Salāyatana Vagga and Mahā Vagga. Each Vagga is further sub-divided into groups called samyuttas, containing a number of discourses on related topics. Each samyutta is again sub-divided into smaller units called vaggas, each containing around ten discourses. Gilāna sutta is included in the Ambapāli vagga, of the Satipatthāna samyutta of the Mahā Vagga. (1)

Content of Gilāna sutta

Thus have I heard.

[All the discourses of the Buddha contained in the five collections were narrated by Venerable Arahant Ānanda from memory at the first Buddhist council that was held three months after the Buddha’s passing away. He was the chief attendant of the Buddha and was known as the “guardian of the Dhamma” due to his excellent skill in remembering the Buddha’s discourses. At the Buddhist council, each discourse was begun by him with the same phrase found at the beginning of this discourse too, “evaṁ me sutaṁ” meaning “Thus have I heard”.]

At one time, the Buddha was staying near Vesāli, in the little village of Beluva. There the Buddha addressed the monks:

“Monks, enter the rainy season residence wherever you have friends, acquaintances, and intimates around Vesāli. I myself will enter the rainy season residence right here in this little village of Beluva.”

“Yes, Venerable Sir,” those monks replied and they entered the rainy season residence wherever they had friends, acquaintances, and intimates around Vesāli. The Buddha entered the rainy season residence right there in the little village of Beluva.

[The rainy season in India lasts for three to four months from June/July to October/November. Due to the possibility of causing danger to themselves and to the plants and living creatures on the ground while walking, Buddhist monks and nuns during the time of the Buddha were expected to stay in one residence during the rainy season. This was called “Vassāvāsa” meaning residence during the rainy season. Buddha also used to stay in one residence during the three months of the rainy season. Though the original need to stay in one residence during the rainy season may not be of much relevance today. The three months of the rains retreat can be utilised by the monks to intensify their spiritual practice such as learning and reading the scriptures and meditation.]

Then, when the Buddha had entered the rainy season residence, he fell ill with a severe illness, and he was struck with terrible pains, close to death. But the Buddha endured them, mindfully and clearly comprehending without becoming distressed.

Then this thought occurred to the Buddha: “It would not be appropriate for me to attain final Nibbāna without informing my attendants and taking leave of the bhikkhu sangha. Why don’t I suppress this illness forcefully and live on, stabilising the life force?” Then the Buddha suppressed the illness forcefully and lived on, having stabilised the life force. The Buddha then recovered from that illness.

Soon after the Buddha had recovered from that illness, he came out of his dwelling and sat down on the seat that had been prepared in the shade of the porch. Then Venerable Ānanda went up to the Buddha, paid homage and sat to one side. While sitting to one side, he said to the Buddha:

“Venerable Sir, it is splendid that the Blessed One is comfortable, splendid that the Blessed One is well and has recovered. Because when the Blessed One was ill, my body seemed as if it was drugged. I was disorientated and the teachings did not spring to my mind. Still, I had the consolation that the Blessed One would not attend final Nibbāna without making some pronouncement regarding the bhikkhu sangha.”

[Venerable Ānanda was a cousin of the Buddha and ordained as a monk in the second year following the Buddha’s enlightenment. He attained the first supra mundane stage of Stream Enterer (Sotāpañña) soon after his ordination, but did not attain enlightenment until after the passing away of the Buddha. Twenty years after his ordination, he was appointed as the chief attendant of the Buddha which he served until the Buddha’s passing away. Bhikkhu sangha refers to the monastic community of monks who are ordained in the Buddha’s dispensation.]

“What does the bhikkhu sangha expect from me now, Ānanda? I have taught the Dhamma without making a distinction between secret and public teachings. The Realised One does not have a closed fist of a teacher with regard to the teachings.”

“If, Ānanda, there is anyone who thinks: ‘I will take charge of the bhikkhu sangha’, or ‘the bhikkhu sangha is under my direction,’ let them make some pronouncement regarding the bhikkhu sangha.  But Ānanda, it does not occur to the Realised One: ‘I will take charge of the bhikkhu sangha’, or ‘the bhikkhu sangha is under my direction.’ So why should the Realised One make some pronouncement regarding the bhikkhu sangha?”

“Now I am old, Ānanda, aged and burdened with years. I am advanced in years and have come to the last stage of my life. I am eighty years old now. Just as a decrepit old cart keeps going by a combination of straps, in the same way, the body of the Realised One keeps going by a combination of straps.”

“Whenever, Ānanda, by not focusing on any signs, and by the cessation of certain feelings, the Realised One enters and remains in the sign-less concentration of the mind, on that occasion, the body of the Realised One becomes more comfortable.”

[Sign-less concentration of the mind (animitta ceto samadhi) is the state in which no attention is paid to any distinguishing signs of the sense objects received through the six sense doors.]

“Therefore, Ānanda, live as your own island, your own refuge, with no other refuge. Let the teaching be your island, let the teaching be your refuge, with no other refuge.”

“And how Ānanda, does a monk live as his own island, his own refuge, with no other refuge; with the teaching as his island, teaching as his refuge, with no other refuge?”

“Here, Ānanda, a monk lives contemplating the body in the body, ardent, clearly comprehending, mindful, having got rid of covetousness and displeasure with regard to the world.”

“He lives contemplating feelings in the feelings, ardent, clearly comprehending, mindful, having got rid of covetousness and displeasure with regard to the world.”

“He lives contemplating mind in the mind, ardent, clearly comprehending, mindful, having got rid of covetousness and displeasure with regard to the world.”

“He lives contemplating mind objects in the mind objects, ardent, clearly comprehending, mindful, having got rid of covetousness and displeasure with regard to the world.”

[In the Mahā Satipatthāna sutta of the Majjhima Nikāya (collection of the Buddha’s middle length discourse), the Buddha has described the four foundations of mindfulness. They are:

1. Contemplating the body in the body (kāyānupassanā)
2. Contemplating feelings in the feelings (vedanānupassanā)
3. Contemplating mind in the mind (cittānupassanā)
4. Contemplating mind objects in mind objects (dhammānupassanā)

The Buddha’s advice is to practise the four contemplations, ardent (ātāpi), clearly comprehending (sampajāno), mindful (satīmā), and  having got rid of covetousness (abijjā) and displeasure (domanassa) with regard to the world (vineyya loke).] (2)

“That is how a monk lives as his own island, his own refuge, with no other refuge; with the teaching as his island, teaching as his refuge, with no other refuge.”

“Those monks, Ānanda, either now or after I am gone, who will live as their own island, their own refuge, with no other refuge; with the teaching as their island, teaching as their refuge, with no other refuge, it is those monks, who will be for me the best of the best among those keen on the training.”

In the Gilāna sutta which is also called Beluvāgāmaka sutta, the Buddha has advised Venerable Ānanda who was the Buddha’s chief attendant, that a disciple should consider oneself and the teaching as one’s own island and refuge without depending on any other refuge. How one becomes one’s own refuge is by practising the four foundations of mindfulness (satara satipatthāna) as described by the Buddha, with ardency, wisdom and mindfulness and having got rid of covetousness and displeasure with regard to the world. The discussion between the Buddha and Venerable Ānanda recorded in this discourse must have taken place during the Buddha’s last rains retreat at Beluva, a few months before the Buddha passed away. The same discussion is recorded in the Mahā Parinibbāna sutta of the Dīgha Nikāya (collection of the Buddha’s long discourses). (3) The Buddha did not appoint a successor and advised the disciples to consider the Buddha’s teaching (Dhamma) and the rules of discipline (Vinaya) as their teacher. According to Buddha’s teaching, each and every person has to practise the Buddhist path of liberation for their own liberation from suffering by becoming an island and a refuge to themselves.

References

1. Bhikkhu Bodhi 1999, Gilāna sutta, The Connected Discourses of the Buddha, A Translation of the Samyutta Nikaāya, Wisdom Publications.
2. Bhikkhu Nānamoli and Bhikkhu Bodhi 1995, Mahā Satipatthāna sutta, Translation of the Middle Length Discourses of the Buddha, Wisdom Publications.
3. Walshe, Maurice (1987), Mahā Parinibbāna sutta in “Thus Have I Heard”, The Long Discourses of the Buddha, Dīgha Nikāya, Wisdom Publications, London.

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What a wandering mind can do

What a wandering mind can do

Dhammapada verse 37

By Dr. Ari Ubeysekara

Introduction

Lord Gautama Buddha lived and preached in India during the sixth and fifth centuries BC. Throughout the ministry of forty five years from enlightenment at the age of thirty five to passing away at the age of eighty, Lord Gautama Buddha, through compassion for other beings, travelled from place to place mainly in North Eastern India, teaching the path out of suffering to a diverse range of people. Since the first Buddhist council that was held three months after the passing away of the Buddha, the Buddha’s teachings were categorised into the now well-known Pāli Canon consisting of the three baskets. The teaching of the Gautama Buddha which is believed to consist of around 84,000 items is contained in the three baskets (tripitaka).

1. Basket of the disciplinary rules for the monastic community (vinaya pitaka)
2. Basket of the discourses (sutta pitaka)
3. Basket of the Buddha’s higher teaching (abhidhamma pitaka)

The basket of the discourses (sutta pitaka) consists of:

1. Collection of long discourses (dīgha nikāya)
2. Collection of middle length discourses (majjhima nikāya)
3. Collection of connected discourses (samyutta nikāya)
4. Collection of numerical discourses (anguttara nikāya)
5. Collection of minor discourses (khuddaka nikāya)

Collection of minor discourses (khuddaka nikāya) consist of 15 divisions of a variety of small discourses and others. The second division is the Dhammapada, the other divisions being Khuddaka pātha, udāna, itivuttaka, sutta nipātha, vimānavatthu, petavatthu, thera-gāthā, theri-gāthā, jātaka stories, niddesa, patisambhidā magga, apadāna, Buddhavamsa and cariya pitaka.

The Pāli word “Dhamma” seems to have several meanings such as the natural law, natural phenomena, objects of the mind, religious doctrines and specifically the Lord Gautama Buddha’s teachings. The word “Pada” means path, step, word or the foot. So, the word Dhammapada has been described as the “Path of Righteousness”. The Dhammapada containing a collection of the sayings of the Buddha in verse form, is one of the best known books in Buddhism familiar to almost all of the practising Buddhist disciples universally as well as to others who study the teachings of the Buddha.

Dhammapada contains 423 verses said by the Buddha in different contexts. Most of the verses have been taken from the discourses of the Buddha. It has been noted that more than two thirds of the verses are taken from the discourses contained in the two collections of the Buddha’s discourses known as the Samyutta Nikāya and Anguttara Nikāya. The 423 verses are divided into 26 chapters or vagga, each with a particular heading. The third chapter is named “Citta vagga” meaning the chapter on “Mind”, which contains 11 verses said by the Buddha. The back ground story to the fifth verse of the Citta vagga is about a novice monk named Sangharakkhita, who could not control his wandering mind and un-intentionally hit his senior monk who happened to be his own uncle.

Background story of verse 37

When Lord Gautama was staying at the Jetavana monastery in Sāvatti, there was a senior monk named Sangharakkhita who was also staying in Sāvatti. When his sister gave birth to a baby boy, she named him Sangharakkhita after the uncle. The boy came to be known as Sangharakkhita Bhāgineyya meaning nephew Sangharakkhita.  When he grew up, he too joined the order of monks as a novice monk following the steps of his uncle Sangharakkhita thera.

Following his ordination as a monk, nephew Sangharakkhita monk used to stay in a village monastery during the rainy season. While he was residing in the village monastery, the devotees of the village offered him two sets of robes. He decided to keep one set of robes for himself and to offer the other set of robes to his uncle Sangharakkhita thera who was staying at Sāvatti. So when the rainy season was over, he went to Sāvatti to pay respect to his uncle Sangharakkhita thera and at the same time offered the set of robes that he had brought from the village monastery. But the senior Sangharakkhita thera did not accept the set of robes saying that he already had enough robes with him.

The nephew Sangharakkhita monk made repeated requests to uncle Sangharakkhita thera to accept the set of robes as he had brought it specially for him, but  uncle Sangharakkhita thera repeatedly declined the offer giving the same reason that he already had enough robes. This repeated refusal by uncle Sangharakkhita thera made nephew Sangharakkhita monk feel sad and disheartened. He felt so disheartened that he thought that it would be better for him to disrobe and return home to live as a householder.

From the moment when he felt like disrobing to return home, his mind started wandering away and the following train of thoughts occurred in his mind. He thought that after disrobing and becoming a lay person, he will sell the set of robes and buy a she-goat. He thought that the she-goat will start breeding and very soon he will have a big herd of goats. He thought that he will then  have  enough money for him to be able to get married. When his wife gives birth to a son, he will take his wife and the son to pay a visit to his uncle Sangharakkhita thera at the monastery in Sāvatti. He will find a small cart to travel to Sāvatti and while they are travelling in the cart along the way to Sāvatti, he will say to his wife that he wants to carry their little son. However, his wife will tell him not to bother about carrying the son but to keep driving the cart. They will have an argument about it and he would then try to grab the son from his wife. During their struggle, the son will fall on the cart track and the wheel of the cart will pass over the son. Seeing that he will get extremely angry with his wife and will hit her with the goading stick in his hand.

At the time that his mind wandered away and the above train of  thoughts was going on in his mind, he was actually fanning his  uncle Sangharakkhita thera with a palmyra fan. So when in his mind he was hitting his wife, he actually hit uncle Sangharakkhita thera’s head with the palmyra fan. Uncle Sangharakkhita thera who knew what was going on in his nephew’s mind said to him: “You were not able to hit your wife; why did you have to hit an old monk instead?”

Nephew Sangharakkhita monk was very much surprised and felt embarrassed about what uncle Sangharakkhita thera said and at the same time he was also extremely frightened. So he decided to run away but as he was running away, the other novices and the monks at the monastery chased after him and caught him. They took him to the presence of the Buddha. They reported to the Buddha that  nephew Sangharakkhita monk was fanning his uncle Sangharakkhita thera with a palmyra fan and that he accidentally hit the head of uncle Sangharakkhita thera. When uncle Sangharakkhita thera said to him: “You were not able to hit your wife; why did you have to hit an old monk instead?”, he became embarrassed and frightened and started to run away. Having heard the details of the whole episode, the Buddha said that the mind is able to think about any object even though it happens to be in a far away place and that one should make every effort to liberate oneself from the bondage of greed (rāga), hatred (dosa) and delusion (moha). The Buddha then recited the following verse to the monks which is recorded as the 37^th verse of the Dhammapada.

“Dūrangamaṁ ekacaraṁ,

  Asariraṁ guhāsayaṁ,

  ye cittaṁ saññamessanti,

  mokkhanti mārabandhanā.”

“The mind wanders far alone,

  without a body, hidden in the cave of the heart,

  those who restrain the mind,

  will be released from the bonds of the Māra. (1)

It is said that at the end of this discourse by the Buddha, nephew Sangharakkhita monk attained the first supra mundane stage of Stream Enterer (Sotāpanna) of the Buddhist spiritual path of liberation from suffering.

The mind has the ability to roam around wherever it wants to, not only in relation to the present time but also to the past and the future. The thoughts that are involved in this process of mind wandering are known as conceptual or mental proliferations (papanca). Our interactions with the outside world take place when the six sense doors of eye, ear, nose, tongue, body and the mind receive corresponding sense objects namely; visual objects, sounds, smells, tastes, tangible objects and mind objects such as thoughts and memories. Conceptual proliferation is the automatic and spontaneous mental process that takes place in the background of our mind when we receive a sense perception through any one of the six sense doors. Initially, what one receives through a sense door is just a bare sense experience which then sets off an effortless series of subsequent mental events elaborating on the initial sense experience to develop an endless series of concepts and perceptions based on past memories as well as future dreams or fears. (2)

Mental proliferation can be described as a chattering mind. According to Buddhist teaching, there are three fundamental inner drives which are responsible for the phenomenon of mental proliferation in the mind of one who is not yet enlightened. They are:

1. Craving (tanhā)
2. Conceit or pride (māna)
3. Wrong view (ditthi)

Initially, it takes place at an unconscious level and hence we are not aware that it is going on. However, as the mental proliferation continues, magnifying and multiplying by itself, one becomes familiar with the process. Later it may occur even at a conscious level. By the time one becomes conscious of the fact that mental proliferation is taking place, one may have no control over it or one may allow it to continue. The concepts developed can distort the sense experience with no resemblance to the initial sense object received and will lead to various emotions, feelings, evaluations, opinions, judgements, desires and expectations. They will invariably lead to unwanted negative thoughts, suffering and conflicts. The person experiencing these automatic mental proliferations becomes a passive victim with no awareness or control over the process, but will have to face the negative consequences both internally and externally.

References

1. https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=037#:~:text=Verse%2037%3A%20The%20mind%20wanders,from%20the%20bonds%20of%20Mara.
2. Bhikkhu K. Nānananda 1971, Concept and Reality in Early Buddhist Thought, Buddhist Publication Society, Kandy, Sri Lanka.

                                                                        End.

Nāvā Sutta: Discourse on the ship

Nāvā Sutta: Discourse on the ship

By Dr. Ari Ubeysekara

Introduction

All of the discourses delivered by the Lord Gautama Buddha, who lived and preached in India during the 6^th and 5^th century BC, were grouped into five collections at the first Buddhist council that was held three months after the passing away of the Buddha in 483 BC.

1. Collection of long discourses (dīgha nikāya)
2. Collection of middle length discourses (majjhima nikāya)
3. Collection of connected discourses (samyutta nikāya)
4. Collection of numerical discourses (anguttara nikāya)
5. Collection of minor discourses (khuddaka nikāya)

The collection of the connected discourses (samyutta nikāya), consist of the Buddha’s discourses on related topics grouped into five sections called Vaggas. They are named Sagātā Vagga, Nidhāna Vagga, Khanda Vagga, Salāyatana Vagga and Mahā Vagga. Each Vagga is further sub-divided into groups called samyuttas, containing a number of discourses on related topics. Each samyutta is again sub-divided into smaller units called vaggas, each containing around ten discourses. Nāvā sutta is included in the Puppha vagga, of the Khanda samyutta of the Khanda Vagga (1).

Content of Nāvā sutta

Thus have I heard.

[All the discourses of the Buddha contained in the five collections were narrated by Venerable Arahant Ananda from memory at the first Buddhist council that was held three months after the Buddha’s passing away. He was the chief attendant of the Buddha and was known as the “guardian of the Dhamma” due to his excellent skill in remembering the Buddha’s discourses. At the Buddhist council, each discourse was begun by him with the same phrase found at the beginning of this discourse too, “evaṃ me sutaṃ” meaning “Thus have I heard”.]

At one time the Buddha was staying at Sāvatti in the Jeta Grove, Anāthapindika’s monastery.

[At the time that this discourse was delivered, the Buddha was staying at the Jetavana monastery in Sāvatti which was built and donated to the Buddha by the chief benefactor Anāthapindika. It was named Jetavana, as the land on which it was built was bought from a prince named Jeta. Sāvatti was a favourite residence of the Buddha and it is recorded that the Buddha spent twenty five rainy retreats at Sāvatti.]

There, the Buddha addressed the monks,

“Monks”,

“Yes, Venerable Sir”, the monks replied.

Then the Buddha said:

“Monks, the ending of the fermentations is for one who knows and sees, I tell you, not for one who does not know and does not see. And, monks, knowing what and seeing what, is there the ending of the fermentations? Such is form; such is it’s origination; such is it’s ending. Such is feeling; such is it’s origination; such is it’s ending. Such is perception; such is it’s origination; such is it’s ending. Such is mental formation; such is it’s origination; such is it’s ending. Such is consciousness; such is it’s origination; such is it’s ending. Monks, it is for one who knows and sees this way, that there is the ending of the fermentations.”

[In the Buddhist teaching, there is a group of mental defilements known as fermentations, cankers, effluents or taints (āsava). They are:

1. Fermentation of sense desire (kāmāsava)
2. Fermentation of desire for continued existence (bhavāsava)
3. Fermentation of wrong views (ditthāsava)
4. Fermentation of Ignorance (avijjāsava) (2)

These fermentations are gradually eradicated when a Buddhist disciple attains enlightenment through the cultivation of the Buddhist spiritual path of liberation. Here, the Buddha has also stated that, in order to eradicate the fermentations, one needs to know and see the nature, origination and the ending of the five aggregates of clinging (pancha-upādānakkhanda). The five aggregates of clinging are:

1. Form or matter (rūpa)
2. Feeling or sensation (vedanā)
3. Perception (saññā)
4. Mental formation (sankhāra)
5. Consciousness (viññāna)

These five aggregates together constitute the Psycho-physical complex or mind and matter (nāma-rūpa) described as a being or personality. They arise due to physical and mental antecedent conditions only to cease instantly and are in a constant state of flux with no stable or permanent entity. As such, they can be described as five dynamic processes rather than five static elements or factors. They constantly arise and cease, so they are impermanent (anicca), and because they are impermanent they are suffering (dukkha) and lack any stable entity or self (anatta).] (3)

“Monks, even though a monk who does not engage himself in the development of the mind may wish: ‘O, my mind might be released from the fermentations through non-clinging!’ his mind will still not be released from the fermentations through non-clinging. And, what is the reason for that? Because his mind is not cultivated, should be the answer. The mind is not cultivated in what? Four foundations of mindfulness, four types of right effort, four bases of mental power, five spiritual faculties, five spiritual powers, seven factors of enlightenment and the Noble Eight-fold Path.”

[While cultivating the Buddhist path of liberation, one has to cultivate thirty seven requisites of enlightenment that the Buddha has described in several discourses. The thirty seven requisites are divided into seven groups of wholesome factors.

1. Four foundations of mindfulness (satipatthāna)
2. Four types of right effort (sammappadāna)
3. Four bases of mental power (iddhipāda)
4. Five spiritual faculties (pancha indriya)
5. Five spiritual powers (pancha bala)
6. Seven factors of enlightenment (satta bojjhanga)
7. The Noble Eight-fold Path (ariya atthāngika magga) ] (4)

“Monks, suppose, a hen has eight, ten or twelve eggs. If she does not sit on them properly, warm them properly, or incubate them properly, even though she may wish: ‘O, may my chicks break the shells with their spiked claws or with their beaks and hatch out safely!’ still these chicks are not capable of breaking the shells with their spiked claws or with their beaks and hatch out safely. And, what is the reason for that? Because the hen has not sat on them properly, warmed them properly, or incubated them properly.”

“In the same way, monks, even though a monk who does not engage himself in the development of the mind may wish: ‘O, my mind might be released from the fermentations through non- clinging!’ his mind will still not be released from the fermentations through non clinging. And, what is the reason for that? Because his mind is not cultivated, should be the answer. The mind is not cultivated in what? Four foundations of mindfulness, four types of right effort, four bases of mental power, five spiritual faculties, five spiritual powers, seven factors of enlightenment and the Noble Eight-fold Path.”

[Here, the Buddha has used the simile of a hen and eggs to demonstrate the fact that one could not attain liberation by merely wishing for it and that unless one  develops the mind through the cultivation of the thirty seven requisites of enlightenment, one is unable to eradicate the fermentations and attain enlightenment.]

“Monks, even though a monk who engages himself in the development of the mind may not wish: ‘O, my mind might be released from the fermentations through non-clinging!’ his mind will still be released from the fermentations through non-clinging. And, what is the reason for that? Because his mind is cultivated, should be the answer. The mind is cultivated in what? Four foundations of mindfulness, four types of right effort, four bases of mental power, five spiritual faculties, five spiritual powers, seven factors of enlightenment and the Noble Eight-fold Path.”

“Monks, suppose, a hen has eight, ten or twelve eggs. She has sat on them properly, warmed them properly, and incubated them properly. Even though she may not wish: ‘O, may my chicks break the shells with their spiked claws or with their beaks and hatch out safely!’ still these chicks are capable of breaking the shells with their spiked claws or with their beaks and hatch out safely. And, what is the reason for that? Because the hen has sat on them properly, warmed them properly, and incubated them properly.”

In the same way, monks, even though a monk who engages himself in the development of the mind may not wish: ‘O, my mind might be released from the fermentations through non-clinging!’ his mind will still be released from the fermentations through non-clinging. And, what is the reason for that? Because his mind is cultivated, should be the answer. The mind is cultivated in what? Four foundations of mindfulness, four types of right effort, four bases of mental power, five spiritual faculties, five spiritual powers, seven factors of enlightenment and the Noble Eight-fold Path.”

[Using the same simile of a hen and eggs, the Buddha has stated that when one develops the mind through the cultivation of the thirty seven requisites of enlightenment, one will finally eradicate the fermentations and attain enlightenment with no need to wish for that to happen.]

“Suppose, monks, a carpenter or a carpenter’s apprentice has an axe and sees the marks of his fingers or the thumb on it’s handle. But, he will not know that so much of the handle had worn today, so much had worn yesterday, or so much had worn on the day before yesterday. But, he will still know from what is worn away that it has worn away.”

“In the same way, monks, when a monk engages himself in the development of the mind, he does not know, so much of the fermentations had worn today, so much had worn yesterday, or so much had worn on the day before yesterday. But, he will still know from what is worn away that they have worn away.”

[Here, the Buddha has used the simile of a carpenter’s axe which may not show how much of it has worn away on a daily basis, but the carpenter is still aware that some of it has worn away. Similarly, the disciple who cultivates the thirty seven requisites of enlightenment may not know how much of the fermentations are eradicated on a daily basis, but he would still know that some of the eradications are eradicated.]

“Suppose, monks, an ocean going ship, rigged with masts and stays, having been worn out in the water for six months, is left on the dry land for the winter season. The ropes that had been worn out by the wind and the sun, moistened by the water in the rainy season, would easily weaken and rot away. In the same way, monks, when a monk engages himself in the development of the mind, his fetters would easily weaken and rot away.”

[The Buddha has used the simile of a ship whose ropes are worn away due to wind, sun and the water, to show how the fermentations of a disciple who is developing the mind through the cultivation of the thirty seven requisites of enlightenment would weaken and finally be eradicated.]

In the Nāvā sutta, the Buddha has used the similes of a hen and eggs, a carpenter and an axe, and a ship, to demonstrate the fact that a disciple will be able to eradicate the fermentations and attain enlightenment by developing the mind through the cultivation of the thirty seven requisites of enlightenment whether one wishes for that to happen or not. It should be noted that there is a discourse named Bhāvanā sutta which is recorded in the seventh book of the Anguttara Nikāya (collection of the Buddha’s numerical discourses), in which the content appears to be identical to the content of the Nāvā sutta. In that discourse too, the Buddha has used the same similes of a hen and eggs, a carpenter and an axe, and a ship, to demonstrate the significance of the cultivation of the thirty seven requisites of enlightenment during one’s spiritual journey. (5) The message that comes across from this discourse is that if one wants to eradicate the mental defilements to gain enlightenment and liberation from suffering, instead of merely wishing for it to happen, one needs to apply appropriate effort and cultivate the thirty seven requisites of enlightenment that the Buddha has described.

References

1. Bhikkhu Bodhi 1999, Nāvā sutta, The Connected Discourses of the Buddha, A Translation of the Samyutta Nikāya, Wisdom Publications.
2. T. H. Perera 1967, The Four Cankers (āsava), Bodhi Leaves No: 35, Buddhist Publication Society, Kandy, Sri Lanka.
3. Bhikkhu Bodhi 1999, Khanda sutta, The Connected Discourses of the Buddha, A Translation of the Samyutta Nikāya, Wisdom Publications.
4. Ven. Ladi Sayadaw 1971, The Requisites of Enlightenment: Bodhipakkhiya Dīpani, Book Publication BP412S, Buddhist Publication Society, Kandy, Sri Lanka.
5. Bhikkhu Bodhi 2012, Bhāvanā sutta , The Numerical Discourses of the Buddha, Anguttara Nikāya, Wisdom Publications.

                                                    End.

Satta Jatilā Sutta: Discourse on seven matted-hair ascetics (Jatilā)

Satta Jatilā Sutta: Discourse on seven matted-hair ascetics (Jatilā)

By Dr. Ari Ubeysekara

Introduction

All of the discourses delivered by the Lord Gautama Buddha, who lived and preached in India during the 6^th and 5^th century BC, were grouped into five collections at the first Buddhist council that was held three months after the passing away of the Buddha in 483 BC.

1. Collection of long discourses (dīgha nikāya)
2. Collection of middle length discourses (majjhima nikāya)
3. Collection of connected discourses (samyutta nikāya)
4. Collection of numerical discourses (anguttara nikāya)
5. Collection of minor discourses (khuddaka nikāya)

The collection of the connected discourses (samyutta nikāya), consist of the Buddha’s discourses on related topics grouped into five sections called Vaggas. They are named Sagātā Vagga, Nidāna Vagga, Khanda Vagga, Salāyatana Vagga and Mahā Vagga. Each Vagga is further sub-divided into groups called samyuttas, containing a number of discourses on related topics. Each samyutta is again sub-divided into smaller units called vaggas, each containing around ten discourses. Satta Jatilā sutta is included in the Duthiya vagga, of the Kosala samyutta of the Sagātā Vagga. (1)

Content of Satta Jatilā sutta

At one time, the Buddha was staying at the Mansion of Migāra’s mother known as Pubbārāma, in the Eastern Park, outside the Eastern gate of Sāvatti. Now at that time, in the evening, the Buddha had come out of evening seclusion and was sitting outside near the gateway.

[The monastery named Pubbārāma, situated in the Eastern Park near Sāvatti, was built and donated to the Buddha by the wealthy lady disciple named Visākhā who was the Buddha’s chief benefactress.  She was married to Punnavaddana whose father was Migāra, a wealthy businessman in Sāvatti. Migāra was a devotee of the Jain religion and initially objected to Visākhā being a devotee of the Buddha. However, eventually he became a disciple of the Buddha mainly through the influence of Visākhā and hence he called her his mother. From then on she was known as Migāra’s mother (Migāra māthu) and the Pubbārāma also came to be known as the Mansion of Migāra Mātha.]

Then, King Pasenadi of Kosala approached the Buddha. Having approached the Buddha, he paid homage to the Buddha and sat to one side.

[King Pasenadi was the king of the Kingdom of Kosala with Sāvatti as it’s capital. He became a disciple of the Buddha after listening to a discourse by the Buddha and was a devoted lay disciple and a great supporter of the Buddha. The king used to visit the Buddha on a regular basis to listen to the Buddha’s sermons as well as to discuss and receive counselling on other matters. Some of the discussions between the Buddha and the king are recorded in the Kosala samyutta of the Samyutta Nikāya in which there are twenty five discourses.]

Now at that time, seven matted hair ascetics, seven Jain ascetics, seven naked ascetics, seven loin-cloth ascetics, and seven wanderers with long head hair, long finger nails and long body hair, each of them carrying their goods on shoulder poles, passed by not far from the Buddha.

[There were six sectarian teachers in India who were contemporary to the Lord Gautama Buddha during the 6^th and 5^th century BC. They were: Pūrana Kassapa, Makkhali Gosāla, Nigantha Nātaputta, Sañjaya Belattha Putta, Pakuda Kaccāyana and Ajita Kesakambala. They  belonged to the generation of wandering ascetics who were dissatisfied with Brahmanism that was the predominant religion in India at that time. They were against the orthodox religious practice that included such things as the animal sacrifice and a strict caste system. They renounced householder’s life and became wandering ascetics in search of the truth and spiritual freedom. Eventually, they gathered large groups of similar minded followers from different parts of India. Some of those sectarian teachers had claimed to have been enlightened as Arahants.]

Then King Pasenadi of Kosala got up from his seat, arranged his upper robe over one shoulder,  knelt down with his right knee on the ground, and raising his joined palms in reverence towards the seven matted hair ascetics, seven Jain ascetics, seven naked ascetics, seven loin-cloth ascetics, and seven wanderers,  announced his name three times: “Venerable Sirs, I am King Pasenadi of Kosala; Venerable Sirs, I am King Pasenadi of Kosala; Venerable Sirs, I am King Pasenadi of Kosala.”

Then, soon after the seven matted hair ascetics, seven Jain ascetics, seven naked ascetics, seven loin-cloth ascetics, and seven wanderers had departed, King Pasenadi went up to the Buddha, paid homage and sat to one side. Sitting to one side, King Pasenadi said to the Buddha: “Venerable Sir, some of those ascetics are Arahants and some are practising the path to become Arahants.”

“Great king, as a layman enjoying worldly sense pleasures, living in a home with wives and children, enjoying the use of sandalwood, decorating the body with flowers, scents and perfumes, and using gold and money, it is difficult for you to know who are Arahants and who are practising the path to become Arahants.”

“Great king, a person’s virtue can be known only by living together with that person. Even that is only after living together for a long time, not after a short time; by one who is attentive, not by one who is not attentive, and only by one who is wise, not by one who is unwise.”

“Great king, a person’s honesty can be known only by talking to him. Even that is only after living together for a long time, not after a short time; by one who is attentive, not by one who is not attentive, and only by one who is wise, not by one who is unwise.”

“Great king, a person’s fortitude can be known only during the time of adversities. Even that is only after living together for a long time, not after a short time; by one who is attentive, not by one who is not attentive, and only by one who is wise, not by one who is unwise.”

“Great king, a person’s wisdom can be known only through having discussions with him. Even that is only after living together for a long time, not after a short time; by one who is attentive, not by one who is not attentive, and only by one who is wise, not by one who is unwise.”

“It is wonderful, Venerable Sir, it is marvellous, Venerable Sir. How well this has been said by the Blessed One, thus:

‘Great king, as a layman enjoying worldly sense pleasures, living in a home with wives and children, enjoying the use of sandalwood, decorating the body with flowers, scents and perfumes, and using gold and money, it is difficult for you to know who are Arahants and who are practising the path to become Arahants.’

‘Great king, a person’s virtue can be known only by living together with that person. Even that is only after living together for a long time, not after a short time; by one who is attentive, not by one who is not attentive, and only by one who is wise, not by one who is unwise.’

‘Great king, a person’s honesty can be known only by talking to him. Even that is only after living together for a long time, not after a short time; by one who is attentive, not by one who is not attentive, and only by one who is wise, not by one who is unwise.’

‘Great king, a person’s fortitude can be known only during the time of adversities. Even that is only after living together for a long time, not after a short time; by one who is attentive, not by one who is not attentive, and only by one who is wise, not by one who is unwise.’

‘Great king, a person’s wisdom can be known only through having discussions with him. Even that is only after living together for a long time, not after a short time; by one who is attentive, not by one who is not attentive, and only by one who is wise, not by one who is unwise’.”

“Venerable Sir, those ascetics are my spies, my secret agents, coming back after spying in different provinces of the country. First, they go undercover to gather information and then they report it to me. Now, Venerable Sir, when they wash off their dust and dirt, bathe and apply perfumes, with their hair and beard trimmed, dressed in white clothes, they will indulge themselves in sense pleasures that are provided to them.”

Then the Buddha, reflecting on that occasion, recited these two verses:

“It is not easy to know a person by appearance,

  One should not trust a person at first sight,

  For, unrestrained people wander in the world,

  Disguised as restrained people.”

“Like a false gold ornament made of clay,

  Like a gold plated plate made of metal,

  They move about in disguise,

  Being impure inside and impressive outside.”

Satta Jatilā sutta has recorded a conversation between the Buddha and King Pasenadi of Kosala who was a devotee and a supporter of the Buddha. The king discloses to the Buddha that he was using spies and secret agents disguised as ascetics to gather secret information from the provinces of his kingdom. Initially, he described them to the Buddha  as Arahants and those practising the path to become Arahants, which gave the opportunity to the Buddha to give him a sermon on how to recognise certain true qualities in an individual. One’s virtue could only be known by living with the person; honesty by talking, fortitude through adversities and wisdom through discussions and even then it is only after living together for a long time by a wise and attentive person.

Reference

1. Bhikkhu Bodhi 1999, Satta Jatilā sutta, The Connected Discourses of the Buddha, A Translation of the Samyutta Nikāya, Wisdom Publications.

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