Learn 'How to be Wise'
Devatā Saṁyutta | SN 1.13 Natthiputtasama Sutta
The Discourse About Nothing That Equals Children
This is as I heard. At one time the Blessed One was staying in the province of Sāvatthī, in Jeta’s park, at Anathapiṇḍika’s monastery. Then, late at night, a glorious deity, lighting up the entire Jeta’s park, went up to the Blessed One, bowed, stood to one side, and recited this verse:
“There is no love that can be compared to the love for a child.
There is no wealth equal to the wealth of cattle.
There is no light like that of the sun.
Of waters, the ocean is incomparable.”
The Blessed One:
“There is no love like that for oneself.
There is no wealth equal to grain.
There is no light like that of wisdom.
Of waters, rain is incomparable.”
Sakka Saṁyutta
SN 11.14 Dallidda Suttaṁ
The Discourse about a Poor Man
This is how I heard. At one time, the Blessed One was staying in the province of Rājagaha in the Bamboo Garden, the Squirrels’ Reserve. There the Blessed One addressed the monks saying, “ Oh monks.” “Bhante,” those monks replied to the Blessed One.
“Monks, a long time ago, in this same province, there was a very poor and helpless beggar. He practiced faith, virtue, Dhamma learning, generosity, and wisdom in the path proclaimed by the Buddha. Having practiced faith, virtue, Dhamma learning, generosity, and wisdom in the path proclaimed by the Buddha, after death, at the breakup of the body, he was reborn among the Tāvatiṁsa gods. He outshone the other gods in regards to beauty and glory.
“Then monks, the Tāvatiṁsa gods became annoyed with him, criticized and insulted him saying, ‘It is wonderful indeed sirs! It is amazing indeed sirs! For before he became a god, he was a poor helpless beggar. After death, at the breakup of the body, he was reborn among the Tāvatiṁsa gods, and now he outshines the other gods in regards to beauty and glory.’
“Then, monks, Sakka, lord of the gods, told the Tāvatiṁsa gods: ‘Dear sirs, don’t insult this god. In the past, this young god was a human being. He practiced faith, virtue, Dhamma learning, generosity, and wisdom in the path proclaimed by the Buddha. Having developed faith, virtue, Dhamma learning, generosity, and wisdom in the path proclaimed by the Buddha, after death he was reborn among the Tāvatiṁsa gods. He now outshines the other gods in regard to beauty and glory.’
“Then, monks, Sakka, lord of the gods, recited these verses, making the Tāvatiṁsa gods happy:
“When one has unshakable, well established faith in the Supreme Buddha and good virtue, praised by the noble ones;
‘‘When one has confidence in the community of monks and one understands the Dhamma, they say that one isn’t poor; his life is not meaningless.
‘‘Therefore the wise person, remembering the Buddha’s teachings, should be devoted to faith, virtue, confidence and realization of the Dhamma.”
Sotāpatti Saṁyutta
SN 55.61 – Vuḍḍhi Sutta
Increase of Wisdom
“Monks, when four factors are developed and cultivated, they lead to the increase of wisdom. What four? Associating with noble friends, listening to the Dhamma, wise consideration, and practicing in line with the Dhamma. When these four factors are developed and cultivated, they lead to the increase of wisdom.”
*** wise consideration
When we consider wisely, we examine life and the world according to the Supreme Buddha’s teachings.
( in Pāli: yonisomanasikāra )
Sotāpatti Saṁyutta
SN 55.62 Vepulla Sutta
Great Wisdom
“Monks, when four factors are developed and cultivated, they lead to great wisdom. What four? Associating with noble friends, listening to the Dhamma, wise consideration, and practicing in line with the Dhamma. When these four factors are developed and cultivated, they lead to great wisdom.”
*** wise consideration
When we consider wisely, we examine life and the world according to the Supreme Buddha’s teachings.
( in Pāli: yonisomanasikāra )
SN 55.63 Mahāpañña Sutta: Widespread Wisdom
“Monks, when four factors are developed and cultivated, they lead to widespread wisdom. What four?
Associating with noble friends, listening to the Dhamma, wise consideration, and practicing in line with the Dhamma. When these four factors are developed and cultivated, they lead to the realization of the fruit of non-returning.”
SN 55.64 Puthupañña Sutta: Abundant Wisdom
“Monks, when four factors are developed and cultivated, they lead to abundant wisdom. What four?
Associating with noble friends, listening to the Dhamma, wise consideration, and practicing in line with the Dhamma. When these four factors are developed and cultivated, they lead to the realization of the fruit of non-returning.”
SN 55.65 Vipulapañña Sutta: Deep Wisdom
“Monks, when four factors are developed and cultivated, they lead to deep wisdom. What four?
Associating with noble friends, listening to the Dhamma, wise consideration, and practicing in line with the Dhamma. When these four factors are developed and cultivated, they lead to the realization of the fruit of non-returning.”
SN 55.66 Gambhīrapañña Sutta: Extraordinary Wisdom
“Monks, when four factors are developed and cultivated, they lead to extraordinary wisdom. What four?
Associating with noble friends, listening to the Dhamma, wise consideration, and practicing in line with the Dhamma. When these four factors are developed and cultivated, they lead to the realization of the fruit of non-returning.”
SN 55.67 Asāmantapañña Sutta: Vast Wisdom
“Monks, when four factors are developed and cultivated, they lead to vast wisdom. What four?
Associating with noble friends, listening to the Dhamma, wise consideration, and practicing in line with the Dhamma. When these four factors are developed and cultivated, they lead to the realization of the fruit of non-returning.”
SN 55.68 Paññābāhulla Sutta: Much Wisdom
“Monks, when four factors are developed and cultivated, they lead to much wisdom. What four?
Associating with noble friends, listening to the Dhamma, wise consideration, and practicing in line with the Dhamma. When these four factors are developed and cultivated, they lead to the realization of the fruit of non-returning.”
SN 55.69 Sīghapañña Sutta: Fast Wisdom
“Monks, when four factors are developed and cultivated, they lead to fast wisdom. What four?
Associating with noble friends, listening to the Dhamma, wise consideration, and practicing in line with the Dhamma. When these four factors are developed and cultivated, they lead to the realization of the fruit of non-returning.”
SN 55.70 Lahupañña Sutta: Rapid Wisdom
“Monks, when four factors are developed and cultivated, they lead to rapid wisdom. What four?
Associating with noble friends, listening to the Dhamma, wise consideration, and practicing in line with the Dhamma. When these four factors are developed and cultivated, they lead to the realization of the fruit of non-returning.”
SN 55.71 Hāsupañña Sutta: Joyful Wisdom
“Monks, when four factors are developed and cultivated, they lead to joyful wisdom. What four?
Associating with noble friends, listening to the Dhamma, wise consideration, and practicing in line with the Dhamma. When these four factors are developed and cultivated, they lead to the realization of the fruit of non-returning.”
SN 55.72 Javanapañña Sutta: Swift Wisdom
“Monks, when four factors are developed and cultivated, they lead to swift wisdom. What four?
Associating with noble friends, listening to the Dhamma, wise consideration, and practicing in line with the Dhamma. When these four factors are developed and cultivated, they lead to the realization of the fruit of non-returning.”
SN 55.73 Tikkhapañña Sutta: Sharp Wisdom
“Monks, when four factors are developed and cultivated, they lead to sharp wisdom. What four?
Associating with noble friends, listening to the Dhamma, wise consideration, and practicing in line with the Dhamma. When these four factors are developed and cultivated, they lead to the realization of the fruit of non-returning.”
SN 55.74 Nibbedhikapañña Sutta: Penetrating Wisdom
“Monks, when four factors are developed and cultivated, they lead to penetrating wisdom. What four?
Associating with noble friends, listening to the Dhamma, wise consideration, and practicing in line with the Dhamma. When these four factors are developed and cultivated, they lead to the realization of the fruit of non-returning.”
Aṅguttara NikāyaAN 7.67 Nagarūpama Sutta
Well Protected Kingdom
“Monks, when a king’s kingdom is well protected by seven protective strategies and gets four kinds of necessities when needed, without trouble or difficulty, that kingdom cannot be captured by outside foes and enemies.
“With what seven protective strategies is a kingdom well protected?
1. “Firstly, a kingdom has a very tall tower with deep foundations, firmly grounded, extremely strong and unshakable. This is the first protective strategy with which a king’s kingdom is well protected, to guard its citizens and defeat outside enemies.
2. “Also, a kingdom has a trench that is deep and wide and filled with water and deadly crocodiles. This is the second protective strategy…
3. “Also, a kingdom has a wide, raised, patrol wall going all around. This is the third protective strategy…
4. “Also, a kingdom has multiple storages of weapons. This is the fourth protective strategy…
5. “Also, many kinds of armed forces reside in a kingdom, such as elephant riders, horse riders, cart riders, archers, bannermen, assembly officers, food servers, soldiers, commandos, special forces, and equipment suppliers. This is the fifth protective strategy…
6. “Also, a kingdom has a gatekeeper who is wise, experienced, and intelligent. He keeps strangers out and lets known people in. This is the sixth protective strategy…
7. “Also, a kingdom has a wall that’s high and wide, covered with cement. This is the seventh protective strategy with which a king’s kingdom is well protected, to guard its citizens and defeat outside enemies.
“With these seven protective strategies a kingdom is well protected.
“What are the four kinds of necessities the kingdom gets when needed, without trouble or difficulty?
1. “Firstly, a king’s kingdom has much hay, wood, and water stored up for the enjoyment, relief, and comfort of his citizens and to defeat outside enemies.
2. “Also, a king’s kingdom has much rice and barley stored up…
3. “Also, a king’s kingdom has much food such as sesame, mung bean, and black lentil stored up…
4. “Also, a king’s kingdom has much medicine—ghee, butter, oil, honey, sugar cubes, and salt—stored up for the enjoyment, relief, and comfort of his citizens and to defeat outside enemies.
“These are the four kinds of necessities the kingdom gets when needed, without trouble or difficulty.
“When a king’s kingdom is well protected by seven protective strategies and gets four kinds of necessities when needed, without trouble or difficulty, that kingdom cannot be captured by outside foes and enemies.
“In the same way, a noble disciple has seven good qualities, and he or she reaches the four stages of concentration. These jhānas lead to peace in the present life and to the attainment of a developed mind. A noble disciple gets these jhānas whenever he wants, without trouble or difficulty. Such a noble disciple who has seven good qualities and four jhānas cannot be captured by Māra, the Evil One.
“What are the seven good qualities that such a noble disciple has?
1. “Just as a kingdom has a very tall tower with deep foundations, firmly grounded, extremely strong and unshakable to guard its citizens and defeat outside enemies, in the same way a noble disciple has faith in the enlightenment of the Buddha: ‘The Buddha is liberated, self enlightened, gained true knowledge and lives a pure life, reached Nibbana, the knower of the world, the supreme trainer of beings, the teacher of gods and humans, the most generous one, the most fortunate one.’ A noble disciple with faith as his strong tower, gives up unwholesome things and develops wholesome things, he gives up wrong things and develops right things, and he keeps himself pure. This is the first good quality he has.
2. “Just as a kingdom has a trench that is deep and wide and filled with water and deadly crocodiles… in the same way a noble disciple has shame of wrongdoing. He’s ashamed of wrongdoing by body, speech, and mind, and is ashamed of having any bad, unwholesome qualities. A noble disciple with shame of wrongdoing as his trench, gives up unwholesome things and develops wholesome things, he gives up wrong things and develops right things, and he keeps himself pure. This is the second good quality he has.
3. “Just as a kingdom has a wide raised patrol wall going all around… in the same way a noble disciple has fear of wrongdoing. He’s afraid of wrongdoing by body, speech, and mind, and is afraid of any bad, unwholesome qualities. A noble disciple with fear of wrongdoing as his patrol wall, gives up the unwholesome things and develops wholesome things, he gives up wrong things and develops right things, and he keeps himself pure. This is the third good quality he has.
4. “Just as a kingdom has multiple storehouses of weapons… in the same way a noble disciple has learned a lot of Dhamma. He remembers and memorizes what he’s learned. These teachings are excellent in the beginning, excellent in the middle, and excellent in the end, meaningful and well phrased, describing the complete pure path to Nibbana. He is very learned in such teachings, remembering them, reciting them, mentally examining them, and understanding the true meaning. A noble disciple with vast knowledge of the Dhamma as his weapon, gives up unwholesome things and develops wholesome things, he gives up wrong things and develops right things, and he keeps himself pure. This is the fourth good quality he has.
5. “Just as many kinds of armed forces reside in a kingdom… in the same way a noble disciple is energetic. He lives with energy roused up for giving up unwholesome qualities and developing wholesome qualities. He is strong, dedicated, and not lazy in developing wholesome qualities. A noble disciple with energy as his armed forces, gives up unwholesome things and develops wholesome things, he gives up wrong things and develops right things, and he keeps himself pure. This is the fifth good quality he has.
6. “Just as a kingdom has a gatekeeper who is wise, experienced, and intelligent, who keeps strangers out and lets known people in… in the same way a noble disciple is mindful. He has utmost mindfulness and alertness, and can remember and recall what was said and done long ago. A noble disciple with mindfulness as his gatekeeper, gives up unwholesome things and develops wholesome things, he gives up wrong things and develops right things, and he keeps himself pure. This is the sixth good quality he has.
7. “Just as a kingdom has a wall that’s high and wide, covered with cement, to guard its citizens and defeat outside enemies, in the same way, a noble disciple is wise. He has the wisdom of seeing the arising and passing away of formations. This wisdom is noble, and leads to detachment and complete ending of suffering. A noble disciple with wisdom as his wall, gives up unwholesome things and develops wholesome things, he gives up wrong things and develops right things, and he keeps himself pure. This is the seventh good quality he has. These are the seven good qualities that he has.
“And what are the four stages of concentration, the four jhānas, he gets whenever he wants, without trouble or difficulty that lead to peace in the present life and to the attainment of a developed mind?
1. “Just as a king’s kingdom has much hay, wood, and water stored up for the enjoyment, relief, and comfort of its citizens and to defeat outside enemies, in the same way, a noble disciple, abandoning worldly desires, and unwholesome qualities, enters and remains in the first stage of concentration, which has the happiness and pleasure born of letting go of hindrances. This concentration is born due to placing the mind on the meditation object and effort to keeping it connected with the object. This is for his own enjoyment, ease, and comfort, and for attaining Nibbana.
2. “Just as a king’s kingdom has much rice and barley stored up… in the same way, as the placing of the mind on the meditation object and effort to keeping it connected with the object are stilled, a noble disciple enters and remains in the second stage of concentration, which has the happiness and pleasure born of concentration. This has internal clarity and confidence, and a unified mind. This state of mind is free of placing the mind on the meditation object and effort to keeping it connected to the object. This is for his own enjoyment, relief, and comfort, and for attaining Nibbana.
3. “Just as a king’s kingdom has much food such as sesame, mung beans, and black lentils stored up… in the same way, due to non-clinging to happiness, a noble disciple enters and remains in the third stage of concentration, where he meditates with equanimity, mindful and aware, experiencing the bodily pleasure of which the noble ones declare, ‘Equanimous and mindful, one meditates joyfully.’ This is for his own enjoyment, relief, and comfort, and for attaining Nibbana.
4. “Just as a king’s kingdom has much medicine—ghee, butter, oil, honey, sugar cubes, and salt—stored up for the enjoyment, relief, and comfort of its citizens and to defeat outside enemies, in the same way, giving up pleasure and pain, and ending former happiness and sadness, a noble disciple enters and remains in the fourth stage of concentration, without pain or pleasure, with pure equanimity and mindfulness. This is for his own enjoyment, relief, and comfort, and for attaining Nibbana.
“These are the four stages of concentration he gets whenever he wants, without trouble or difficulty that lead to peace in the present life and to the attainment of a developed mind.
“When a noble disciple has these seven good qualities, and the four stages of concentration which he attains whenever he wants, without trouble or difficulty that leads to peace in the present life and to the attainment of a developed mind, then such a noble disciple cannot be captured by Māra, the Evil One.”
ItivuttakaItv 16 Paṭhama Sekha Sutta
The Trainee
This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard:
“Monks, with regard to internal factors, I do not see another single factor so helpful as wise consideration for a monk who is a trainee, who has not yet attained liberation, but lives aspiring for the supreme security from bondage, Nibbāna. Monks, a monk who reflects according to the Dhamma abandons what is unwholesome and develops what is wholesome”.
This is the meaning of what the Blessed One said. So, with regard to this, it was said:
For a monk who is a trainee there is no other factor as helpful for reaching the highest goal, liberation, as the factor of wise consideration.
The monk who reflects on the Dhamma wisely and strives diligently will attain the end of suffering, Nibbāna.
This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.
ItivuttakaItv 41 Paññāparihāni Sutta
Decline of Wisdom
This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,
“Monks, those beings who lack noble wisdom are completely failing from worldly and spiritual prosperity. They have to suffer in this life—troubled, distressed, and despaired—and rebirth in the plane of misery is to be expected, at the breakup of the body, after death.
Monks, those beings who develop noble wisdom, are growing in worldly and spiritual prosperity. They live happily in this present life—untroubled, unstressed, and undespaired—and rebirth in the plane of bliss is to be expected, at the breakup of the body, after death.”
This is the meaning of what the Blessed One said. So, with regard to this, it was said,
Look at this world with its gods; lacking in wisdom and enveloped in mentality and materiality, beings have clung to their wrong views, thinking, ‘This is the only truth.’
The wisdom which leads to the penetration of the ending of birth and existence is the best thing in the world.
Gods and humans hold dear the Supreme Buddhas who are ever mindful, possessed of joyous wisdom, and bear their final bodies.
This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.
ItivuttakaItv 46 Sikkhānisaṁsa Sutta
Benefits of Training
This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard:
“Monks, live experiencing the benefits of the Triple Training called virtue, concentration, and wisdom. Live with wisdom as the foremost leader in your life. Live with liberation as the end goal. Live with mindfulness as the mastering factor in your life.
Monks, when you live experiencing the benefits of the Triple Training, with wisdom as the foremost leader in your life, with liberation as the end goal, and with mindfulness as the mastering factor in your life, then one of two fruits is to be expected: liberation in this very life or, if there being some residual defilement, the fruit of non-returning.”
This is the meaning of what the Blessed One said. So, with regard to this, it was said:
The one who has completed the path to ultimate freedom is incapable of declining, lives with wisdom as the foremost leader, and sees the ending of rebirth. This, indeed, is a Sage bearing his final body. Abandoning conceit, he has gone beyond aging, I say.
Therefore, monks, always delight in meditation, live with a still mind, practice the Dhamma ardently, see the ending of rebirth, conquer Māra and his army, and become one who has gone beyond rebirth, aging, and death.
This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.
ItivuttakaItv 47 Jāgariya Sutta
Wakefulness
This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,
“Monks, a monk should meditate reducing sleep, live mindfully, with wise awareness, with a still mind, and with a rapturous mind. At proper occasions, he should contemplate with insight the wholesome qualities called thirty-seven enlightenment factors.
For a monk who meditates reducing sleep, lives mindfully and with wise awareness, with a still and rapturous mind, and at proper occasions contemplates with insight the wholesome qualities called thirty-seven enlightenment factors, one of two fruits is to be expected: liberation here, in this life or if there being some residual defilements, the fruit of non-returning.”
This is the meaning of what the Blessed One said. So, with regard to this, it was said:
Those who meditate reducing sleep, listen to this! Those who are sleeping, wake up!
Wakefulness is better than sleep. For wakeful meditators, there is no fear.
Whoever meditates reducing sleep gains a still and rapturous mind and lives mindfully with wise awareness. At the proper occasions, he can contemplate with insight on the wholesome qualities called the thirty-seven enlightenment factors. With a unified mind he will destroy the darkness of ignorance.
Therefore, associate with a wakeful meditator. The ardent, intelligent, and meditative monk, having cut the fetters of rebirth and aging, realizes supreme Enlightenment here, in this very life.
This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.
ItivuttakaItv 49 Diṭṭhigata Sutta
Overcome by Views
This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,
“Monks, overcome by two views, some gods and humans adhere and some overreach; only those who are wise see the true nature with wisdom.
And how, monks, do some adhere? Monks, gods, and humans are stuck in existence, delight in existence, and enjoy existence. When the Dhamma is taught to them for the sake of the cessation of existence their minds do not take to it, are not pleased with it, do not settle on it, and they do not place confidence in the teaching. Monks, this is how some adhere.
How, monks, do some overreach? Some are troubled, ashamed, and disgusted by this very same existence and delight in non-existence (the view of extinction) thinking, “oh dear friends, how wonderful it is, that at the break-up of the body, after death, if this life is annihilated, destroyed, and does not exist after death—this is peaceful, this is excellent, this is reality!” Monks, this is how some overreach.
How, monks, do those who are wise see the true nature with wisdom?
In this case, a monk sees what has come to be dependent on causes as to be what has come to be dependent on causes. Having seen what has come to be as what has come to be, he practices for disenchantment, dispassion, and cessation of what has come to be. Monks, this is how those who are wise see the true nature with wisdom.”
This is the meaning of what the Blessed One said. So, with regard to this, it was said:
Those, having seen what has come to be as what has come to be, pass beyond what has come to be. As a result of seeing things as they really are, they become liberated through the destruction of craving for existence.
The monk who has fully understood the five groups of clinging that have come to be is freed from craving for existence and non-existence. Since he has destroyed what has come to be, he never returns to repeated existence.
This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.
ItivuttakaItv 54 Paṭhama Esanā Sutta
Search 1
This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,
“Monks, there are three kinds of search. What three? The search for sensuality, the search for existence, and the search for a holy life. Monks, these are the three kinds of search.”
This is the meaning of what the Blessed One said. So, with regard to this, it was said:
The Buddha’s disciple with a still mind, with wise awareness, and with wise mindfulness understands searches and the arising of searches.
He also understands where searches cease (with the attainment of Nibbāna at passing away) and the noble path that leads to the destruction of searches. The monk who, having destroyed all types of search, is freed from the thirst of defilements and attains Nibbāna at passing away.
This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.
ItivuttakaItv 86 Dhammānudhammapaṭipanna Sutta
Practice According to Dhamma
This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,
“Monks, when referring to a monk who practices the Dhamma in accordance with the Dhamma, this is the proper way of defining, ‘practice according to the Dhamma.’ When speaking, he speaks only the Dhamma and does not speak things which are untrue. When thinking, he thinks only thoughts of the Dhamma and does not think of untrue things. At other times, he lives with equanimity, with clear mindfulness, and wise awareness.”
This is the meaning of what the Blessed One said. So, with regard to this, it was said:
The monk who dwells in the Dhamma, delights in the Dhamma, and reflects upon the Dhamma does not fall away from the Perfect Dhamma.
Whether walking, standing, sitting, or lying down, with the mind well-restrained he experiences great peace.
This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.
DHAMMAPADA – Pandita Vagga
76. When the wise person sees your faults, he points them out and helps you to improve. It is as if he guides you to a hidden treasure. Associate with such a wise person. As a result, only good will come, not bad.
77. A noble friend advises you, instructs you, and restrains you from doing evil. Such a noble friend is pleasing to grateful people but displeasing to
the ungrateful.
78. Do not associate with evil friends. Do not associate wi
th people with evil intentions. Associate with noble friends. Associate with the best of people who are full of wholesome qualities.
79. The wise person tranquilises his mind through the realization
of Dhamma. He lives happily rejoicing in the Dhamma. He always delights in the true Dhamma taught by the noble ones.
80. Irrigators guide water to wherever it is needed. Arrow makers shape arrows to fit to task. Carpenters fashion wood for the desired design. The wise tame themselves in the same way.
81. As a solid mass of rock is not shaken by a storm, so too the wise are not moved by praise or blame.
82. As a deep lake that is clear and still, so too are the wise, having listened to the true Dhamma.
83. Noble people let go of desire for everything.
They do not speak deceptively in order to gain pleasures and desires. Touched by happiness or unhappiness, the wise show no elation or depression.
84. The wise person neither commits evil for his own sake nor for the sake of others. He neither desires children, nor wealth, nor kingdom unfaithfully. He does not desire any success by unrighteous means. He is indeed virtuous, wise, and righteous.
85. Few, among humans, cross over the journey of rebirth to the farther shore called Nibbāna. The rest, the majority of people, only run about on this shore.
86. Those who act according to the perfectly taught Dhamma will reach Nibbāna, by crossing the realm of Māra, which is difficult to cross.
87. The wise person abandons unwhol
esome things and cultivates wholesome things. Then, abandoning household life, that person becomes a monk or a nun and enters the solitude, which is hardly enjoyed by ordinary people.
88. The wise person seeks delight in solitude, abandoning sense pleasures. Heading towards ultimate purification, he cleanses himself of the things that defile the mind.
89. Liberated ones’ minds have reached full maturity in the enlightenment factors. Giving up all grasping, they delight in Nibbāna. Since they have destroyed impurities, they glow with wisdom. They are the ones who attain ultimate freedom in this world.
DHAMMAPADA – Bāla Vagga
60. Night is long for one lying awake. Seven miles is long for one exhausted. The journey of rebirth is long for fools who do not realize the true Dhamma.
61. You should find a friend who has better qualities than you or has equal qualities. If you do not find such a friend, with great determination, you should live alone. There is no friendship with fools.
62. The fool is occupied with worldly things saying, “I have children! I have wealth!” In reality, one’s self is not even one’s own. How then are children? How then is wealth?
63. The fool who knows his foolishness is wise to that extent. But a fool who considers himself wise is the one indeed to be called a fool.
64. Though a fool associates with a wise person for his entire life, he never understands the Dhamma like the spoon that never tastes the flavour of soup.
65. Though a wise person associates with a wise person only for a moment, he quickly realizes this Dhamma, like the tongue that tastes the flavour of the soup.
66. Fools with no wisdom act as their own enemies. They live doing much evil. Eventually, their evil deeds will bear bitter fruit.
67. No deed is good that one regrets having done. No deed is good if the result is to be experienced with weeping and a tear-streaked face.
68. A deed is good when one does not regret having done it. A deed is good if the result is to be experienced with joy and delight.
69. As long as the results of evil deeds have not ripened, the fool thinks doing evil is as sweet as honey. But when the evil deeds ripen, then the fool suffers greatly.
70. The foolish ascetic who eats food with the tip of a blade of grass, month after month, is not worth a sixtieth part of the lives of the liberated ones who have realized the Dhamma.
71. It is true that fresh milk curdles immediately, but the result of one’s evil deed does not ripen immediately. Rather, smoldering like fire covered by ashes, the result of the evil deed follows the fool looking for a chance to ripen.
72. The knowledge gained by the fool leads to his own ruin. He destroys his remaining goodness entirely. Finally, he cuts off his own head, namely his own wisdom.
73. The foolish monk always desires to gain honour from others. He seeks leadership over fellow monks. He is greedy for authority in the monasteries. He desires gifts and homage from householders.
74. The foolish monk thinks, “both householders and monks must seek advice only from me. In every task, they must follow my instructions.” These intentions only increase his evil wishes and pride.
75. The way to worldly gain, honour, fame, and praise is one thing. The way to Nibbāna is another. The monk, the disciple of the Buddha, clearly understands this distinction. Therefore, he does not delight in honour. His top priority is living in seclusion.
DHAMMAPADA – Dhammattha vagga
256. If a judge rules unfairly in a case he is not just. The wise person makes decisions by properly investigating both right and wrong.
257. He who does not judge a case unfairly, that wise person is protected by the Dhamma. He is called the one who is established in the Dhamma.
258. One is not wise only because one speaks a lot. If one does not cause fear in others, is devoid of hate, and is fearless, one can truly be called a wise person.
259. One is not an upholder of the Dhamma only because he preaches a lot. Having heard even a little, if one experiences the Dhamma personally and is never negligent of the Dhamma practice, one is indeed an upholder of the Dhamma.
260. Grey hair does not make a monk an elder. Someone ripe only in age is called “an old fool”.
261. If there is truthfulness, Dhamma, harmlessness, restraint, and self-control in a monk and if that wise monk has purged himself of defilements, that monk is called an elder.
262. Not through sweet voice or by good looks alone can one become a person of good character. If one is jealous, selfish, and deceitful, one does not become a person of good character.
263. But with bad qualities cut off, uprooted, and destroyed, one who is wise and has purged himself of bad qualities is called one of good character.
264. Not by shaven head does one become a monk. If one is devoid of virtue, untruthful, and filled with evil desires and greed, how could such a person be a monk?
265. One who has, in every way, subdued all evil, small and great is, for that reason, called a monk.
266. One is not a monk just because one lives on others’ alms. Nor does one become a monk by taking on evil ways.
267. Whoever in the Buddha’s path sets aside both merit and demerit, lives the chaste life, and goes through the world with true knowledge is called a monk.
268. Not by observing silence does an ignorant fool become a sage. The wise person selects what is good and avoids what is evil as if holding a balance-scale.
269. Whoever avoids evil, weighs the internal world and the external world with wisdom is, for that reason, called a sage.
270. Though people call one noble, one who harms beings is not noble. One is called noble because one is harmless to all beings.
271. Though you are dutiful, virtuous, knowledgeable in the Dhamma, have attained stillness of the mind, and live in far-away forest monasteries,
you should not think, through overestimation that you have completed the path.
272. Oh monk, there is this bliss of renunciation not experienced by the ordinary people. You also should think, “I will attain that bliss”. Do not trust this existence until you have attained liberation.
Aṅguttara NikāyaAN 9.3 Meghiya Sutta
The Monk Meghiya
This is as I heard from the Blessed One. Those days, the Blessed One was living in the province of Vālika, at Vālikā Mountain. Those days, Venerable Meghiya was his attendant. Then Venerable Meghiya went to the Blessed One and, having bowed down to him, stood to one side. As he was standing there he said to the Blessed One, “Bhante, I would like to go into Jantu Village for alms.”
“Then do, Meghiya, what you think is suitable.”
Then in the early morning, Venerable Meghiya wore his robe and carrying his bowl and double-layered robe, went into Jantu Village for alms. Having gone for alms in Jantu Village, after the meal, returning from his alms round, he went to the bank of the Kimikālā River. As he was walking up and down along the bank of the river to exercise his legs, he saw a pleasing, charming mango forest. Seeing it, the thought occurred to him: “How pleasing and charming this mango forest is! This place is excellent for a monk intent on meditation to meditate in. If the Blessed One gives me permission, I would like to meditate in this mango forest.”
So Venerable Meghiya went to the Blessed One and, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, “Bhante, just now, in the early morning, I wore my robe and carrying my bowl and double-layered robe, went into Jantu Village for alms. Having gone for alms in Jantu Village, after the meal, returning from my alms round, I went to the bank of the Kimikālā River. As I was walking up and down along the bank of the river to exercise my legs, I saw a pleasing, charming mango forest. Seeing it, the thought occurred to me: ‘How pleasing and charming this mango forest is! This place is excellent for a monk intent on meditation to meditate in. If the Blessed One gives me permission, I would like to meditate in this mango forest.’ If the Blessed One gives me permission, I would like to go to the mango forest to meditate.”
When this was said, the Blessed One responded to Venerable Meghiya, “Meghiya, since I am alone here, stay here until another monk comes.”
A second time, Venerable Meghiya said to the Blessed One, “Bhante, the Blessed One has nothing further to do, and nothing further to add to attain Nibbāna. I, however, have a lot to do, and a lot to add to attain Nibbāna. If the Blessed One gives me permission, I would like to go to the mango forest to meditate.”
A second time, the Blessed One responded to Venerable Meghiya, “Meghiya, since I am alone here, stay here until another monk comes.”
A third time, Venerable Meghiya said to the Blessed One, “Bhante, the Blessed One has nothing further to do, and noth
ing further to add to attain Nibbāna. I, however, have a lot to do, and a lot to add to attain Nibbāna. If the Blessed One gives me permission, I would like to go to the mango forest to meditate.”
“Meghiya, as you are talking about meditation, what can I say? Do what you think is suitable.”
Then Venerable Meghiya, rising from his seat, bowing down to the Blessed One and, circling him to the right, went to the mango forest. On arrival, having gone deep into the forest, he sat down at the root of a certain tree for the day’s abiding and began to meditate.
While Venerable Meghiya was staying in the mango forest, he was for the most part distrubed by three kinds of unwholesome thoughts: thoughts of sensual desires, thoughts of anger, and thoughts of doing harm. The thought occurred to him, “How amazing! How astounding! Even though it was through faith that I became a monk, still I am overpowered by these three kinds of unwholesome thoughts: thoughts of sensual desires, thoughts of anger, and thoughts of doing harm.”
Emerging from his meditation in the late afternoon, he went to the Blessed One and, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, “Bhante, just now, while I was staying in the mango forest, I was for the most part disturbed by three kinds of unwholesome thoughts: thoughts of sensual desires, thoughts of anger, and thoughts of doing harm. The thought occurred to me: ‘How amazing! How astounding! Even though it was through faith that I became a monk, still I am overpowered by these three kinds of unwholesome thoughts: thoughts of sensual desires, thoughts of anger, and thoughts of doing harm.’”
“Meghiya, there are five qualities that help to bring an immature mind to maturity. Which five?
1. The monk has noble friends, companions, and colleagues. This is the first quality that helps to bring an immature mind to maturity.
2. The monk is virtuous. He lives restrained in accordance with the Code of Discipline and practices courteous behaviour and rituals. He trains himself, having undertaken the precepts, sees danger in the slightest faults. This is the second quality that helps to bring an immature mind to maturity.
3. The monk gets to hear, easily, the talks that break off defilements, that are conducive to meditation, that lead to detachment, that lead to dispassion, that lead to cessation, that lead to peace and that lead to Nibbāna. What are they? Talks on the benefit of having few wants, contentment, seclusion, not socializing, arousing energy, virtue, concentration, wisdom, liberation, and the knowledge and vision of liberation. This is the third quality that helps to bring an immature mind to maturity.
4. The monk keeps his energy aroused for abandoning unwholesome qualities and for developing wholesome qualities. He is determined, solid in his effort, not lowering his energy with regard to developing wholesome qualities. This is the fourth quality that helps to bring an immature mind to maturity.
5. The monk is wise, endowed with the wisdom related to arising and passing away of formations. His wisdom is noble, penetrating, leading to the ending of suffering. This is the fifth quality that helps to bring an immature mind to maturity.
“Meghiya, these are the five qualities that help to bring an immature mind to maturity.”
“Meghiya, when a
monk has noble friends, companions and colleagues, it is to be expected that he will be virtuous, will live restrained in accordance with the Code of Discipline and practice courteous behaviour and rituals. He will train himself, having undertaken the precepts, seeing danger in the slightest faults.
“When a monk has noble friends and colleagues, it is to be expected that he will get to hear, easily, the talks that break off defilements, that are conducive to meditation, that lead to detachment, that lead to dispassion, that lead to cessation, that lead to peace and that lead to Nibbāna. What are they? Talks on the benefit of having few wants, contentment, seclusion, not socializing, arousing energy, virtue, concentration, wisdom, liberation, and the knowledge and vision of liberation.
“When a monk has noble friends, companions and colleagues, it is to be expected that he will keep his energy aroused for abandoning unwholesome qualities and for developing wholesome qualities. He will be determined, solid in his effort, not lowering his energy with regard to developing wholesome qualities.
“When a monk has noble friends, companions and colleagues, it is to be expected that he will be wise, endowed with the wisdom related to arising and passing away of formations. His wisdom is noble, penetrating, leading to the ending of suffering.
“Meghiya, when the monk is established in these five qualities, there are four additional qualities he should develop: He should develop meditation on impurities of the body to abandon lust. He should develop loving kindness meditation to abandon hatred. He should develop mindfulness of in-and-out breathing to cut off distracting thoughts. He should develop the perception of impermanence to uproot the conceit, ‘I am.’ In the monk perceiving impermanence, the perception of non-self is well established. One perceiving non-self attains the uprooting of the conceit, ‘I am’. He attains Nibbāna in this very life.”
Then, on realizing the benefit of liberation, the Blessed One spoke the following inspired verses:
“Even though some thoughts are small and subtle, when followed they stir up the mind. The ignorant person gets scared by these thoughts. The result is that he will run here and there from life to life in this cycle of rebirth.
“The wise person with true knowledge comprehends these thoughts ardently. He restrains them mindfully. The enlightened person uproots all the stirring thoughts.”
Majjhima Nikāya 87 Piyajātika Sutta
Suffering Born from the Ones We Love
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Park, Anāthapiṇḍika’s monastery.
Now at that time a certain father’s dear and loved only-child died. After the child’s death he didn’t feel like working or eating. He would go to the cemetery and cry out, “Where are you, my only child? Where are you, my only child?”
Then he went to the Buddha, bowed, and sat down to one side. The Buddha said to him, “Dear householder, you look very worried; your face is pale.”
“And how, sir, could I not look worried and how could my face not be pale? For my dear and loved only-child has died. Since his death I haven’t felt like working or eating. I go to the cemetery and cry out: ‘Where are you, my only child? Where are you, my only child?’”
“That’s so true, dear householder! That’s so true! For our loved ones bring us sorrow, crying, pain, sadness, and worry.”
“Sir, who on earth could ever think such a thing! For our loved ones bring us joy and happiness.” Disagreeing with what the Buddha said, rejecting it, he got up from his seat and left.
Now at that time several gamblers were playing dice not far from the Buddha. That father went up to them and told them what had happened.
“That’s so true, man! That’s so true, man! Our loved ones bring us joy and happiness.”
Thinking, “The gamblers and I agree with each other,” the father left.
Eventually that topic of discussion reached the royal palace. Then King Pasenadi said to Queen Mallikā, “Mallikā, the Buddha said this: ‘Our loved ones bring us sorrow, crying, pain, sadness, and worry.’”
“If that’s what the Buddha said, great king, then that’s how it is.”
“No matter what the Buddha says, Mallikā agrees with him: ‘If that’s what the Buddha said, great king, then that’s how it is.’ You’re just like a student who agrees with everything his teacher says. Go away, Mallikā, get out of here!”
Then Queen Mallikā addressed the brahmin Nāḷijaṅgha, “Please, brahmin, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, living easily, strong, and living comfortably. And then say: ‘Bhante, did the Buddha say this: “Our loved ones bring us sorrow, crying, pain, sadness, and worry?”’ Remember well how the Buddha answers and tell me. For Tathāgatas say nothing that is not true.”
“Yes, ma’am,” he replied. He went to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, “Master Gotama, Queen Mallikā bows with her head to your feet. She asks if you are healthy and well, living easily, strong, and living comfortably. And she asks whether the Buddha said this: ‘Our loved ones bring us sorrow, crying, pain, sadness, and worry.’”
“That’s right, brahmin, that’s right! For our loved ones bring us sorrow, crying, pain, sadness, and worry.
“And here’s a way to understand how our loved ones bring us sorrow, crying, pain, sadness, and worry. Once upon a time right here in Sāvatthī a certain woman’s mother passed away. And because of that she went mad and lost her mind. She went from street to street and from square to square saying, ‘Has anyone seen my mother? Has anyone seen my mother?’
“And here’s another way to understand how our loved ones bring us sorrow, crying, pain, sadness, and worry.
“Once upon a time right here in Sāvatthī a certain woman’s father … brother … sister … son … daughter … husband passed away. And because of that she went mad and lost her mind. She went from street to street and from square to square saying, ‘Has anyone seen my husband? Has anyone seen my husband?’
“And here’s another way to understand how our loved ones bring us sorrow, crying, pain, sadness, and worry.
“Once upon a time right here in Sāvatthī a certain man’s mother … father … brother … sister … son … daughter … wife passed away. And because of that he went mad and lost his mind. He went from street to street and from square to square saying, ‘Has anyone seen my wife? Has anyone seen my wife?’
“And here’s another way to understand how our loved ones bring us sorrow, crying, pain, sadness, and worry.
“Once upon a time right here in Sāvatthī a certain woman went to live with her relative’s family. But her relatives wanted to divorce her from her husband and give her to another, who she didn’t want. So she told her husband about this. Then he killed her and committed suicide, thinking, ‘We shall be together after death.’ That’s another way to understand how our loved ones bring us sorrow, crying, pain, sadness, and worry.”
Then Nāḷijaṅgha the brahmin, having approved and agreed with what the Buddha said, got up from his seat, went to Queen Mallikā, and told her about his conversation with the Buddha. Then Queen Mallikā went to King Pasenadi and said to him, “What do you think, great king? Do you love Princess Vajirī?”
“Indeed I do, Mallikā.”
“What do you think, great king? If she were to meet with some danger or die, would sorrow, crying, pain, sadness, and worry arise in you?”
“If she were to meet with some danger or die, my life would fall apart. How could sorrow, crying, pain, sadness, and worry not arise in me?”
“Great king, this is what the Buddha who knows and sees the truth was referring to when he said: ‘Our loved ones are a source of sorrow, crying, pain, sadness, and worry.’
“What do you think, great king? Do you love Lady Vāsabhā khattiā? …
“Do you love your son, General Viḍūḍabha? …
“Do you love me?”
“Indeed I do love you, Mallikā.”
“What do you think, great king? If I were to meet with some danger or die, would sorrow, crying, pain, sadness, and worry arise in you?”
“Dear Mallikā, if you were to meet with some danger or die, my life would fall apart. How could sorrow, crying, pain, sadness, and worry not arise in me?”
“Great king, this is what the Buddha who knows and sees the truth was referring to when he said: ‘Our loved ones are a source of sorrow, crying, pain, sadness, and worry.’
“What do you think, great king? Do you love the kingdoms of Kāsi and Kosala?”
“Indeed I do, Mallikā. It’s due to the wealth of Kāsi and Kosala that we use sandalwood imported from Kāsi and wear stings of flowers, perfumes, and makeup.”
“What do you think, great king? If these kingdoms were to break down and come to an end, would sorrow, sorrow, crying, pain, sadness, and worry in you?”
“If they were to break down and come to an end, my life would fall apart. How could sorrow, crying, pain, sadness, and worry not arise in me?”
“Great king, this is what the Buddha who knows and sees the truth was referring to when he said: ‘Our loved ones are a source of sorrow, crying, pain, sadness, and worry.’”
“It’s incredible, Mallikā, it’s amazing how far the Buddha sees with deep wisdom. Go, Mallikā, bring some water to wash my face.”
Then King Pasenadi got up from his seat, arranged his robe over one shoulder, got down on his right knee, raised his joined palms toward the Buddha, and was inspired to call out three times:
“Homage to the Blessed One, the Liberated One, the fully Enlightened Buddha!
Homage to the Blessed One, the Liberated One, the fully Enlightened Buddha!
Homage to the Blessed One, the Liberated One, the fully Enlightened Buddha!”
Aṅguttara Nikāya 9.3 Meghiya Sutta
The Monk Meghiya
This is as I heard from the Blessed One. Those days, the Blessed One was living in the province of Vālika, at Vālikā Mountain. Those days, Venerable Meghiya was his attendant. Then Venerable Meghiya went to the Blessed One and, having bowed down to him, stood to one side. As he was standing there he said to the Blessed One, “Bhante, I would like to go into Jantu Village for alms.”
“Then do, Meghiya, what you think is suitable.”
Then in the early morning, Venerable Meghiya wore his robe and carrying his bowl and double-layered robe, went into Jantu Village for alms. Having gone for alms in Jantu Village, after the meal, returning from his alms round, he went to the bank of the Kimikālā River. As he was walking up and down along the bank of the river to exercise his legs, he saw a pleasing, charming mango forest. Seeing it, the thought occurred to him: “How pleasing and charming this mango forest is! This place is excellent for a monk intent on meditation to meditate in. If the Blessed One gives me permission, I would like to meditate in this mango forest.”
So Venerable Meghiya went to the Blessed One and, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, “Bhante, just now, in the early morning, I wore my robe and carrying my bowl and double-layered robe, went into Jantu Village for alms. Having gone for alms in Jantu Village, after the meal, returning from my alms round, I went to the bank of the Kimikālā River. As I was walking up and down along the bank of the river to exercise my legs, I saw a pleasing, charming mango forest. Seeing it, the thought occurred to me: ‘How pleasing and charming this mango forest is! This place is excellent for a monk intent on meditation to meditate in. If the Blessed One gives me permission, I would like to meditate in this mango forest.’ If the Blessed One gives me permission, I would like to go to the mango forest to meditate.”
When this was said, the Blessed One responded to Venerable Meghiya, “Meghiya, since I am alone here, stay here until another monk comes.”
A second time, Venerable Meghiya said to the Blessed One, “Bhante, the Blessed One has nothing further to do, and nothing further to add to attain Nibbāna. I, however, have a lot to do, and a lot to add to attain Nibbāna. If the Blessed One gives me permission, I would like to go to the mango forest to meditate.”
A second time, the Blessed One responded to Venerable Meghiya, “Meghiya, since I am alone here, stay here until another monk comes.”
A third time, Venerable Meghiya said to the Blessed One, “Bhante, the Blessed One has nothing further to do, and nothing further to add to attain Nibbāna. I, however, have a lot to do, and a lot to add to attain Nibbāna. If the Blessed One gives me permission, I would like to go to the mango forest to meditate.”
“Meghiya, as you are talking about meditation, what can I say? Do what you think is suitable.”
Then Venerable Meghiya, rising from his seat, bowing down to the Blessed One and, circling him to the right, went to the mango forest. On arrival, having gone deep into the forest, he sat down at the root of a certain tree for the day’s abiding and began to meditate.
While Venerable Meghiya was staying in the mango forest, he was for the most part distrubed by three kinds of unwholesome thoughts: thoughts of sensual desires, thoughts of anger, and thoughts of doing harm. The thought occurred to him, “How amazing! How astounding! Even though it was through faith that I became a monk, still I am overpowered by these three kinds of unwholesome thoughts: thoughts of sensual desires, thoughts of anger, and thoughts of doing harm.”
Emerging from his meditation in the late afternoon, he went to the Blessed One and, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, “Bhante, just now, while I was staying in the mango forest, I was for the most part disturbed by three kinds of unwholesome thoughts: thoughts of sensual desires, thoughts of anger, and thoughts of doing harm. The thought occurred to me: ‘How amazing! How astounding! Even though it was through faith that I became a monk, still I am overpowered by these three kinds of unwholesome thoughts: thoughts of sensual desires, thoughts of anger, and thoughts of doing harm.’”
“Meghiya, there are five qualities that help to bring an immature mind to maturity. Which five?
1. The monk has noble friends, companions, and colleagues. This is the first quality that helps to bring an immature mind to maturity.
2. The monk is virtuous. He lives restrained in accordance with the Code of Discipline and practices courteous behaviour and rituals. He trains himself, having undertaken the precepts, sees danger in the slightest faults. This is the second quality that helps to bring an immature mind to maturity.
3. The monk gets to hear, easily, the talks that break off defilements, that are conducive to meditation, that lead to detachment, that lead to dispassion, that lead to cessation, that lead to peace and that lead to Nibbāna. What are they? Talks on the benefit of having few wants, contentment, seclusion, not socializing, arousing energy, virtue, concentration, wisdom, liberation, and the knowledge and vision of liberation. This is the third quality that helps to bring an immature mind to maturity.
4. The monk keeps his energy aroused for abandoning unwholesome qualities and for developing wholesome qualities. He is determined, solid in his effort, not lowering his energy with regard to developing wholesome qualities. This is the fourth quality that helps to bring an immature mind to maturity.
5. The monk is wise, endowed with the wisdom related to arising and passing away of formations. His wisdom is noble, penetrating, leading to the ending of suffering. This is the fifth quality that helps to bring an immature mind to maturity.
“Meghiya, these are the five qualities that help to bring an immature mind to maturity.”
“Meghiya, when a monk has noble friends, companions and colleagues, it is to be expected that he will be virtuous, will live restrained in accordance with the Code of Discipline and practice courteous behaviour and rituals. He will train himself, having undertaken the precepts, seeing danger in the slightest faults.
“When a monk has noble friends and colleagues, it is to be expected that he will get to hear, easily, the talks that break off defilements, that are conducive to meditation, that lead to detachment, that lead to dispassion, that lead to cessation, that lead to peace and that lead to Nibbāna. What are they? Talks on the benefit of having few wants, contentment, seclusion, not socializing, arousing energy, virtue, concentration, wisdom, liberation, and the knowledge and vision of liberation.
“When a monk has noble friends, companions and colleagues, it is to be expected that he will keep his energy aroused for abandoning unwholesome qualities and for developing wholesome qualities. He will be determined, solid in his effort, not lowering his energy with regard to developing wholesome qualities.
“When a monk has noble friends, companions and colleagues, it is to be expected that he will be wise, endowed with the wisdom related to arising and passing away of formations. His wisdom is noble, penetrating, leading to the ending of suffering.
“Meghiya, when the monk is established in these five qualities, there are four additional qualities he should develop: He should develop meditation on impurities of the body to abandon lust. He should develop loving kindness meditation to abandon hatred. He should develop mindfulness of in-and-out breathing to cut off distracting thoughts. He should develop the perception of impermanence to uproot the conceit, ‘I am.’ In the monk perceiving impermanence, the perception of non-self is well established. One perceiving non-self attains the uprooting of the conceit, ‘I am’. He attains Nibbāna in this very life.”
Then, on realizing the benefit of liberation, the Blessed One spoke the following inspired verses:
“Even though some thoughts are small and subtle, when followed they stir up the mind. The ignorant person gets scared by these thoughts. The result is that he will run here and there from life to life in this cycle of rebirth.
“The wise person with true knowledge comprehends these thoughts ardently. He restrains them mindfully. The enlightened person uproots all the stirring thoughts.”
Aṅguttara Nikāya 10.46 Sakka Sutta
To the Sakyans
One day, the Buddha was living in the kingdom of the Sakyans, at the city of Kapilavatthu, in the Nigrodha Monastery. On a full-moon day, several Sakyan lay followers went to the Buddha, bowed respectfully, and sat down to one side. The Buddha asked them:
“Sakyans, do you observe eight precepts?”
“Bhante, sometimes we do, sometimes we don’t.”
“Sakyans, you have this life which is subject to fear, sorrow and death. However, you are negligent in finding the way out. Sometimes you keep the eight precepts, and sometimes you don’t. That’s a great loss for you, it’s your misfortune.
“What do you think, Sakyans? Take a person who earns one hundred dollars per day by doing a certain job. Is this enough to call him a talented and energetic person?”
“Yes, Bhante.”
“What do you think, Sakyans? Take a person who earns two hundred dollars per day by doing a certain job. Is this enough to call him a talented and energetic person?”
“Yes, Bhante.”
“What do you think, Sakyans? Take a person who earns three hundred dollars… four hundred dollars… five hundred dollars… six hundred dollars… seven hundred dollars… eight hundred dollars… nine hundred dollars… one thousand dollars… ten thousand dollars… twenty thousand dollars… thirty thousand dollars… forty thousand dollars… fifty thousand dollars… a hundred thousand dollars. Is this enough to call him a talented and energetic person?”
“Yes, Bhante.”
“What do you think, Sakyans? Suppose that person earned a thousand or a hundred thousand dollars every day and saved it all up. If he lived for a hundred years, would he not accumulate a large mass of wealth?”
“Yes, Bhante.”
“What do you think, Sakyans? Would that person, using that wealth, experience perfect happiness for a single day, or even half a day?”
“No, Bhante.”
“Why is that?”
“Bhante, because worldly pleasures are impermanent, subject to change, and they give temporary happiness. Worldly pleasures deceive people in the guise of great happiness.”
“Sakyans, take one of my followers who lives diligent, keen, and energetic for ten years, practicing in line with my instructions. As a result, he can experience perfect happiness for a hundred years, ten thousand years, or a hundred thousand years. Also, he could become a non-returner, a once-returner, or at the very least, a stream-enterer.
“Let alone ten years, take one of my followers who lives diligent, keen, and energetic for nine years… eight years… seven years… six years… five years… four years… three years… two years… one year… ten months… nine months… eight months… seven months… six months… five months… four months… three months… two months… one month… two weeks… ten days… nine days… eight days… seven days… six days… five days… four days… three days… two days…
“Let alone two days, take one of my followers who lives diligent, keen, and energetic for just one day, practicing in line with my instructions. As a result, he can experience perfect happiness for a hundred years, ten thousand years, or a hundred thousand years. Also, he could become a non-returner, a once-returner, or at the very least, a stream-enterer.
“Sakyans, you have this life which is subject to fear, sorrow and death. However, you are negligent in finding the way out. Sometimes you keep the eight precepts, and sometimes you don’t. That’s a great loss for you, it’s your misfortune.”
“Bhante, from this day onwards, we will observe the eight precepts.”
Khuddakapāṭha 8 Nidhikaṇḍa Sutta
The Discourse on Savings
A person stores his savings
in a deep pit close to water thinking:
“When a duty or need has arisen
it will be there to help me,
“To free me from a king if slandered,
or from a thief, or from a debt, or famine.”
For this kind of help,
savings are stored up in the world.
Although it is well stored
in a deep pit, close to water,
still, it cannot help him
in all things on every occasion,
For perhaps those savings are removed from that place,
or he forgets the signs telling where they are,
or nāgas take them away,
or yakkhas carry them off,
or the heirs he dislikes
steal them unseen,
and when his merit comes to an end
all of his savings will be destroyed.
However if a woman or a man who through giving, virtue,
meditation, and self-control
store his or her savings up, that is said to be the best saving.
If one respects stūpas, or the community of Buddhist monks,
or in an individual, or a guest,
Or his mother or father,
also an elder brother and sister,
those savings called merits, are well stored up,
those merits follow when going to the next life.
He gives up wealth when he has to leave this life.
But saving, called merits, go along with him.
It is not shared with others,
no thief carries those savings away,
The wise person should make merit,
for that savings follows one along.
That savings satisfies every desire of gods and humans,
whatever they wish for.
Through this merit they receive all.
A gorgeous look, a sweet voice,
a beautiful body, power, and many friends,
through this merit they receive all.
Leadership in a community, a human kingship,
and whatever happiness a universal king has,
also kingship in the heavens—
through this merit they receive all.
Human pleasures,
Divine pleasures,
even Nibbāna, the end of suffering—
through this merit they receive all.
Mental development by the attainment
of true knowledge and liberation,
with the association of good friends,
and thinking in line with the Dhamma,
continuation of wholesome qualities—
through this merit they receive all.
The higher spiritual attainments, the liberations,
and enlightenment of the disciples of a Buddha,
Awakening of a private Buddha, the awakening of a Fully Enlightened Buddha—
through this merit they receive all.
So this is of great benefit,
that is to say, the accumulation of merit.
therefore the wise and intelligent
always praise the making of merit.
Khuddakapāṭha 5 Mahā Maṅgala Sutta
Discourse on Blessings
Thus have I heard: On one occasion, the Blessed One was living in Sāvatthi at Jetavana at Anāthapiṇḍika’s monastery. Now when the night was far advanced, a certain deity, whose surpassing radiance illuminated the whole of Jetavana, approached the Blessed One, respectfully saluted him and stood to one side. Standing thus, he addressed the Blessed One in verse:
Many deities and humans longing for happiness have pondered on the questions of blessings. Pray, tell me what are the highest blessings?
Not to associate with the foolish but to associate with the wise and to honor those worthy of honor these are the highest blessings.
To reside in a suitable locality to have performed meritorious actions in the past, and to set oneself in the right direction these are the highest blessings.
Vast learning, skill in handicraft, well grounded in discipline and pleasant speech these are the highest blessings.
To support one’s father and mother, to cherish one’s wife and children, and to be engaged in peaceful occupations these are the highest blessings.
Generosity, righteous conduct, giving assistance to relatives, and doing blameless deeds these are the highest blessings.
To cease and abstain from evil, to abstain from intoxicating drinks, and to be diligent in practising the Dhamma these are the highest blessings.
Paying reverence to those who are worthy of reverence, humility, contentment, gratitude, and the timely hearing of the Dhamma these are the highest blessings.
Patience, obedience, meeting monks and timely discussions on the Dhamma these are the highest blessings.
Self-control, chastity, understanding the Noble Truths, and the realization of Nibbāna these are the highest blessings.
The mind that is not touched by the ups and downs of life; the mind that is free from sorrow, stainless and secure these are the highest blessings.
Those who have achieved these blessings are victorious everywhere, and they succeed in all their goals. For them, these are the highest blessings.
Udāna 2.7 Ekaputta Sutta
The Only Son
This is as I heard from the Blessed One. At one time the Blessed One was staying in the province of Sāvatthī, in Jeta’s park, at Anathapindika’s monastery.
At that time, the dear and beloved only son of a certain lay follower had died. So a large number of lay followers with wet clothes and wet hair approached the Blessed One. They paid homage to him and sat down to one side. Then the Blessed One asked them, “Lay followers, why have you come here in the middle of the day, with wet clothes and wet hair?”
The lay follower whose son had died replied to the Blessed One, “Bhante, my dear and beloved only son has died. This is why we have come here in the middle of the day with wet clothes and wet hair.”
Then, on realizing the danger of attachment, the Blessed One spoke the following inspired verses:
“Many gods and humans are firmly tied by what they hold as dear and pleasant. Eventually they fall into grief, and are caught by Māra, the evil one.
“However, those who day and night practise the Dhamma heedfully to abandon sense pleasures, that are dear and agreeable, they overcome craving that is so hard to overcome. They dig up the root of craving, the cause of suffering, which is the bait of Māra, the evil one.”
Udāna 5.9 Sadhāyamāna Sutta
Mocking
This is as I heard from the Blessed One. Those days, the Blessed One was traveling in the kingdom of Kosala with a large community of monks. At that time, a large number of youths passed by mocking others, not far from the Blessed One. The Blessed One saw the large number of youths mocking others passing by.
Then, on realizing the conceit of ordinary people, the Blessed One on that occasion exclaimed:
“With confused minds,
they speak whatever comes to their mind,
pretending to be wise.
They go around babbling as much as they like.
These conceited individuals,
don’t know what they are talking about.”
Itivuttaka 17 Dutiya Sekha Sutta
The Noble Friend
This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard:
“Monks, with regard to external factors, I do not see another single factor so helpful as noble friendship for a monk who is a trainee, who has not yet attained liberation but lives aspiring for the supreme security from bondage, Nibbāna. Monks, a monk who has noble friends abandons what is unwholesome and develops what is wholesome”
This is the meaning of what the Blessed One said. So, with regard to this, it was said:
When a monk has noble friends, is reverential and respectful, and does what his friends advise with wise awareness and mindfulness, he gradually attains the end of suffering, Nibbāna.
This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.
Itivuttaka 102 Āsavakkhaya Sutta
The Destruction of the Taints
This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,
“Monks, for one knowing and seeing, I say there is the destruction of the taints; but not for one not knowing and not seeing. But, monks, for one knowing what, and seeing what, is there the destruction of the taints?
Monks, for one knowing and seeing, ‘This is suffering,’ there is the destruction of the taints. Monks, for one knowing and seeing, ‘This is the cause of suffering,’ there is the destruction of the taints. Monks, for one knowing and seeing, ‘This is the cessation of suffering,’ there is the destruction of the taints. Monks, for one knowing and seeing, ‘This is the path leading to the cessation of suffering,’ there is the destruction of the taints.
Thus, it is, monks, that for one knowing and seeing there is the destruction of the taints.”
This is the meaning of what the Blessed One said. So, with regard to this, it was said:
For a trainee monk who is training along the straight path to ultimate freedom, Nibbāna, the knowledge of the destruction of the defilements arises first and the knowledge of liberation follows immediately.
To the monk liberated by that supreme liberation of defilements, there arises the knowledge of destruction: “Thus the fetters are destroyed.”
The lazy and foolish person who is ignorant of the Dhamma is incapable of attaining ultimate freedom, Nibbāna, the loosening of all ties and defilements.
This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.
Sutta Nipāta 1.10 Ālavaka Sutta
Discourse to Ālavaka the Demon
Thus have I heard: On one occasion the Blessed One was living at Ālavi, in the abode of the demon Ālavaka. At that time, the demon Ālavaka approached the Blessed One, and on arrival, said to the Blessed One:
“Get out, you recluse.” Saying, “Very well, friend,” the Blessed One went out.
“Come in, you recluse.” Saying, “Very well, friend,” the Blessed One went in.
“Get out, you recluse,” said the demon Ālavaka to the Blessed One a second time. Saying, “Very well, friend,” the Blessed One went out.
“Come in, you recluse.” Saying, “Very well, friend,” the Blessed One went in.
“Get out, you recluse,” said the demon Ālavaka to the Blessed One a third time. Saying, “Very well, friend,” the Blessed One went out.
“Come in, you recluse.” Saying, “Very well, friend,” the Blessed One went in.
“Get out, you recluse,” said the demon Ālavaka to the Blessed One a fourth time. “No, oh friend, I will not go out. Do what you will.”
“Oh recluse, I am going to ask you questions. If you do not answer me, I will drive you insane, or split your heart, or grab your feet and throw you across the river.”
“Well, oh friend, I do not see anyone in this world with its devās, with its Māras and Brahmas, in this generation with its recluses and brāhmins, with its devās and humans, who could either drive me insane, or split my heart, or grab my feet and throw me across the river. Nevertheless, friend, ask what you will.”
Then the demon Ālavaka addressed the Blessed One in verse:
“What wealth here is best for man? What well practiced will bring happiness? What is the sweetest of all tastes? How lived is the life they say is best?”
The Buddha:
“Faith is the wealth here best for man; Dhamma well practised shall bring happiness; truth indeed is the sweetest of all tastes; one living life with wisdom, they say is best.”
Ālavaka:
“How does one cross over the flood? How does one cross over the ocean? How does one overcome suffering? How is one’s life purified?”
The Buddha:
“By faith one crosses over the flood; by diligence is the ocean crossed; by effort one overcomes suffering; by wisdom one’s life is purified.”
Ālavaka:
“How does one gain wisdom? How does one obtain wealth? How does one achieve fame? How does one win many friends? When passing from this world to the next, how does one not sorrow?”
The Buddha:
“When Arahants teach the Dhamma leading to Nibbāna, if one listens to that Dhamma with close attention and confident mind, and investigates that Dhamma diligently, then, in this way, one wins wisdom.
“Doing what is proper, being dutiful, and exerting effort, one obtains wealth. By truthfulness one achieves fame; by giving gifts one wins many friends.
“If a faithful householder is truthful, wise, energetic, and fond of giving, by virtue of these four qualities, he will not sorrow when he passes on.
“If you wish, ask of other recluses and brāhmins, if there is anything better in this world than truth, self-control generosity, and patience.”
Ālavaka:
“Why should I now ask other recluses and brāhmins, when today I learned of all factors that lead to happiness in this life and the next?
“Indeed, out of compassion for me, the Buddha came to my dwelling at Ālavi. On this day, I learned to whom a gift should be given to gain the highest fruit.
“From village to village and town to town, I shall now travel about worshipping the Supreme Buddha and praising the excellence of the Dhamma.”
Having thus spoken, the demon Ālavaka said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master Gotama! Just as a man were to set upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way the Dhamma has been made clear in many ways by the Master Gotama. I go for refuge to the Master Gotama, to the Dhamma, and to the community of monks. May the Venerable Gotama accept me as a lay follower who has gone for refuge to the Triple Gem, from today onwards, for as long as life lasts.”
Learn how to put up with people saying things we don’t like.
Majjhima Nikāya 21 Kakacūpama Sutta
This is how I heard. At one time the Buddha was living in the city of Sāvatthī in Jeta’s garden, Anāthapiṇḍika’s monastery.
Those days, the monk Moliya Phagguna was mixing too closely together with the nuns. So much so that if any monk criticized those nuns in his presence, the monk Moliya Phagguna got angry and upset. And if any monk criticized the monk Moliya Phagguna in their presence, those nuns got angry and upset. That’s how much the monk Moliya Phagguna was mixing too closely together with the nuns.
Then a monk went up to the Buddha, bowed respectfully, sat down to one side, and told him what was going on.
So the Buddha said to a certain monk, “Please, monk, in my name tell the monk Moliya Phagguna that the teacher calls him.”
“Yes, Bhante,” that monk replied. He went to the monk Moliya Phagguna and said to him, “Venerable Phagguna, the teacher calls you.”
“Yes, Venerable,” the monk Moliya Phagguna replied. He went to the Buddha, bowed respectfully, and sat down to one side. The Buddha asked him:
“Is it really true, Phagguna, that you’ve been mixing overly closely together with the nuns? So much so that if any monk criticizes those nuns in your presence, you get angry and upset? And if any monk criticizes you in those nuns’ presence, they get angry and upset? Is that how much you’re mixing overly closely together with the nuns?”
“Yes, Bhante.”
“Phagguna, are you not someone who has become a monk out of faith?”
“Yes, Bhante.”
“As such, it’s not appropriate for you to mix so closely with the nuns. So if anyone criticizes those nuns in your presence, you should give up any desires or thoughts of attachment. If that happens, you should train like this: ‘My mind will be unaffected. I will speak no bad words. I will remain full of compassion, with a heart of loving-kindness and no inner hate.’ That’s how you should train.
“So even if someone strikes those nuns with fists, stones, rods, and swords in your presence, you should give up any desires or thoughts of attachment. If that happens, you should train like this: ‘My mind will be unaffected. I will speak no bad words. I will remain full of compassion, with a heart of loving-kindness and no inner hate.’ That’s how you should train.
“So if anyone criticizes you in your presence, you should give up any desires or thoughts of attachment. If that happens, you should train like this: ‘My mind will be unaffected. I will speak no bad words. I will remain full of compassion, with a heart of loving-kindness and no inner hate.’ That’s how you should train.
“So Phagguṇa, even if someone strikes you with fists, stones, rods, and swords, you should give up any desires or thoughts of attachment. If that happens, you should train like this: ‘My mind will be unaffected. I will speak no bad words. I will remain full of compassion, with a heart of loving-kindness and no inner hate.’ That’s how you should train.”
Then the Buddha said to the monks, “Monks, I used to be satisfied with the monks. Once, I addressed them, ‘I eat only one meal per day. Doing so, I find that I’m healthy and well, light, strong, and living comfortably. You too should eat one meal per day. Doing so, you’ll find that you’re healthy and well, light, strong, and living comfortably.’ I didn’t have to keep on instructing those monks; I just had to prompt their mindfulness.
“Monks, suppose a chariot stood harnessed to the well-trained horses at an intersection on a level ground, with a goad ready. Then a talented horse trainer, a master charioteer, might get up on the chariot, taking the reins in his right hand and goad in the left. He’d drive out and back wherever he wishes, whenever he wishes.
“In the same way, I didn’t have to keep on instructing those monks; I just had to prompt their mindfulness. So, monks, give up what’s unwholesome and dedicate yourselves to develop wholesome qualities. In this way you’ll achieve growth, improvement, and maturity in this Dhamma path.
“Suppose that not far from a town or village there was a large park of sala trees that was choked with castor-oil weeds. Then along comes a person who wants to help protect and nurture that park. He’d cut down the crooked sala saplings that were robbing the sap, and throw them out. He’d clean up the interior of the park, and properly care for the straight, well-formed sala saplings. Monks, in this way, in time, that sala park would grow, increase, and mature.
“In the same way, monks, give up what’s unwholesome and dedicate yourselves to developing wholesome qualities. In this way you’ll achieve growth, improvement, and maturity in this Dhamma path.
“Once upon a time, monks, right here in the city of Sāvatthī there was a housewife named Vedehikā. She had this good reputation: ‘The housewife Vedehikā is sweet, patient, and calm.’ Now, Vedehikā had a maid named Kāḷī who was skilled, tireless, and well organized in her work.
“Then Kāḷī thought, ‘My mistress has a good reputation as being sweet, patient, and calm. But does she actually have anger in her and just not show it? Or does she have no anger? Or is it just because my work is well organized that she doesn’t show anger, even though she still has it inside? Why don’t I test my mistress?’
“So Kāḷī got up late one day. Vedehikā said to her, ‘Hey, Kāḷī!’
“‘What is it, madam?’
“‘You’re getting up late—what’s up with you, girl?’
“‘Nothing, madam.’
“‘Nothing’s up, you bad girl, but you get up late!’ Angry and upset, she scowled.
“Then Kāḷī thought, ‘My mistress actually has anger in her and just doesn’t show it; it’s not that she has no anger. It’s just because my work is well organized that she doesn’t show anger, even though she still has it inside. Why don’t I test my mistress further?’
“So Kāḷī got up later the following day. Vedehikā said to her, ‘Hey, Kāḷī!’
“‘What is it, madam?’
“‘You’re getting up later today —what’s up with you, girl?’
“‘Nothing, madam.’
“‘Nothing’s up, you bad girl, but you get up later!’ Angry and upset, she spoke angry words.
“Then Kāḷī thought, ‘My mistress actually has anger in her and just doesn’t show it; it’s not that she has no anger. It’s just because my work is well organized that she doesn’t show anger, even though she still has it inside. Why don’t I test my mistress further?’
“So Kāḷī got up even later the next time. Vedehikā said to her, ‘Hey, Kāḷī!’
“‘What is it, madam?’
“‘You’re getting up even later today—what’s up with you, girl?’
“‘Nothing, madam.’
“‘Nothing’s up, you bad girl, but you get up even later today!’ Angry and upset, she grabbed a rolling pin and hit Kāḷī on the head, cracking it open.
“Then Kāḷī, with blood pouring from her cracked skull, denounced her mistress to the neighbors, ‘See, ladies, what the sweet one did! See what the patient one did! See what the calm one did! How on earth can she grab a rolling pin and hit her only maid on the head, cracking it open, just for getting up late?’
“Monks, then after some time the housewife Vedehikā got this bad reputation: ‘The housewife Vedehikā is fierce, mean, and not calm at all.’
“In the same way, monks, a monk may be the sweetest of the sweet, the most patient of the patient, the calmest of the calm, so long as he is not told bad words by others. But it’s when he is told bad words by others that you’ll know whether he’s really sweet, patient, and calm. Monks, I don’t say that a monk is obedient if he is obedient only for the sake of robes, alms food, lodgings, and medicines and supplies for the sick. Why is that? Because when he doesn’t get robes, alms food, lodgings, and medicines and supplies for the sick, he’s no longer patient. But when a monk is patient purely by honoring, respecting, revering, worshiping, and venerating the Dhamma, then I say that he’s patient. So, monks, you should train yourselves: ‘We will be patient, purely by honoring, respecting, revering, worshiping, and venerating the Dhamma.’ That’s how you should train.
“Monks, there are these five ways in which others might speak to you. Their speech may be 1) said at a good time or said at a bad time, 2) true or false, 3) gentle or harsh, 4) beneficial or harmful, 5) from a heart of love or from inner hate. When others speak to you, they may do so in any of these ways. If that happens, you should train like this: ‘Our minds will remain unaffected. We will speak no bad words. We will remain full of compassion, with a heart of loving-kindness and no inner hate. We will meditate spreading a heart of loving-kindness to that person. And with them as a basis, we will meditate spreading a heart full of loving-kindness to everyone in the world—abundant, expansive, limitless, free of hate and ill will.’ That’s how you should train.
“Monks, suppose a person was to come along carrying a shovel and basket and say, ‘I shall make this great earth be without earth!’ And he’d dig all over, scatter all over, spit all over, and urinate all over, saying, ‘Be without earth! Be without earth!’
“What do you think, monks? Could that person make this great earth be without earth?”
“No, Bhante. Why is that? Because this great earth is deep and limitless. It’s not easy to make it be without earth. That person will eventually get tired and frustrated.”
“In the same way, monks, there are these five ways in which others might speak to you. Their speech may be said at a good time or said at a bad time, true or false, gentle or harsh, beneficial or harmful, from a heart of love or from inner hate. When others speak to you, they may do so in any of these ways. If that happens, you should train like this: ‘Our minds will remain unaffected. We will speak no bad words. We will remain full of compassion, with a heart of loving-kindness and no inner hate. We will meditate spreading a heart of loving-kindness to that person. And with them as a basis, we will meditate spreading a heart full of loving-kindness to everyone in the world—abundant, expansive, limitless, free of hate and ill will.’ That’s how you should train.
“Monks, suppose a person was to come along with yellow paint, blue paint or red paint, and say, ‘I shall draw pictures on the sky, making pictures appear there.’ What do you think, monks? Could that person draw pictures on the sky?”
“No, Bhante. Why is that? Because the sky is formless and invisible. It’s not easy to draw pictures there. That person will eventually get tired and frustrated.”
“In the same way, monks there are these five ways in which others might speak to you …
“Suppose a person was to come along carrying a blazing grass torch, and say, ‘I shall burn and heat up the river Ganges with this blazing grass torch.’ What do you think, monks? Could that person burn and heat up the river Ganges with a blazing grass torch?”
“No, Bhante. Why is that? Because the river Ganges is deep and limitless. It’s not easy to burn and heat it up with a blazing grass torch. That person will eventually get tired and frustrated.”
“In the same way, monks, there are these five ways in which others might criticize you…
“Suppose there was a cat skin bag that was rubbed, well rubbed, very well rubbed, soft, silky, rid of rustling and crackling. Then a person comes along carrying a stick or a stone, and says, ‘I shall make this soft cat skin bag rustle and crackle with this stick or stone.’ What do you think, monks? Could that person make that soft cat skin bag rustle and crackle with that stick or stone?”
“No, Bhante. Why is that? Because that cat skin bag is rubbed, well rubbed, very well rubbed, soft, silky, rid of rustling and crackling. It’s not easy to make it rustle or crackle with a stick or stone. That person will eventually get tired and frustrated.”
“In the same way, monks, there are these five ways in which others might speak to you. Their speech may be said at a good time or said at a bad time, true or false, gentle or harsh, beneficial or harmful, from a heart of love or from inner hate. When others speak to you, they may do so in any of these ways. If that happens, you should train like this: ‘Our minds will remain unaffected. We will speak no bad words. We will remain full of compassion, with a heart of loving-kindness and no inner hate. We will meditate spreading a heart of loving-kindness to that person. And with them as a basis, we will meditate spreading a heart full of loving-kindness to everyone in the world—abundant, expansive, limitless, free of hate and ill will.’ That’s how you should train.
“Even if robbers with a sharp saw were to cut your body into pieces, anyone who had an angry thought because of that would not be following my instructions. If that happens, you should train like this: ‘Our minds will remain unaffected. We will speak no bad words. We will remain full of compassion, with a heart of loving-kindness and no inner hate. We will meditate spreading a heart of loving-kindness to that person. And with them as a basis, we will meditate spreading a heart full of loving-kindness to everyone in the world—abundant, expansive, limitless, free of hate and ill will.’ That’s how you should train.
“If you frequently reflect on this advice—the simile of the saw—do you see any bad word, large or small, that you could not put up with?”
“No, Bhante.”
“So, monks, you should frequently reflect on this advice, the simile of the saw. This will be for your lasting peace and happiness.”
That is what the Buddha said. Satisfied, the monks were happy with what the Buddha said.
How do we know when to say something? The Buddha gives us some guidelines.
Majjhima Nikāya 58 Abhayarājakumāra Sutta
This is how I heard. At one time the Blessed One was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Then Prince Abhaya1 went up to Nigaṇṭha Nātaputta2, bowed, and sat down to one side. Nigaṇṭha Nātaputta said to him, “Come, prince, prove the ascetic Gotama’s teachings wrong. Then you will get a good reputation: ‘Prince Abhaya proved the teachings of the ascetic Gotama wrong, so mighty and powerful!’”
“Oh sir, how am I to do this?”
“Here, prince, go to the ascetic Gotama and say to him: ‘Sir, does the Tathāgata use speech that is disliked by others?’ When he’s asked this, if he answers: ‘He might, prince,’ say this to him, ‘Then, sir, what exactly is the difference between you and an ordinary person? For even an ordinary person uses speech that is disliked by others.’
“But if he answers, ‘He would not, prince,’ say this to him: ‘Then, sir, why exactly did you declare of Devadatta: “Devadatta is going to a place of loss, to hell, there to remain for an eon. Devadatta can’t be saved.”? Devadatta was angry and upset with what you said.’
When you put this question to him, the Blessed One won’t be able to either spit it out or swallow it down. He’ll be like a man with an iron ball stuck in his throat, unable to either spit it out or swallow it down.”
“Yes, sir,” replied Abhaya. He got up from his seat, bowed, and respectfully circled Nigaṇṭha Nāṭaputta, keeping him on his right. Then he went to the Blessed One, bowed, and sat down to one side.
Then he looked up at the sun and thought, “It’s too late to prove the Blessed One’s teaching wrong today. I shall prove his teachings wrong in my own home tomorrow.” He said to the Blessed One, “Sir, may the Blessed One please accept tomorrow’s meal from me, together with three other monks.” The Blessed One consented in silence.
Then, knowing that the Blessed One had approved, Abhaya got up from his seat, bowed, and respectfully circled the Blessed One, keeping him on his right, before leaving.
Then when the night had passed, the Blessed One put on his robes in the morning and, taking his bowl and outer robe, went to Prince Abhaya’s home, and sat down on the seat spread out. Then Abhaya served and satisfied the Blessed One with his own hands with a variety of delicious foods.
When the Blessed One had eaten and washed his hand and bowl, Prince Abhaya took a low seat, sat to one side, and said to him, “Sir, does the Tathāgata use speech that is disliked by others?”
“There is no simple answer to this question, prince.”
“Then the Nigaṇṭhas have lost in this, sir.”
“But prince, why do you say that the Nigaṇṭhas have lost in this?”
Then Abhaya told the Blessed One all that had happened.
Now at that time a little baby boy was sitting in Prince Abhaya’s lap. Then the Blessed One said to Prince Abhaya, “What do you think, dear prince? If—because of your negligence or his nurse’s negligence—your boy was to put a stick or stone in his mouth, what would you do to him?”
“I’d try to take it out, sir. If that didn’t work, I’d hold his head with my left hand, and take it out using a hooked finger of my right hand, even if it drew blood. Why is that? Because I have compassion for the boy, sir.”
“In the same way, prince,
- the Tathāgata does not say things that he knows to be untrue, false, and harmful, and which is disliked by others.
- The Tathāgata does not say things that he knows to be true and meaningful, but which is harmful and disliked by others.
- The Tathāgata knows the right time to speak so as to explain what he knows to be true, meaningful, and beneficial, but which is disliked by others.
- The Tathāgata does not say things that he knows to be untrue, false, and harmful, but which is liked by others.
- The Tathāgata does not say things that he knows to be true and meaningful, but which is harmful, even if it is liked by others.
- The Tathāgata knows the right time to speak so as to explain what he knows to be true, meaningful, and beneficial, and which is liked by others. Why is that? Because the Tathāgata has compassion for beings.”
“Sir, there are clever kings, brahmins, householders, or ascetics who come to see you with a question already planned. Do you think beforehand that if they ask you like this, you’ll answer like that, or does the answer just appear to you on the spot?”
“Well then, prince, I’ll ask you about this in return, and you can answer as you like. What do you think, prince? Are you skilled in the various parts of a chariot?”
“I am, sir.”
“What do you think, prince? When they come to you and ask: ‘What’s the name of this chariot part?’ Do you think beforehand that if they ask you like this, you’ll answer like that, or does the answer appear to you on the spot?”
“Sir, I’m well-known as a charioteer skilled in a chariot’s parts. All the parts are well-known to me. The answer just appears to me on the spot.”
“In the same way, when clever kings, brahmins, householders, or ascetics come to see me with a question already planned, the answer just appears to me on the spot. Why is that? Because the Tathāgata has clearly understood the way the world works, so that the answer just appears to him on the spot.”
When he had spoken, Prince Abhaya said to the Blessed One, “Excellent, bhante! Excellent! … As if he were turning upright what was overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made the Dhamma clear in many ways. I go for refuge to Master Gotama, to the Dhamma, and to the Saṅgha. From this day on, may Master Gotama remember me as a lay follower who has gone for refuge to the Buddha, the Dhamma and the Saṅgha for life.”
A young man becomes a monk and teaches a King about the true nature of life.
Majjhima Nikāya 82 Raṭṭhapāla Sutta
This is how I heard. At one time the Blessed One was wandering in the land of the Kurus together with a large Saṅgha of monks when he arrived at a town of the Kurus named Thullakoṭṭhita.
The people of Thullakoṭṭhita heard, “It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Thullakoṭṭhita, together with a large Saṅgha of monks. He has this good reputation:
itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti
“‘That Blessed One is liberated, self-enlightened, has true knowledge and pure conduct, attained Nibbāna, knower of worlds, supreme trainer of beings, teacher of gods and humans, the most generous and the most fortunate.’
“He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well phrased. And he reveals a spiritual practice that’s entirely full and pure. It’s good to see such arahants.”
Then the people of Thullakoṭṭhita went up to the Blessed One. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Blessed One, some announced their name and clan, while some kept silent. When they were seated, the Blessed One educated, encouraged, fired up, and inspired them with a Dhamma talk.
Now at that time a young man named Raṭṭhapāla, the son of the leading family in Thullakoṭṭhita, was sitting in the group of people. He thought, “As I understand the Blessed One’s teachings, it’s not easy for someone living at home to lead the spiritual life completely full and pure, like a polished shell. Why don’t I cut off my hair and beard, dress in orange robes, and become a monk?”
Then, having approved and agreed with what the Blessed One said, the people of Thullakoṭṭhita got up from their seat, bowed, and respectfully circled the Blessed One, keeping him on their right, before leaving.
Soon after they left, Raṭṭhapāla went up to the Blessed One, bowed, sat down to one side, and said to him, “Bhante, as I understand the Blessed One’s teachings, it’s not easy for someone living at home to lead the spiritual life completely full and pure, like a polished shell. I wish to cut off my hair and beard, dress in orange robes, and become a monk. Bhante, may I receive the going forth, the ordination in front of the Blessed One? May the Blessed One please ordain me!”
“But, Raṭṭhapāla, do you have your parents’ permission?”
“No, bhante.”
“Raṭṭhapāla, Tathāgatās don’t ordain the child of parents who haven’t given their permission.”
“I’ll make sure, bhante, to get my parents’ permission.”
Then Raṭṭhapāla got up from his seat, bowed, and respectfully circled the Blessed One.
Then he went to his parents and said, “Mother and father, as I understand the Blessed One’s teachings, it’s not easy for someone living at home to lead the spiritual life completely full and pure, like a polished shell. I wish to cut off my hair and beard, dress in orange robes, and become a monk. Please give me permission to become a monk.”
When he said this, Raṭṭhapāla’s parents said to him, “But, dear Raṭṭhapāla, you’re our only child. You’re dear to us and we love you. You’re delicate and raised in comfort. You know nothing of suffering. Raṭṭhapāla! Eat, drink, and enjoy yourself. While enjoying sensual pleasures, be happy in making merit. We don’t allow you to become a monk. We don’t even want to die leaving you here. So how can we allow you to become a monk while we’re still alive?”
For a second time, and a third time, Raṭṭhapāla asked his parents for permission, but got the same reply.
Then Raṭṭhapāla thought, “My parents don’t allow me to become a monk.” He laid down there on the bare ground, saying, “I’ll either die right here or go forth.” And he refused to eat, up to the seventh meal.
Then Raṭṭhapāla’s parents said to him, “Dear Raṭṭhapāla, you’re our only child. You’re dear to us and we love you. You’re delicate and raised in comfort. You know nothing of suffering. We don’t even want to die leaving you here. So how can we allow you to become a monk while you’re still living? Get up, Raṭṭhapāla! Eat, drink, and enjoy yourself. While enjoying sensual pleasures, be happy in making merit. We don’t allow you to become a monk. We don’t even want to die leaving you here. So how can we allow you to become a monk while you’re still alive?”
When they said this, Raṭṭhapāla kept silent.
For a second time, and a third time, Raṭṭhapāla’s parents made the same request.
And for a third time, Raṭṭhapāla kept silent. Raṭṭhapāla’s parents then went to see his friends. They told them of the situation and asked for their help.
Then Raṭṭhapāla’s friends went to him and said, “Our friend Raṭṭhapāla, you are your parents’ only child. You’re dear to them and they love you. You’re delicate and raised in comfort. You know nothing of suffering. They don’t even want to die leaving you here. So how can they allow you to become a monk while you’re still alive? Get up, Raṭṭhapāla! Eat, drink, and enjoy yourself. While enjoying sensual pleasures, be happy in making merit. Your parents will not allow you to become a monk. They don’t even want to die leaving you here. So how can they allow you to become a monk while you’re still alive?”
When they said this, Raṭṭhapāla kept silent.
For a second time, and a third time, Raṭṭhapāla’s friends made the same request. And for a third time, Raṭṭhapāla kept silent.
Then Raṭṭhapāla’s friends went to his parents and said, “Mother and father, Raṭṭhapāla is lying there on the bare ground saying: ‘I’ll either die right here or go forth.’ If you don’t allow him to go forth, he’ll die there. But if you do allow him to go forth, you’ll see him again afterwards. And if he doesn’t enjoy the monk life, where else will he have to go? He’ll come right back here. Please give Raṭṭhapāla permission to go forth.”
“Then dears, we give Raṭṭhapāla permission to become a monk. But once ordained he must visit his parents.”
Then Raṭṭhapāla’s friends went to him and said, “Get up, Raṭṭhapāla! Your parents have given you permission to go forth from lay life to homelessness. But once ordained you must visit your parents.”
Raṭṭhapāla got up and regained his strength.
He went to the Blessed One, bowed respectfully, sat down to one side, and said to him, “Bhante, I have my parents’ permission to become a monk. May the Blessed One please ordain me.”
And Raṭṭhapāla received the ordination in front of the Blessed One. Not long after Venerable Raṭṭhapāla’s ordination, two weeks later, the Blessed One—having stayed in Thullakoṭṭhita as long as he wished—set out for Sāvatthī. Traveling stage by stage, he arrived at Sāvatthī, where he stayed in Jeta’s garden, Anāthapiṇḍika’s monastery.
Then Venerable Raṭṭhapāla, living alone, withdrawn, diligent, passionate, and firm, soon realized the supreme goal of the spiritual path in this very life. He achieved with his own wisdom the goal for which a son would leave the lay life to become a monk.
He realized: “Rebirth has ended. The spiritual journey has been completed. What had to be done to end suffering has been done. There will be no rebirth.” Therefore, Venerable Raṭṭhapāla became one of the liberated monks.
Then he went up to the Blessed One, bowed respectfully, sat down to one side, and said to the Blessed One, “Bhante, I’d like to visit my parents, if the Blessed One allows it.”
Then the Blessed One focused on understanding Venerable Raṭṭhapāla’s mind. When he knew that it was impossible for Venerable Raṭṭhapāla to reject the monkshood and return to lay life which is low, the Blessed One said, “Please, Raṭṭhapāla, go at your convenience.”
And then Venerable Raṭṭhapāla got up from his seat, bowed, and respectfully circled the Blessed One, keeping him on his right.
Then he set his lodgings in order and, taking his bowl and robe, set out for Thullakoṭṭhita. Traveling stage by stage, he arrived at Thullakoṭṭhika, where he stayed in King Koravya’s Migācira garden. Then Raṭṭhapāla dressed in the morning and, taking his bowl and robe, entered Thullakoṭṭhita village for alms. Wandering through every house on the street for alms food, he approached his own father’s house.
Now at that time Venerable Raṭṭhapāla’s father was having his hair done in the hall of the middle floor. He saw Venerable Raṭṭhapāla coming off in the distance and said, “Our dear and beloved only son was made to go forth by these shavelings, these fake monks!” And at his own father’s house Raṭṭhapāla received neither alms nor a polite refusal, but only abuse.
Now at that time a family slave wanted to throw away the previous night’s porridge. So Venerable Raṭṭhapāla said to her, “If that’s to be thrown away, sister, pour it here in my bowl.” As she was pouring the porridge into his bowl, she recognized the features of his hands, feet, and voice.
She then went to his mother and said, “Please, madam, you should know this. My lord Raṭṭhapāla has arrived.”
“Wow! If you speak the truth, I’ll make you a free woman!”
Then Venerable Raṭṭhapāla’s mother went to his father and said, “Please householder, you should know this. It seems our son Raṭṭhapāla has arrived.”
Now at that time Venerable Raṭṭhapāla was eating last night’s porridge leaning against a wall. Then Venerable Raṭṭhapāla’s father went up to him and said, “Dear Raṭṭhapāla! You’re eating last night’s porridge! Why not go to your own home?”
“Householder, how could those of us who have gone forth from the lay life to homelessness have a house? We’re homeless, householder. I came to your house, but there I received neither alms nor a polite refusal, but only abuse.”
“Come, dear Raṭṭhapāla, let’s go to the house.”
“Enough, householder. My meal is finished for today.”
“Well then, dear Raṭṭhapāla, please accept tomorrow’s meal from me.” Venerable Raṭṭhapāla consented in silence.
Then knowing that Raṭṭhapāla had consented, his father went back to his own house. He made a heap of gold coins and gold bars and hid it under mats. Then he addressed Raṭṭhapāla’s former wives, “Please, daughters-in-law, decorate yourselves in the way that our son Raṭṭhapāla found you most adorable.”
And when the night had passed, Venerable Raṭṭhapāla’s father had a variety of delicious foods prepared in his own home, and announced the time to the Venerable Raṭṭhapāla, saying, “Sir, it’s time. The meal is ready.”
Then Venerable Raṭṭhapāla dressed in the morning, taking his bowl and robe, went to his father’s home, and sat down on the seat spread out. Venerable Raṭṭhapāla’s father, revealing the heap of gold coins and gold bars, said to him, “Dear Raṭṭhapāla, this is your wealth from your mother’s side. This is from your father’s side, and one from your ancestors. You can both enjoy your wealth and make merit. Come, return to lay life, enjoy wealth, and make merit!”
“If you’d follow my advice, householder, you’d have this heap of gold loaded on a cart and carried away to be dumped in the middle of the Ganges river. Why is that? Because this will bring you nothing but stress, crying, pain, sadness and anxiety”
Then Venerable Raṭṭhapāla’s former wives each grabbed his feet and said, “What are they like, lord, the nymphs for whom you lead the spiritual life?”
“Sisters, I don’t lead the spiritual life for the sake of nymphs.”
Saying, “Our lord Raṭṭhapāla refers to us as sisters!” they fainted right away.
Then Venerable Raṭṭhapāla said to his father, “If there is food to be given, householder, please give it. But don’t harass me.”
“Eat, dear Raṭṭhapāla. The meal is ready.” Then Venerable Raṭṭhapāla’s father served and satisfied Venerable Raṭṭhapāla with his own hands with a variety of delicious foods.
When he had eaten and washed his hand and bowl, he recited these verses while standing right there:
“See the true nature of this body, which is created by putting together tendons and bones, even though it seems to be like a beautiful painted puppet. Foolish people delight in and appreciate this body. This body is subject to diseases and doesn’t have any permanent stability.
“One should see the true nature of this body even though it is decorated with jewels and ornaments. This skeleton wrapped up in skin is made attractive by its clothes.
“The feet are painted with colours and the mouth produces fragrances having chewed mint. These things are enough to trick a fool but do nothing for one who seeks Nibbāna.
“The hair is braided stylishly, and the eyes are painted with makeup. These things are enough to trick a fool but do nothing for one who seeks Nibbāna.
“This filthy body is kept as a nicely decorated pot. This is enough to trick a fool but does nothing for one who seeks Nibbāna.
“The deer hunter set out the traps, but the deer did not get caught by the trap. While the deer trapper was crying, having eaten the bait, we left quickly.
Then Venerable Raṭṭhapāla, having spoken these verses while standing, went to King Koravya’s Migācira garden and sat at the root of a tree for the day’s meditation.
Then King Koravya addressed his gamekeeper, “My good groundskeeper, tidy up the Migācira garden. We will go to see the scenery.”
“Yes, Your Majesty,” replied the groundskeeper. While tidying the Migācira garden, he saw Raṭṭhapāla sitting in meditation. Seeing this, he went to the king, and said, “The Migācira garden is tidy, sire. And the gentleman named Raṭṭhapāla, the son of the leading family in Thullakoṭṭhita, of whom you have often spoken highly, is meditating there at the root of a tree.”
“Well then, my good groundskeeper, that’s enough of going to see the scenery for today. Now I shall go to see the Master Raṭṭhapāla.”
And then King Koravya said, “Give away all the different foods that have been prepared there.” He had the finest carriages harnessed. Then he mounted a fine carriage and, along with other fine carriages, set out in full royal pomp from Thullakoṭṭhita to see Venerable Raṭṭhapāla. He went by carriage as far as the ground allowed, then got down and approached Venerable Raṭṭhapāla on foot, together with a group of eminent officials. They exchanged greetings, and when the greetings and polite conversation were over, he stood to one side, and said to Venerable Raṭṭhapāla:
“Here, Master Raṭṭhapāla, sit on this elephant rug.”
“Enough, Great King, you sit on it. I’m sitting on my own seat.”
So the king sat down on the seat spread out, and said, “Master Raṭṭhapāla, there are these four kinds of failure in the world. Because of these, some people shave off their hair and beard, dress in orange robes, and go forth from the lay life to homelessness. What four?
- Failure due to old age,
- failure due to sickness,
- failure of losing wealth, and
- failure of losing relatives.
“And what is the failure due to old age? It’s when someone is old, elderly, and senior, advanced in years, and has reached the final stage of life. They reflect: ‘I’m now old, elderly, and senior. I’m advanced in years and have reached the final stage of life. It’s not easy for me to get more wealth or to increase the wealth I’ve already gotten. Why don’t I shave off my hair and beard, dress in orange robes, and go forth from lay life to homelessness?’ So because of that failure due to old age, they go forth. This is called the failure due to old age. But Master Raṭṭhapāla is now a youth, young, black-haired, blessed with youth, in the prime of life. You have no failure due to old age. So what did you know or see or hear that made you become a monk?
“And what is the failure due to sickness? It’s when someone is sick, suffering, seriously ill. They reflect: ‘I’m now sick, suffering, seriously ill. It’s not easy for me to get more wealth or to increase the wealth I’ve already gotten. Why don’t I go forth from lay life to homelessness?’ So because of that failure due to sickness, they go forth. This is called the failure due to sickness. But Master Raṭṭhapāla is now rarely ill or unwell. Your stomach digests well, being neither too hot nor too cold. You have no failure due to sickness. So what did you know or see or hear that made you become a monk?
“And what is the failure of losing wealth? It’s when someone is rich, affluent, and wealthy. But gradually their wealth decreases. They reflect: ‘I used to be rich, affluent, and wealthy. But gradually my wealth has decreased. It’s not easy for me to get more wealth or to increase the wealth I’ve already gotten. Why don’t I go forth from lay life to homelessness?’ So because of that failure of losing wealth, they go forth. This is called failure of losing wealth. But Master Raṭṭhapāla is the son of the leading family here in Thullakoṭṭhita. You have no failure of losing wealth. So what did you know or see or hear that made you become a monk?
“And what is the failure of losing relatives? It’s when someone has many friends and associates, relatives and kin. But gradually their relatives dwindle away. They reflect: ‘I used to have many friends and associates, relatives and kin. But gradually they’ve dwindled away. It’s not easy for me to get more wealth or to increase the wealth I’ve already gotten. Why don’t I shave off my hair and beard, dress in orange robes, and go forth from lay life to homelessness?’ So because of that failure of losing relatives, they go forth. This is called failure of losing relatives. But Master Raṭṭhapāla has many friends and colleagues, relatives and kin right here in Thullakoṭṭhita. You have no decay of relatives. So what did you know or see or hear that made you become a monk?
“There are these four kinds of failure . Because of these, some people shave off their hair and beard, dress in orange robes, and go forth from the lay life to homelessness. Master Raṭṭhapāla has none of these. So what did you know or see or hear that made you become a monk?”
“Great King, the Blessed One who knows the truth and sees the truth, the Arahant, the fully awakened Buddha has taught these four themes of the Dhamma. It was after knowing and seeing and hearing these that I became a monk.
“What four?
- ‘All beings are swept away toward old age and death. Therefore, the world is unstable.’ This is the first theme.
- ‘Life is insecure and everything is out of one’s control.’ This is the second theme.
- ‘We own nothing—we must leave it all behind and pass on.’ This is the third theme.
- ‘Something is lacking in everybody’s life, no one is fully satisfied, beings are slaves of craving.’ This is the fourth theme.
“The Blessed One who knows and sees, the Arahant, the fully awakened Buddha taught these four themes of the Dhamma. It was after knowing and seeing and hearing these that I became a monk.”
“‘All beings are swept away toward old age and death. Therefore, the world is unstable.’ So Master Raṭṭhapāla said. How should I see the meaning of this statement?”
“What do you think, Great King? When you were twenty or twenty-five years of age, were you skilled at riding elephants, horses, and chariots, and at archery? Were you strong in thigh and arm, capable, and battle-hardened?”
“I was, Master Raṭṭhapāla. Sometimes it seems as if I had superpowers then. I didn’t see anyone who could have equalled me in strength.”
“What do you think, Great King? Are you just as strong in thigh and arm, capable, and battle-hardened these days too?”
“No, Master Raṭṭhapāla. For now I am old, elderly, and senior, I’m advanced in years and have reached the final stage of life. I am eighty years old. Sometimes I intend to step in one place, but my foot goes somewhere else.”
“This is what the Blessed One was referring to when he said: ‘All beings are swept away toward old age and death. Therefore, the world is unstable.’ And it was after knowing and seeing and hearing this that I became a monk.”
“It’s incredible, Master Raṭṭhapāla, it’s amazing, how well said this was by the Blessed One. For all beings are indeed swept away toward old age and death. Therefore, the world is unstable.
“Master Raṭṭhapāla, in this royal court you can find divisions of elephants, cavalry, chariots, and infantry. They will serve to defend us from any threats. Yet you said: ‘Life is insecure and everything is out of one’s control.’ How should I see the meaning of this statement?”
“What do you think, Great King? Do you have any illnesses that never go away?”
“Yes, I do have an illness caused by the disorder of wind. Sometimes my friends and colleagues, relatives and family members surround me, thinking: ‘Now the king will die! Now the king will die!’”
“What do you think, Great King? Can you get your friends and colleagues, relatives and family members to help: ‘Please, my dear friends and colleagues, relatives and family members, all of you here share my pain so that I may feel less pain.’ Or must you alone feel that pain?”
“I can’t get my friends to share my pain. Rather, I alone must feel it.”
“This is what the Blessed One was referring to when he said: ‘Life is insecure and everything is out of one’s control.’ And it was after knowing and seeing and hearing this that I became a monk.”
“It’s incredible, Master Raṭṭhapāla, it’s amazing, how well said this was by the Blessed One. For life indeed is insecure and everything is out of one’s control.
“Master Raṭṭhapāla, in this royal court you can find abundant gold coin and gold bars stored in dungeons and towers. Yet you said: ‘We own nothing—we must leave it all behind and pass on.’ How should I see the meaning of this statement?”
“What do you think, Great King? These days you entertain yourself, supplied and provided with the five kinds of sensual pleasures. But is there any way to ensure that in the next life you will continue to entertain yourself in the same way, supplied and provided with the same five kinds of sensual pleasures? Or will others make use of this property, while you pass on according to your kamma?”
“Master Raṭṭhapāla, there’s no way to ensure that I will continue to entertain myself in the same way. Rather, others will take over this property, while I pass on according to my kamma.”
“This is what the Blessed One was referring to when he said: ‘We own nothing—we must leave it all behind and pass on.’ And it was after knowing and seeing and hearing this that I became a monk.”
“It’s incredible, Master Raṭṭhapāla, it’s amazing, how well said this was by the Blessed One. For we own nothing—we must leave it all behind and pass on.
“Master Raṭṭhapāla, you also said this: ‘Something is lacking in everybody’s life, no one is fully satisfied, beings are slaves of craving.’ How should I see the meaning of this statement?”
“What do you think, Great King? Do you live in the prosperous land of Kuru?”
“Indeed I do, Master Raṭṭhapāla.”
“What do you think, Great King? Suppose a trustworthy and reliable man were to come from the east. He’d approach you and say: ‘Please sir, you should know this. I come from the east. There I saw a large country that is successful and prosperous and full of people. They have many divisions of elephants, cavalry, chariots, and infantry. And there’s plenty of money and grain, plenty of gold coins and gold bars, both worked and unworked, and plenty of women for the taking. With your current forces you can conquer it. Conquer it, Great King!’ What would you do?”
“I would conquer it and rule.”
“What do you think, Great King? Suppose a trustworthy and reliable man were to come from the west, north, south, or from over the ocean. He’d approach you and say the same thing. What would you do?”
“I would conquer it and rule.”
“This is what the Blessed One was referring to when he said: ‘Something is lacking in everybody’s life, no one is fully satisfied, beings are slaves of craving.’ And it was after knowing and seeing and hearing this that I became a monk.”
“It’s incredible, Master Raṭṭhapāla, it’s amazing, how well said this was by the Blessed One. For something is lacking in everybody’s life, no one is fully satisfied, beings are slaves of craving.”
This is what Venerable Raṭṭhapāla said. Then he went on to say:
“I have seen the wealthy people in this world. When they obtain wealth, they become deluded. They don’t give it away to anybody. Having gathered wealth greedily, they desire more and more sensual pleasures.
“A king who has conquered all the land on this shore and rules over the ocean-bound world is still unsatisfied. He hungers to rule over a country even beyond the ocean.
“That king and many other people die with craving. They give up their life unsatisfied. There is no satisfaction in this world from sensual pleasures.
“When someone dies, their relatives with messy hair, mourn over them. They say, ‘Oh, may our relative become immortal!’ Then they carry the dead body out, wrap it in a cloth, place it on a pile of wood and burn it. Leaving his entire wealth, wrapped in a single cloth and poked by spears, he burns. When he dies, neither his relatives nor his friends can protect him.
“Heirs take his wealth. He went on his journey after death according to his actions but his wealth does not follow him, nor does his wife, children or country.
“One does not obtain long life by wealth, nor does one escape from old age by riches. That is why wise sages say that this life is short, non-eternal and subject to change.
“The rich and the poor both feel the contact of senses through objects. The wise and the fool both feel the contact of senses through objects. But the fool, due to his lack of wisdom, suffers by that contact and sleeps uncomfortably. The wise sage is not shaken by any contact.
“Therefore, it is very clear that wisdom is better than wealth. It is through this very wisdom one can end suffering. But the beings who have clung to this existence commit evil deeds due to their delusion.
“After death they again fall into saṁsāra, suffering. They come again into a womb. Those who approve of others’ misdeeds also fall into the same tragedy.
“A thief, who is caught, suffers because of his own evil deed. In the same way, beings suffer in the next world because of their own evil deeds.
“Dear king, it is true that these sensual pleasures are sweet, delightful and attractive. But they disturb the mind by their various forms. Having understood this danger of sensual pleasures, I became a monk.
“Young and old, everybody dies as fruits fall from a tree. Dear king, having seen how people die, I became a monk. The monk life is very peaceful and highly praised by the wise.”
