buddha-Buddhism

The Story of Theri Uttara

Comment February 12, 2021

Verse 148: This body is worn out-with age, it is the seat of sickness, it is subject to decay. This putrid body disintegrates; life, indeed, ends in death.

The Story of Theri Uttara

While residing at the Jetavana monastery, the Buddha uttered Verse (148) of this book, with reference to Theri Uttara.

Theri Uttara, who was one hundred and twenty years old, was one day returning from her alms-round when she met a bhikkhu and requested him to accept her offering of alms-food. The inconsiderate bhikkhu accepted all her alms-food; so she had to go without food for that day. The same thing happened on the next two days. Thus Theri Uttara was without food for three successive days and she was feeling weak. On the fourth day, while she was on her alms-round, she met the Buddha on the road where it was narrow. Respectfully, she paid obeisance to the Buddha and stepped back. While doing so, she accidentally stepped on her own robe and fell on the ground, injuring her head. The Buddha went up to her and said, “Your body is getting very old and infirm, it is ready to crumble, it will soon perish.”

Then the Buddha spoke in verse as follows:

Verse 148: This body is worn out-with age, it is the seat of sickness, it is subject to decay. This putrid body disintegrates; life, indeed, ends in death.
At the end of the discourse, Theri Uttara attained Sotapatti Fruition.

Dhammapada Verse 148
Uttaratheri Vatthu

Parijinnamidam rupam
roganilam pabhanguram
bhijjati putisandeho
maranantam hi jivitam.

Source: Tipitaka
The Story of Sirima

Comment February 10, 2021
Verse 147: Look at this dressed up body, a mass of sores, supported (by bones), sickly, a subject of many thoughts (of sensual desire). Indeed, that body is neither permanent nor enduring.

bahusankappam: the body, which is the subject of many thoughts of sensual desire and admiration.

The Story of Sirima

While residing at the Jetavana monastery, the Buddha uttered Verse (147) of this book, with reference to Sirima the courtesan.

Once, there lived in Rajagaha, a very beautiful courtesan by the name of Sirima. Every day Sirima offered alms-food to eight bhikkhus. One of these bhikkhus happened to mention to other bhikkhus how beautiful Sirima was and also that she offered very delicious food to the bhikkhus every day. On hearing this, a young bhikkhu fell in love with Sirima even without seeing her. The next day, the young bhikkhu went with the other bhikkhus to the house of Sirima. Sirima was not well on that day, but since she wanted to pay obeisance to the bhikkhus, she was carried to their presence. The young bhikkhu, seeing Sirima, thought to himself, “Even though she is sick, she is very beautiful !” And he felt a strong desire for her.

That very night, Sirima died. King Bimbisara went to the Buddha and reported to him that Sirima, the sister of Jivaka, had died. The Buddha told King Bimbisara to take the dead body to the cemetery and keep it there for three days without burying it, but to have it protected from crows and vultures. The king did as he was told. On the fourth day, the dead body of the beautiful Sirima was no longer beautiful or desirable; it got bloated and maggots came out from the nine orifices. On that day, the Buddha took his bhikkhus to the cemetery to observe the body of Sirima. The king also came with his men. The young bhikkhu, who was so desperately in love with Sirima, did not know that Sirima had died. When he learnt that the Buddha and the bhikkhus were going to see Sirima, he joined them. At the cemetery, the corpse of Sirima was surrounded by the bhikkhus headed by the Buddha, and also by the king and his men.

The Buddha then asked the king to get a town crier announce that Sirima would be available on payment of one thousand in cash per night. But no body would take her for one thousand, or for five hundred, or for two hundred and fifty, or even if she were to be given free of charge. Then the Buddha said to the audience, “Bhikkhus! Look at Sirima. When she was living, there were many who were willing to give one thousand to spend one night with her; but now none would take her even if given without any payment. The body of a person is subject to deterioration and decay.” Continue reading →
The Story of the Companions of Visakha

Comment February 8, 2021
Verse 146: Why is there laughter? Why is there joy although (the world) is always burning? Shrouded in darkness why not seek the light?

pajjalite: burning, in this context, it means burning with fires of passion, etc. (The Commentary)

andhakarena: darkness, in this context, ignorance of the Four Noble Truths. (The Commentary)

padipam: light, in this context, wisdom. (The Commentary)

The Story of the Companions of Visakha

While residing at the Jetavana monastery, the Buddha uttered Verse (146) of this book, with reference to companions of Visakha.

Five hundred men from Savatthi, wishing to make their wives to be generous, kind-hearted and virtuous like Visakha, sent them to Visakha to be her constant companions. During a bacchanalian festival which lasted for seven days, the wives of those men took all the drinks left by their husbands and got drunk in the absence of Visakha. For this misbehaviour they were beaten by their husbands. On another occasion, saying that they wished to listen to the Buddha’s discourse, they asked Visakha to take them to the Buddha and secretly took small bottles of liquor hidden in their clothes.

On arrival at the monastery, they drank all the liquor they had brought and threw away the bottles. Visakha requested the Buddha to teach them the Dhamma. By that time, the women were getting intoxicated and felt like singing and dancing. Mara, taking this opportunity made them bold and shameless, and soon they were boisterously singing, dancing, clapping and jumping about in the monastery. The Buddha saw the hand of Mara in the shameless behaviour of these women and said to himself, “Mara must not be given the opportunity.” So, the Buddha sent forth dark-blue rays from his body and the whole room was darkened; the women were frightened and began to get sober. Then, the Buddha vanished from his seat and stood on top of Mount Meru, and from there he sent forth white rays and the sky was lit up as if by a thousand moons. After thus manifesting his powers, the Buddha said to those five hundred women, “You ladies should not have come to my monastery in this unmindful state. Because you have been negligent Mara has had the opportunity to make you behave shamelessly, laughing and singing loudly, in my monastery. Now, strive to put out the fire of passion (raga) which is in you”.

Then the Buddha spoke in verse as follows:

Verse 146: Why is there laughter? Why is there joy although (the world) is always burning? Shrouded in darkness why not seek the light?
At the end of the discourse those five hundred women attained Sotapatti Fruition.

Dhammapada Verse 146
Visakhaya Sahayikanam Vatthu

Ko nu haso kimanando
niccam pajjalite1 sati
andhakarena2 onaddha
padipam3 na gavesatha.

Source: Tipitaka
The Story of Samanera Sukha

Comment February 4, 2021
Verse 145: Farmers1 channel the water; fletchers straighten the arrows; carpenters work the timber; the wise tame themselves.

Farmers: lit., makers of irrigation canals.

The Story of Samanera* Sukha

While residing at the Jetavana monastery, the Buddha uttered Verse (145) of this book, with reference to a samanera named Sukha.

Sukha was made a samanera at the age of seven years by Thera Sariputta. On the eighth day after being made a samanera he followed Thera Sariputta on his alms-round. While doing the round they came across some farmers irrigating their fields, some fletchers straightening their arrows and some carpenters making things like cart-wheels, etc. Seeing these, he asked Thera Sariputta whether these inanimate things could be guided to where one wished or be made into things one wished to make, and the thera answered him in the affirmative. The young samanera then pondered that if that were so, there could be no reason why a person could not tame his mind and practise Tranquillity and Insight Meditation.

So, he asked permission from the thera to return to the monastery. There, he shut himself up in his room and practised meditation in solitude, Sakka and the devas also helped him in his practice by keeping the monastery very quiet. That same day, the eighth day after his becoming a samanera, Sukha attained arahatship. In connection with this, the Buddha said to the congregation of bhikkhus, “When a person earnestly practises the Dhamma, even Sakka and the devas give protection and help. I myself have kept Sariputta at the entrance so that Sukha should not be disturbed. The samanera, having seen the farmers irrigating their fields, the fletchers straightening their arrows and the carpenters making cart-wheels and other things, trains his mind and practises the Dhamma. Thus, he has now become an arahat.” Continue reading →
The Story of Thera Pilotikatissa

Comment February 2, 2021
Verse 143: Rare in this world is the kind of person who out of a sense of shame restrains from doing evil and keeps himself awake like a good horse that gives no cause to be whipped.

Verse 144: Like a good horse stirred at a touch of the whip, be diligent and get alarmed by endless round of rebirths (i.e., samsara). By faith, morality, effort, concentration, discernment of the Dhamma, be endowed with knowledge and practice of morality, and with mindfulness, leave this immeasurable dukkha (of samsara) behind.

dhammavinicchayena (dhamma + vinicchaya): discernment of the Dharnma or Law. It is explained by the Commentary as karanakarana jananam, knowing right and wrong causes of things.

The Story of Thera Pilotikatissa

While residing at the Jetavana monastery, the Buddha uttered Verses (143) and (144) of this book, with reference to Thera Pilotikatissa.

Once, Thera Ananda saw a shabbily dressed youth going round begging for food; he felt pity for the youth and made him a samanera. The young samanera left his old clothes and his begging plate on the fork of a tree. When he became a bhikkhu he was known as Pilotikatissa. As a bhikkhu, he did not have to worry about food and clothing as he was in affluent circumstances. Yet, sometimes he did not feel happy in his life as a bhikkhu and thought of going back to the life of a lay man. Whenever he had this feeling, he would go back to that tree where he had left his old clothes and his plate. There, at the foot of the tree, he would put this question to himself, “Oh shameless one! Do you want to leave the place where you are fed well and dressed well? Do you still want to put on these shabby clothes and go begging again with this old plate in your hand?” Thus, he would rebuke himself, and after calming down, he would go back to the monastery. Continue reading →
The Story of Santati the Minister

Comment January 31, 2021
Verse 142: Though he is gaily decked, if he is calm, free from moral defilements, and has his senses controlled, if he is established in Magga Insight, if he is pure and has laid aside enmity (lit., weapons) towards all beings, he indeed is a brahmana, a samana, and a bhikkhu.

According to the Commentary, in this context, brahmana, samana, and bhikkhu are all arahats.

The Story of Santati the Minister

While residing at the Jetavana monastery, the Buddha uttered Verse (142) of this book, with reference to Santati, the minister of King Pasenadi of Kosala.

On one occasion, Santati the minister returned after suppressing a rebellion on the border. King Pasenadi was so pleased with him that he honoured the minister with the gift of the riches and glory of a ruler together with a dancing girl to entertain him for seven days. For seven days, the king’s minister enjoyed himself to his heart’s content, getting intoxicated with drink and infatuated with the young dancer. On the seventh day, riding the ornamented royal elephant, he went down to the riverside for a bath. On the way, he met the Buddha going on an alms-round, and being drunk, he just bowed casually, as a sign of respect to the Buddha. The Buddha smiled, and Ananda asked the Buddha why he smiled. So, the Buddha said to Ananda, “Ananda, this minister will come to see me this very day and after I have given him a short discourse will become an arahat. Soon after becoming an arahat he will realize parinibbana.” Continue reading →
The Story of Bhikkhu Bahubhandika

Comment January 29, 2021

Verse 141: Not going naked, nor having matted hair, nor smearing oneself with mud, nor fasting, nor sleeping on bare ground, nor covering oneself with dust, nor striving by squatting can purify a being, who has not yet overcome doubt.

The Story of Bhikkhu Bahubhandika

While residing at the Jetavana monastery, the Buddha uttered Verse (141) of this book, with reference to Bahubhandika, a bhikkhu with many possessions.

Once there was a rich man in Savatthi. After the death of his wife, he decided to become a bhikkhu. But before he entered the Order, he built a monastery, which included a kitchen and a store room. He also brought his own furniture, utensils and a large stock of rice, oil, butter and other provisions. Whatever dishes he wanted was cooked for him by his servants. Thus, even as a bhikkhu he was living in comfort, and because he had so many things with him, he was known as ‘Bahubhandika.’ One day, other bhikkhus took him to the Buddha, and in his presence told the Buddha about the many things he had brought along with him to the monastery, and also how he was still leading the luxurious life of a rich man. So, the Buddha said to Bahubhandika, “My son, I have been teaching all of you to live an austere life; why have you brought so much property with you?” When reprimanded even this much, that bhikkhu lost his temper and said angrily, “Indeed, Venerable Sir! I will now live as you wish me to.” So saying, he cast off his upper robe. Continue reading →
The Story of Thera Maha Moggallana

Comment January 27, 2021

Verse 137: He who does harm with weapons to those who are harmless and should not be harmed will soon come to any of these ten evil consequences:

Verses 138, 139 & 140: He will be subject to severe pain, or impoverishment, or injury to the body (i.e., loss of limbs), or serious illness (e.g., leprosy), or lunacy, or misfortunes following the wrath of the king, or wrongful and serious accusations, or loss of relatives, or destruction of wealth, or the burning down of his houses by fire or by lightning. After the dissolution of his body, the fool will be reborn in the plane of continuous suffering (niraya).

The Story of Thera Maha Moggallana

While residing at the Jetavana monastery, the Buddha uttered Verses (137), (138), (139) and (140) of this book, with reference to Thera Maha Moggallana.

Once, the Nigantha ascetics planned to kill Thera Maha Moggallana because they thought that by doing away with Thera Maha Moggallana the fame and fortune of the Buddha would also be diminished. So they hired some assassins to kill Thera Maha Moggallana who was staying at Kalasila near Rajagaha at that time. The assassins surrounded the monastery; but Thera Maha Moggallana, with his supernormal power, got away first through a key hole, and for the second time through the roof. Thus, they could not get hold of the Thera for two whole months. When the assassins again surrounded the monastery during the third month, Thera Maha Moggallana, recollecting that he had yet to pay for the evil deeds done by him during one of his past existences, did not exercise his supernormal power. So he was caught and the assassins beat him up until all his bones were utterly broken. After that, they left his body in a bush, thinking that he had passed away. But the Thera, through his jhanic power, revived himself and went to see the Buddha at the Jetavana monastery. When he informed the Buddha that he would soon realize parinibbana at Kalasila, near Rajagaha, the Buddha told him to go only after expounding the Dhamma to the congregation of bhikkhus, as that would be the last time they would see him. So, Thera Maha Moggallana expounded the Dhamma and left after paying obeisance seven times to the Buddha. Continue reading →
The Story of the Boa Constrictor Peta

Comment January 25, 2021

Verse 136: A fool while doing evil deeds does not know them as being evil; but that fool suffers for his evil deeds like one who is burnt by fire.

The Story of the Boa Constrictor Peta

While residing at the Jetavana monastery, the Buddha uttered Verse (136) of this book, with reference to a boa constrictor peta*.

Once, as Thera Maha Moggallana was coming down the Gijjhakuta hill with Thera Lakkhana he saw a boa constrictor peta and smiled, but he did not say anything. When they were back at the Jetavana monastery, Thera Maha Moggallana told Lakkhana, in the presence of the Buddha about the boa constrictor peta, with its long body burning in flames. The Buddha also said he himself had also seen that very peta soon after he had attained Buddhahood, but that he did not say anything about it because people might not believe him and thus they would be doing a great wrong to the Buddha. So out of compassion for these beings, the Buddha had kept silent. Then he continued, “Now that I have a witness in Moggallana, I will tell you about this boa constrictor peta. This peta was a thief during the time of Kassapa Buddha. As a thief and a cruel-hearted man, he had set fire to the house of a rich man seven times. And not satisfied with that, he also set fire to the perfumed hall donated by the same rich man to Kassapa Buddha, while Kassapa Buddha was out on an alms-round. As a result of those evil deeds he had suffered for a long time in niraya. Now, while serving out his term of suffering as a peta, he is being burnt with sparks of flames going up and down the length of his body. Bhikkhus, fools when doing evil deeds do not know them as being evil; but they cannot escape the evil consequences” Continue reading →
The Story of Some Ladies Observing the Moral Precepts

Comment January 22, 2021

Verse 135: As with a stick the cowherd drives his cattle to the pasture, so also, ageing and death drive the life of beings.

The Story of Some Ladies Observing the Moral Precepts

While residing at the Pubbarama monastery, the Buddha uttered Verse (135) of this book, with reference to five hundred ladies.

Once, five hundred ladies from Savatthi came to the Pubbarama monastery to keep the Uposatha Sila vows. The donor of the monastery, the well-renowned Visakha, asked different age groups of ladies why they had come to keep the sabbath. She got different answers from different age groups for they had come to the monastery for different reasons. The old ladies came to the monastery to keep the sabbath because they hoped to gain the riches and glories of the devas in their next existence; the middle-aged ladies had come to the monastery because they did not want to stay under the same roof with the mistresses of their respective husbands. The young married ladies had come because they wanted their first born to be a son, and the young unmarried ladies had come because they wanted to get married to good husbands.

Having had these answers, Visakha took all the ladies to the Buddha. When she told the Buddha about the various answers of the different age groups of ladies, the Buddha said, “Visakha! birth, ageing and death are always actively working in beings; because one is born, one is subject to ageing and decay, and finally to death. Yet, they do not wish to strive for liberation from the round of existences (samsara); they still wish to linger in samsara”

Then the Buddha spoke in verse as follows:

Verse 135: As with a stick the cowherd drives his cattle to the pasture, so also, ageing and death drive the life of beings.

Dhammapada Verse 135
Uposathika Itthinam Vatthu

Yatha dandena gopalo
gavo pajeti gocaram
evam jara ca maccu ca
ayum pajenti paninam.

Source: Tipitaka