The Dhammapada - ::Buddhist Maha Vihara Malaysia...

The DhammapadaYamaka Vagga VivaraṇaAn Exposition of the Twin Verses

Volume No 1

Ven Dr Bokanoruwe Dewananda

The Sangha Sunday School Meditation Class

Helping the Untouchables Wheelchairs for the handicapped

Dhamma for the Deaf

BUDDHIST MAHA VIHARA

Continuing the spread of Buddhism in Malaysiafor over 116 years ……….

Millions have benefitted from the selfless dedication of our Sangha, volunteer teachers & friends of

the Vihara obtaining Buddhist education, free publications, counselling, blessings,

welfare assistance, etc.

Publication of the

Sasana Abhiwurdhi Wardhana Society

Buddhist Maha Vihara,123, Jalan Berhala, Brickfields,50470 Kuala Lumpur, Malaysia

Tel: 603-22741141 Fax: 603-22732570E-Mail: [email protected]: www.buddhistmahavihara.com

www.ksridhammananda.com

Published for Free Distribution Permission to reprint for free distribution can be

obtained upon request.

1st Print – March 2011 (1,000 copies)

Printed by Uniprints Marketing Sdn. Bhd. (493024-K)(A member of Multimedia Printing & Graphics (M) Sdn Bhd)

ISBN: XXX-XXX-XXXX-XX-X

The Gift of Truth excels all other GiftsTHE DHAMMAPADA

The Buddha’s Path of Wisdom

Ven Dr Bokanoruwe Dewananda

2555 - 2011

Table of contents:

Page

Pronunciation Drill Of The Pāli Alphabet ....................................... i - ii

Preface (Prologue) ...................................... iii - iv A Humble Word From The Composer ............................................ v - vi A Brief Introduction Of The Dhammapada .............................................. 01 - 07

Yamaka Vagga – The Pair (English Version) ......................... 08 - 37

i

Pronunciation Drill Of The Pāi Alphabet

Letters Pronounce as Letters Pronounce as

a as u in cut ñ as gn in Singnor

ā as a in chart ṭ as t in short

i as i in link ḍ as d in did

ī as i in machine ṇ as n hint

u as u in should p as p in pop

ū as u in pool b as b in nib

e as e in then m as m in rim

ē as a in fate y as y in yard

o as o in not r as r in run

ō as o in bow l as l in London

k as k in kite v as v in via

g as g in girl s as s in sing

ṅ as ng in ring h as h in hurt

c as ch in rich ḷ as l in felt

J as j in jet ṁ as ng sing

ii

The vowels “e” and “o” are pronounced always with a long sound when they do not follow double consonant, e.g., ettha, oṭṭha.

“ṅ” and “ṁ” are pronounced the same way without any difference. However, the former may not stand at the end, but is followed by a consonant of its group.

“T” and “d” produce dental sound. They are pronounced with the tip of the tongue placed against the front upper teeth.

Like “kh” aspirates are pronounced with an “h” sound immediately following, as in loghead, pighead, etc.

iii

Preface

In the Buddhist world, there is no other book among the Buddhist scriptures, which have received much more popularity than the Dhammapada. It is really a treasure of Dhamma, which contains invaluable guidelines and instructions for the people to lead a successful, peaceful and joyful life without even the slightest hindrance to other people. The special characteristic of these words of Dhamma is that they are applicable to any individual or any society without the restrictions of time and space.

The Dhammapada presents its doctrinal points and ethical instructions focusing on every aspect of human life in a social context. It seeks the physical wellbeing as well as spiritual progress of the people in a harmonious society. It takes the individuals into its account as social beings who should lead their lives focusing on mutual happiness. Therefore, it can be said that the value of the Dhammapada extends its territory over the whole human society transcending narrow racial, religious and colour boundaries.

The Dhammapada contains four hundred and twenty-three verses in Pāli grouped under twenty-six chapters. Each chapter deals with a different subject, which pays attention to one of the aspects of human life. Utterances contained in the Dhammapada are accepted to be presented by the Buddha out of great compassion towards human beings. The Buddha expected his teachings to bring forth the highest happiness, which is unmixed with lust, hatred and delusion to be achieved by human beings. Therefore, all these utterances of the Buddha undoubtedly pave the way for people to obtain the happiness of life and at the same time ensuring the well-being of others. There is no other way to happiness, which ensures the happiness of others besides the way, which leads to spiritual perfection. The Dhammapada provides

iv

the necessary guidelines for man to tread the way towards such kind of happiness.

The present world is desperately in need of a secure path, which provides peace and mutual happiness. The world has already acquired enough resources, which can bring about material perfection to mankind. The way, which leads to sensory gratification through material accomplishment, has already provedits failure to achieve peace, concord and integrity among mankind. These values are the most important requirements for peace and happiness in the mind of the people. The Dhammapada has a special appeal to the modern global society, which is deteriorating in respect of spiritual well-being more than ever before.

Venerable Dr. Bokannoruwe Dewananda who is the author of the present work deserves the special honour and respect for his valuable attempt to make people know at least one chapter of the Dhammapada. Without making known to people the important ethical instructions of the Dhammapada, there is no way to bring forward their values for the benefit of the society. An attempt to popularize the Dhammapada in the society is no doubt a great contribution to mankind.

Venerable Dr. Dewananda has already published several priceless academic books and constantly engages in researches in the field of Buddhist studies and tries to bring forward their findings for the welfare of those who are interested in Buddhist studies. The present work, the translation with notes of Yamaka-vagga, the first chapter of the Dhammapada is certainly an invaluable contribution to general readers.

Prof. Kapila Abhayawansa,Dean, Faculty of Religious Studies,International Buddhist College,Thailand

v

A humble word from the Composer

I wish to express my heartfelt gratitude to all those whose generous assistance and co-operation helped bring my work to readers in the United States, West and the Asia.

I am sincerely grateful to Most Venerable K. Sri Dhammaratana Nayaka Maha Thero, the Chief Sangha Nayaka of Malaysia and Chief Monk of the Buddhist Maha Vihara in Malaysia, the resident monks and the Vihara’s Committee of Management for supporting the publication of this booklet.

I am also ever grateful to Most Venerable Buttawatte Saranankara Nayaka Maha Thero, the Adhikarana Sangha Nayaka of Malaysia and Chief Monk of the Sri Lanka Buddhist Temple in Malaysia and the resident monks for their assistance as well.

I gratefully thank the Most Venerable Kokkavita Wipulasara Thero, abbot of the Florida Buddhist Vihara, for providing me with the opportunity to practice the Dhamma here in the United States. Likewise, I am indebted to the Venerable M. Ananda Thero, resident monk of the Florida Buddhist Vihara, for his most gracious support.

I heartily thank Ms. Kathy Nappier for her editorial services and proof-reading in my present work. My very special thanks are due with Dr. Jeffrey Samuels, Associate Professor, Western Kentucky University in USA, who rendered a great support for this work. I am most beholden to all the devotees whose list of names would fill an entire page - who have graciously and unselfishly provided for my necessities during my pursuit of this work.

vi

My blessings and gratitude to all the donors for the publication of this booklet. There is no greater gift than the gift of the Buddha’s Vacana to the world.

I, indeed, must remember the great name, Prof. Kapila Abhayawansa, Dean, Faculty of Religious Studies, International Buddhist College, Thailand, respectfully who wrote an excellent preface.

My very special thanks go to Prof. Senarath Wijayasundara who always assists me academically.

I owe a debt of gratitude to cover designer, Mr. Brian Amanda Johnson for his beautiful cover art and his invaluable technical assistance in the publication of this book.

As always, my special thanks are due to Mr. Karunarathne and Mrs. K.Weliwatta who have always assisted me in my religious services in Sri Lanka.

And last, but by no means least, it is my very great and happy duty to express deepest appreciation to all my Dhamma teachers and my beloved parents.

Ven Dr Bokanoruwe DewanandaSAMAL0KA INTERNATIONAL BUDDHIST CENTRE145/2BGODAPARAGAHAWATTA ROADISURUPURA-MALABESRI-LANKATELE: 0094-11-2791197E-MAIL: [email protected]

An Exposition of the Twin Verses

1

A brief introduction of the Dhammapada

Buddhism is for everyone. It serves humanity’s well being in two ways: spiritual and material. Outstanding Buddhist discovery is applicable to the public as well as to the scholar. The Golden Door of the Buddhism is open for everyone who is truly interested in its essence. The Buddha greets and blesses entire universe, whole-heartedly saying thus, “sabbe sattā bhavantu sukhitattā.” “May all beings be well and happy.” It is His gentle and pure thoughts, which arise out of genuine compassion. He feeds children with sweets while feeding elders and wise ones with due precise nutritious meals. Buddhism has shown an outstanding anagārikapaṭipadā (a way of renouncing the home) to the Buddhist Community of Monks and agārikapaṭipadā (a way of household life) to the lay society. Both ways can be found in the Dhammapada (The Buddha’s Path of Wisdom).

Social, cultural, ethical, philosophical and economical characteristics are summed up in the unique Path of Enlightenment (Dhammapada). The Dhammapada is one of the thirty-one books that comprise the Khuddakanikāya (collection of the minor sayings). Khuddakanikāya belongs to the Suttapitaka (the portion of the Buddhist scripture containing discourses).The Three Baskets - Sutta Piṭaka, Vinaya Piṭaka and Abhidhaṁma Piṭaka - contain the essence of the Buddha’s discovery.

Any reality-seekers, with a pure interest in promoting transcendental, everlasting Happiness in their lives, irrespective of caste, race, class, creed, religion or faith, can use this Treatise of Wisdom as a handbook. A faithful, virtuous man can achieve supramundane rapture that is beyond worldly pleasure, and can gain the highest spiritual level, whereby he purifies himself by practicing the golden guidance and instruction of the Dhammapada continuously.

Yamaka Vagga Vivaraṇa

2

The Path of Wisdom is not a book that should be read in one breath, like an interesting novel. Of course, it is a very interesting book to truth–seekers. Therefore, it should be read mindfully in order to gain spiritually profitable achievement. It should be used daily by those who need mental solace and purification.

The Dhammapada came to existence in its present form after the First Council, which was held three months after Buddha’s Great Passing-away. It was held at the Saptaparni cave under the patronage of King Ajāsatta, and Venerable Maha Kassapa was the chairperson. The Arahantas, who congregated at the assembly to amend the Buddhist Teaching, collected all poetic sayings that was scattered throughout the entire Pāli cannon, then codified and categorized the compendium in its new form, naming it the Dhammapada (The Path of Wisdom).

The word Dhammapada can be separated into two forms grammatically as Dhamma and Pada. The Pāli word “Dhamma” is abundant with meaning, but here it relates specifically with the Buddhist Teaching. Pada denotes division, section, parts or portions. So, Dhammapada together may be said to translate as “Portion of the Dhamma” or “the Path of the Dhamma.” It really is quite difficult to render an elegant and appropriate English word for the Dhammapada.

Four hundred and twenty-three stanzas are comprised in the 26 main chapters with relevant stories to each verse. The Buddha, throughout His ministry of forty-five years, delivered these exhortations. They were delivered in different places with regards to the varied matters that arose within contemporary society. He preached each sermon to suit listeners’ attitudes and temperaments.


3

The Dhammapada verses exhibit moral values, Buddhist philosophical views, ethics, human attitudes and characteristics with very appropriate illustrations. Each chapter narrates different perspectives relating to human beings’ worldly and spiritual lives. Every chapter has been named based on what is mainly explained therein.

In its very first two verses, the Dhammapada, an ancient Buddhist Holy Text, explores the good and bad mental thoughts that could be related in Kamma (cause and effects). “What you are now is the result of what you were in the past, what you will be in the next moment, the result of what you are now.” The consequences of evil deeds generated by unwholesome thoughts follows like a cart’s wheels follow the ox’s feet. The consequences of good things generated by wholesome thoughts follow like one’s shadow. No one can do more for you than your own self by restraining well your own mind. No mother or father or friend or brother or sister. No one can purify your thoughts and deeds for you. A well-disciplined mind ever brings inner peace, harmony, transcendental satisfaction and happiness.

One should peruse the Dhammapada with no less than genuine interest. The whole of the Path of Virtue should be read continuously with whole-hearted intention to foster one’s material and spiritual life with its stories and doctrinal explanations. This outstanding and noble guidance, its instructions and basic teaching, can be taken into practice very practically in one’s day to day life. “Dhaṁmosadha samaṁ natthi etaṁ pibatha bhikkhavo.” “O, Venerable monks, there is no any equal medicine for my teaching, so, drink it very happily.” Happily he lives who practices the Dhamma well.


4

Idha nandati pecca nandati Katapuñño ubhayattha nandati Puññaṁ me katan’ti nandati Bhiyyo nandati suggatim gato

Here he gratifies, hereafter he gratifies. In both states the well-doer benefits. “Wholesome things have I done” (thinking thus), he gratifies. Furthermore, he benefits, when he is born into a blissful state.

The Buddha employed very simple and meaningful similes suitable for everyone when He described certain doctrinal points. All those similes create an easy way for the listeners to attain right understanding. For example: the similes of the well thatched house, of one’s shadow, of an ill-thatched house, etc…

The Dhammapada is well known and one of the most popular codification among Buddhists. It enjoys great popularity and ranks high as one of the world’s great religious classics. It was composed in the ancient Pāli language as an anthology of verses constituting a perfect compendium of the Buddha’s great and noble message. Its twenty-six chapters, in a broad way, elaborate on all essential principles.

Each stanza in the Dhammapada was originally uttered by the Buddha in response to the matters that arose in contemporary society. The commentary of the Dhammapada, written by the Ven. Buddhagosa Thera in the fifth century C.E., has preserved all accounts along with exegesis of every verse. Everyone can use the Dhammapada as a simple and straightforward counselor when one encounters physical and mental strife. It provides a perennial source of inspiration and practical instruction for the earnest truth seeker. Compassionate and prudent thoughts that flashed into the heart of the Buddha have been embodied in the


5

verses of the Dhammapada. The text of the Dhammapada offers noble instructions and guidelines to right living. The Blessed one exhorted that whoever vigorously practices the principles he extolled, will achieve the bliss of ever-lasting supreme happiness. These principles are all contained within the Dhammapada

Because of its tremendous importance and applicability to daily life, the Dhammapada has been translated into all major languages. Several works are available in English, presented by Western and Asian prominent scholars like Max Muller, Dr. S.Radhakrishnan, Ven. Narada Mahathera and Ven. Acarya Buddharakkhita.

The forthcoming table may help readers gain some idea about the structure of the Dhammapada:

Chapters Verses StoriesYamaka Vagga / The Twin Verses 20 14

AppamādaVagga / Heed Fullness 12 09

Citta Vagga / Mind 11 09

Puppha Vagga / Flowers 16 12

Bāla Vagga / Fools 16 15

Paṇḍita Vagga / The Wise 14 11

Arahanta Vagga / The Worthy 10 10

Sahassa Vagga/Thousands 16 14

Pāpa Vagga / Evil 13 12


6

Chapters Verses StoriesDaṇḍa Vagga / The Rod / Punishment 17 11

Jarā Vagga / Old Age 11 09

Atta Vagga / The Self 10 10

Loka Vagga / The World 12 11

Buddha Vagga / The Buddha 18 09

Sukha Vagga / Happiness 12 08

Piya Vagga / Affection 12 09

Kodha Vagga / Anger 14 08

Mala Vagga / Impurities 21 12DhammaṭṭhaVagga / The Just or Righteous 17 10

Magga Vagga / The Path 17 12

PakinnakaVagga/Miscellaneous 16 09

Niraya Vagga / Woeful States 14 09

Nāga Vagga / The Elephant 14 08

Taṇhā Vagga / Craving 26 12

Bhikkhu Vagga / The Mendicant 23 12

Brahmaṇa Vagga / The Brahmin 41 39

Total 423 304


7

I am grateful to every one whose helpful suggestions and contributions made so generously towards this publication.

I dedicate this noble gift of Dhamma in grateful memory of my teachers, parents and relatives, departed and living. May they find access in the Buddha’s Dispensation and attain the supreme bliss of Nibbana!

May all beings be happy!

Ven Dr Bokanoruwe DewanandaSAMALOKA INTERNATIONAL BUDDHIST CENTRE145/2BGODAPARAGAHAWATTA ROADISURUPURA-MALABESRI LANKATELE: 0094-11-2791197E-MAIL: [email protected]


8

Namo Tassa Bhagavato ArahatoSammā Saṃbuddhassa

THE DHAMMAPADA

The Buddha’s Path of Wisdom

Homage to Him, the Exalted One,the Worthy One, the Fully Enlightened One

YAMAKAVAGGA VIVARAṆA - THE TWIN VERSES

AN EXPLANATION OF YAMAKA VAGGA

Pāli – 1 Manopubbaṁgamā Dhammā Manoseṭṭhā manomayā Mansā ce paduṭṭhena Bhāsati vā karoti vā Tato naṁ dukkhamanveti Cakkaṁ‘va vahato padaṁ

Meaning: All volitional thoughts are headed by mind, mind is superior (noble) and all thoughts are made by mind. Suffering (unhappiness) follows one who speaks or acts with a corrupted mind as the wheels of the chariot follow the hoof of the beast which draws it.


9

Story: A master of a house, named Pālitha, having ordained in the Buddhist order, practiced the monastic practices and duties tirelessly. Unfortunately, his blindness and sainthood took place at the same time. He was known by the name “Cakkhupāla” from that day onwards. He unintentionally killed many worms while he paced (walking back and forth) on a certain day in the ambulatory.

Visiting monks, having seen this incident, approached to Buddha and reported that Venerable Cakkhupāla Thera killed worms during his walking meditation. The Buddha replied that a worthy one who becomes an arahanta does not have any intentional thoughts of killing beings. They asked the Blessed One that if Venerable Cakkhupāla Thera was worthy of sainthood, how was he blind? The Buddha narrated a past incident that related to the arahant’s blindness.

Once upon time, a woman was suffering with severe eye pain (ache). She went to a doctor and took medicine which cured her. But this woman did not act as she had promised the doctor she would before her cure. So the doctor became angry, having been deceived and treated her with a medicine that aggravated her ailment when she came again for treatment. She became blind again because of this remedy. At the end of the narration, the Buddha revealed that Venerable Cakkhupāla had been that same doctor in a past life.

A brief outline to doctrinal pointsDhamma: It has many meanings. In this verse, it refers to concept of Kamma (cause and effect). Here, it denotes evil volitional states (cetasika). Without a mind, no mental states are present. Therefore, mind is the forerunner of all wholesome and unwholesome thoughts. Thoughts (cetanās) are chief of all mental states. So, the


10

Buddha has declared, “volitional thoughts are kamma”(cetanāhaṁ bhikkhave kammaṁ vadāmi).

Thoughts that belong to the aggregates of feeling, perception and form are called “Dhamma.” It means “nature of a thing.” Dhamma, as object of mind, may be anything past, present or future, corporeal or mental, conditioned or imaginary. The Dhamma, as liberating law discovered and proclaimed by the Buddha, is summed up in the Four Noble Truths.

Arahanta: A worthy one is one who has uprooted all passions (defilements). One who has destroyed craving (lobha), hatred (dosa) and ignorance (moha), do not accumulate any more fresh kammas because he has stopped both birth and death. But, he is still subject to the results of his past good and bad kammas until the expiration of the life of his last existence.

Manopubbaṅgamā: Arises with mind, is destroyed with mind, bears one object with mind, stays with mind in same abode. If mind is not present (origins), thoughts also are not present. So the mind precedes the origination of volitional thoughts. Therefore, mind always precedes all things.

Manosetthā: Mind is noble and supreme and is chief (supreme) to all.

Manomayā: Thoughts are mind-made (manomayā), as they originated from the mind itself.


11

Paduṭṭhena manasā bhāsati vā karoti vā: Mind is defiled because of craving, hatred and ignorance. There are four verbal misconducts, viz: Telling lies, malicious speech, cruel talk and frivolous talk. Killing living beings, stealing and sexual misbehavior are bodily misconducts. There are three mental misconducts, viz: Covetousness, malevolence and wrong view.

Mental and physical suffering that takes place both in the human world and hell is called dukkha

Pāli – 2 Manopubbaṅgāmā Dhammā Manoseṭṭhā manomayā Mansā ce pasannena Bhāsati vā karoti vā Tato naṁ sukhamanveti chāyā’va anapāyinī

Meaning: All volitional thoughts are headed by mind. Mind is superior (noble) and thoughts are made by mind. Happiness clings to one who speaks and acts with a pure mind as one’s shadow, never leaving.

Story: Brahmin Adinnapubbaka lived in the city of Sāvatthi in India. He had one son named Maṭṭhakunḍali who had a certain disease when he was sixteen years old. Being miserly, the father didn’t treat his son well. In time, his son was stepping towards death. Seeing this, the Brahman Adinnapubbaka put the boy outside the house, thinking, “people might come to see him and


12

they may enter inside and they see all my property”. He did want to show others his wealth.

The Buddha knew of this through his divine eye (super knowledge) and went to Sāvatthi. Maṭṭhakunḍali having heard of the Blessed One’s arrival went to the Buddha for refuge. He died with a pure mind of devotion and happiness and was thus reborn into a divine realm.

When we think on happiness rationally, really there is no happiness in the world.

Dhamma: Here, in this verse, the term Dhamma denotes good volitional states (cetasika).

Pasanannena manasā bhāsati vā karoti vā: The mind that originates very pleasant thought is “pasannena manasā.”

Sukkham: There are two kinds of happiness. They are called worldly happiness and spiritual happiness.

Pāli – 3-4 Akkocchi maṁ avadhi maṁ Ajini maṁ ahāsi me Ye taṁ upanayhantī Veraṁ tesaṁ na sammati

Akkocchi maṁ avadhi maṁ Ajini maṁ ahāsi me


13

Ye taṁ na upanayhanti Veraṁ tesūpasammati

Meaning: For one who reflects on one’s thoughts as “he abused me; ill-treated me; defeated me; plundered me,” hatred is not alleviated.

For one who does not reflect on one’s thoughts as “he abused me; ill-treated me; defeated me; plundered me”, hatred is alleviated.

Story: Venerable Tissa was very proud, as he was a son of the Buddha’s aunt. He often stayed in the visiting hall of the Vihara. Why? To consume things the Buddha had obtained. When visiting monks saw him, they assumed that Venerable Tissa was was a senior monk with great monastic experience given his advanced age. So, they asked him “Venerable Sir, what can we do for you?” But he kept quiet and would not answer.

One day a young monk abused him; accusing him of ordaining in his old age and not knowing monastic discipline. The Venerable Tissa Thera became angry and reported the event to the Buddha. When the Buddha asked Venerable Tissa whether he himself, respected the elder monks, the Venerable replied “No, Sir.” The Buddha then asked Venerable Tissa if he would request them for their monastic service. The Venerable answered, “I could not do any monastic customary activities for them.” Replied the Blessed One, “If so, it is your fault. Now you must get pardon from them for your impoliteness.”

Even though the Buddha requested him to overcome the anger within him, he could not bear to do so. The Buddha then


14

revealed that Tissa had been obstinate in a previous life too till the King had to physically force him to seek the pardon of a religious teacher he had offended.

Comments: In thinking often of a cruelty that was committed by others, hatred accumulates like the increased stench (stable) of a covered container of meat. The Buddha’s advice is to practice patience and not to commit revenge at any cost.

Thinking often of good activities that were enacted by others helps to increase loving kindness.

Pāli – 5 Nahi verena verāni Sammantīdha kudācanaṁ Averena ca sammanti Esa dhammo sanantano

Meaning: Enmities are never alleviated through hatred in this world: but with compassionate thought alone are they alleviated. This is an eternal phenomenon.

Story: A householder looked after his elderly mother after his father’s death. In the course of time, the mother realized that caring for her was somewhat troublesome for her son. Therefore, she made an arrangement for the son’s marriage. He got married, but unfortunately his wife was barren. The Mother asked her son to take a second wife as his first wife was barren. She wanted to continue her lineage (generation).


15

The son’s wife too agreed with the new proposal and she herself made an arrangement within her close family. But later, the first wife felt jealous and put poison in the expectant second wife’s food, causing two successive miscarriages.

On the third attempt, the poisoned meal killed both the mother and the fetus. Even with her last breath, the dying mother wanted revenge, and carried her unwholesome feeling into her next existence.

The first wife, her jealousy still not slaked, had the same thoughts of hatred and vengeance at her last moment. They continued their hatred toward each other in their next two existences. Fortunately they, got a chance to meet the Buddha. He preached the Dhamma them, exhorting them to halt their tit for tat by explaining this verse and making them realize that their vengeance was carried through life after life wastefully.

CommentsAvera (Non-hatred): The term “Avera” means “non-hatred” (lovingkindness) literally. In contrast to the non-virtuous hatred, the opposite is “metta” or loving-kindness.

Sanantana: It is an eternal law, phenomenon or principle.

Pāli – 6 Pare ca na vijānanti mayamettha yamāmase Ye ca tattha vijānanti tato sammanti medhagā


16

Meaning: The person who quarrels does not realize that we shall one day pass away, but one who does not quarrel realizes that we shall one day pass away thereby all quarrels are alleviated.

Story: There were two monks in the city of Kosambi. They had five hundred disciple monks each. One was an expert in the disciplinary code, while the other mastered in Buddhist teachings.

The monk who was expert in the Dhamma broke one of the disciplinary rules, causing a quarrel to take place between the two sides. The Buddha advised them to give up their quarrelsome behavior, but they would not do so. So, the Buddha left the city for the forest and observed the rainy retreat there.

When the people put pressure on the two monks, they approached the Buddha and appealed for pardon, inviting Him to come back to the city. The Buddha returned and admonished them not to quarrel again.

Pāli – 7-8 Subhānupassiṁ vihatantaṁ Indriyesu susaṁvutaṁ Bhojanamhi amattaññuṁ Kusītaṁ hīnaviyaṁ Taṁve pasahati māro Vāto rukkhaṁ’va dubbalaṁ Asubhānupassiṁvihatantaṁ Indriyesu asaṁvutaṁ Bhojanamhi ca mattaññuṁ


17

Saddaṁ āraddhavīyaṁ Taṁve napasahati māro Vāto selam’va pabbataṁ

Meaning: Whosoever abides on pleasant objects, untamed in senses, immoderate in food, indolent, him does the Evil One (Māra) pull down just like the winds pull down a weak tree.

Whosoever does not abide on pleasant objects, well-tamed in senses, moderate in food, having faith in the Buddha and having energy aroused, him, the Evil One (Mara) does not pull down just like the winds do not pull down a huge tree.

Story: Two brothers, named Cūakāla and Mahākāla were attending to business when they stayed in the city of Srātthi. Having great faith in the Buddha, Mahākāla went to the Temple to pay his respects to the Buddha and heard the Dhamma. As his confidence in the Buddha was very strong, he sought his younger brother’s blessing to become a monk. His younger brother Cūakāla followed him into monkhood, but his intention was to find a way to make Mahākāla disrobe. Meanwhile, Venerable Mahākāla took higher ordination in due time and, as he practiced meditation faithfully, attained sainthood within a very short period.

While the Buddha was traveling with five hundred monks, including Cūakāla and Mahākāla he reached the Simsapā forest in the city of Setavya. Hatching a plan to make their husbands disrobe, the four wives of Cūakāla and Mahākāla invited the Buddha for lunch at their home. When a householder offered such an invitation for the first time, it was customary to send a monk ahead of the Buddha to sort out the arrangements for dāna (almsgiving). In this respect, Venerable Mahākāla sent Venerable


18

Cūakāla to the house to make a seating arrangement. But, his wives made him disrobe and sent him back to temple to fetch the Blessed One for lunch.

Venerable Mahākāla’s wives also tried to follow this same plan with him but, as he was enlightened, they were unable to do so. Thus, the Buddha instructed them by preaching these verses in relation to the matter.

CommentsSubhānupassi: The term subhānupassi is made up of two words: subha and anupassi. Subha means positive thinking, lucky, auspicious, pleasant, welfare and beauty. Anupassi means to observe and contemplate. Here, in this connection, it means thinking of attractive, worldly objects. Having seen beauty of any material form, if someone feels thus: “face is good, eyes are good, look is good, voice is good and other limbs are good and so on,” this is called subhānupassi. One who observes one’s objects as pleasant is called subhānupassi.

Asubhānupassi: One who observes objects (dasa asubha) as unpleasant is called asubhānupassi. The term asubha means impurity, foulness and loathsomeness. Contemplation on cemeteries is called meditation of impurity. There are thirty-two (32) impurities in our body. We can contemplate on 32 parts of the body as a kāya satāgati.

Asaṁvuta: Its meaning is “not closed, unrestricted.” There are six doors in our body. They are known as cakkhu (eye), sota (ear),


19

ghāna (nose), jivhā (tongue), kāya (body) and mano (mind). If someone’s senses (or “doors) are not closed or tamed by mindfulness it is called asaṁvuta.

Saṁvuta: Its meaning is “closed, restricted or tame.” If someone’s senses are closed or tamed by mindfulness, it is called saṁvuta.

Amataññuta: Its meaning is “immoderation.” All monks are advised to be moderate in their meals in order to bolster their daily practices. Over-consuming of food, over-providing in supply, over-receiving in accepting, that which is offered, is called amataññuta. The Buddha has very clearly given his opinion regarding this:

Cattāro pañca ālope abhutvā udakaṁ pive Alaṁ phasuviharāya pahitattassa bhikkhuno

“A practicing monk should be moderate in his meal having remained few bits (morsel) from his eating and should drink water for his easier practice”.

Pāli 9 – 10 Anikkasāvo kāsvāaṁ yo vattaṁparidahessati Apeto damasaccena na so kāsāvam arahati Yo ca vantakasāvassa sīlesu susamāhito Upeto damasaccena sa ve kāsāvamarahati


20

Meaning: One who is stained with with defilements lacking in practice, and one who is stained with defilements, lacking in practice and truthfulness, is unworthy to put on the yellow robe.

One who has annihilated the defilements well and cultivated the practice of truthfulness is worthy to put on the yellow robe.

Story: Once upon time, Venerable Sāriputta and Moggallāna came to Rājagaha city with one thousand Bhikkhŭūs (monks). City people offered lunch to them. In his Dhamma sermon, Venerable Sāriputta Thera preached that one who encourages others to make offerings while he is giving dāna (almsgiving) gets property and followers. Having heard thus, a wise man determined to offer dāna in order to gain happiness. Meanwhile, another man gave him a very costly robe and asked him to either offer it to a monk or to sell it and use the money for an offering. As he had sufficient offerings for dāna, he decided to present it to a monk. He asked others, with regard to the robe, “To whom should I offer it?” A few of them suggested to offer it to Venerable Sāriputta. But the majority of them suggested offering it to Venerable Devadatta. And so the wise man did so. Later, those who saw Venerable Devadatta wearing the robe said that he was not worthy of the offering. They said that it was Venerable Sāriputta who was worthy. When the Buddha heard of this incident through a visiting monk who had come to Jetavana monastery from Rājagaha, The blessed One revealed that Venerable Devadatta had also received robes in his previous life as well although he was not worthy of the offering. The Buddha, then, preached these verses.


21

CommentIndriya Damana - Taming of senses: Basically, there are five senses (Pañcendriya) that defile the human mind. Therefore, we must tame our mind. Our mind perceives innumerable objects through our five senses. The sense of eye takes rūpa (material forms) as its objects. The sense of ear takes sadda (sound) as its objects. The sense of nose takes ghanda (odor) as its objects. The sense of tongue takes rasa (taste) as its objects. The sense of body takes phoṭṭhabba (touch, contact) as its objects. All sensual objects such as rūpa, sabda, ghanda, rasa, phoṭṭhabba comprise two parts: good and bad. When you take a bad object through your five senses your mind may become defiled. If you are mindful in your five senses it is called Indriya Damana.

Vantakasāva: One, who annihilates impurities through the cultivation of the four-fold supra-mundane wholesome mind, is called “Vantakasāva”.

Catupārisuddha sīla - four kinds of morality consisting of purification: There are four moralities in Buddhist ethics, viz: (01) Pātimokkhasaṁvara sīla - Restraint with regard to

the disciplinary codes. (02) Indriya saṁvara sīla - Restraint of the senses. (03) Ājīvapāisuddha sīla - Purification of livelihood. (04) Prattyasannissita sīla - Morality with regard to the

four requisites (Cīvara: robe, Piṇḍapāta: alms round, Senānsana: shelters, gilānapacca: medicinal drinks).


22

Pāli – 11-12 Asāre sāramatino sāre cāsāradassino Tesāraṁnādhigacchanti micchāsaṁkappagocarā

Sārañca sārato ñatvā asārañca asārato Tesāraṁ adhigacchanti sammā saṁkappagocarā

Meaning: One who considers worthless things as worthy and worthy things as worthless, maintains wrong views and will not realize the truth.

One who considers essential things as essential and unessential things as unessential, maintains right view and will realize the truth.

CommentAsāra: The four requisites (Cīvara: robe, Piṇḍapāta: alms round, Senānsana: shelters, gilānapacca: medicinal drinks ) are considered as an asāra: fruitless things. Likewise, wrong views on the ten-fold field are called fruitless. They are:

(01) Micchādiṭṭhi wrong view (02) Micchā saṁkappa wrong thought (03) Micchā vācā wrong speech (04) Micchā kammanta wrong action (05) Micchā ājiva wrong livelihood (06) Micchā vāyāma wrong effort


23

(07) Micchā sati wrong mindfulness (08) Micchā samādhi wrong concentration (09) Micchā paññā wrong wisdom (10) Micchā vimutti wrong liberation

Ignorant thoughts that arise in the mind that leads to evil actions are called Micchā paññā. If someone thinks, “I am free from all defilement,” without being free from the defilement, such a thought is called Micchā paññā.

Sāra: Right view on the ten-fold fields is called sāra: fruitful things. They are:

(01) Sammādiṭṭhi right view (02) Sammā saṁkappa right thought (03) Sammā vācā right speech (04) Sammā kammanta right actions (05) Sammā ājiva right livelihood (06) Sammā vāyāma right effort (07) Sammā sati right mindfulness (08) Sammā samādhi right concentration (09) Sammā paññā right wisdom (10) Sammā vimutti right liberation

Micchā saṁkappa - wrong thought: Wrong imagination is called Micchā saṁkappa; which includes thoughts such as:.

(01) Kāmavitakka lustful thought (02) Vyāpāda vitakka ill will, malevolence (03) Vihiṁsā vitakka malign thought


24

One who sustains those wrong views in one’s mind does not realize Nibbāṇa: Emancipation.

Samādhi - concentration: Tranquility of mind is called “Samādhi”. The untrained mind is like a wild buffalo. When you need to tame a wild buffalo, first you must tie it to a post. Likewise, one who needs to tame one’s mind must first “tie” the mind to one object through concentration. There are three steps in Samādhi concentration:

(01) Khanika Samādhi - concentration for momentary. (02) Upacāra Samādhi - concentration that arises in

preliminary stage (preparative). (03) Arpanā Samādhi - concentration that arises at

transcendental level is called Arpanā Samādhi.

Paññā – wisdom: The understanding of all conditional things (saṅkhāra) as “anicca (impermanence), dukkha (suffering) and anatta (soulless) is paññā (wisdom).

Pāli – 13-14 Yathāgāraṁ ducchannaṁ vuṭṭhi samativijjati Evaṁ abhāvitaṁ cittaṁ rāgo samativijjati

Yathāgāraṁ succhannaṁ vuṭṭhi na samativijjati Evaṁ subhāvitaṁ cittaṁ rāgo na samativijjati


25

Meaning: Craving penetrates an untrained mind as rain penetrates a house, which is ill thatched.

Craving does not penetrate a well-trained mind as rain does not penetrate a house, which is well thatched.

Story: Prince Nanda was a stepbrother of the Buddha. He planned to celebrate three auspicious events on the same day: his consecration, his new house warming and his wedding. The Buddha visited the royal palace for alms (piṇḍpāta) on that very day and, handing over His alms bowl to Prince Nanda, delivered a sermon. When He had finished, the Buddha left the palace without taking his alms bowl from him. So, the prince followed the Buddha. Meanwhile, when Princess Janapadakalyāni learned that her fiancé was going to follow the Buddha, she rushed to him and implored him, “Don’t delay. Come back soon.” But Prince Nanda ordained at the request of the Buddha. Though he ordained, Nanda could not develop spiritually as he clung to the image of his forsaken bride in his mind. The Buddha aided Nanda by evoking the vision of a burned female monkey on her way to Heaven and that of heavenly angels. Spurred by wanting to obtain angels instead of his bride to be whom he compared was equivalent in beauty to the she-monkey, Venerable Nanda cultivated monastic practices well with a goal to enter a Heavenly realm populated by beautiful angels. But, by the end of his cultivation, he rid himself of all worldly cravings and realized Nibbāṇa.


26

CommentAbhāvita citta – untrained mind: The term abhāvita citta means untrained mind. One can train the mind through meditation (Samatha bhāvanā, and the way of concentration of the mind, vippassanā bhāvanā, the way of insight.). Meditation is the concentration on objects that do not result in the arising of defilements such as greed, hatred, and ill-will so on. There are two divisions in meditation:

(01) Samatha bhāvanā, - way of concentration of the mind. (02) Vippassanā bhāvanā, - the way of insight.

Reflecting on forty objects for meditation is called Samatha bhāvanā. The one-pointed mind destroys five hindrances. They are: (01) Kāmacchanda - sensuous desire (02) Vyāpāda - ill - will (03) Thīnamiddha - sloth and toper (04) Uddhaccha - kukkucca - restlessness & scruples (05) Vicikicchā - skeptical doubt

Insight meditation helps us to realize all component things are impermanent, suffering and soulless. So, concentration on impermanence, suffering and soullessness is called insight meditation. Such a developed mind does not adhere to the kāma bhava (the sphere dominated by pleasures), rūpa bhava (the world of forms, Brahma world) and arūpa bhava (formless existence). One, who realizes things as they are gain the highest achievement.

Story: Before they took refuge in the Buddha, Venerable Sāriputta and Moggallāna were disciples of the ascetic Sanjaya. They left Sanjaya, for they could not achieve spiritual advancement through his practices. While they were wandering in search of truth, they


27

met Venerable Assaji and, after hearing his preaching the Dhamma, gained spiritual advancement. Both of them returned to Sanjaya, their former Dhamma master, and asked him to accompany them to see the Buddha. He refused their invitation, saying, “I am a master. How can I become a student of the Buddha? It is like a cooking vessel becoming a spoon”. The Buddha came to know this story from Venerable Sāriputta and Moggallāna and, in this regard, the Buddha explained Sanjaya’s previous life by preaching these verses.

Pāli – 15 Idha socati pecca socati Pāpakāri ubhayatta socati So socati so vihaññati Disvā kammakiliṭṭhamattano

Meaning: The evildoer mourns here, he mourns hereafter, and he mourns in both existences. He suffers in this world and he especially mourns hereafter seeing his own unwholesome deeds.

Story: Cundasukarika the butcher, lived fifty-five years breeding pigs. He killed the innocent pigs in a very cruel way and sold them. He became afflicted with a serious disease at the age of fifty-five. And, so, he was himself tortured and then born in hell after his death, in accord with his bad kamma.


28

Pāli – 16 Idha modati pecca modati Katapuñño ubhayatta modati So modati so pamodati Disvā kammavisuddhimattano

Meaning: One, who has done wholesome deeds rejoices in his present life, rejoices in his next life and he rejoices in both worlds, seeing his good deeds.

Story: There was a righteous and virtuous householder in the city of Sāvatthi. He became seriously ill and was on his deathbed. His last wish was to hear the Buddha’s teaching. The Buddha sent sixteen monks to chant paritta (Satipaṭṭhāna Sutta) for him. In the meantime, six divine carts drove by divine ones reached the householder and invited him to their celestial realms. Looking at them, householder Dhammika waved his hand towards them as they were disturbing his hearing of the paritta. But, the chanting monks misunderstood his gesture, thinking he was asking them to stop chanting. They returned to the temple and informed the Buddha of the incident. The Buddha explained to them what had truly happened by preaching this verse.

CommentModati: Its meaning is rejoicing. How can one rejoice? One who reflects on one’s own good actions can rejoice. The well doer rejoices in his present life, he rejoices in his next life and he exceedingly rejoices reflecting on his good kamma. According to Buddhism, subsequent rebirth will take place based on the thought processes at the eleventh hour (moment of death). Kamma (cause


29

and effects) is based on the volitional thoughts. Our thoughts are divided into two categories: good and bad thoughts. The good thoughts produce good kamma and bad thoughts produce bad kamma. If the last thought is good, we will be reborn in blissful states; if the last thought is bad, one will be reborn in awful states. There are numerous beings and existences in the universe. So, Buddhist people do not believe that there are only human beings and a human world. Buddhism teaches that human beings are reborn in any one of numerous existences, according to their kamma.

Pāli – 17 Idha tappati pecca tappati Pāpakāri ubhayattha tappati Pāpaṁ me katanti tappati Bhiyyo tappati duggatiṁ gato

Meaning: He regrets his present life; he regrets his next life. The evildoer regrets in both worlds. At the thought, “I have done evil deeds” he regrets. He regrets when he is born in an awful state.

Story: Devadatta hated the Bodhisatta throughout his Saṁsāra (cycle of life and death) but the Bodhisatta did not return his hatred. The Prince Devadatta was born as a brother - in law to the Bodhisatta during His final life. Davadatta ordained and gained a mundane absorption (Jhāna) through his practice in the Buddhist order. Even so, he was unable to cultivate any loving thoughts towards the Buddha because of his unsatisfied previous hatred. The Venerable Devadatta unsuccessfully attempted to kill the Buddha in his present life, but, in his bed-ridden days, he repented


30

his bad deeds and deeply desired to see the Buddha. While he was being carried to the Jetavana monastery, he died very sorrowfully. In connection to this matter, the Buddha preached this verse.

CommentDuggatiṁ: It is an awful state. The four awful lower states are:

(01) Tiracchāna loka the animal world (02) Peta loka the ghost world (03) Asura loka the demon world (04) Apāya Hell

These are the worlds where we are born according to our evil actions or thoughts after our deaths.

Pāli – 18 Idha nandati pecca nandati Katapuñño ubhayattha nandati Puññaṁ me katanti nandati Bhiyyo nandati suggatiṁ gato

Meaning: He is happy in his present life. He is happy in his next life. He is happy in both here and hereafter world. He feels happy recalling, “I have done good things” and exceedingly feels happy having gone to a blissful state.

Story:Princess Sumanā was the younger daughter of Anāthapiṇḍika, the merchant prince. She had already realized the second stage of sainthood, Sakadāgāmi (once returner), when an alms-giving


31

ceremony took place in the palace. But, in her eleventh hour (last moment), as her father, Anāthapiṇḍika, came to her, her mental faculties were so deteriorated that she addressed him, as if he was a brother. Anāthapiṇḍika was very worried about how his daughter’s incoherent behavior and thoughts would affect her next rebirth, and spoke to the Buddha about her. The Buddha explained that “nothing is wrong with her; she had already attained Sakadāgāmi, the second stage of sainthood,” preaching this verse.

CommentSuggatim: It is a blissful state. The six blissful worlds are:

1. Cāturmahārājika-devaloka 2. Tāvatiṁsa - devaloka 3. Yāma devaloka 4. Tusita devaloka 5. Niṁmānarati-devaloka 6. Paraniṁmitavasavatti-devaloka These worlds are called “kāmāvacara loka” or sensuous spheres. The heavenly beings of the finematerial sphere (rūpāvacara loka) are: (01) Brahma Pārisajja loka (02) Brahma Purohita loka (03) Mahā Brahma loka (04) Parittābha loka (05) Appamānasubha loka (06) Ābhassara loka (07) Parittābha Subha loka (08) Subha loka (09) Subha Kinna loka


32

The four grades of heavenly beings of the immaterial spheres (rūpāvacara loka) are:

(1) Ākāsānancāyatana The heavenly beings of the spheres of unbounded

spheres (2) Viññānancāyatana The heavenly beings of the spheres of unbounded

consciousness (3) Ākiñcāyatana The heavenly beings of the spheres of Nothingness (4) Nevasaññānasaññāyatana The heavenly beings of the spheres of neither

perception nor non- perception

Pāli – 19 - 20 Bahumpi ce sahitaṁ bhāsamāno Na takkaro hoti naro patatto Gopo’va gāvo ganyaṁ paresaṁ Na bhāgavā sāmaññassa hoti

Appampi ce sahitaṁ bhāsamāno Dhammassa hoti anudhammacāri Rāgañ ca dosañ ca pahāya mohaṁ Sammappajāno suvimuttacitto Anupādiyāno idha vā huraṁ vā Sa bhāgavā sāmaññassa hoti

Meaning: One who recites the sacred texts but acts not accordingly, that heedless person is like a cowherd who only counts the cows of others; one does not partake of the blessings of a holy life, as


33

that heedless cowherd is not a partaker in the enjoyable products of the cows.

Little though one recites the sacred texts, yet puts the Teaching into practice, forsaking lust, hatred and delusion, with true wisdom and emancipated mind, clinging to nothing in this or any other world-- one, indeed, partakes of the blessings of a holy life.

Story: Two young men of a good family in Savatthi city became monks and asked for methods to practice. The Buddha explained to them two methods in detail. The old monk was unable to practice “Ganthadhura” (the burden of studying scriptures) as he had ordained at his old age. Therefore, he selected “vipassanādhura” (obligation of introspection) for his practice. As a result of his cultivation he attained “Arahanthood,” the last stage of sainthood. The other monk chose “Ganthadhura” as his method of practice. He was a “well-learned monk,” but he could not gain any spiritual attainment. In his frustration, this erudite monk sought to embarrass the arahanta monk by asking controversial questions in the presence of the Buddha. Understanding his motivation well, the Buddha raised some questions of His own with regard to the realization of Nibbāṇa (Enlightenment). The old monk answered them well using his individual experiences, though he had learned only a little Dhamma. But the other monk was unable to answerthese questions, as he could not practice the Insight method. The Buddha praised the arahanta monk uttering these verses.

Comment: One who does not reflect on component things, impermanence, suffering and non self is just like a virtuous shepherd. The shepherd looks after kine (cow) throughout the day but he cannot taste the five products of the cows (that is; butter,


34

curd, milk, etc.). He receives a salary only. In the same manner, a vigilant monk recites and teaches the Dhamma in many ways, though he does not gain any fruit of the life of a recluse. The owner of the cows takes all five products of the cows, but the cowherd who protects the cows does not. Likewise, the listeners of the Dhamma obtain achievements that a preacher of the Dhamma does not if the preacher does not practice well. This narration pertains to the monk who is inactive in skillful practices.

Sāmaññassa:The term Sāmaññassa relates to the fruits of the life of the monks. Those fruits are cited in the Sāmaññapala Sutta of the Dīghanikāya. The following are the fruits that can be achieved by monks through practicing well.

(i) Four spiritual paths and fruitions (01) Sotāpatti - magga the one realizing the path of stream winning (02) Sakadāgāmi – magga the one realizing the path of oncereturning (03) Anāgāmi – magga the one realizing the path of nonreturning (04) Arahanta – magga the one realizing the path of worthiness (05) Sotāpatti - phala the one realizing the fruition of stream winning (06) Sakadāgāmi – phala the one realizing the fruition of oncereturning (07) Anāgāmi - phala the one realizing the fruition of nonreturning (08) Arahanta – phala the one realizing the fruition of worthiness


35

(ii) Nibbāṇa – Enlightenment

(iii) Catupārisuddha sīla - four kinds of morality consisting of purification

There are four moralities in Buddhist ethic. Viz: (01) Pātimokkhasaṁvara sīla - restraint with regard to the

disciplinary codes to the disciplinary codes. (02) Indriya saṁvara sīla - restrain of the senses (03) Ājivapārisuddha sīla - Purification of livelihood (04) Prattyasannissita sīla - Morality with regard to the

four requisites (Cīvara: robe, Piṇḍapāta: alms round, Senānsana: shelters, gilanāpacca: medicinal drinks).

(iv) Dutanga – consisting of the vows of: (01) Pānsukulikānga Consisting of the vows of wearing patched-up robes (02) Tecīvarikānga Consisting of the vows of wearing only three robes (03) Piṇḍapātikānga Consisting of the vows of going for alms (04) Sapadānikānga Consisting of the vows of not omitting many houses

whilst going for alms (05) Ekāsanikānga Consisting of the vows of eating at one sitting (06) Pattapiṇḍikānga Consisting of the vows of eating only from the alms

bowl (07) Khalupacchabhattikānga Consisting of the vows of refusing all further food (08) Araññikānga Consisting of the vows of living in the forest (09) Rukkhamulikānga Consisting of the vows of living under a tree


36

(10) Abbhokāsikānga Consisting of the vows of living in the open air (11) Susānikānga Consisting of the vows of living in a cemetery (12) Yathāsanthatikānga Consisting of the vows of being satisfied with

whatever dwelling one is in (13) Nesajjikānga Consisting of the Vows of sleeping in sitting position

These Dutangas may help one to achieve the fruits of monk-hood.

Rāga: The term rāga means adhering to objects. It is one of the root causes of bad deeds. Rāga, dosa (hatred), and moha (ignorance) always stand together. They are the root causes of unwholesome actions. There are three such attachments. They are:

(01) Kāma Rāga sensuous passions (02) Rūpa Rāga desire for forms (03) Arūpa Rāga desire for non-forms

Sucimutta citta: The mind, which is completely freed from all defilements, is called Sucimutta citta. There are three words in Sucimuttacitta: Suci + mutta + citta. Suci means “especially;” mutta means, “free or liberated,” and citta is “mind.” When those words combine, they become Sucimutta citta, meaning, and “completely liberated mind.” There are five kinds of liberation in Buddhism. They are:

(01) Vikkhaṁbha pahāṇa The temporary suspension of the five hindrances


37

(02) Tadangapahāṇa Overcoming by opposite action (03) Samucchedapahāṇa Overcoming by destruction (04) Paṭipassaddhipahāṇa Overcoming by tranquillization (05) Nissaranapahāṇa Overcoming by escape

(i) Vikkhaṁbhapahāṇa (the temporary suspension of the five hindrances) Liberating the mind from defilement such as greed, hatred, delusion through meditation is called Vikkhaṁbha pahāṇa (the temporary suspension of the five hindrances).

(ii) Tadangapahāṇa - (Overcoming by opposite action) Liberating the mind from all lobha, dosa, moha by cultivating their opposites, that is, alobha, adosa, amoha is called Tadangapahāṇa - (Overcoming by opposite action).

(iii) Samucchedapahāṇa - (overcoming by destruction) Liberating the mind from all fetters by gaining the four fold path and its fruitions is called Samucchedapahāṇa-(overcoming by destruction)

(iv) Paṭipassaddhi pahāṇa - (Overcoming by tranquillization) When, after overcoming the fetters at the entrance of the path and the fetters at the moment of fruition are for ever extinct and stilled, such overcoming is Paṭipassaddhi pahāṇa (overcoming by tranquillization).

(v) Nissaranapahāṇ (overcoming by escape) “The overcoming by escape is identical with the extinction and Nibbāṇa”


38

The other books written by the author:

(01) Social Aspects of Early Buddhism (English) (02) Satipatthana Sutta (English) (03) Bojjhanaga Suuta (English & Sinhala) (04) Mahasamaya Sutta (English) (05) The Supreme God (Mother) at home (English) (06) Bauddhasamaja Darshanaya (Sinhala) (07) Sinhala Vyakarana (Sinhala) (08) Arthikavidya prashnottara (Sinhala) (09) Dhamma Stories for Children (English) (10) Yamaka Vagga (English) (11) Yamaka Vagga (Sinhala)

39

Reader’s notes

40

Reader’s notes

SERVICES AVAILABLE ATBUDDHIST MAHA VIHARA

• DanaforMonks(atViharaorHome)andBana(Sermons)• BlessingServices/FuneralServicesbyMonks• BookingofFacilitiesforreligiousfunctions/events• MarriageRegistration• FullMoon/NewMoonDayPuja&FreeVegetarianLunch• SundayDhammaClassesforChildren&Adults• Buddhist&PaliUniversityDiplomaCourses• KSriDhammanandaLibrary• Bookshop• Kindergarten-TadikaSudharma• PARAMABusiness&I.T.TrainingCentre

WEEkLy ACTIVITIES• DailyPuja 6.30a.m.&7.30p.m.• ChoirPractice Tuesday 8.00p.m.• SpecialTalk Friday 1.00p.m.• DhammaTalk Friday 8.00p.m.• Meditation Mon,Tues&Thurs 8.00p.m.• BojjhangaPuja Saturday 7.30p.m.-8.30p.m.• Puja&Talk Sunday 8.30a.m.• DhammaSchool Sunday 8.30a.m.&11.00a.m.• DharmafortheDeaf Sunday 2.00p.m. (fortnightly)

DONATION IN CASH OR kIND CAN BE MADE FOR:• PropagationofBuddhism(Dhammaduta)• FreePublications(MalaysiaandOverseas)-Annuallyabout300,000

booksin19Languages• EducationFund• FullMoonandNewMoonservicessponsorship• GeneralMaintenanceoftheBuddhistMahaVihara• Utilities(Electricity,water,telephone,administrationetc)• Illumination(lighting)oftheMainShrineHall• Illumination(lighting)oftheAwkanaBuddha&Cakra• Monks'Dana• Monks'Requisites• WelfareFund(MalaysiaandOverseas)• SpecialReligiousEvents -Wesak -AnnualBlessingService -AnnualMeritOffering -KathinaPinkama(ceremony) -Monks’NovitiateProgramme

MAy THE BLESSINGS OF THE NOBLE TRIPLE GEMBE WITH yOU AND yOUR FAMILy

I/WewouldliketomakeadonationtotheBuddhistMahaVihara.

Name :

Address :

Amount :RM

Towards :FreePublications(English, Mandarin, Malay, Tamil, Sinhalese, Spanish,Thai, Vietnamese, Burmese, Hindi, Kannada, Telegu,Oriya, Kishwahili, Chichewa, Luganda, BrazilianPortugese,Dutch,French)

Others,pleasespecify

Allchequescanmadepayableto:BUDDHISTMAHAVIHARAor TT to “BUDDHIST MAHA VIHARA” ACCOUNT NO.0061-10-003018-0, EON BANK BERHAD, BRICKFIELDS,KL.KindlysendusacopyofyourBANKSLIPsothatwecansendyouanOFFICIALRECEIPT.

Donations can also bemade byVISA andMaster Card at theBuddhistMahaViharaOffice.

DONATION FORM

Buddhist Maha Vihara123,JalanBerhala,Brickfields,50470KualaLumpur,WilayahPersekutuan,Malaysia.Tel:603-22741141Fax:603-22732570

Ven Dr Dewananda is actively engaged in many fields of activities.

He obtained his Ph. D. from University of Delhi and M. Phil also from the same University. Graduated from University of Kelaniya, received his Post-Graduate Diploma in Buddhist studies and M.A. from the same University. He obtained a Post-Graduate Diploma in education from the University of Colombo. He

has a Diploma in Hindi from the University of Delhi and also has taken a Diploma in child development and nursery education. This awareness has helped him to present Buddhism to the new generation.

It is for this reason that his services have been sought. He became Chief Resident Monk in Sri Lankaramaya Buddhist Temple in Singapore where he was engaged in a large number of activities. Later, he served as the Dhamma teacher in Golden Pagoda Buddhist temple in Singapore. He was a resident monk in Buddhist Maha Vihara Brickfields for more than one year. Currently, Venerable Dewananda is serving America being a Resident Monk of the Florida Buddhist Vihara.

Sasana Abhiwurdhi Wardhana Society

Buddhist Maha Vihara,123, Jalan Berhala, Brickfields,50470 Kuala Lumpur, Malaysia

Tel: 603-22741141 Fax: 603-22732570E-Mail: [email protected]: www.buddhistmahavihara.com

www.ksridhammananda.com

The Dhammapada - ::Buddhist Maha Vihara Malaysia...

Documents

Transcript of The Dhammapada - ::Buddhist Maha Vihara Malaysia...