Dhammapada Verse 291
Kukkutandakhadika Vatthu
Paradukkhupadhanena
athno sukhamicchati
verasamsaggasamsattho
vera so na parimuccati.
Verse 291. When Anger Does Not Abate
Who so for self wants happiness
by causing others pain,
entangled in anger’s tangles
one’s from anger never free.
Explanation: The individual who achieves happiness by inflicting pain on others is not freed from anger because he is entangled in the web of anger due to the contact of the anger of other people.
The Story of the Woman Who Ate up the Eggs of a Hen
While residing at the Jetavana monastery, the Buddha uttered Verse (291) of this book, with reference to a feud between a woman and a hen.
Once, there lived a woman in a village near Savatthi. She had a hen in her house; every time the hen laid an egg she would eat it up. The hen was very much hurt and angry and made a vow to have vengeance on the woman and made a wish that it should be reborn as some being that would be in a position to kill the offspring of that woman. The hen's wish was fulfilled as it was reborn as a cat and the woman was reborn as a hen in the same house. The cat ate up the eggs of the hen. In their next existence the hen became a leopard and the cat became a deer. The leopard ate up the deer as well as its offspring. Thus, the feud continued for five hundred existences of the two beings. At the time of the Buddha one of them was born as a woman and the other an ogress.
On one occasion, the woman was returning from the house of her parents to her own house near Savatthi. Her husband and her young son were also with her. While they were resting near a pond at the roadside, her husband went to have a bath in the pond. At that moment the woman saw the ogress and recognized her as her old enemy. Taking her child she fled from the ogress straight to the Jetavana monastery where the Buddha was expounding the Dhamma and put her child at the feet of the Buddha. The ogress who was in hot pursuit of the woman also came to the door of the monastery, but the guardian spirit of the gate did not permit her to enter. The Buddha, seeing her, sent the Venerable Ananda to bring the ogress to his presence. When the ogress arrived, the Buddha reprimanded both the woman and the ogress for the long chain of feud between them. He also added, "If you two had not come to me today, your feud would have continued endlessly. Enmity cannot be appeased by enmity; it can only be appeased by loving-kindness."
Then the Buddha spoke in verse as follows:
Verse 291: He who seeks his own happiness by inflicting pain on others, being entangled by bonds of enmity, cannot be free from enmity.
At the end of the discourse the ogress took refuge in the three Gems, viz., the Buddha, the Dhamma and the Samgha, and the woman attained Sotapatti Fruition.
Dhammapada Verse 253
Ujjhanasannitthera Vatthu
Paravajjanupassissa
niccam ujjhanasannino
asava tassa vaddhanti
ara so asavakkhaya.
Verse 253. Seeing Others’ Faults
Who’s always seeing other’s faults,
taking offence, censorious,
pollutions spread for such a one
who’s far from their exhaustion.
Explanation: There are those who are given to the habit of observing the fault of others. They deride others constantly. Their taints keep on thriving, and far away from the state of taintlessness.
The Story of Thera Ujjhanasanni
While residing at the Jetavana monastery, the Buddha uttered Verse (253) of this book, with reference to Thera Ujjhanasanni.
Thera Ujjhanasanni was always finding fault with and speaking ill of others. Other bhikkhus reported about him to the Buddha. The Buddha replied to them, "Bhikkhus, if someone finds fault with another so as to teach him in good way; it is not an act of evil and is therefore not to be blamed. But, if someone is always finding fault with others and speaking ill of them just out of spite and malice, he will not attain concentration and mental absorption (jhana). He will not be able to understand the Dhamma, and moral (intoxicants asavas) will increase in him."
Verse 253: In one who constantly sees the faults of others and is always disparaging them, moral intoxicants (asavas) increase; he is far from extinction of moral intoxicants (i.e., he is far from attainment of arahatship).
Dhammapada Verse 333
Mara Vatthu
Sukham yava jara silam
sukha saddha patitthita
sukho pannaya patilabho
papanam akaranam sukham.
Verse 333. Four Forms Of Blessing
Bless is virtue till life’s end
and blest the faith standing firm,
blest the attainment of wisdom
and blest the non-doing of evils.
Explanation: Pursuit of virtue until old age and decay is a blessing. The acquisition of wisdom is a blessing, It is a blessing to refrain from unwholesomeness.
The Story of Mara
While residing in a monastery near the Himalayas. the Buddha uttered Verses (331), (332) and (333) of this book, with reference to Mara, who tried to entice him to rule as a king.
Once, while the Buddha was residing near the Himalayas, he found that many people were being ill-treated by some wicked kings. It then occurred to him whether it would be possible to prevent them from ill-treating those who should not be ill-treated and make the kings rule justly and wisely. Mara knew what the Buddha was thinking and planned to entice the Buddha to rule as a king. To him the Buddha replied, "O wicked Mara! Your teaching and my teaching are quite different. You and I cannot have any discussion. This is my teaching".
Then the Buddha spoke in verse as follows:
Verse 331: It is good to have friends when the need arises; it is good to be content with anything that is available; it is good to have merit when life is about to end; it is good to be rid of all dukkha.
Verse 332: In this world it is good to be dutiful to one's mother; also it is good to be dutiful to one's father. In this world it is good to minister unto samanas; also it is good to minister unto brahmanas.
Verse 333: It is good to have virtue till old age, it is good to have unshakable faith, it is good to gain wisdom, it is good to do no evil.
End of Chapter Twenty-Three: The Elephant
1. Samana: Recluses.
2. Brahmanas: here means Buddhas, paccekabuddhas or arahats. (The Commentary)
Dhammapada Verse 223
Uttara Upasika Vatthu
Akkodhena jine kodham
asadhum sadhuna jine
jine kadariyam danena
saccena' likavidinam.
Verse 223. Four Forms Of Victories
Anger conquer by amity,
evil conquer with good,
by giving conquer miserly,
with truth the speaker of falsity.
Explanation: Let anger be conquered by love. Let bad be conquered by good. Let miserliness be overcome be generosity. Let the liar by conquered by the truth.
The Story of Uttara the Lay-Disciple
While residing at the Veluvana monastery, the Buddha uttered Verse (223) of this book, with reference to Uttara, a female lay-disciple.
Uttara was the daughter of a farm labourer named Punna and his wife. Punna worked for a rich man named Sumana, in Rajagaha. One day, Punna and his wife offered alms-food to Thera Sariputta soon after his arising from sustained deep mental absorption (nirodha samapatti), and as a result of that good deed they suddenly became very rich. Punna came upon gold in the field he was ploughing, and the king officially declared him a royal banker. On one occasion, the family of Punna offered alms-food to the Buddha and the bhikkhus for seven days. and on the seventh day, after hearing the Buddha's discourse, all the three members of the family attained Sotapatti Fruition.
Later, Uttara the daughter of Punna married the son of the rich man Sumana. That family being non-Buddhist, Uttara did not feel happy in her husband's home. So, she told her father, "My father, why have you put me in this cage? Here, I do not see any bhikkhu and I have no chance to offer anything to any bhikkhu." Her father felt sorry for her and sent her fifteen thousand in cash. With this money, after getting permission from her husband, Uttara engaged a courtesan to look to the needs of her husband. So it was arranged that Sirima, a well-known and very beautiful courtesan, was to take her place as a wife for fifteen days.
During that time, Uttara offered alms-food to the Buddha and the bhikkhus. On the fifteenth day, as she was busy preparing food in the kitchen, her husband saw her from the bedroom window and smiled, and then muttered to himself, "How foolish she is! She does not know how to enjoy herself. She is tiring herself out with this alms-giving ceremony!" Sirima saw him smile, and forgetting that she was only a paid substitute wife felt very jealous of Uttara. Being unable to control herself, Sirima went into the kitchen and got a ladleful of boiling butter with the intention of pouring it over the head of Uttara. Uttara saw her coming, but she bore no ill will towards Sirima. She reflected that because Sirima had stood in for her, she had been able to listen to the dhamma, make offerings of alms-food for fifteen days, and perform other acts of charity. Thus she was quite thankful to Sirima. Suddenly, she realized that Sirima had come very close to her and was going to pour boiling-hot butter over her; so she made this asseveration: "If I bear any ill will towards Sirima may this boiling-hot butter burn me; if I have no ill will towards her may it not burn me."
As Uttara had no ill will towards Sirima, the boiling butter poured over her head by Sirima was just like cold water. Then Sirima thought the butter must have gone cold; and as she went for another ladleful of boiling butter, the attendants of Uttara fell upon her and beat her hard. Uttara stopped her attendants and instructed them to rub Sirima with medicinal ointment.
Then, Sirima remembered her true position and she regretted that she had done wrong to Uttara and asked Uttara to forgive her. To her Uttara replied, "I have my father; I shall ask him whether I should accept your apology." Sirima then said that she would readily go and apologize to the rich man, the father of Uttara. Uttara then explained to Sirima, "Sirima,. when I said 'My father', I did not mean my real father, who had brought me into this round of rebirths. I was referring to my father, the Buddha, who had helped me break the chain of rebirths, who had taught me the Dhamma, the Noble Truths." Sirima then expressed her wish to see the Buddha. So it was arranged that Sirima should offer alms-food to the Buddha and the bhikkhus on the following day at the house of Uttara.
After the meal, the Buddha was told everything that had happened between Sirima and Uttara. Sirima then owned up that she had done wrong to Uttara and entreated the Buddha that she should be forgiven, for otherwise Uttara would not forgive her. The Buddha then asked Uttara how she felt in her mind when Sirima poured boiling butter on her head, and Uttara answered, "Venerable Sir, because I owed so much to Sirima I had resolved not to lose my temper, not to bear any ill will towards her. I sent forth my love towards her". The Buddha then said, "Well done, well done, Uttara! By not bearing any ill will you have been able to conquer one who has done you wrong through hate. By not abusing, you should conquer one who abuses you; by being generous you should conquer one who is stingy; by speaking the truth you should conquer one who tells lies."
Then the Buddha spoke in verse as follows:
Verse 223: Conquer the angry one by not getting angry (i.e., by loving-kindness); conquer the wicked by goodness; conquer the stingy by generosity, and the liar by speaking the truth.
At the end of the discourse Sirima and five hundred ladies attained Sotapatti Fruition.
Dhammapada Verse 344
Vibbhantabhikkhu Vatthu
Yo nibbanatho vanadhimutto
vanamutto vanameva dhavati
tam puggalametha passatha
mutto bandhanameva dhavati.
Verse 344. Freed From Craving Runs Back To Craving
Who without woodness inclines to the wood.
Free in the wood to woodness returns.
Do now regard that person well
who free returns to fetter.
Explanation: Having left the forest of desire he takes to the forest of the practice (i.e. the life of a monk); but when he is free from the forest of desire he rushes back to that very forest. Come, look at that man who having become free rushes back into that very bondage.
The Story of an Ex-Bhikkhu
While residing at the Veluvana monastery, the Buddha uttered Verse (344) of this book, with reference to a bhikkhu who was a pupil of the Venerable Mahakassapa.
As a pupil of the Venerable Mahakassapa, this bhikkhu had achieved the four mental absorptions (jhanas). But one day, as he went for alms-food to his uncle's house, he saw a woman and felt a great desire to have her. Then he left the Order of the bhikkhus. As a layman, he was a failure as he did not work hard. So, his uncle drove him out of the house, and subsequently he became mixed up with some thieves. All of them were caught by the authorities and were taken to the cemetery to be executed. The Venerable Mahakassapa saw his pupil as he was being led out and said to him, "My pupil, keep your mind steadfastly on a subject of meditation." As instructed, he concentrated and let himself be established in deep mental absorption. At the cemetery, while the executioners were making preparations to kill him, the ex-bhikkhu was very much composed and showed no signs of fear or anxiety. The executioners and the onlookers were awe-struck and very much impressed by the man's courage and composure and they reported about him to the king and also to the Buddha. The king gave orders to release the man. The Buddha on hearing about the matter sent his radiance and appeared to the thief as if in person.
Then the Buddha spoke to him in verse as follows:
Verse 344: Having left the forest of desire (i.e., the life of a householder), he takes to the forest of the practice (i.e., the life of a bhikkhu); but when he is free from the forest of desire he rushes back to that very forest. Come, look at that man who having become free rushes back into that very bondage.
At the end of the discourse, the thief who was steadfastly keeping his mind on the arising and perishing of the aggregates discerned the impermanent, unsatisfactory and non-self nature of all conditioned things and soon attained Sotapatti Fruition. Later, he went to the Buddha at the Jetavana monastery where he was again admitted to the Order by the Buddha and he instantly attained arahatship.
just heard a verse from old master that got me thinking. outside no Buddha nor mara. only projections.
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Dhamma Talk
Responsibility to the Dead:
" REMEMBERING AND LETTING GO "
By Ven Kumara
...
We just chanted the Metta Sutta and the Mangala Sutta. The Metta Sutta is chanted for the well being, happiness and peace of all beings, far and near. The Mangala Sutta tells us what blessings are, such as associating with the wise, having respect for those worthy of respect, and showing gratitude.
We hope that Ah Loong who passed away 7 weeks ago, heard the suttas and is also well, happy and peaceful. We hope that he heard the blessings of the Mangala Sutta. One who has died and is not yet reborn can hear the suttas because the consciousness is still around. He can understand the suttas in any language because those in the spirit world have no language but communicate with the mind.
Letting Go
Attachment to someone as a result of long association is natural and understandable. However, attachments, such as on the part of the living for the dead and vice versa, do not benefit anyone. Instead, it causes and prolongs suffering. The coming and going of something is what impermanence is all about. It is the way of the world and we have to accept it. I hope Ah Loong and his family members understand this and are able to let go of this attachment. Both parties have to let go. If not, his consciousness will continue to wander and prevent his rebirth.
Difference between attachment and love
Real love has no attachments and asks for nothing in return. It is unconditional and accepts whatever one does — good deeds, bad deeds, coming and going. Love is good; attachment is not. Attachment brings suffering whereas loving-kindness brings happiness. We must differentiate between the two.
Remembering the Dead
The purpose of today’s dana is to transfer merits to the deceased. You’ve performed a number of meritorious deeds today. You’ve taken refuge in the Triple Gem, taken the 5 Precepts and offered food to the Sangha. We have given and listened to a Dhamma talk and chanted. If Ah Loong rejoices in these deeds, he will receive all the merits transferred to him. I hope he receives these merits and goes to a better place. Today’s dana is one way of fulfilling one of the responsibilities of the living towards the dead.
Transference of merits to the dead
This responsibility is expounded in the Tirokutta Sutta which tells of dead relatives coming back to the house when the living relatives are giving dana.
These departed relatives stand at the door, but because of previous bad kamma, no one remembers them. Those with compassion will offer good food to their dead relatives who will come and in return wish for a long and happy life for the living. The dead depends on the living for sustenance. This sutta likens these offerings for the dead to water flowing down a river. In the same way, the offerings will flow down to the dead. Considering the good deeds done for the living by the deceased while he was alive, the living should make offerings for his benefit. Lamentation, on the other hand, is no help to the dead. Offerings may include offerings to the Sangha, which give strength to the Sangha and bring the highest and lasting merits to the giver, according to the Buddha.
So, with this talk, I hope both the living and the departed would know what is of use and what is not, and would know what to do for the benefit of all.
Sadhu.. Sadhu.. Sadhu.. _/|\_
Dhammapada Verse 353
Upakajivaka Vatthu
Sabbabhibhu sabbaviduhamasmi
sabbesu dhammesu anupalitto
sabbanjaho tanhakkhaye vimutto
sayam abhinnaya kamuddiseyyam.
Verse 353. Buddha Is Teacherless
Beyond all beings, wise to all,
unsoiled by dhamma all am I,
left all and freed by craving’s end,
by self I’ve known, whom teacher call?
Explanation: I have overcome all, I know all, I am detached from all, I have given up all; I am liberated from moral defilements having eradicated craving. Having comprehended the four noble truths by myself, whom shall I point out as my teacher.
The Story of Upaka
The Buddha uttered Verse (353) of this book, in answer to the question put up by Upaka, a non-Buddhist ascetic, while the Buddha was on his way to the Deer Park (Migadaya) where the Group of Five Bhikkhus (Panca Vaggis) were staying. The Buddha was going there to expound the Dhamma cakkappavattana Sutta to the Panca Vaggis, his old associates, viz., Kondanna, Bhaddiya, Vappa, Assaji, and Mahanama. When Upaka saw Gotama Buddha, he was very much impressed by the radiant countenance of the Buddha and so said to him, "Friend, you look so serene and pure; may I know who your teacher is?" To him, the Buddha replied that he had no teacher.
Then the Buddha spoke in verse as follows:
Verse 353: I have overcome all, I know all, I am detached from all, I have given up all; I am liberated from moral defilements having eradicated craving, (i.e., I have attained arahatship). Having comprehended the Four Noble Truths by myself, whom should I point out as my teacher?
At the end of the discourse Upaka expressed neither approval nor disapproval but just nodded a few times and went on his way.
Dhammapada Verse 361
Pancabhikkhu Vatthu
Kayena samvaro sadhu
sadhu vacaya samvaro
manasa samvaro sadhu
sadhu sabbattha samvaro
sabattha sambuto bhikkhu
sabbadukkha pamuccati.
Verse 361. Suffering End With All-Round Discipline
Right is restraint in the body,
restraint in speech is right,
right is restraint in the mind,
everywhere restraint is right.
The bhikkhu everywhere restrained
is from all dukkha free.
Explanation: It is good to be disciplined in body. It is good to be disciplined in words. It is good to be disciplined in mind. The monk who is disciplined in all these areas will achieve freedom from all suffering.
The Story of Five Bhikkhus
While residing at the Jetavana monastery, the Buddha uttered Verses (360) and (361) of this book, with reference to five bhikkhus.
Once there were five bhikkhus in Savatthi. Each of them practised restraint of just one out of the five senses and each of them claimed that what he was practising was the most difficult. There were some heated arguments over this and they could not come to an agreement. Finally, they went to the Buddha to ask for his decision. The Buddha said to them, "Each of the senses is just as difficult to control as the other; but all bhikkhus must control all the five senses and not just one. Only those who control all the senses would escape from the round of rebirths."
Then the Buddha spoke in verse as follows:
Verse 360: Restraint in the eye is good, good is restraint in the ear; restraint in the nose is good, good is restraint in the tongue.
Verse 361: Restraint in body is good, good is restraint in speech; restraint in mind is good, good is restraint in all the senses. A bhikkhu restrained in all the senses is freed from all ills (Samsara dukkha).
The mind of the past is ungraspable;
the mind of the future is ungraspable;
the mind of the present is ungraspable.
- Diamond Sutra
The greatest achievement is selflessness.
The greatest worth is self-mastery.
The greatest quality is seeking to serve others.
The greatest precept is continual awareness.
The greatest medicine is the emptiness of everything.
The greatest action is not conforming with the worlds ways.
The greatest magic is transmuting the passions.
The greatest generosity is non-attachment.
The greatest goodness is a peaceful mind.
The greatest patience is humility.
The greatest effort is not concerned with results.
The greatest meditation is a mind that lets go.
The greatest wisdom is seeing through appearances.
Atisha
“All conditioned phenomena,
Are like dreams, illusions, bubbles, or shadows;
Like drops of dew, or flashes of lightning;
Thusly should they be contemplated.”
Do not pursue the past.
Do not lose yourself in the future.
The past no longer is.
The future has not yet come.
Looking deeply at life as it is.
In the very here and now, the practitioner dwells in stability and freedom.
We must be diligent today.
To wait until tomorrow is too late.
Death comes unexpectedly.
How can we bargain with it?
The sage calls a person who knows how to dwell in mindfulness night and day,
'one who knows the better way to live alone.'
Bhaddekaratta Sutta
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Ajhan Chah
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Do not try to become anything. If you haven't wept deeply, you haven't begun to meditate. |
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Master Hsuan Hua
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| When one does what Buddhas do, one is a Buddha. When one does what Bodhisattvas do, one is a Bodhisattva. When one does what Arhats do, one is an Arhat. When one does what ghosts do, one is a ghost. These are all natural phenomena. There are no shortcuts in cultivation. If you wish others to know about your good deeds, |
心包太虚,�周沙界
Do not dwell in the past, do not dream of the future, concentrate the mind on the present moment.
One of his students asked Buddha, "Are you the messiah?"
"No", answered Buddha.
"Then are you a healer?"
"No", Buddha replied.
"Then are you a teacher?" the student persisted.
"No, I am not a teacher."
"Then what are you?" asked the student, exasperated.
"I am awake", Buddha replied
The truth of Zen is not anything special,
The myriad things are void; the true goal is no goal.
Enlightenment is realizing that there is no enlightenment.
Zazen is just sitting, allowing things to be as they are.
- Thaitan Mereck (senior zen student of First Ancestor, also degrees in both philosophy and physics)
The truth of Zen, how marvelous, how extraordinary!
The myriad things are void; the void is the myriad things.
Enlightenment is the void’s own self-awareness.
Zazen is the void’s awareness within all the myriad things.
- Louie Wing (illiterate, but second ancestor of Zen in the West )
The Flatbed Sutra of Louie Wing: The Second Ancestor of Zen in the West
Dhammapada Verse 362
Hamsaghatakabhikkhu Vatthu
Hatthasamyato padasamyato
vacasamyato samyatuttamo
ajjhattarato samahito
eko santusito tamahu bhikkhum.
Verse 362. The True Monk
With hands controlled and feet controlled,
in speech as well as head controlled,
delighting in inward collectedness
alone, content, a bhikkhu’s called.
Explanation: He who controls his hands, controls his foot, controls his speech, and has complete control of himself; who finds delight in insight development practice and is calm; who stays alone and is contented they call him a monk.
The Story of a Bhikkhu Who Killed a Swan (Hamsa)
While residing at the Jetavana monastery, the Buddha uttered Verse (362) of this book, with reference to a bhikkhu who killed a swan.
Once there was a bhikkhu who was very skilful in throwing stones; he could even hit fast-moving objects without fail. One day, while sitting with another bhikkhu after having their bath in the Aciravati River, he saw two swans flying at some distance. He told his friend that he would get one of the swans by throwing a stone at it. At that instant, the swan, hearing voices, turned its neck and the bhikkhu threw a pebble at the bird. The pebble went through one eye and came out of the other eye of the bird. The bird cried out in pain and agony and dropped dead at the feet of the young bhikkhu.
Other bhikkhus seeing the incident took the young bhikkhu to the Buddha. The Buddha reprimanded him and said, "My son, why have you killed this bird? Why especially you, a member of my Order, who should be practising loving-kindness to all beings and who should be striving ardently for liberation from the round of rebirths? Even during the period outside the Teaching, the wise practised morality and observed the precepts. A bhikkhu must have control over his hands, his feet and his tongue."
Then the Buddha spoke in verse as follows:
Verse 362: He who controls his hand, controls his foot, controls his speech, and has complete control of himself; who finds delight in Insight Development Practice and is calm; who stays alone and is contented; — him they call a bhikkhu.
The past is already past.
Don't try to regain it.
The present does not stay.
Don't try to touch it.
From moment to moment.
The future has not come;
Don't think about it
Beforehand.
Whatever comes to the eye,
Leave it be.
There are no commandments
To be kept;
There's no filth to be cleansed.
With empty mind really
Penetrated, the dharmas
Have no life.
When you can be like this,
You've completed
The ultimate attainment.
Layman P'ang (740-808)
"Subhuti, what do you think? Can the Buddha be recognized by means of his bodily form?"
"No, Most Honored One, the Buddha cannot be recognized by means of his bodily form. Why? Because when the Buddha speaks of bodily form, it is not a real form, but only an illusion."
The Buddha then spoke to Subhuti: "All that has a form is illusive and unreal. When you see that all forms are illusive and unreal, then you will begin to perceive your true Buddha nature."