seang dhamma vol.39, no.467 march 2014

The Buddha’s Words .......................................... 1 ÙöÙĉéßĊüĉêÜćöǰēé÷ǰĀúüÜêćßĊǰǰ................................ 2 5IFǰ(SFBUǰ&YQPTJUJPOǰPGǰ,BNNB ..................... 3 5IFUǰ.BIBDIBUǰ by Du Wayne Engelhart ............ 7ǰǰǰ øć÷îćöđÝšćõćóìĞćïčâǰĶĂćÙćøǰ��ǰðŘǰĀúüÜêćßĊķ.................. 11 ðøąöüúõćóÖĉÝÖøøöđéČĂîÖčöõćóĆîíŤǰ...........;............................ 16 Ăîčēöìîćóĉđýþǰ�ǰ4QFDJBMǰ5IBOLT............................ 21 ĒÝšÜ×ŠćüðäĉïĆêĉíøøöðøąÝĞćđéČĂîöĊîćÙöǰ................ 22 đÿĊ÷Üíøøö��ÝćÖüĆéĕì÷......................ĀúüÜêćßĊǰ 23 ðøąöüúõćóÖĉÝÖøøöìĞćïčâüĆîöćÛïĎßćǰ........................ 30 đÿĊ÷Üíøøö��ÝćÖĀúüÜêćßĊǰ...................................... 32ǰ ìŠĂÜóöŠćǰĒéîöĀćđÝéĊ÷ŤìĂÜÙĞćǰéø�óøąöĀćëîĆéǰ��ǰ 39ǰ ÿćøíøøöÝćÖ��óøąĕêøðŗãÖǰ��ǰ��ǰǰ ÿøčð×ŠćüđéČĂîÖčöõćóĆîíŤǰǰēé÷ǰĒÿÜêąüĆîǰ��ǰ�� 'FCSVBSZĴTǰ%POBUJPOǰ#Zǰ7FO�ǰ4BSBXVUǰ......... �� øć÷îćöñĎšïøĉÝćÙĂĂöïčâðøąÝĞćðĊĒúąđÝšćõćóõĆêêćĀćøđßšć 52ǰ øć÷îćöđÝšćõćóëüć÷đóúǰ�ǰ-VODI��ǰ��ǰ ÖĞćĀîéÖćøìĞćïčâñąđĀüéđìýîŤöĀćßćêĉ��ǰ��

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สอสองทาง สวางอ�าไพ

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OBJECTIVES

ĴġþďĚĚĘสารบญ

Contents

�º¢�²��|ǰ ǰ đßšćöćǰĂćøöèŤéĊǰöĊøĂ÷÷ĉĚöǰ ǰ éšü÷éüÜĔÝǰđĂĉïĂĉęöǰÿč×ÿéĔÿǰ ǰ éĆęÜêąüĆîǰÞć÷ÿŠĂÜǰìšĂÜôŜćĕÖúǰ ǰ ôŦÜíøøöĕðǰĔÿŠïćêøéšü÷ǰßŠü÷ÿøšćÜïčâ

ǰ üćøÿćøĒÿÜíøøöðøąÝĞćđéČĂîöĊîćÙöîĊĚĂ÷ĎŠĔîßŠüÜïøø÷ćÖćýÖćøìĞćïčâĔĀâŠÖĞćĕøßĊüĉêǰ ĶïčâñąđĀüéǰđìýîŤöĀćßćêĉķǰüĆéĕì÷ÖøčÜüĂßĉÜêĆî ǰéĊ�àĊ�ǰĕéšÝĆéĔĀšöĊÖćøđìýîŤöĀćđüÿÿĆîéøßćéÖ×ċĚîĔîüĆîđÿćøŤ�Ăćìĉê÷ŤìĊęǰĢĦ�ĢħǰöĊîćÙöǰģĦĦĨǰÝċÜ×ĂđßĉâìčÖìŠćîöćøŠüöÖĉî×šćüðčŜîǰđĂćïčâñąđĀüéǰôŦÜđìýîŤöĀćßćêĉǰïĞćđóĘâìćîïćøöĊǰÿøšćÜÿøøÙŤÙüćöéĊøŠüöÖĆîǰ ÿŠÜđÿøĉöÙüćöñĎÖóĆîÿćöĆÙÙĊĔîĀöĎŠßćüĕì÷ĔĀšĒîïĒîŠîǰ ĔîüĆîđüúćéĆÜÖúŠćüēé÷óøšĂöđóøĊ÷ÜÖĆîǰ üĆîđüúćĕéšĀöčîđüĊ÷îđðúĊę÷îĕðĂ÷ŠćÜøüéđøĘüÝîïćÜÙøĆĚÜêĆĚÜĔÝĔîÖćøìĞćÜćîïćÜĂ÷ŠćÜÖĘìĞćĒìïĕöŠìĆîÖĆîđú÷ìĊđéĊ÷üǰÙčèíøøöìĊęÙüøóÖêĉéêĆüđðøĊ÷ïđÿöČĂî÷ćÿćöĆâðøąÝĞćĔÝÙČĂǰĶÿêĉķǰÙüøÿøšćÜĒúąïĞćđóĘâÖĆîĔĀšéĊĔîìĊęìčÖÿëćîĔîÖćøìčÖđöČęĂǰ đóøćąñĎšöĊÿêĉÝąöĊÙüćöđÝøĉâÖšćüĀîšćĂ÷ŠćÜêŠĂđîČęĂÜǰ öĆęîÙÜÿöĞęćđÿöĂǰ đðŨîßĊüĉêìĊęĕöŠðøąöćìĕöŠóúćéóúĆĚÜĔîđøČęĂÜìĊęÙĉéǰÖĉÝìĊęÝąìĞćǰÙĞćìĊęÝąóĎéǰǰǰ ×šĂÙĉé×šĂíøøöĔîĒÿÜíøøöÞïĆïîĊĚǰóøąđéßóøąÙčèĀúüÜêćßĊǰóøąüĉđìýíøøöøĆÜþĊǰĕéšöčŠÜöĆęîĔîÖćøđñ÷ĒñŠóøąýćÿîćñŠćî×šĂđ×Ċ÷îéšü÷ÙüćöúąđöĊ÷éúąĕöǰÿøšćÜÜćîđ×Ċ÷îđóČęĂĒïŠÜðŦîÙüćöÿč×ĔĀšìčÖìŠćîìĊęĂŠćîǰĕéšøĆïÙüćöđ×šćĔÝĔîĀúĆÖíøøöđóČęĂîĞćĕðĔßšĔîÖćøéĞćđîĉîßĊüĉêêŠĂĕðǰöĊöčööĂÜđÖĊę÷üÖĆïÿëćîìĊęìŠĂÜđìĊę÷üìĞćïčâóĆçîćÝĉêĔÝĔîêŠćÜðøąđìýÝćÖìŠćîóøąÙøĎÿĉøĉĂøøëüĉđìýǰéø�óøąöĀćëîĆéǰĂêďëÝćøĊǰìŠćîĕéšîĞćđÿîĂÿćøÙéĊìŠĂÜđìĊę÷üìĞćïčâĔîðøąđìýóöŠćǰǰĶéĉîĒéîöĀćđÝéĊ÷ŤìĂÜÙĞćǰđúĉýúĞĚćéšü÷óúĆÜýøĆìíćķǰîŠćêĉéêćöĂŠćîÖĆîđú÷ìĊđéĊ÷üǰǰ îĂÖÝćÖîĊĚ÷ĆÜöĊïìÙüćöõćþćĂĆÜÖùþ×ĂÜǰ.S�ǰ%Vǰ8BZOFǰ&OHFMIBSUǰìĊęóĎéëċÜÿćøąÿĞćÙĆâ×ĂÜöĀćđüÿÿĆîéøßćéÖǰēé÷ÿøčðìĆĚÜǰĢĤǰÖĆèæŤǰĢġġġǰóøąÙćëćǰĔĀšîŠćÿîĔÝĒúąđ×šćĔÝÜŠć÷ǰĒúą÷ĆÜöĊĂĊÖĀúćÖĀúć÷ïìÙüćöĂĆéĒîŠîđêĘöéšü÷ÿćøąĔîüćøÿćøĒÿÜíøøöÞïĆïîĊĚǰ ēðøéêĉéêćöĂŠćîÖĆîĂ÷ŠćÜöĊÙüćöÿč×ìčÖìŠćîēé÷óúĆîđìĂâ

ÙèąñĎšÝĆéìĞć

��ĐýÚëööô�� Saeng Dhamma1

The Buddha’s Wordsñċêëýċóąüćè

� � ġįġįùŀ�ĞČ�āĬĞĩĘ� ĳęġŀ�ĵĐ�ĐČıčī�øīŨıÿĐŀ� � ĒśČīėøıùĩ�ėĞīġıġĩĘ� ĳĎĞĩ�ĤĩėġıġĚĩ�ęčĩ�Ħ�ŅŃŃ�Ħ

� � ĕĞøĳĚĩķĘţĘĬøīĳĜġĳğĚŤĩĢĘĤþĶÿ� āţĩþĤęİţġįùġđĩęÿĚīþĢĐĤ� � ĕĞøĳĚĩĘĬĒśČīĳĒūĐėĨøĠĩĢĩĚ� ĳĒĚĬęđĒĩĐĳĢĜţĩĤĩėĨġĚĕĚĢĘ Happily indeed do we live- We that call nothing our own.

Feeders on joy shall we be Even as the Abhassara gods.

��ĐýÚëööô��Saeng Dhamma2

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Maha-kammavibhanga Sutta :

The Great Exposition of Kamma

Translated from the Pali by Ñanamoli Thera

Alternate translation: Thanissaro Bhikkhu

http://www.accesstoinsight.org/tipitaka/mn/mn.136.nymo.html

Maha Kammavibhanga Sutta: The Great Expo-sition of Kamma

Introduction by Bhikkhu Khantipalo This celebrated sutta shows some of the com-plexities of kamma and its results. Beginning with a strange view expressed by a confused wanderer and a confused answer given by a bhikkhu, the Buddha then gives his Great Exposition of Kamma which is based upon four “types” of people: the evil-doer who goes to hell (or some other low state of birth), the evil-doer who goes to heaven, the good man who goes to heaven, and the good man who goes to hell (or other low birth). The Buddha then shows how wrong views can arise from only partial understanding of truth. One can see the stages of this: (1) a mystic “sees” in vi-VLRQ�DQ�HYLO�GRHU�VXIIHULQJ�LQ�KHOO��WKLV�FRQ¿UPV�what he had heard about moral causality, (3) so he says, “evil-doers always go to hell,” and (4) dog-ma hardens and becomes rigid when he says (with the dogmatists of all ages and places), “Only this is true; anything else is wrong.” The stages of this process are repeated for each of the four “persons,” after which the Buddha proceeds to analyze these views grounded in partial experience and points RXW�ZKLFK�SRUWLRQV�DUH� WUXH��EHFDXVH�YHUL¿DEOH�E\�trial and experience) and which are dogmatic super-VWUXFWXUH�ZKLFK�LV�XQMXVWL¿HG��)LQDOO\�� WKH�%XGGKD�explains his Great Exposition of Kamma in which he shows that notions of invariability like “the evil-

doer goes to hell” are much too simple. The minds of people are complex and they make many differ-ent kinds of kamma even in one lifetime, some of ZKLFK�PD\�LQÀXHQFH�WKH�ODVW�PRPHQW�ZKHQ�NDPPD�is made before death, which in turn is the basis for the next life. 1. Thus have I heard. On one occasion the Blessed One was living at Rajagaha, in the Bam-ERR�*URYH�� WKH�6TXLUUHOV¶�)HHGLQJ�3ODFH��1RZ�RQ�that occasion the venerable Samiddhi was living in a forest hut.� 7KHQ� WKH�ZDQGHUHU� 3RWDOLSXWWD��ZDONLQJ� DQG�wandering for exercise, came to the venerable Samiddhi and exchanged greetings with him, and ZKHQ�WKH�FRXUWHRXV�DQG�DPLDEOH�WDON�ZDV�¿QLVKHG��he sat down at one side. When he had done so, he said to the venerable Samiddhi: 2. “I heard and learned this, friend Samiddhi, from the monk Gotama’s lips: ‘Bodily kammas are vain, verbal kammas are vain, only mental kammas are true.’ But there is actually that attainment hav-ing entered upon which nothing (of result of kam-mas) is felt at all.”� ³1RW�VR��IULHQG�3RWDOLSXWWD��GR�QRW�VD\�WKXV��do not misrepresent the Blessed One; it is not good to misrepresent the Blessed One; the Blessed One would not say so: ‘Bodily kammas are vain, verbal kammas are vain, only mental kammas are true.’ And there is actually that attainment having en-tered upon which nothing (of result of kammas) is felt at all.” “How long is it since you went forth, friend Samiddhi?”


� ³1RW�ORQJ��IULHQG��WKUHH�\HDUV�´ “There now, what shall we say to the elder bhikkhus, when the young bhikkhu fancies the Master is to be defended thus? After doing inten-tional kamma, friend Samiddhi, by way of body, speech or mind, what does one feel (of its result)?”� ³$IWHU�GRLQJ�DQ�LQWHQWLRQDO�NDPPD��IULHQG�3R-taliputta, by way of body, speech or mind, one feels suffering (as its result).” Then neither agreeing nor disagreeing with the words of the venerable Samiddhi, the wanderer 3RWDOLSXWWD�JRW�XS�IURP�KLV�VHDW�DQG�ZHQW�DZD\�� 6RRQ� DIWHU� WKH� ZDQGHUHU� 3RWDOLSXWWD� KDG�gone, the venerable Samiddhi went to the venera-ble Ananda and exchanged greetings with him, and ZKHQ�WKH�FRXUWHRXV�DQG�DPLDEOH�WDON�ZDV�¿QLVKHG��he sat down at one side. When he had done so, he told the venerable Ananda all his conversation with WKH�ZDQGHUHU�3RWDOLSXWWD� When this was said, the venerable Ananda told KLP��³)ULHQG�6DPLGGKL��WKLV�FRQYHUVDWLRQ�VKRXOG�EH�told to the Blessed One. Come, let us go to the Bless-ed One, and having done so, let us tell him about this. As he answers, so we shall bear it in mind.” “Even so, friend,” the venerable Samiddhi re-plied. Then they went together to the Blessed One, and after paying homage to him, they sat down at one side. When they had done so, the venerable Ananda told the Blessed One all the venerable Samiddhi’s FRQYHUVDWLRQ�ZLWK�WKH�ZDQGHUHU�3RWDOLSXWWD� 4. When this was said, the Blessed One told the venerable Ananda: “I do not even know the wanderer by sight, Ananda. How could there have been such a conver-VDWLRQ"�7KH�ZDQGHUHU�3RWDOLSXWWD¶V�TXHVWLRQ�RXJKW�to have been answered after analyzing it, but this misguided man Samiddhi answered it without qual-L¿FDWLRQ�>�@ When this was said, the venerable Udayin said to the Blessed One: “’But, venerable sir, supposing when the venerable Samiddhi spoke, he was referring WR�WKLV��QDPHO\��µ:KDWHYHU�LV�IHOW�LV�VXIIHULQJ�¶´>�@5. Then the Blessed One addressed the venerable Ananda: “See, Ananda, how this misguided man Udayin interferes. I knew, Ananda, that this mis-guided man Udayin would unreasonably interfere

now. To begin with it was the three kinds of feel-LQJ�WKDW�ZHUH�DVNHG�DERXW�E\�WKH�ZDQGHUHU�3RWDOL-putta. If, when this misguided man Samiddhi was DVNHG�� KH� KDG� DQVZHUHG� WKH� ZDQGHUHU� 3RWDOLSXWWD�thus: ‘After doing an intentional kamma by way of body, speech and mind (whose result is) to be felt as pleasure, he feels pleasure; after doing an intention-al kamma by way of body, speech and mind (whose result is) to be felt as pain, he feels pain; after doing an intentional kamma by way of body, speech and mind (whose result is) to be felt as neither-pain-nor-pleasure, he feels neither-pain-nor-pleasure’ — by answering him thus, Ananda, the misguided man 6DPLGGKL� ZRXOG� KDYH� JLYHQ� WKH� ZDQGHUHU� 3RWDOL-putta the right answer. Besides, Ananda, who are the foolish thoughtless wanderers of other sects that they will understand the Tathagata’s Great Exposi-tion of Kamma? (But) if you, Ananda, would listen to the Tathagata expounding the Great Exposition RI�.DPPD��\RX�PLJKW�XQGHUVWDQG�LW��>�@ “This is the time, Blessed One, this is the time, Sublime One, for the Blessed One to expound the Great Exposition of Kamma. Having heard it from the Blessed One, the bhikkhus will bear it in mind.” “Then listen, Ananda, and heed well what I shall say.” “Even so, venerable sir,” the venerable Anan-da replied. The Blessed One said this: 6. “Ananda, there are four kinds of persons existing in the world. What four? (i) “Here some person kills living beings, takes what is not given, misconducts himself in sexual de-sires, speaks falsehood, speaks maliciously, speaks harshly, gossips, is covetous, is ill-willed, and has ZURQJ�YLHZ�>�@�2Q�WKH�GLVVROXWLRQ�RI�WKH�ERG\��DIWHU�death, he reappears in the states of deprivation, in an unhappy destination, in perdition, in hell. (ii) “But here some person kills living beings... and has wrong view. On the dissolution of the body, after death, he reappears in a happy destination, in the heavenly world. (iii) “Here some person abstains from killing living beings, from taking what is not given, from misconduct in sexual desires, from false speech, from malicious speech, from harsh speech, from gossip, he is not covetous, is not ill-willed, and has ULJKW�YLHZ�>�@�2Q�WKH�GLVVROXWLRQ�RI�WKH�ERG\��DIWHU�


death, he reappears in a happy destination, in the heavenly world. (iv) “But here some person abstains from kill-ing living beings... and has right view. On the dis-solution of the body, after death, he reappears in the states of deprivation, in an unhappy destination, in perdition, in hell. 7. (i) “Here, Ananda, in consequence of ardor, endeavor, devotion, diligence, and right attention, some monk or brahman attains such concentration of mind that, when his mind is concentrated, he sees ZLWK� WKH� KHDYHQO\� H\HVLJKW��ZKLFK� LV� SXUL¿HG� DQG�surpasses the human, that some person kills living beings here, takes what is not given, misconducts himself in sexual desires, speaks falsehood, speaks maliciously, speaks harshly, gossips, is covetous, is ill-willed, has wrong view. He sees that on the dis-solution of the body, after death, he has reappeared in the states of deprivation, in an unhappy destina-tion, in perdition, in hell. He says: ‘It seems that there are evil kammas and that there is the result of misconduct; for I have seen that a person killed living beings here... had wrong view. I have seen that on the dissolution of the body, after death, he had reappeared in the states of deprivation, in an unhappy destination, in perdition, in hell.’ He says: ‘It seems that one who kills living beings... has wrong view, will always, on the dissolution of the body, after death, reappear in the states of depri-vation, in an unhappy destination, in perdition, in

hell. Those who know thus know rightly; those who know otherwise are mistaken in their knowledge.’ So he obstinately misapprehends what he himself has known, seen and felt; insisting on that alone, he says: ‘Only this is true, anything else is wrong.’ 8. (ii) “But here in consequence of ardor, en-deavor, devotion, diligence and right attention, some monk or brahman attains such concentration of mind that, when his mind is concentrated, he sees with the KHDYHQO\� H\HVLJKW�� ZKLFK� LV� SXUL¿HG� DQG� VXUSDVV-es the human, that some person kills living beings here... has wrong view. He sees that on the dissolu-tion of the body, after death, he has reappeared in a happy destination, in the heavenly world. He says: ‘It seems there are no evil kammas, there is no result of PLVFRQGXFW��)RU�,�KDYH�VHHQ�WKDW�D�SHUVRQ�NLOOHG�OLY-ing beings here... had wrong view. I have seen that on the dissolution of the body, after death, he has reap-peared in a happy destination, in the heavenly world.’ He says: ‘It seems that one who kills living beings... has wrong view will always, on the dissolution of the body, after death, reappear in a happy destination, in the heavenly world. Those who know thus know rightly; those who know otherwise are mistaken in their knowledge.’ So he obstinately misapprehends what he himself has known, seen and felt; insisting on that alone, he says: ‘Only this is true, anything else is wrong.’

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To be Continued


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Thet Mahachat By Du Wayne Engelhart

Thet Mahachat

� 6XPPDU\�RI�WKH�³9HVVDQWDUD�-ƗWDND´��1XPEHU�� IURP�7KH� -ƗWDND�� RU�6WRULHV� RI� WKH�%XGGKD¶V�)RUPHU�%LUWKV�� 7KH�%XGGKD¶V�3ULRU�/LIH�DV�3ULQFH�9HVVDQWDUD by Du Wayne Engelhart

Introduction. After the Buddha has attained (QOLJKWHQPHQW� DQG� GHOLYHUHG� KLV� ¿UVW� GLVFRXUVH�WR� WKH� ¿YH� DVFHWLFV� DW� 6DUQDWK�� WKH�'HHU� 3DUN�� KH�WUDYHOV�WR�5ƗMDJDKD��VWD\LQJ�LQ�WKH�%DPERR�)RUHVW�Monastery during the winter. Then he returns to his hometown, Kapilavatthu, where he stays in the %DQ\DQ�)RUHVW�0RQDVWHU\�� %HFDXVH� WKH�%XGGKD¶V�relatives do not pay their respect to him since they are too proud, the Buddha performs a miracle to remove this pride: he rises up into the air above the heads of his relatives. Then the Buddha’s father, Suddhodana, the king, and all the other relatives pay homage to him. The king recalls two previous miracles the Buddha-to-be has performed, after which the king showed him honor: on the day he ZDV�ERUQ��KLV�IHHW�DSSHDUHG�WR�ÀRDW�DERYH�WKH�KHDG�RI�WKH�%UDKPLQ�.ƗODGHYDOD��DQG�GXULQJ�WKH�SORZLQJ�festival when the Buddha-to-be was sitting under the shade of a rose-apple tree, the shade of the tree did not move while he was there. After the Buddha has come down out of the air and taken his seat, he performs yet another miracle: he makes a ruby-colored rain to fall over the gathering, but the rain makes only those wet who want to get wet and does not touch those who do not want to get wet. The Buddha remarks that such ruby-colored rain has fallen another time in the past, during the time of 3ULQFH�9HVVDQWDUD��7KH�%XGGKD�JRHV�RQ�WR�WHOO�KLV�

followers the story of Vessantara.

1. The Blessings: the ten blessings which the JRG�6DNNDGHYLQGUD��,QGUD��JLYHV�WR�4XHHQ�3KXVDWƯ��who becomes Vessantara’s mother. In the Tavatimsa heaven the god Sakkadevindra tells the beautiful 3KXVDWƯ��KLV�TXHHQ�� WKDW� LW� LV� WLPH�IRU�KHU� WR�UHWXUQ�to earth. He says he will give her ten blessings WKDW� VKH� FKRRVHV�� 3KXVDWƯ� FKRRVHV� WKH� IROORZLQJ��beautiful black eyes, beautiful black eyebrows, OLIH�LQ�D�SDODFH�ZLWK�KHU�QDPH�EHLQJ�3KXVDWƯ��D�VRQ�greatly honored who is kind and generous to the SRRU��D�QLFH�¿JXUH�DIWHU�VKH�KDV�EHHQ�SUHJQDQW��¿UP�breasts, dark hair, unblemished skin, the authority to set free those condemned to death, and to be the queen of the king of the Sivis. The god grants all 3KXVDWƯ¶V�ZLVKHV�� 7KH� +LPDOD\DQ� )RUHVW�� WKH� HDUO\� OLIH� RI�3ULQFH�9HVVDQWDUD��3KXVDWƯ�LV�UHERUQ�DV�WKH�GDXJKWHU�of King Madda. At sixteen she is married to the king of the Sivis, Sañjaya, in the city of Jetuttara. She gives birth to a son, Vessantara, who, upon being born, miraculously speaks, asking what he can give. This indicates that a bodhsatta, a Buddha-to-be, has been born. Vessantara is totally devoted to JHQHURVLW\��GƗQD��$W�WKH�DJH�RI�VL[WHHQ�KH�EHFRPHV�WKH�NLQJ��PDUU\LQJ�3ULQFHVV�0DGGƯ��ZKR�JLYHV�ELUWK�WR�WZR�FKLOGUHQ��D�VRQ��-ƗOL��DQG�D�GDXJKWHU��.DQKƗ��9HVVDQWDUD� KDV� D� ZKLWH� HOHSKDQW� QDPHG� 3DFFD\D�that appears to have the magical power of bringing plentiful rain so that the kingdom is prosperous. Because there is a great drought in the kingdom RI� .ƗOLQJD�� WKH� NLQJ� WKHUH� VHQGV� HLJKW� %UDKPLQ�priests to Sivi to ask for Vessantara’s magical white elephant. Vessantara, feeling pity for the people


RI� .ƗOLQJD�� DJUHHV� WR� JLYH� XS� WKH� HOHSKDQW�� 7KH�people of Jetuttara, however, strongly disagree with what Vessantara has done and demand his exile in the Himalayas. Vessantara prepares for his exile, giving instructions to his wife about performing acts of generosity and taking care of the children and his IDWKHU�DQG�PRWKHU��EXW�3ULQFHVV�0DGGƯ� LQVLVWV� WKDW�she and the children go into exile with the prince. �� 7KH�*LIWV��3ULQFH�9HVVDQWDUD�JLYHV�DZD\�DOO�KLV�SRVVHVVLRQV��7KH�QH[W�GD\�LV�WKH�GD\�IRU�3ULQFH�Vessantara to give away seven hundred of many different kinds of valuable things to those in need. In the evening Vessantara and his wife and children go to the king and queen to say goodbye. Despite WKH�SOHDV�RI�WKH�NLQJ��0DGGƯ�UHIXVHV�WR�VWD\�EHKLQG�and refuses to leave her two children behind. The QH[W� PRUQLQJ� 3ULQFH� 9HVVDQWDUD� JLYHV� DZD\� WKH�last of what belongs to him, including his carriage horses and his carriage, and he and his wife, holding their children in their arms, walk off into exile. �� 7KH� :DQGHULQJ�� 3ULQFH� 9HVVDQWDUD� DQG�KLV�ZLIH��0DGGƯ�� DQG� WKHLU� FKLOGUHQ� JR� LQWR� H[LOH��1DWXUH� LV� NLQG� WR� WKH� SULQFH� DQG� KLV�ZLIH� DV� WKH\�make their journey: the clouds hide the hot sun, the trees lower their branches to offer their fruit, and lotus ponds appear to quench their thirst. They travel through various districts and kingdoms, passing mountains, rivers, and forests, until in the evening they reach Mathura, the kingdom of the prince’s uncle, Ceta. Vessantara refuses Ceta’s offer to intercede with King Sañjaya so the prince can return home, and he also turns down his uncle’s suggestion that he take the throne of the kingdom of Mathura. The next day Vessantara and his family make their way to Mount Vipula and rest at the EDQNV�RI�WKH�5LYHU�.HWXPDWƯ��ZKHUH�D�IRUHVW�KXQWHU�gives them food to eat. Traveling further, passing DORQJ� WKH� EDQNV� RI� /DNH� 0XFDOLQGD�� WKH\� ¿QDOO\�reach Vamka Mountain, where two hermitages have been prepared for them by the heavenly being Vissakamma. Vessantara lives in one hermitage as DQ�DVFHWLF��DQG�0DGGƯ��WDNLQJ�KHU�VRQ�DQG�GDXJKWHU�with her, lives in the other hermitage as an ascetic. All four family members live on Vamka Mountain for seven months. Because of Vessantara’s compassion, the wild animals in the area of the

hermitages have compassion for one another. �� -ǌMDND��WKH�VWRU\�RI�WKH�EHJJDU�%UDKPLQ��,Q�WKH�NLQJGRP�RI�.ƗOLQJD�WKH�GURXJKW�HQGV�DIWHU�WKH�DUULYDO�RI�WKH�HOHSKDQW�3DFFD\D��,Q�D�YLOODJH�WKHUH�FDOOHG�'XQQLYLWWKD�D�%UDKPLQ�E\�WKH�QDPH�RI�-ǌMDND�lives, who leaves his money with a family that VSHQGV�LW��:KHQ�-ǌMDND�UHWXUQV��WKH�IDPLO\��IHHOLQJ�UHPRUVH�� JLYHV� KLP� WKHLU� GDXJKWHU��$PLWWDWƗSDQƗ��$PLWWDWƗSDQƗ�WDNHV�JRRG�FDUH�RI�-ǌMDND��WDNHV�VXFK�good care of him that the other Brahmins complain to their wives about how they are being treated. So WKH�RWKHU�ZLYHV�PDNH�IXQ�RI�$PLWWDWƗSDQƗ��6KH�WHOOV�-ǌMDND�KH�VKRXOG�¿QG�D�VHUYDQW�WR�KHOS�KHU�RXW��6KH�VXJJHVWV�WR�-ǌMDND�WKDW�KH�JR�WR�.LQJ�9HVVDQWDUD�WR�DVN� KLP� IRU� D� VHUYDQW�� -ǌMDND�PDNHV� WKH� MRXUQH\�WR�WKH�6LYL�FDSLWDO�DQG�¿QGV�RXW�WKDW�9HVVDQWDUD�KDV�EHHQ�H[LOHG��2Q�WKH�ZD\�WR�9DPND�0RXQWDLQ�WR�¿QG�WKH�SULQFH��-ǌMDND�JHWV� ORVW�DQG�FULHV�RXW� IRU�KHOS��His cry is heard by a forest hunter, who thinks the Brahmin is up to no good and threatens to shoot him ZLWK�DQ�DUURZ��-ǌMDND�OLHV�WR�WKH�KXQWHU��WHOOLQJ�KLP�he is a royal messenger from King Sañjaya, who wants Vessantara to come home. The forest hunter believes the Brahmin’s story and gives him some food. �� 7KH� 6PDOO� )RUHVW�� -ǌMDND� VHWV� RXW� WR� ¿QG�3ULQFH�9HVVDQWDUD�� -ǌMDND�UHPDLQV�RYHUQLJKW�ZLWK�the forest hunter. In the morning the hunter gives the Brahmin directions to the place where Vessantara LV� VWD\LQJ²WRZDUG� *DQGKDPƗGDQ� KLOO� �9DPND�Mountain), through an area with many fruit trees and other forms of vegetation, to the hermitage of the ascetic Accata, who will give him directions to 9HVVDQWDUD¶V�KHUPLWDJH�� -ǌMDND�VD\V�JRRGE\H�DQG�sets off on his way. �� 7KH� *UHDW� )RUHVW�� -ǌMDND� FRQWLQXHV� KLV�travels, eventually arriving at the hermitage of WKH� DVFHWLF� $FFDWD�� $W� ¿UVW� $FFDWD� GLVWUXVWV� WKH�LQWHQWLRQV� RI� -ǌMDND�� EXW� WKH� %UDKPLQ� OLHV� DQG�tells the ascetic he does not want anything from Vessantara but just wants to see him and visit him. So Accata provides him a place to sleep for the night and the next morning gives him directions to the place where Vessantara is staying. The DVFHWLF� GHVFULEHV� /DNH� 0XFDOLQGD� ZLWK� LWV� ORWXV�


ÀRZHUV��¿VK�� DQG�YDULRXV� W\SHV�RI� IUXLW� WUHHV�� +H�describes the many types of animals and birds in WKH�+LPDOD\DQ�)RUHVW��(YHQWXDOO\�-ǌMDND�ZLOO�¿QG�the hermitage of Vessantara if he follows Accata’s directions. �� 7KH� &KLOGUHQ�� -ǌMDND� EHJV� IRU� 3ULQFH�9HVVDQWDUD¶V� FKLOGUHQ�� -ƗOL� DQG� .DQKƗ�� ,Q� WKH�HYHQLQJ� -ǌMDND� DUULYHV� DW� /DNH� 0XFDOLQGD�� +H�plans to wait until morning to ask Vessantara for WKH�WZR�FKLOGUHQ��DW�WKH�WLPH�ZKHQ�0DGGƯ�ZLOO�KDYH�gone into the forest and will not interfere. During WKH�QLJKW�3ULQFHVV�0DGGƯ�KDV�D�GUHDP�WKDW�D�ZLFNHG�man breaks into her hermitage, drags her outside, and cuts out her eyes, cuts off her arms, and cuts RXW�KHU�KHDUW��ZKLFK�KH�FDUULHV�DZD\��0DGGƯ�JRHV�WR�3ULQFH�9HVVDQWDUD�VR�KH�FDQ�LQWHUSUHW�WKH�GUHDP�for her. He knows its true meaning—that today someone will come to ask for his two children, and he will have the opportunity to make his giving perfect by giving them up. Because he knows, KRZHYHU�� WKDW�0DGGƯ� LV� QRW� UHDG\� WR� JLYH� XS� WKH�children, he tells her that her dream is due to uneasy VOHHS�RU� WR� LQGLJHVWLRQ�� $W�GDZQ�-ǌMDND�FRPHV� WR�the hermitage, and Vessantara asks the children to LQYLWH�WKH�%UDKPLQ�LQ��-ǌMDND�DVNV�IRU�WKH�FKLOGUHQ��but Vessantara suggests he wait until �� 0DGGƯ� � KDV� UHWXUQHG�� 7KH�%UDKPLQ� UHIXVHV��7KHQ� 9HVVDQWDUD� DVNV� WKDW� -ǌMDND� JR� ZLWK� WKH�children to see King Sañjaya, who at the sight of his grandchildren will give the Brahmin wealth. � $JDLQ� -ǌMDND�� IHDULQJ� WKH� SXQLVKPHQW� RI� WKH�NLQJ��UHIXVHV��-ƗOL�DQG�.DQKƗ�WKHQ�UXQ�DZD\�LQ�IHDU��hiding themselves in the lotus lake. Vessantara goes to the lake to get them, telling them they are OLNH�UDIWV�KH�ZLOO�XVH�WR�JHW�WR�WKH�VWDWH�RI�1LEEƗQD��Enlightenment. Because the children do not want WR� OHDYH�� -ǌMDND�ELQGV� WKHLU� KDQGV� WRJHWKHU�ZLWK� D�FUHHSHU�DQG�EHDWV�WKHP��)RU�D�PRPHQW�9HVVDQWDUD�thinks about killing the Brahmin for being so cruel, but he realizes that such conduct would not be righteous. �� 3ULQFHVV� 0DGGƯ�� 0DGGƯ� FDQQRW� SUHYHQW�3ULQFH� 9HVVDQWDUD� IURP� JLYLQJ� WKH� FKLOGUHQ� WR�-ǌMDND��7KH�JRG�6DNNDGHYLQGUD��IHDULQJ�WKDW�0DGGƯ�will go looking for the children and get herself into trouble, has three devas, taking the forms of a lion,

a tiger, and a leopard, block the way. The three devas do not let her pass until it gets dark. Arriving DW� WKH� KHUPLWDJH� DQG� XQDEOH� WR� ¿QG� KHU� FKLOGUHQ��0DGGƯ�DVNV�9HVVDQWDUD�ZKHUH�WKH\�DUH��9HVVDQWDUD��however, fearing the affect the loss might have on KHU��GRHV�QRW�DQVZHU�KHU�� 0DGGƯ�VSHQGV�WKH�QLJKW�in the forest searching for her children. When she returns to the hermitage in the morning, she passes out and falls onto the ground, and Vessantara thinks she has died. He brings her back to her senses and then confesses that he has given the children WR� D�%UDKPLQ�� 0DGGƯ� VRRQ� VKDUHV� WKH� MR\� RI� KHU�husband at having given away such a noble gift as his children. 10. Sakkadevindra: the god Sakkadevindra SUHYHQWV� 3ULQFH�9HVVDQWDUD� IURP� JLYLQJ� DZD\� KLV�wife. Sakkadevindra realizes that if Vessantara has given away his children, should someone also ask KLP�IRU�KLV�ZLIH�0DGGƯ��KH�ZRXOG�JLYH�KHU�DZD\��too. So, disguised as a Brahmin, the god goes to Vessantara to test him. He asks Vessantara for his wife, and Vessantara understands that he must give DZD\�KLV�ZLIH�� WRR�� WR�EH�D�SHUIHFW�JLYHU�� 0DGGƯ��in turn, is resolved to comply with Vessantara’s GHFLVLRQ�� 6DNNDGHYLQGUD� WKHQ� JLYHV� 0DGGƯ� EDFN�to her husband, and the god rises up into the air to reveal who he is. He tells Vessantara that he can ask IRU�HLJKW�EOHVVLQJV��7KH�3ULQFH�DVNV�WKDW�KLV�IDWKHU�call him back to the city and restore him as king; that he (Vessantara) allow no condemned person to be put to death; that he help the young, the middle DJHG��DQG�WKH�ROG��WKDW��EHLQJ�VDWLV¿HG�ZLWK�KLV�RZQ�wife, he not desire the wife of anyone else; that his son live a long life and live righteously; that there be heavenly food at the beginning of every day; that he always have the means to give away something and that he never stop giving; and that when he dies he goes straight to heaven, never be reborn on earth. �� 7KH� *UHDW� .LQJ�� 3ULQFH� 9HVVDQWDUD¶V�IDWKHU�� 6DxMD\D�� UHVFXHV� WKH� FKLOGUHQ� IURP� -ǌMDND��,Q�VL[WHHQ�GD\V�-ǌMDND�WUDYHOV�IDU�LQWR�WKH�IRUHVW�ZLWK�WKH�FKLOGUHQ��'HYDV�FDUH�IRU�-ƗOL�DQG�.DQKƗ�GXULQJ�the night while the Brahmin is asleep. The Brahmin reaches a fork in the road; one way leads to the NLQJGRP�RI�.ƗOLQJD��DQG�WKH�RWKHU�ZD\�OHDGV�WR�WKH�6LYL�FLW\�RI�-HWXWWDUD��7KH�GHYDV�PLVOHDG�-ǌMDND�VR�


that he takes the road to Jetuttara. During the night King Sañjaya has a dream: a man comes with two blossoms and hangs one on either ear. In the morning the king’s Brahmins interpret the dream as meaning that some knights lost a long time will return. The QH[W�PRUQLQJ�-ǌMDND�DQG�WKH�FKLOGUHQ�DSSHDU�LQ�WKH�courtyard of the king’s palace. Sañjaya recognizes KLV� WZR� JUDQGFKLOGUHQ�� -ƗOL� DQG� .DQKƗ�� DQG� DVNV�-ǌMDND�IRU�DQ�H[SODQDWLRQ��7KH�%UDKPLQ�VD\V�WKDW�he got the two children from Vessantara to serve as his slaves. When the attendants in the court start WR� FULWLFL]H�9HVVDQWDUD� IRU� ZKDW� KH� KDV� GRQH�� -ƗOL�comes to his father’s defense. When the king calls WKH�FKLOGUHQ�WR�KLP��-ƗOL�UHPLQGV�KLP�WKDW�WKH\�DUH�LQ�reality slaves of the Brahmin. So the king pays the ransom prices for the two children. When the king DSSRLQWV� -ƗOL� WR� LQYLWH� KLV� IDWKHU� 9HVVDQWDUD� EDFN�to Jetuttara, the son suggests that the king himself go: Vessantara might not believe what his son says. The king, in agreement, calls for the raising of an army and the building of a road between Jetuttara DQG� 9DPND� 0RXQWDLQ�� $IWHU� -ǌMDND� KDV� GLHG� RI�overeating, never having had time to enjoy his riches, the army gathers and the new road is built, and the royal family starts out on the journey to the PRXQWDLQ�� $W� WKH�KHDG�RI� WKH�DUP\�� -ƗOL� ULGHV� WKH�ZKLWH�HOHSKDQW�3DFFD\D��ZKLFK�WKH�HLJKW�%UDKPLQV�from Kalinga have returned because the animal was WRR�GLI¿FXOW�WR�KDQGOH�� 12. The Six Khattiyas: the royal families are UHXQLWHG� �-ƗOL� DQG� .DQKƗ�� 9HVVDQWDUD� DQG� 0DGGƯ��DQG� 6DxMD\D� DQG� 3KXVDWƯ�� 7KH� DUP\� DUULYHV� DW�0XFDOLQGD�/DNH��DQG�D�FDPS�LV�VHW�XS��9HVVDQWDUD�hears the commotion and thinks that an enemy has attacked the Sivi city, has assassinated King Sañjaya, and has now come to assassinate him, WRR��9HVVDQWDUD�DQG�0DGKƯ�JR�WR�WKH�WRS�RI�D�KLOO�WR�REVHUYH�WKH�DUP\��0DGKƯ�EHOLHYHV�WKDW�WKH�DUP\�LV�from their own city, and Vessantara is reassured—remembering the one blessing conferred by Sakkadevindra: that his father call him back to the city and restore him as king. The two go back to the KHUPLWDJH��.LQJ�6DxMD\D�GHFLGHV�WKDW�KH�¿UVW�ZLOO�JR�DORQH�WR�VHH�9HVVDQWDUD�DQG�0DGKƯ��ZLWK�4XHHQ�3KXVDWƯ�DQG�WKH�WZR�FKLOGUHQ�IROORZLQJ�DIWHUZDUGV��7KH�VL[�.KDWWL\DV�DUH�UHXQLWHG��:KHQ�0DGKƯ�VHHV�her children again, she is completely overwhelmed,

and mother and children faint. Observing this scene, Vessantara and his parents are overcome, too, and the three faint also. The god Sakkadevindra causes a ruby-colored rain shower to fall, and all six of the Khattiyas are revived. (This is the ruby-colored rain the Buddha referred to at the beginning of his telling of the story about Vessantara.) �� 7KH�&LW\��3ULQFH�9HVVDQWDUD�DQG�KLV�IDPLO\�are welcomed back to their city. The glory of Vessantara is great, indeed. Having given away everything, he is now ready to return to Jetuttara as king. He gives up his asceticism after his stay DW�WKH�KHUPLWDJH�IRU�QLQH�PRQWKV�DQG�¿IWHHQ�GD\V��9HVVDQWDUD�DQG�0DGKƯ�DUH�EDWKHG�DQG�GUHVVHG�LQ�UR\DO�garments. A coronation ceremony is performed involving the drinking from three conch shells. )ROORZLQJ�D�PRQWK�RI�FHOHEUDWLQJ�LQ�WKH�IRUHVW��WKH�party sets forth to go back to the city of Jetuttara. 3ULQFH�9HVVDQWDUD�UHWXUQV�WR�WKH�FLW\�RQ�WKH�EDFN�RI�KLV�HOHSKDQW�3DFFD\D��8SRQ�KLV�UHWXUQ��KH�DVVXPHV�the throne again. He frees all captives, even captive cats. King Vessantara rules his kingdom with the ten kingly virtues: generosity, morality, renunciation, wisdom, energy, patient endurance, truthfulness, determination, loving-kindness, and equanimity. At the age of one hundred twenty he passes away and is reborn in the Tusita heaven.*

* Compare the retelling of the “Vessantara--ƗWDND´� � LQ�%XGGKLVW�7UDGLWLRQV� DQG�7KDL�&XOWXUH��The Council of Thai Bhikkhus in the U.S.A. �%DQJNRN��6DKDGKDPPLND�/WG��SS��)RU�WKH�SULPDU\�VRXUFH��VHH�WKH�³9HVVDQWDUD�-ƗWDND´��1XPEHU� �� LQ� 7KH� -ƗWDND�� RU� 6WRULHV� RI� WKH�%XGGKD¶V� )RUPHU�%LUWKV�� HGLWHG� E\�(��%��&RZHOO��9ROXPH�9��WUDQVODWHG�E\�+��7��)UDQFLV��7KH�3DOL�7H[W�6RFLHW\� �/RQGRQ�� 5RXWOHGJH� � .HJDQ� 3DXO� /WG��1973), pp. 246-305.

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ǰ đĂćúąǰÙøĎÿĊ�ǰđøČęĂÜîĊĚĀúüÜêćđĀĘîüŠćǰđøćÙüøÝąñŠćîĕðĕéšǰĀøČĂÙøĎÿĊöĊÙüćöđĀĘîĂ÷ŠćÜĕøǰëšćĕöŠđðŨîìĊęóĂĔÝÖĘĔĀšĒÿéÜĂĂÖöćǰ ĀúüÜêćÝąĕéšĔĀšÙüćöÿüŠćÜĒÖŠÙøĎÿĊêŠĂĕð ÙøĎÿĊ��ǰ ĀúüÜêćÙøĆï�ǰ ðŦâĀćđøČęĂÜîĊĚđðŨîìĊęÖøąÝŠćÜéĊĒúšüǰ ñöđĂÜÖĘĀć÷×šĂ×šĂÜĔÝǰ ĀöéÙüćöđÙúČĂïĒÙúÜÿÜÿĆ÷ǰĕöŠêĉéĔÝĂąĕøĂĊÖĒúšüǰñöêšĂÜ×Ăðøąìćîēìþéšü÷ǰìĊęêšĂÜöćøïÖüîđüúćĂĆîöĊÙŠć×ĂÜĀúüÜêćǰ ëćöðŦâĀćĔîđøČęĂÜìĊęÙîĂČęîđ×ćĕöŠëćöǰ ĒêŠöĆîđðŨîÙüćöÝĞćđðŨîÿĞćĀøĆïêĆüñöñĎšĂŠĂîðŦââćǰÝąêšĂÜĒÿüÜĀćðŦââćÙüćöøĎšĕüšđðŨîÙøĎđêČĂîêĆüđĂÜǰ êŠĂĕðĔîÖćú×šćÜĀîšćĀüĆÜüŠćĀúüÜêćÙÜđöêêćñöêćöđÙ÷îąǰ×ĂøĆï ĀúüÜêć��ǰÿćíč�ǰ×ĂĂîčēöìîćǰĕöŠđðŨîÖćøøïÖüîđüúć×ĂÜĀúüÜêćĒêŠðøąÖćøĔéǰ×ĂĔĀšÙøĎÿĊöĊÙüćöÿÜïǰÙüćöÿąĂćéǰ ÙüćöÿüŠćÜǰ đÝøĉâĂ÷ĎŠõć÷ĔêšøŠöēóíĉĝìĂÜ×ĂÜóøąóčìíýćÿîćêúĂéĕðđìĂâ

ġĘĩûĘğīĠęŧĳøţĩĘĢĩÿįģĩĦ�ĴĜħûĊħğīĠęŧĢĜĞþČĩāĬ�ĒĚĭøĠĩĢĩĚĮĤĳČĚĬęĘÿĨċþĩĐĤĩęįĞĨĉĐĘþûĜ��Ēś�ĢĜĞþČĩāĬ


Students from Maret School came to learn the Thevavada Buddhism on February 24,2014

Students from the J.H. Blake High School came to learn Buddhism and Thai culture on February 26,2014

Some of the educators who attended the Greater Washington Mostessori Conference at Barrie

School on March1,2014 took part in a tour to visit the Thai temple .They also learned about Thai

Buddhism and had a short meditation.


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seang dhamma vol.39, no.467 march 2014

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