window to the suttas

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A jinavamsaA jinavamsaA jinavamsaA jinavamsaDhamma LiteratureDhamma LiteratureDhamma LiteratureDhamma Literature


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Published by Leong Yok Kee

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Email: [email protected]

Copyright by Leong Yok Kee

Any part of this publication may be reproduced in any form or by anymeans, electronic or mechanical, including photocopying, recordingwithout prior written permission from the publisher.

Front and back cover by Leong Yok Kee

Title: Window to the SuttasAuthor: Leong Yok KeeBuddhism - customs and practicesBuddhism - doctrines

Published in Kuala LumpurPrinted by: Majujaya Indah Sdn. Bhd (85902-U)68 Jalan 14E Ampang New Village68000 Selangor Darul Ehsan, Kuala Lumpur, MalaysiaTel: 03-42916001


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5THE GUARDIANS OF THE WORLD (Hiri and Ottappa) 67ALAGADDUPAMA SUTTA (MN 22) 68

THE SNAKE 68THE RAFT 69MISREPRESENTATION 71PRAISE AND BLAME 72NOT YOURS 73THE EXPLICIT TEACHING AND ITS FRUITS 74FIVE MENTAL HINDRANCES 76ADVICE ON THE PATH 78REMOVING ANNOYANCE 79FIVE REFLECTIONS 79

CONDITIONS OF SPIRITUAL WELFARE 80FOUR CONDITIONS OF WORLDLY PROGRESS 82FOUR CONDITIONS OF SPIRITUAL PROGRESS 85

GENERAL ADVICE TO LAY FOLLOWERS 87HANDLING ANGER 87WRETCHEDNESS OF ANGER 88PUNNA SUTTA 92AKKOSA SUTTA INSIGHT 95ELIMINATION OF ANGER 98ANGER EATING DEMON 105SIMILE OF THE OCEAN 108SIMILE OF THE TURTLE 108ARISING OF AN ENLIGHTENED ONE 109FOUR KINDS OF BLISS 109UNCONJECTURABLE 110SAMSARA 110PILGRIMAGE SITES 111

THE THREE CHARACTERISTICS 112ARAHANT 114ARAHANTS INCAPABLE OF TRANGRESSION 115NO LACK OF ARAHANTS 117CRITERIA FOR THE BUDDHAS TRUE TEACHING 118


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6MIRROR OF DHAMMA 118NIBBANA 119THE BUDDHA ONLY SHOW THE WAY 120GRADUAL PATH 121PROGRESSIVE INSTRUCTION IN THE DHAMMA 122

GENERAL TOPICS 123THE DUNG BEETLE 123INSIGHT 124GIVING 127A RAINLESS CLOUD 128THE WORLD 129

ABOUT PETAS 131KING BIMBISARAS SHARING OF MERITS 131THE GREAT DONATION OF VELUVANAMONASTERY 131

PETAS, OLD RELATIONS OF KING BIMBISARA 132A PETA OF BONES 133A PETA OF FLESH 135MANY KINDS OF PETAS 135THE BURDEN OF KHANDHAS 137THE 4 STAGES OF ARAHANTHOOD 137

MINISTERING TO THE SICK 140DISCOURSE ON THE END OF THE WORLD 141DISCOURSE ON THE CONTINUING EVOLUTION OF THEWORLD 144BRAHMAJALA SUTTA DISCOURSE ON WRONG VIEWS 154KASSAPA SUTTA (DEVAS TOO NEED MERITS) 156

THREE CARDINAL DISCOURSES 158

SETTING IN MOTION THE WHEEL OF DHAMMA 162THE NOT-SELF DISCOURSE 170THE FIRE DISCOURSE 170NOTES 179THE 3 SUTTAS AND THEIR RELATIONSHIP 178


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7LOVING KINDNESS 179ELEVEN BENEFITS OF METTA 183THE NATURE OF KAMMA 184FRUITFUL KAMMA 186MODIFIABILITY OF KAMMA 188


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ACKNOWLEDGEMENTACKNOWLEDGEMENTACKNOWLEDGEMENTACKNOWLEDGEMENTTHIS DHAMMA LITERATURE IS FORTHIS DHAMMA LITERATURE IS FORTHIS DHAMMA LITERATURE IS FORTHIS DHAMMA LITERATURE IS FOR

FREE DISTRIBUTIONFREE DISTRIBUTIONFREE DISTRIBUTIONFREE DISTRIBUTION

Sabbadanam Dhammadanam JinatiSabbadanam Dhammadanam JinatiSabbadanam Dhammadanam JinatiSabbadanam Dhammadanam JinatiThe Gift of Truth Excels All Other GiftsThe Gift of Truth Excels All Other GiftsThe Gift of Truth Excels All Other GiftsThe Gift of Truth Excels All Other Gifts

This Dhamma literature is dedicated toThis Dhamma literature is dedicated toThis Dhamma literature is dedicated toThis Dhamma literature is dedicated to

The MemoryThe MemoryThe MemoryThe Memoryooooffff

The Venerable Acara Suvanno MahatheraThe Venerable Acara Suvanno MahatheraThe Venerable Acara Suvanno MahatheraThe Venerable Acara Suvanno Mahathera(1920(1920(1920(1920----2007)2007)2007)2007)

Sponsored bySponsored bySponsored bySponsored by

LIM KOK CHAI & FAMILYLIM KOK CHAI & FAMILYLIM KOK CHAI & FAMILYLIM KOK CHAI & FAMILY

LIM KOK CHAI, MADAM YOONG FEE JULIM KOK CHAI, MADAM YOONG FEE JULIM KOK CHAI, MADAM YOONG FEE JULIM KOK CHAI, MADAM YOONG FEE JULIM GUANYOU JASPER, LIM GUAN HONG.LIM GUANYOU JASPER, LIM GUAN HONG.LIM GUANYOU JASPER, LIM GUAN HONG.LIM GUANYOU JASPER, LIM GUAN HONG.

May all be well and happy.May all be well and happy.May all be well and happy.May all be well and happy.

This Dhamma literature is compiled so ALL can sharethe joy in knowing the greatest Teacher Ever: THEBUDDHA.

May all beings share in these merits thus acquired.

Sadhu! Sadhu! Sadhu!Sadhu! Sadhu! Sadhu!Sadhu! Sadhu! Sadhu!Sadhu! Sadhu! Sadhu!


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ASPIRATIONASPIRATIONASPIRATIONASPIRATION&&&&

SHARING MERITSSHARING MERITSSHARING MERITSSHARING MERITSBy

LIM KOK CHAI & FAMILYLIM KOK CHAI & FAMILYLIM KOK CHAI & FAMILYLIM KOK CHAI & FAMILY

Idam me punnamIdam me punnamIdam me punnamIdam me punnam(May these merits of mine)Asavakkhayavaham hotuAsavakkhayavaham hotuAsavakkhayavaham hotuAsavakkhayavaham hotu

(Lead to the extinction of defilement)Idam me punnamIdam me punnamIdam me punnamIdam me punnam

(May these merits of mine)maggamaggamaggamagga----phalaphalaphalaphala----nanassa paccayo hontunanassa paccayo hontunanassa paccayo hontunanassa paccayo hontu

(Be a condition for the attainment ofpath and fruition knowledge)Idam me punnamIdam me punnamIdam me punnamIdam me punnam

(May these merits of mine)nibbanassa paccayo hontunibbanassa paccayo hontunibbanassa paccayo hontunibbanassa paccayo hontu

(Be a condition for the attainment of Nibbana)

Imam no punnaImam no punnaImam no punnaImam no punna----bhagambhagambhagambhagammatamatamatamata----pitunanca acariyanancapitunanca acariyanancapitunanca acariyanancapitunanca acariyananca

sabbasabbasabbasabba----sattananca sabbasattananca sabbasattananca sabbasattananca sabba----mittanancamittanancamittanancamittanancasabbasabbasabbasabba----natinanca sabbanatinanca sabbanatinanca sabbanatinanca sabba----petanancapetanancapetanancapetananca

sabbasabbasabbasabba----devatananca bhajemadevatananca bhajemadevatananca bhajemadevatananca bhajema....(We share these merits with our parents, teachers,all beings, friends, relatives, petas and devas)

Sadhu! Sadhu! Sadhu!Sadhu! Sadhu! Sadhu!Sadhu! Sadhu! Sadhu!Sadhu! Sadhu! Sadhu!


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The parinibbanaThe parinibbanaThe parinibbanaThe parinibbana

PREAMBLE

The word Sutta literally means "thread', a discourse by the Buddha orHis contemporary arahant disciples. After the Buddha's Parinibbana,

the Suttas were passed on in the Pali language, according to a well

established oral tradition, and were fully committed to written form

during the Fourth Council in Sri Lanka, 1100 years after the demise of

the Buddha. It was found necessary to collate and systematise the

Teachings of the Buddha after his Parinibbana due to the deep concern

that His Teachings may be distorted and corrupted by unscrupulous

bhikkhus as was indicated at the passing away of the Buddha. The

principle mover to convene the gathering to recite and collate the

Buddha's Teachings was Maha Kassapa and the chief reciter was

Ananda, the Buddha's sole personal attendant for the last twenty five

years of the Buddha's life.


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Thus, in all the recitation of the Buddha's Teachings, the first words are:

Evam me suttam in Pali or: "Thus, have I heard", as we know it

today in English; "heard" as from the Buddha by Ananda (read The

Ancient Theravada Councils by Jinavamsa).

Over ten thousand Suttas are enshrined in the Sutta Pitaka, the

principal body of scriptural literature in the Theravada tradition of the

Buddhas Teachings; the other two being the Vinaya or rules of

discipline for the bhikkhu community and the Abhidhamma, being the

study of ultimate realities. These Pali Suttas are widely accepted as the

earliest and original record of the Buddha's Teachings from where other

traditions originate.

The assimilation of the Blessed Ones teachings into the tradition and

cultures of China, Japan, Korea, Vietnam and many other nations serves

to vary the pristine colour and taste of the Dhamma-Vinaya. This newly

evolved mixture of Dhamma-Vinaya with various other traditional

cultures became known by different names; such as Mahayana, Vajrana

and others. The Blessed One can hardly be expected to recognise

present day Dhamma-Vinaya, given the way it is practised today. The

rich and colourful Tibetan cultures, having woven itself so intricately into

the fabric of the Buddhas Teachings, can hardly be called the original

Dhamma-Vinaya as taught by the Blessed One.

In the 45 years of His walk-about proclamation of the rediscovered

Dhamma, in the northern part of India, the Buddha gave discourses on a

very wide spectrum of universal realities. He spoke on the true nature of

the universe; its beginning and its course through aeons in time.


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He spoke on the beginnings of life; how it began and the causes for life

recurrences; he spoke on the effects of thoughts, speech and deeds in

conditioning the way to future births; he spoke on the immaterialistic

nature of all living beings, celestial or mundane; he spoke on the

destinations of all living beings when they cease to exist in their present

forms.

He also spoke on the moralities that needed to be cultivated; the way to

their cultivation and the results of such cultivations. He spoke on the

denisens inhabiting the various realms of existences; from celestial

spheres of the highest purity to the lowest realms in the hellish regions.

His Discourses cover each and every iota of universal existence. He

never left out a single item that could help human beings attain to the

highest state of purity so that those who earnestly and diligently follow

His teachings will find their way to a state of Deathlessness; a state of

non-suffering throughout.

For He said: I have set forth the Dhamma without makiI have set forth the Dhamma without makiI have set forth the Dhamma without makiI have set forth the Dhamma without making anyng anyng anyng anydistinction of esoteric and exoteric doctrine; there is nothing withdistinction of esoteric and exoteric doctrine; there is nothing withdistinction of esoteric and exoteric doctrine; there is nothing withdistinction of esoteric and exoteric doctrine; there is nothing withregard to the teachings that the Tathagata holds to the last with theregard to the teachings that the Tathagata holds to the last with theregard to the teachings that the Tathagata holds to the last with theregard to the teachings that the Tathagata holds to the last with theclosed fist of a teacher who keeps some things back.closed fist of a teacher who keeps some things back.closed fist of a teacher who keeps some things back.closed fist of a teacher who keeps some things back.

He emphasised the efficacy of His Teachings and the Goal that will

surely be realised, by the following short simile that Dhamma

practitioners will surely be familiar with:


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SIMSAPA SUTTA: THE SIMSAPA LEAVES

At one time the Blessed One was staying at Kosambi

in the Simsapa Grove. The Blessed One, taking a

few Simsapa leaves in his hand, questioned the

bhikkhus: "What do you think,"What do you think,"What do you think,"What do you think, bhikkhusbhikkhusbhikkhusbhikkhus? Which? Which? Which? Whichare the more numerous, the few leaves I have hereare the more numerous, the few leaves I have hereare the more numerous, the few leaves I have hereare the more numerous, the few leaves I have herein my hand, or those up in the trees of the grove?"in my hand, or those up in the trees of the grove?"in my hand, or those up in the trees of the grove?"in my hand, or those up in the trees of the grove?"

"Lord, the Blessed One is holding only a few leaves; those up in the

trees are far more numerous."

"In the same way,"In the same way,"In the same way,"In the same way, bhikkhusbhikkhusbhikkhusbhikkhus, there are many mor, there are many mor, there are many mor, there are many more things that I know,e things that I know,e things that I know,e things that I know,

butbutbutbut havehavehavehave not revealed to you. What I have revealed to you is only anot revealed to you. What I have revealed to you is only anot revealed to you. What I have revealed to you is only anot revealed to you. What I have revealed to you is only alittle. And why,little. And why,little. And why,little. And why, bhikkhusbhikkhusbhikkhusbhikkhus, have I not revealed it?, have I not revealed it?, have I not revealed it?, have I not revealed it? Because,Because,Because,Because, bhikkhusbhikkhusbhikkhusbhikkhus,,,,it is noit is noit is noit is not related to the goal, it is not fundamental to the holy life, doest related to the goal, it is not fundamental to the holy life, doest related to the goal, it is not fundamental to the holy life, doest related to the goal, it is not fundamental to the holy life, doesnot conduce to disenchantment, dispassion, cessation, tranquillity,not conduce to disenchantment, dispassion, cessation, tranquillity,not conduce to disenchantment, dispassion, cessation, tranquillity,not conduce to disenchantment, dispassion, cessation, tranquillity,higher khigher khigher khigher knowledge, enlightenment or Nibbnowledge, enlightenment or Nibbnowledge, enlightenment or Nibbnowledge, enlightenment or Nibbana. That is why I have notana. That is why I have notana. That is why I have notana. That is why I have notrevealed it. And what,revealed it. And what,revealed it. And what,revealed it. And what, bhikkhusbhikkhusbhikkhusbhikkhus, have I revealed?, have I revealed?, have I revealed?, have I revealed?

TTTThis is Suffering,his is Suffering,his is Suffering,his is Suffering,TTTThis ishis ishis ishis is Cause ofCause ofCause ofCause of the Arising of Suffering,the Arising of Suffering,the Arising of Suffering,the Arising of Suffering,

TTTThis is the Cessation of Suffering, andhis is the Cessation of Suffering, andhis is the Cessation of Suffering, andhis is the Cessation of Suffering, andTTTThis is the Path that leadshis is the Path that leadshis is the Path that leadshis is the Path that leads to theto theto theto the

Cessation of Suffering.Cessation of Suffering.Cessation of Suffering.Cessation of Suffering.


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And why,And why,And why,And why, bhikkhusbhikkhusbhikkhusbhikkhus, have I revealed it?, have I revealed it?, have I revealed it?, have I revealed it?Because this is related to the GBecause this is related to the GBecause this is related to the GBecause this is related to the Goal,oal,oal,oal,

Fundamental to tFundamental to tFundamental to tFundamental to the Holy Lhe Holy Lhe Holy Lhe Holy Life,ife,ife,ife, Conduces toConduces toConduces toConduces toDisenchantment, DDisenchantment, DDisenchantment, DDisenchantment, Dispassion,ispassion,ispassion,ispassion, Cessation, TCessation, TCessation, TCessation, Tranquillity,ranquillity,ranquillity,ranquillity,Higher KHigher KHigher KHigher Knonononowledge, Ewledge, Ewledge, Ewledge, Enlightenmentnlightenmentnlightenmentnlightenment and Nibbaand Nibbaand Nibbaand Nibbana,na,na,na,

TTTTherefore,herefore,herefore,herefore, havehavehavehave IIII revealed it.revealed it.revealed it.revealed it.

Therefore,Therefore,Therefore,Therefore, bhikkhusbhikkhusbhikkhusbhikkhus, your task is to learn:, your task is to learn:, your task is to learn:, your task is to learn:This is Suffering;This is Suffering;This is Suffering;This is Suffering;

This is the Arising of Suffering;This is the Arising of Suffering;This is the Arising of Suffering;This is the Arising of Suffering;TTTThihihihis is the Cessation of Suffering;s is the Cessation of Suffering;s is the Cessation of Suffering;s is the Cessation of Suffering;

TTTThis is the Path that leadshis is the Path that leadshis is the Path that leadshis is the Path that leads to theto theto theto theCessation of Suffering.Cessation of Suffering.Cessation of Suffering.Cessation of Suffering.

That is your task."That is your task."That is your task."That is your task."(SN 56.31; Translation by M. Walshe)

The gist of the Blessed Ones words were that it would only take a few

instructions to begin the practice to gain the state where higher

knowledge would be attained, thereby leading to a state where all

knowledge are also available to the practitioner.

It would be a daunting task indeed, to even attempt to bring the whole

of the Suttas by anyone to anyone; thus, Window to the Suttas is a

quick peek into a few samplings of these Suttas, so as to whet the

interest of those in their journey to seek the Truth and serve as a menu

board for them to fine tune their investigative efforts to discover the

gems within the Suttas and hopefully they will then gain the right way to

a life of moral purity.


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Knowing the Suttas intimately is akin to knowing the ways to healing the

ills and giving insights to the whys and wherefores of our suffering

existence. The Suttas are as invaluable as are diamonds and are as

rare, as they will be among us only for a limited time and will

eventually be corrupted and lost; to be rediscovered after a very long

world period. The Suttas are a tripartite set of Dhamma literature

known as the Tipitaka. In the Pali language, ti means three and

pitaka means basket; 'tipitaka', literally means 'the three baskets or

collections of Dhamma of the Buddha; being the Discourses, the Vinaya

rules and the Abhidhamma study.

In this basket are found all that is needed to attain to a life of purity

sufficient to lead to a state of nobility of mind to effectively eradicate

all suffering thus leading to the state of Nibbana, if we but only

sincerely and diligently seek to find that rare gem.


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INTRODUCTION

WHO IS THE BUDDHA? (Narada Thera)

Once a certain Brahmin named

Dona, noticing the unusual

markings of the footprint of the

Buddha, approached Him and

questioned Him:

"Your Reverence will be a Deva?"

"No, indeed, brahmin,"No, indeed, brahmin,"No, indeed, brahmin,"No, indeed, brahmin,a Deva am I nota Deva am I nota Deva am I nota Deva am I not....

"Then Your Reverence will be a Gandhabba?"

"No indeed, branmin, a Gandhabba am I not.""No indeed, branmin, a Gandhabba am I not.""No indeed, branmin, a Gandhabba am I not.""No indeed, branmin, a Gandhabba am I not.""A Yakkha then?"

"No, indeed, brahmin, not a Yakkha.""No, indeed, brahmin, not a Yakkha.""No, indeed, brahmin, not a Yakkha.""No, indeed, brahmin, not a Yakkha.""Then Your Reverence will be a human being?"

"No i"No i"No i"No indeed, brahmin, a human being am I not."ndeed, brahmin, a human being am I not."ndeed, brahmin, a human being am I not."ndeed, brahmin, a human being am I not." "Who, then, pray, will Your Reverence be?"

The Buddha replied that He had destroyed Defilements which condition

rebirth as a Deva, Gandhabba, Yakkha, or a human being and added:

"As a lotus, fair and lovely,"As a lotus, fair and lovely,"As a lotus, fair and lovely,"As a lotus, fair and lovely,ByByByBy the water is not soiled,the water is not soiled,the water is not soiled,the water is not soiled,By the world am I not soiled;By the world am I not soiled;By the world am I not soiled;By the world am I not soiled;

Therefore, brahmin, am I Buddha."Therefore, brahmin, am I Buddha."Therefore, brahmin, am I Buddha."Therefore, brahmin, am I Buddha."


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The Buddha does not claim to be a god. He taught that there are

countless gods, devas and brahmas who are also a class of beings

subject to birth and death; but there is not a Supreme God, who controls

the destinies of human beings and who possesses divine powers to

appear on earth at different intervals, employing a human form as a

vehicle. Nor does the Buddha call Himself a "Saviour", who freely saves

others through his personal salvation. The Buddha encourages His

followers to depend on themselves for their deliverance, since both

defilement and purity depend on oneself. One cannot directly purify or

defile another. Clarifying His relationship with His followers and

emphasising the importance of self-reliance and individual striving, the

Buddha plainly states:

"You yourselves should make an exertion."You yourselves should make an exertion."You yourselves should make an exertion."You yourselves should make an exertion.The Tathagatas are only teachers.The Tathagatas are only teachers.The Tathagatas are only teachers.The Tathagatas are only teachers.""""

The Buddha only indicates the path and method whereby He delivered

Himself from suffering and death and achieved His ultimate goal. It is

left for His faithful adherents who wish their release from the ills of life

to follow the path.

"To depend on others for salvation is negative,"To depend on others for salvation is negative,"To depend on others for salvation is negative,"To depend on others for salvation is negative,DDDDepend on oneself is positive."epend on oneself is positive."epend on oneself is positive."epend on oneself is positive."

"Be an island un"Be an island un"Be an island un"Be an island unto yourselves;to yourselves;to yourselves;to yourselves;BBBBe a refuge unto yourselves;e a refuge unto yourselves;e a refuge unto yourselves;e a refuge unto yourselves;SSSSeek no refuge in others."eek no refuge in others."eek no refuge in others."eek no refuge in others."


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These significant words uttered by the Buddha in His last days are very

striking and inspiring. They reveal how vital is self-exertion to

accomplish one's ends, and how superficial and futile it is to seek

redemption through benignant saviours, and crave for illusory happiness

in an afterlife through the propitiation of imaginary gods by fruitless

prayers and meaningless sacrifices.

The Buddha was a human being. As a man He was born, as a Buddha

He lived, and as a Buddha His life came to an end. Though human, He

became an extraordinary man owing to His unique characteristics. The

Buddha laid stress on this important point, and left no room for any one

to fall into the error of thinking that He was an immortal being. It has

been said of Him that there was no religious teacher who was "ever so

godless as the Buddha, yet none was so god-like." In His own time the

Buddha was no doubt highly venerated by His followers, but He never

arrogated to Himself any divinity.

THE BUDDHAS GREATNESS

Born a man, living as a mortal, by His own exertion He attained the

supreme state of perfection; an Enlightened One; by which he is known

as the Buddha, and without keeping His Enlightenment to Himself, He

taught the world the way to perfection and the destruction of suffering.

Instead of placing himself as an Almighty God over man, and rendering

man a subservient position in relation to such a conception of divine

power, He demonstrated how man could attain the highest knowledge

and Supreme Enlightenment by his own efforts.


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He taught that man can gain his deliverance from the ills of life and

realise the eternal bliss of Nibbana without depending on an external

God or mediating bhikkhus. He declared that the gates of deliverance

were open to all, in every condition of life, high or low, saint or sinner,

who would diligently seek and aspire to perfection.

He did not force His followers to be slaves either to His teachings or to

Himself, but granted complete freedom of thought and admonished His

followers to accept His words not merely out of regard for Him but

after subjecting them to a thorough examination; "... as the wise would

test gold by burning, cutting, and rubbing it on a piece of touchstone."

He comforted the bereaved mothers like Patacara and Kisagotami by

His consoling words. He ministered to the deserted sick like Putigatta

Tissa Thera with His own hands. He helped the poor and the neglected

like Rajjumala and Sopaka and saved them from an untimely and tragic

death. He ennobled the lives of criminals

like Angulimala and courtesans like

Ambapali. He encouraged the feeble,

united the divided, enlightened the

ignorant, clarified the mystic, guided the

deluded, elevated the base, and dignified

the noble. The rich and the poor, the saint

and the criminal, loved Him alike. His noble

example was a source of inspiration to all.

He was the most compassionate and

tolerant of teachers.


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His wisdom, compassion, renunciation, perfect purity, exemplary

personal life, the blameless methods that were employed to propagate

the Dhamma and His final success; all these factors have inspired about

one fifth of the population of the world to hail the Buddha as the

greatest teacher that ever lived on earth.

THE INVITATION TO EXPOUND THE DHAMMA

After His Enlightenment and having spent time in contemplation, the

Buddha proceeded to the banyan tree and while contemplating in

meditation the following thought occurred to Him.

"This Dhamma which I have realised"This Dhamma which I have realised"This Dhamma which I have realised"This Dhamma which I have realisedis indeis indeis indeis indeed profound, difficult to perceive, difficult to comprehend,ed profound, difficult to perceive, difficult to comprehend,ed profound, difficult to perceive, difficult to comprehend,ed profound, difficult to perceive, difficult to comprehend,

tranquil, exalted, not within the sphere of logic, subtle,tranquil, exalted, not within the sphere of logic, subtle,tranquil, exalted, not within the sphere of logic, subtle,tranquil, exalted, not within the sphere of logic, subtle,and is to be understood by theand is to be understood by theand is to be understood by theand is to be understood by the few who are wise;few who are wise;few who are wise;few who are wise;otherotherotherother beings are attached to material pleasures.beings are attached to material pleasures.beings are attached to material pleasures.beings are attached to material pleasures.

This causally connected 'DependentThis causally connected 'DependentThis causally connected 'DependentThis causally connected 'Dependent Arising'Arising'Arising'Arising'is a subject which is difficult tois a subject which is difficult tois a subject which is difficult tois a subject which is difficult to comprehend;comprehend;comprehend;comprehend;

aaaand thisnd thisnd thisnd this Nibbana;Nibbana;Nibbana;Nibbana;the cessation of the conditioned, the abandoning of all passions,the cessation of the conditioned, the abandoning of all passions,the cessation of the conditioned, the abandoning of all passions,the cessation of the conditioned, the abandoning of all passions,

the destruction of craving, the nonthe destruction of craving, the nonthe destruction of craving, the nonthe destruction of craving, the non----attachment,attachment,attachment,attachment, and the cessation,and the cessation,and the cessation,and the cessation,is also a matter not easily comprehensible.is also a matter not easily comprehensible.is also a matter not easily comprehensible.is also a matter not easily comprehensible.

IIIIf I too weref I too weref I too weref I too were to teach this Dhamma,to teach this Dhamma,to teach this Dhamma,to teach this Dhamma,it would not be understood by them;it would not be understood by them;it would not be understood by them;it would not be understood by them;tttthat will be wearisome to me;hat will be wearisome to me;hat will be wearisome to me;hat will be wearisome to me; that will be tiresome to me."that will be tiresome to me."that will be tiresome to me."that will be tiresome to me."


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Then these wonderful verses unheard of before occurred to the Buddha:

"With difficulty"With difficulty"With difficulty"With difficultyhave I comprehended the Dhamma.have I comprehended the Dhamma.have I comprehended the Dhamma.have I comprehended the Dhamma.TTTThere is no need to proclaim it now.here is no need to proclaim it now.here is no need to proclaim it now.here is no need to proclaim it now.

This Dhamma is not easily understoodThis Dhamma is not easily understoodThis Dhamma is not easily understoodThis Dhamma is not easily understoodby those who are dominatedby those who are dominatedby those who are dominatedby those who are dominated

by lust and hatred.by lust and hatred.by lust and hatred.by lust and hatred.The lustThe lustThe lustThe lust----ridden, shrouded in darkness,ridden, shrouded in darkness,ridden, shrouded in darkness,ridden, shrouded in darkness,

do not see this Dhamma,do not see this Dhamma,do not see this Dhamma,do not see this Dhamma,which goes against the stream,which goes against the stream,which goes against the stream,which goes against the stream,

which is abstruse, profound,which is abstruse, profound,which is abstruse, profound,which is abstruse, profound,diffidiffidiffidifficult to perceivecult to perceivecult to perceivecult to perceive

and subtle."and subtle."and subtle."and subtle."As the Buddha reflected thus, he was not disposed to expound the

Dhamma.

Thereupon Brahma Sahampati, understanding with his own mind the

Buddha's thoughts and, fearing that the world might perish through not

hearing the Dhamma; just as a strong man would stretch his bent arm or

bend his stretched arm even so did he vanish from the Brahma realm

and appeared before the Buddha.

And, covering one shoulder with his upper robe and placing his right

knee on the ground, he venerated the Buddha with clasped hands and

said thus:


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"O Lord, may the Exalted One expound the Dhamma! May the

Accomplished One expound the Dhamma! There are beings with little

dust in their eyes, who, not hearing the Dhamma, will fall away. There

will be those who will understand the Dhamma."

Further, he remarked: "In ancient times there arose in Magadha a

Dhamma, impure, thought out by the corrupted. Open this door to the

Deathless State. May they hear the Dhamma understood by the

Stainless One! Just as one standing on the summit of a rocky mountain

would behold the people around, even so may the All-Seeing, Wise

One ascend this palace of Dhamma! May the Sorrowless One look upon

the people who are plunged in grief and are overcome by birth and

decay!

"Rise, O Hero, Victor in battle,

Caravan Leader, Debt-free One,

and wander in the World!

May the Exalted One teach the Dhamma!

There will be those who will understand."

When he said thus, the Exalted One replied:

"The following tho"The following tho"The following tho"The following thought, O Brahma, occurred tought, O Brahma, occurred tought, O Brahma, occurred tought, O Brahma, occurred to me;me;me;me; 'This Dhamma'This Dhamma'This Dhamma'This Dhammawhich I have comprehended is not easily understood by those whowhich I have comprehended is not easily understood by those whowhich I have comprehended is not easily understood by those whowhich I have comprehended is not easily understood by those whoare dominated by lust and hatred. The lustare dominated by lust and hatred. The lustare dominated by lust and hatred. The lustare dominated by lust and hatred. The lust----ridden, shrouded inridden, shrouded inridden, shrouded inridden, shrouded in

darkness, do not see this Dhamma, which goes against the stream,darkness, do not see this Dhamma, which goes against the stream,darkness, do not see this Dhamma, which goes against the stream,darkness, do not see this Dhamma, which goes against the stream,which is abstruse, profound, difficult to percwhich is abstruse, profound, difficult to percwhich is abstruse, profound, difficult to percwhich is abstruse, profound, difficult to perceive, and subtle'. As Ieive, and subtle'. As Ieive, and subtle'. As Ieive, and subtle'. As Ireflected thus, my mind turned into inaction and not to the teachingreflected thus, my mind turned into inaction and not to the teachingreflected thus, my mind turned into inaction and not to the teachingreflected thus, my mind turned into inaction and not to the teachingof the Dbamma."of the Dbamma."of the Dbamma."of the Dbamma."


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23

Brahma Sahampatiappealed to the Buddha for the second time and He

made the same reply. When he appealed to the Buddha for the third

time, the Exalted One, out of pity for beings, surveyed the world with

His Buddha-Vision.

As He surveyed thus, He saw beings with little and much dust in their

eyes, with keen and dull intellect, with good and bad characteristics,

beings who are easy and beings who are difficult to be taught, and few

others who, with fear, view evil and a life beyond.

As in the case of a blue, red or white

lotus pond, some lotuses are born in

the water, grow in the water, remain

immersed in the water, and thrive

plunged in the water; some are born

in the water, grow in the water and

remain on the surface of the water;

some others are born in the water,

grow in the water and remain emerging out of the water, unstained by

the water.

Even so, as the Exalted One surveyed the world with His Buddha-Vision,

He saw beings with little and much dust in their eyes, with keen and dull

intellect, with good and bad characteristics, beings who are easy and

difficult to be taught, and few others who, with fear, view evil and a life

beyond; relenting, He addressed the Brahma Sahampatiin a verse thus:


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""""O Brahma;O Brahma;O Brahma;O Brahma;BBBBeing aware of the weariness,eing aware of the weariness,eing aware of the weariness,eing aware of the weariness,

I had no wishI had no wishI had no wishI had no wish totototo teach amongst menteach amongst menteach amongst menteach amongst men,,,,TTTThishishishis Glorious and EGlorious and EGlorious and EGlorious and Excellent Dhamma.xcellent Dhamma.xcellent Dhamma.xcellent Dhamma.

Now,Now,Now,Now, Opened to them areOpened to them areOpened to them areOpened to them areTTTThe Doorshe Doorshe Doorshe Doors

totototothethethethe

Deathless State.Deathless State.Deathless State.Deathless State.Let thoseLet thoseLet thoseLet those who have eawho have eawho have eawho have ears repose confidence.rs repose confidence.rs repose confidence.rs repose confidence.

The delighted Brahma, with the happy thought that he had made the

occasion for the Exalted One to expound the Dhamma, respectfully

saluted Him and, passing round Him to the right, disappeared

immediately.


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FAMILY VALUES

The Mangala Sutta oThe Mangala Sutta oThe Mangala Sutta oThe Mangala Sutta on Blessingsn Blessingsn Blessingsn Blessings

In ancient India, the people used to assemble and hold meetings in the

town hall to discuss and elucidate such lectures so as to impart wisdom

and knowledge that would be of benefit to them.

Once, a discussion was held on the subject of Blessings. What is

Blessing; and what constitutes Blessing? Far and wide all over India, the

people debated and argued. Many points were raised and expounded

but no decision could be reached as to what was the highest blessing.

From the neighbourhood where it was first discussed, news of thiscontroversy spread far and wide and yet no satisfactory answer could

be obtained.


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This debate was carried even to the spiritual realm of Brahma. After

debating for about twelve years, the devas at Tavatimsa Heaven

assembled one day and proposed to lay the matter before their King,

Sakka Deva Raja.

In order to obtain the correct answer to this controversy, they were

advised by him to seek an answer from the Lord Buddha Himself. For,

as he said, if you wish to have a light, you must approach a fire to get

it, you cannot get light from a firefly.

A certain Deva was requested to approach the Exalted One, who was

at that time residing at Jetavana. Thus, far into the third watch of the

night, when all was quiet and calm and the world was in deep slumber,

this deva of wondrous beauty, with brilliant rays emanating from his

body illuminating the whole of the Jetavana premises, approached the

Exalted One. Having paid due respects and homage, the deva stood

reverently to one side and so standing, laid before Him the following

question:-

O Lord, Many gods and men pondering on the question of blessings

could not come to a decision. Therefore, may You, Lord please tell us

what is the Greatest Blessing?

In His reply, the Exalted One expounded the Mangala Sutta, and thus

expounded to the deva, the causes resulting in bliss are as follows:-


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"Not"Not"Not"Not consorting with fools; tconsorting with fools; tconsorting with fools; tconsorting with fools; the wisehe wisehe wisehe wise to associato associato associato associatetetete;;;;HHHHonoonoonoonouuuurrrring thoseing thoseing thoseing those worthy of honour;worthy of honour;worthy of honour;worthy of honour;

This is the Greatest BThis is the Greatest BThis is the Greatest BThis is the Greatest Blessing.lessing.lessing.lessing.Residing inResiding inResiding inResiding in suitable locality;suitable locality;suitable locality;suitable locality; mmmmeritoriouseritoriouseritoriouseritorious deedsdeedsdeedsdeeds in the pastin the pastin the pastin the past achieved;achieved;achieved;achieved;

SSSSetetetettingtingtingting oneself in the right course;oneself in the right course;oneself in the right course;oneself in the right course;This is the Greatest BThis is the Greatest BThis is the Greatest BThis is the Greatest Blessing.lessing.lessing.lessing.

Having leHaving leHaving leHaving learning, skillful in handicraft,arning, skillful in handicraft,arning, skillful in handicraft,arning, skillful in handicraft, wwwwellellellell----trained in discipline,trained in discipline,trained in discipline,trained in discipline,Imbued withImbued withImbued withImbued with good speech;good speech;good speech;good speech;

This is the Greatest BThis is the Greatest BThis is the Greatest BThis is the Greatest Blessing.lessing.lessing.lessing.

SupportingSupportingSupportingSupporting mother and father; cmother and father; cmother and father; cmother and father; cherishherishherishherishinginginging wife and children,wife and children,wife and children,wife and children,

EEEEngagingngagingngagingngaging in peaceful occupation;in peaceful occupation;in peaceful occupation;in peaceful occupation;This is the Greatest BThis is the Greatest BThis is the Greatest BThis is the Greatest Blessing.lessing.lessing.lessing.

GGGGenerous;enerous;enerous;enerous; rrrrighteous in conduighteous in conduighteous in conduighteous in conduct;ct;ct;ct; hhhhelpelpelpelpinginginging one's relatives;one's relatives;one's relatives;one's relatives;BBBBlameless in action;lameless in action;lameless in action;lameless in action;

ThiThiThiThis is the Greatest Bs is the Greatest Bs is the Greatest Bs is the Greatest Blessing.lessing.lessing.lessing.

Greatly loathingGreatly loathingGreatly loathingGreatly loathing,,,, and abstainand abstainand abstainand abstaininginginging from evilfrom evilfrom evilfrom evil,,,,RRRRefrainefrainefrainefraininginginging from intoxicants;from intoxicants;from intoxicants;from intoxicants; ssssteadfast in virtue;teadfast in virtue;teadfast in virtue;teadfast in virtue;

TTTThis ihis ihis ihis is the Greatest Bs the Greatest Bs the Greatest Bs the Greatest Blessing.lessing.lessing.lessing.

HHHHumbleumbleumbleumble and respectful;and respectful;and respectful;and respectful; ccccontented and grateful;ontented and grateful;ontented and grateful;ontented and grateful;LLLListenistenistenisteninginginging to the Dhamma on due occasionsto the Dhamma on due occasionsto the Dhamma on due occasionsto the Dhamma on due occasions;;;;This isThis isThis isThis is the Greatest Bthe Greatest Bthe Greatest Bthe Greatest Blessing.lessing.lessing.lessing.


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PatienPatienPatienPatientttt andandandand TolerantTolerantTolerantTolerant; a; a; a; associating with those on the Pathssociating with those on the Pathssociating with those on the Pathssociating with those on the Path;;;;Engaging inEngaging inEngaging inEngaging in religioureligioureligioureligious discussions on due occasions;s discussions on due occasions;s discussions on due occasions;s discussions on due occasions;

This is the Greatest BThis is the Greatest BThis is the Greatest BThis is the Greatest Blessing.lessing.lessing.lessing.SelfSelfSelfSelf----restraint, a Holy and Crestraint, a Holy and Crestraint, a Holy and Crestraint, a Holy and Chaste lifehaste lifehaste lifehaste life leadingleadingleadingleading,,,,

PerceivingPerceivingPerceivingPerceiving the Noble Truthsthe Noble Truthsthe Noble Truthsthe Noble Truths;;;; and the reand the reand the reand the realisation of Nibbana;alisation of Nibbana;alisation of Nibbana;alisation of Nibbana;This is the Greatest BThis is the Greatest BThis is the Greatest BThis is the Greatest Blessing.lessing.lessing.lessing.

MMMMind unruffled by the vagaries of fortune,ind unruffled by the vagaries of fortune,ind unruffled by the vagaries of fortune,ind unruffled by the vagaries of fortune,FFFFrom sorrow freed, defilements cleansed, fear liberatedrom sorrow freed, defilements cleansed, fear liberatedrom sorrow freed, defilements cleansed, fear liberatedrom sorrow freed, defilements cleansed, fear liberated;;;;

This is the Greatest BThis is the Greatest BThis is the Greatest BThis is the Greatest Blessing.lessing.lessing.lessing.

Those who thus abide,Those who thus abide,Those who thus abide,Those who thus abide, eeeever remain invincible,ver remain invincible,ver remain invincible,ver remain invincible,

BlissBlissBlissBliss established.established.established.established.These are the Greatest BThese are the Greatest BThese are the Greatest BThese are the Greatest Blessings."lessings."lessings."lessings."

This remarkable discourse should be learnt by heart and studied by all

those seeking emancipation. It shows how pragmatic the Buddhas

teaching is, in which there is no room for superstition and rituals.

Understanding and practice are vital; blind devotion and lip-service are

futile and irrelevant to the realisation of the Buddhas Dhamma. One

who diligently practises the Dhamma shows how much they revere the

Buddha. (This Sutta appears in the Sutta-Nipata (v.258ff) and in the

Khuddakapatha. See Maha-mangala Jataka (No. 453). For a detailed

explanation see Life's Highest Blessing by Dr. R.L. Soni, WHEEL No.

254/256.)


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30To the group of Five Bhikkhus, the wise sages who had attended uponhim while he was searching after the Truth and who were alreadyestablished in good moral conduct with prolonged training in mentalconcentration, he delivered his sermon announcing that he haddiscovered the Deathless, the Four Noble Truths and the Noble Path ofEight Constituents.

To beings of superior and penetrating intellect such as the devas of theTavatimsa realm or the Venerable Sariputta, one of his two ChiefDisciples, the Buddha expounded the Abhidhamma, the HigherTeaching, which deals with ultimate realities, the analysis of mind andmatter into their absolute components and which explains the system ofcausal relationships.

In Sigala Sutta, although his effort was directed towards the sameultimate goal, his approach and method were different to suit theoccasion. Young Sigala was the scion of a wealthy family of Rajagaha.

His parents were devout followers of the Buddha and were wellestablished in the Path.

But young Sigala was aloof to the Buddha, the Dhamma and theSamgha. Inspite of his parents' repeated advice, he would not approachthe Buddha and listen to His discourses, nor would he visit any of theleading disciples of the Buddha. He was interested in material progressand prosperity; he did not see any benefit in dealing with the Buddhaor His disciples. He believed that he would have to make offerings tothem and thus suffer material loss for himself by coming into contact withthem.

As the father was about to die, he left the advice "Dear son, worship the

directions". The father gave this advice in the hope that one day theBuddha or His disciples would see him worshipping the directions, andwould give him a suitable discourse that would benefit him.


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31All discourses given by the Buddha always dealt with topics that fellwithin the framework of the Noble Path of Eight Constituents dividedinto three groups:

The Morality (Sila) Group consisting of:Right Speech, Right Action and Right Livelihood,

The Concentration (Samadhi) Group consisting of:Right Effort, Right Mindfulness and Right Concentration, and

The Wisdom (Panna) Group consisting of:Right Understanding and Right Thought.

On meeting with Sigala, the Buddha realised that the young man wasill-prepared to receive his Teaching on the Noble Path as a whole or ashighly advanced expositions on it. He would have to start with the initial,preparatory group of Sila which deals with the practice of RightSpeech, Right Action and Right Livelihood.

In the Sigala Sutta, the Buddha adapted his Teaching in such a way thatthe young householder at once saw in the discourse, lessons of directpractical application capable of immediate and fruitful use.

The Buddha laid stress on social obligations, family responsibilities andadequate discharge of duties to society founded on individual goodconduct and moral purity. He described the obligations andresponsibilities in the relationship between parents and children,between teacher and pupil, between husband and wife, betweenfriends, relatives and neighbours, between employers and employees.

He explained also how the laity should look after the essential needs ofthe bhikkhus of the Order with lovingkindness and respect, and how the

bhikkhus in turn should satisfy the religious needs of those who are lessadvanced intellectually and spiritually, by imparting knowledge of theDhamma to them and helping them along the right path, thus leadingthem away from evil.


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32The way of life as envisaged and outlined in the Sutta for young Sigalais as applicable and beneficial today as it was in the Buddha's time. Theadvice given in the Sutta covers every aspect of human relationshipbased on lovingkindness, sympathetic understanding and charity socompletely that it became known as the Code of Discipline for laymen.

Whoever follows and practises it as laid down in the Sutta will bringgoodwill, peace and harmony not only to his family but also to thesociety in which he lives.

It was not the wise old mans intention that his

son followed any form of traditional practice,

but that such a practice may one day attract

the attention of the Buddha, whom he hope

would then guide his son correctly; and his

dying wish came true. As it happened the

Buddha was on His regular alms round along a

path in Rajgaha when He observed Sigala in the act of worshipping the

six directions.

The Exalted One stopped and questioned Sigala as to what he was

doing. I am only following my fathers advice Sigala replied. He told

me before he died to worship the six directions every day after my

morning ablutions as it will bring prosperity and happiness to my life.

The Buddha then replied that the true value in venerating the six

directions was not as he had thought so. On confirmation from Sigala

that he would surely be keen to know the correct reason, the Buddha

explained in a lengthy discourse the true value in the veneration.


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The Buddha then explained that the six directions represents parents,

whom He identified as the east; teachers as the south; family (wife and

children) as the west; friends as the north; ascetics as above and

dependents (employees) as below.

SIGALOVADA SUTTA: (abridged)

Thus have I heard: On one occasion the Exalted One was dwelling in the

Bamboo Grove, the Squirrels' Sanctuary, near Rajagaha. Now at that

time, young Sigala, a householder's son, rising early in the morning,

departing from Rajagaha, with wet clothes and wet hair, worshipped

with joined hands the various quarters; the East, the South, the West, the

North, the Nadir, and the Zenith.

Then the Exalted One, having robed himself in the forenoon took bowl

and robe, and entered Rajagaha for alms. There, he saw young Sigala

worshipping thus, and spoke to him as follows:

"Wherefore do you, young householder,"Wherefore do you, young householder,"Wherefore do you, young householder,"Wherefore do you, young householder,rising early in the morning, departing from Rajagaha,rising early in the morning, departing from Rajagaha,rising early in the morning, departing from Rajagaha,rising early in the morning, departing from Rajagaha,

with wet clothes and wet hair,with wet clothes and wet hair,with wet clothes and wet hair,with wet clothes and wet hair,worship, with joineworship, with joineworship, with joineworship, with joined hands these various quarters;d hands these various quarters;d hands these various quarters;d hands these various quarters;

the East, the South, the West, the North,the East, the South, the West, the North,the East, the South, the West, the North,the East, the South, the West, the North,the Nadir, and the Zenith?"the Nadir, and the Zenith?"the Nadir, and the Zenith?"the Nadir, and the Zenith?"

"Lord, my dying father said: The six quarters, son, you shall worship.

And I, Lord, respecting, revering, reverencing and honouring my father's

word, rise early in the morning, and with joined hands, worship these six

quarters."


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"It is not thus, young hous"It is not thus, young hous"It is not thus, young hous"It is not thus, young householder, the six quarters should beeholder, the six quarters should beeholder, the six quarters should beeholder, the six quarters should beworshipped in the discipline of the noble."worshipped in the discipline of the noble."worshipped in the discipline of the noble."worshipped in the discipline of the noble."

"How then, Lord, should the six quarters be worshipped? It is well, Lord,

if the Exalted One would teach the doctrine to me showing how the six

quarters should be worshipped in the discipline of the noble."

"Well, young"Well, young"Well, young"Well, young householder, listenhouseholder, listenhouseholder, listenhouseholder, listen wellwellwellwell; I shall speak."; I shall speak."; I shall speak."; I shall speak."

"Very good, Lord," responded young Sigala. And the Exalted One

spoke as follows:

"And how,"And how,"And how,"And how, does a noble disciple cover the six quarters?does a noble disciple cover the six quarters?does a noble disciple cover the six quarters?does a noble disciple cover the six quarters? These areThese areThese areThese are

the six quartersthe six quartersthe six quartersthe six quarters::::PPPParents shouarents shouarents shouarents should be looked upon as the East;ld be looked upon as the East;ld be looked upon as the East;ld be looked upon as the East;

TTTTeachers as the South,eachers as the South,eachers as the South,eachers as the South,Wife and CWife and CWife and CWife and Children as the West,hildren as the West,hildren as the West,hildren as the West,

Friends and CompanionsFriends and CompanionsFriends and CompanionsFriends and Companions as the North,as the North,as the North,as the North,Servants and EServants and EServants and EServants and Employees as the Nadir,mployees as the Nadir,mployees as the Nadir,mployees as the Nadir,Ascetics and BAscetics and BAscetics and BAscetics and Brahmans as the Zenith.rahmans as the Zenith.rahmans as the Zenith.rahmans as the Zenith.

In five ways, a Child should minister to his Parents as the EastEastEastEast:(i) Having supported me I shall support them,

(ii) I shall do their duties,(iii) I shall keep the family tradition,(iv) I shall make myself worthy of my inheritance,(v) I shall offer alms in honour of my departed relatives.


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In five ways, should the Parents show their compassion:(i) restrain them from evil,

(ii) encourage them to do good,(iii) train them for a profession,(iv) arrange a suitable marriage,(v) hand over their inheritance to them at the proper time.

In five ways Pupils should minister to a Teacher as the SouthSouthSouthSouth:(i) by rising from the seat in salutation,(ii) by attending on him,(iii) by eagerness to learn,(iv) by personal service,(v) by respectful attention while receiving instructions.

In five ways, should Teachers show their compassion:(i) train them in the best discipline,(ii) see that they grasp their lessons well,(iii) instruct them in the arts and sciences,(iv) introduce them to their friends and associates,(v) provide for their safety in every quarter.

In five ways, should a Wife as the WestWestWestWest be ministered to by aHusband:(i) by being courteous to her,

(ii) by not despising her,(iii) by being faithful to her,(iv) by handing over authority to her,(v) by providing her with adornments.


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In five ways, should the Wife show her compassion to her Husband:(i) performs her duties well,

(ii) is hospitable to relations and attendants,(iii) is faithful,(iv) protects what he brings,(v) is skilled and industrious in discharging her duties.

In five ways, should a Clansman minister to his Friends andCompanions as the NorthNorthNorthNorth:(i) by liberality,(ii) by courteous speech,(iii) by being helpful,(iv) by being impartial,

(v) by sincerity.In five ways should Friends and Companions show compassion:(i) protect him when he is heedless,(ii) protect his property when he is heedless,(iii) become a refuge when he is in danger,(iv) do not forsake him in his troubles,(v) show consideration for his family.

In five ways should a Master minister to his Servants as the Nadir:(i) by assigning them work according to their ability,

(ii) by supplying them with food and with wages,(iii) by tending to them in sickness,(iv) by sharing with them any delicacies,(v) by granting them leave at times.


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In five ways should the Servants and Employees show theircompassion to him:

(i) rise before him,(ii) go to sleep after him,(iii) take only what is given,(iv) perform their duties well,(v) uphold his good name and fame.

In five ways, should a Householder minister to Ascetics andBrahmans as the Zenith:(i) by lovable deeds,(ii) by lovable words,(iii) by lovable thoughts,

(iv) by keeping open house to them,(v) by supplying their material needs.

The Ascetics and Brahmans should show their compassion towardshim in six ways:(i) restrain him from evil,(ii) persuade him to do good,(iii) love him(iv) make him hear what he has not heard.(v) clarify what he has already heard,(vi) point out the path to a heavenly state.

Thus spoke the Exalted One. When the Exalted One had spoken thus,

Sigala, the young householder, said as follows:


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"Excellent, Lord, excellent! It is as if, Lord, a man were to set upright that

which was overturned, or were to reveal that which was hidden, or were

to point out the way to one who had gone astray, or were to hold a

lamp amidst the darkness, so that those who have eyes may see.

Even so, has the Dhamma been explained in various ways by the

Exalted One. I take refuge, Lord, in the Buddha, the Dhamma, and the

Sangha. May the Exalted One receive me as a lay follower; as one

who has taken refuge from this very day to life's end."

(The Discourse to Sigala (DN 31): The Layperson's Code of Discipline.

By Narada Thera)

ADVICE TO RAHULA

The exhortations given by the Buddha for the guidance and

development of Rahula, the Buddha's own son, are examples of the

Buddha's perfect wisdom and skill to fit the Dhamma to the needs and

intellectual capacity of his listeners.

The first exhortation (found in the Ambalatthika Sutta of Majjhima

Nikaya) to Rahula when he was at the age of seven, dealt with

truthfulness and mindfulness, which two are the foundations for building

character and for developing the faculties of the mind. The Buddha

made use of simple similes in the discourse to impress His teaching on the

young mind of Rahula.

The second exhortation to Rahula (in the Maha Rahulovada Sutta of

Majjhima Nikaya) when he was eighteen years old, contained chiefly

instructions on meditation, starting with mindfulness on respiration and


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leading on to Insight Meditation. Rahula was taught also the

insubstantiality of the five groups of grasping and the importance of

maintaining equanimity on all occasions.

The third discourse (found in the Cula Rahulovada Sutta of Majjhima

Nikaya), given to Rahula when he was in his twenty-first year as a

bhikkhu, dealt with the three characteristics of all conditioned existence

(impermanency, unsatisfactoriness and insubstantiality). Contemplating

on these three characteristics, Rahula finally attained Arahattaphala

(arahanthood), the highest goal of a recluse's life.


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Then there is a bhikkhu who takes the Dhamma as he has heard it,studied it and teaches it in full detail to others. He spends the day in

Dhamma-description. He neglects meditation and contemplation.He does notdoes notdoes notdoes not commitcommitcommitcommit himself to internal tranquillity of awareness.This is called a bhikkhu who is keen on description, notnotnotnot one who livesby the Dhamma.

Then there is a bhikkhu who takes the Dhamma as he has heard it,studied it and recites it in full detail. He spends the day in Dhamma-recitation. He neglects meditation and contemplation. He does notdoes notdoes notdoes notcommitcommitcommitcommit himself to internal tranquillity of awareness. This is called abhikkhu who is keen on recitation, notnotnotnot one who lives by the Dhamma.

Then there is a bhikkhu who takes the Dhamma as he has heard it,studied it, thinks about it, evaluates it and examines it with hisintellect. He spends the day in Dhamma-thinking. He neglectsmeditation and contemplation. He does notdoes notdoes notdoes not commitcommitcommitcommit himself tointernal tranquillity of awareness. This is called a bhikkhu who iskeen on thinking, notnotnotnot one who lives by the Dhamma.

Then there is a bhikkhu who studies the Dhamma, dialogues,narratives of mixed prose and verses, explanations, spontaneousexclamations, quotations, birth stories and amazing events. He doesdoesdoesdoesnotnotnotnot spend the day in such Dhamma-study. He doesdoesdoesdoes notnotnotnot neglectneglectneglectneglect

meditation and contemplation. He commitscommitscommitscommits himself to internaltranquillity of awareness (Vipassana meditation and contemplation).This is called a bhikkhu who lives by the DhammaThis is called a bhikkhu who lives by the DhammaThis is called a bhikkhu who lives by the DhammaThis is called a bhikkhu who lives by the Dhamma.


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Now,Now,Now,Now, bhikkhubhikkhubhikkhubhikkhussss,,,,I have taught you the personI have taught you the personI have taught you the personI have taught you the person

who is keen onwho is keen onwho is keen onwho is keen on study, the one who is keen on description,study, the one who is keen on description,study, the one who is keen on description,study, the one who is keen on description,

the one who is keen on recitation, the one who is keen on thinking,the one who is keen on recitation, the one who is keen on thinking,the one who is keen on recitation, the one who is keen on thinking,the one who is keen on recitation, the one who is keen on thinking,andandandandThe OThe OThe OThe One who lives by the Dhamma.ne who lives by the Dhamma.ne who lives by the Dhamma.ne who lives by the Dhamma.

Whatever a teacher should do; seeking the welfare of his disciples,Whatever a teacher should do; seeking the welfare of his disciples,Whatever a teacher should do; seeking the welfare of his disciples,Whatever a teacher should do; seeking the welfare of his disciples,out of sympathy for them, that have Iout of sympathy for them, that have Iout of sympathy for them, that have Iout of sympathy for them, that have I done for you.done for you.done for you.done for you.

Over there are the roots of trees,Over there are the roots of trees,Over there are the roots of trees,Over there are the roots of trees,OOOOver therever therever therever there

EEEEmpty dwellings.mpty dwellings.mpty dwellings.mpty dwellings.Practise meditation, bhikkhus.Practise meditation, bhikkhus.Practise meditation, bhikkhus.Practise meditation, bhikkhus.

Do not be heedless.Do not be heedless.Do not be heedless.Do not be heedless. Do not later fall into regret.Do not later fall into regret.Do not later fall into regret.Do not later fall into regret.This is our message to you."This is our message to you."This is our message to you."This is our message to you."

Anguttara Nikaya V.73


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TUCCHO POTHILA, VENERABLE EMPTY SCRIPTURE

AN OFT TOLD TALE

In the time of the Buddha there was a bhikkhu known as Tuccho Pothila.

Tuccho Pothila was very learned, thoroughly versed in the scriptures and

texts. He was revered by people everywhere and had eighteen

monasteries under his care. When people heard the name "Tuccho

Pothila" they were awe-struck and nobody would dare question

anything he taught, so much did they revere his command of the

teachings. Tuccho Pothila was one of the Buddha's most learned

disciples.

One day he went to pay respects to the Buddha. As he was paying his

respects, the Buddha said, "Ah, Venerable Empty Scripture, you have

arrived. They conversed for a while until it was time to go, and then, as

he was taking leave of the Buddha, the Buddha said, "Oh, leaving now,

Venerable Empty Scripture?"

On reflecting, the eminent teacher, was puzzled, "Why did the Lord say

that? What did he mean?" He thought and thought, turning over

everything he had learnt, until eventually he realised. "It's true!

Venerable Empty Scripture, a bhikkhu who studies but doesn't

practise."

When he looked into his mind he saw that really he was no different

from laypeople. Whatever they aspired to he also aspired to, whatever

they enjoyed he also enjoyed; there was no real renunciate qualities

within him, no truly profound quality capable of firmly establishing him

in the Noble Way and providing true peace.


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So he decided to practise; sadly, no one wanted to take him as a

student. All the teachers around were his own students, no-one would

dare accept him.

Finally, he decided to seek a teacher elsewhere. Packing his meagre

requisites, he travelled to another town where he was not known.

Coming to a big monastery he seek to see the abbot and requested for

a teacher; he was told to report to a young bhikkhu. The young bhikkhu

happen to have attained to the stage of an arahant and was

agreeable to instruct him. However, to test Tuccho Pothilas resolve, he

asked that Tuccho Pothila walked towards a pond ahead and not to

stop till he was ordered to.

Tuccho Pothila obediently walked towards the pond. Seeing that there

was no instruction to stop, he kept walking till he was waist deep, still

not hearing any instruction, he kept on till his chin was touching the water

and then only was the young arahant convinced that the old bhikkhu

was ready for instruction. Thus, with proper guidance and instruction,

Tuccho Pothila quickly reached the stage of an arahant.

Tuccho Pothila was not living in the Dhamma, though he was teaching the

Dhamma. He started off well, took instructions from the Blessed One

Himself and practised diligently; he attained to some degree of success

and was able to teach others the technique of meditation. He was

praised for his teaching, so much so that, the desire for praise and fame

got the better of him; thus he neglected his own practice and kept on

feeding his happiness in doing a good teaching job; he did not

recognise his reason for teaching.


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The Blessed One saw his failing and realised that a little push would get

him over his defilement. Thus, He addressed Tuccho Pothila as

Venerable Empty Scripture, knowing that this would re-awaken his mind

to practise.

As in the case of Tuccho Pothila, we are apt to fall into the trap of sense

pleasures, which can come in many forms and it is often that we do not

recognise them as such. When we fail to see the realities of our

defilement, we will surely have wandered off the Path of Dhamma.

THE SEVEN TYPES OF WIVES

One day, as the Blessed One was giving a discourse, much shouting and

yelling was heard in the house as Sujata was again scolding the

servants. The Enlightened One, being interrupted, enquired of

Anathapindika what kind of a commotion this was, that sounded like the

noisy shouts of fisher folk.

The householder answered that it was his own daughter-in-law, who did

not behave properly towards her husband or his parents,

who did not give alms, who was faithless and unbelieving, and who was

forever causing conflict. The Blessed One asked that she be called.

When she appeared before him, he asked her which of the seven types

of wives she wanted to be.

She replied that she did not understand the meaning of this, and asked

for more explanation. So the Enlightened One described the seven kinds

of wives:


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Who, with mind corrupted,Who, with mind corrupted,Who, with mind corrupted,Who, with mind corrupted, is unfeelingis unfeelingis unfeelingis unfeelingLoves other men but her husband despises,Loves other men but her husband despises,Loves other men but her husband despises,Loves other men but her husband despises,

He who with wealth has gained herHe who with wealth has gained herHe who with wealth has gained herHe who with wealth has gained herShe even seeks to killShe even seeks to killShe even seeks to killShe even seeks to kill a Slayer is such a wife.a Slayer is such a wife.a Slayer is such a wife.a Slayer is such a wife.

Whatever her husband gets for her by trade,Whatever her husband gets for her by trade,Whatever her husband gets for her by trade,Whatever her husband gets for her by trade,By skilled profession or a farmer's work,By skilled profession or a farmer's work,By skilled profession or a farmer's work,By skilled profession or a farmer's work,She tries to filch a littShe tries to filch a littShe tries to filch a littShe tries to filch a little just for herself.le just for herself.le just for herself.le just for herself.Such a wife may well be called a Thief.Such a wife may well be called a Thief.Such a wife may well be called a Thief.Such a wife may well be called a Thief.

The slothful glutton, bent on idling,The slothful glutton, bent on idling,The slothful glutton, bent on idling,The slothful glutton, bent on idling,A woman rude and fierce with coarse speech,A woman rude and fierce with coarse speech,A woman rude and fierce with coarse speech,A woman rude and fierce with coarse speech,

He who supports her, she dominates.He who supports her, she dominates.He who supports her, she dominates.He who supports her, she dominates.

Such a wife a Tyrant must be called.Such a wife a Tyrant must be called.Such a wife a Tyrant must be called.Such a wife a Tyrant must be called.She who always for her husband caShe who always for her husband caShe who always for her husband caShe who always for her husband caresresresres

With sympathy, like a mother for her son,With sympathy, like a mother for her son,With sympathy, like a mother for her son,With sympathy, like a mother for her son,Who carefully guards his storedWho carefully guards his storedWho carefully guards his storedWho carefully guards his stored----up wealth,up wealth,up wealth,up wealth,

Such a wife may Motherly be called.Such a wife may Motherly be called.Such a wife may Motherly be called.Such a wife may Motherly be called.

She who holds her husband in the same regardShe who holds her husband in the same regardShe who holds her husband in the same regardShe who holds her husband in the same regardAs younger sister holds the elder born,As younger sister holds the elder born,As younger sister holds the elder born,As younger sister holds the elder born,

Who humbly serves her husband's every wiWho humbly serves her husband's every wiWho humbly serves her husband's every wiWho humbly serves her husband's every wish,sh,sh,sh,As Sisterly is such a wife known.As Sisterly is such a wife known.As Sisterly is such a wife known.As Sisterly is such a wife known.


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She whom her husband's sight will always please,She whom her husband's sight will always please,She whom her husband's sight will always please,She whom her husband's sight will always please,Like friends who see each other after long a time,Like friends who see each other after long a time,Like friends who see each other after long a time,Like friends who see each other after long a time,

Who nobly bred and virtuous, devoted to her husband,Who nobly bred and virtuous, devoted to her husband,Who nobly bred and virtuous, devoted to her husband,Who nobly bred and virtuous, devoted to her husband,A Friend is she as well as wife.A Friend is she as well as wife.A Friend is she as well as wife.A Friend is she as well as wife.

From anger free, afraidFrom anger free, afraidFrom anger free, afraidFrom anger free, afraid of punishment,of punishment,of punishment,of punishment,Who bears with her husband with patient heart,Who bears with her husband with patient heart,Who bears with her husband with patient heart,Who bears with her husband with patient heart,

And without grudge obeys his every wish,And without grudge obeys his every wish,And without grudge obeys his every wish,And without grudge obeys his every wish,A Handmaid is she and a wife.A Handmaid is she and a wife.A Handmaid is she and a wife.A Handmaid is she and a wife.

Who is called a Slayer, a Tyrant, or a Thief,Who is called a Slayer, a Tyrant, or a Thief,Who is called a Slayer, a Tyrant, or a Thief,Who is called a Slayer, a Tyrant, or a Thief,Who is rude, unvirtuous, and disrespectful,Who is rude, unvirtuous, and disrespectful,Who is rude, unvirtuous, and disrespectful,Who is rude, unvirtuous, and disrespectful,

Such kinds of wives will onSuch kinds of wives will onSuch kinds of wives will onSuch kinds of wives will on their deaththeir deaththeir deaththeir death

To hellish worlds of misery depart.To hellish worlds of misery depart.To hellish worlds of misery depart.To hellish worlds of misery depart.But wives like Mother, Sister, Friend and Handmaid,But wives like Mother, Sister, Friend and Handmaid,But wives like Mother, Sister, Friend and Handmaid,But wives like Mother, Sister, Friend and Handmaid,

Firm in virtue, imbued with long termed selfFirm in virtue, imbued with long termed selfFirm in virtue, imbued with long termed selfFirm in virtue, imbued with long termed self----control,control,control,control,Such kinds of wives will on their deathSuch kinds of wives will on their deathSuch kinds of wives will on their deathSuch kinds of wives will on their death

To happy destinies depart.To happy destinies depart.To happy destinies depart.To happy destinies depart.

"These, Sujata, are the se"These, Sujata, are the se"These, Sujata, are the se"These, Sujata, are the seven kinds ofven kinds ofven kinds ofven kinds of wives a man may have,"wives a man may have,"wives a man may have,"wives a man may have," saidthe Blessed One, "and which"and which"and which"and which oneoneoneone of them are you?"of them are you?"of them are you?"of them are you?"

Deeply ashamed, Sujata replied that from then on she would strive to

be a handmaid to her husband. The words of the Enlightened One had

shown her how to conduct herself as a wife. Later she became a faithful

disciple of the Blessed One, to whom she was ever grateful for her

salvation. (Sujata Sutta Anguttara Nikaya 4:91)


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FOUR TYPES OF HOMES

The Blessed Ones classification of the four types of homes:

1. Home where a male ghost lives with a female ghost

2. Home where a male ghost lives with a goddess

3. Home where a god lives with a female ghost

4. Home where a god lives with a goddess

The first home is where both the husband and wife break the Five

Precepts, often quarrel, lose tempers often and use harsh and

acrimonious words to each other. They are both wicked and narrow-

minded, not understanding each others problems, whims and fancies

and they do not forgive and forget each others mistakes.

The second home is where the husband has all the vices mentioned but

the wife refrains from them. She is tolerant, patient, kind and

understanding, wise, broad-minded and observes the Five Precepts. She

loves her husband and children, forgiving and forgetting their

shortcomings.

The third home is where the husband does all the

good deeds, while his wife has all the vices.

A home where both partners do all the good deeds

belong to the fourth category; the ideal home. It is

where members live according to correct principles

such that it generates an atmosphere of happiness,

love, peace and harmony.


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THE CONDITIONS OF WELFARE

In Magadha (The Maha-Parinibbana Sutta No.16 part)

Thus have I heard: Once the Blessed One dwelt at Rajagaha, on the hill

called Vultures' Peak. At that time the king of Magadha, Ajatasattu, son

of the Videhi queen, desired to wage war against the Vajjis. He spoke

in this fashion: "These Vajjis, powerful and glorious as they are, I shall

annihilate them, I shall make them perish, I shall utterly destroy them."

He addressed his chief minister, the brahman Vassakara: "Come,

brahman, go to the Blessed One, pay homage in my name at his feet,

wish him good health, strength, ease, vigour, comfort and speak thus:

'O Lord, Ajatasattu, king of Magadha, desires to wage war against the

Vajjis. He has spoken in this fashion: "These Vajjis, powerful and glorious

as they are, I shall annihilate them, I shall make them perish, I shall

utterly destroy them."'


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And whatever the Blessed One should answer, keep it well in mind and

inform me; for Tathagatas [Tathagata: lit. "Thus-gone" or "Thus-come";

an appellation of the Buddha, which he generally used when speaking

of himself] do not speak falsely."

"Very well, sire," said Vassakara. He ordered a large number of

magnificent carriages, mounted one himself, and accompanied by the

rest, drove out to Rajagaha towards Vultures' Peak. He went by

carriage as far as the carriage could go, then dismounting, he

approached the Blessed One on foot. After exchanging courteous

greetings and many pleasant words with the Blessed One, he sat down

at one side and addressed the Blessed One as instructed by the king.

At that time the Venerable Ananda was standing behind the Blessed

One, fanning him. The Blessed One addressed the Venerable Ananda:

"What have you heard, Ananda: do the Vajjis have frequent"What have you heard, Ananda: do the Vajjis have frequent"What have you heard, Ananda: do the Vajjis have frequent"What have you heard, Ananda: do the Vajjis have frequentgatherings, and are their meetings well attended?"gatherings, and are their meetings well attended?"gatherings, and are their meetings well attended?"gatherings, and are their meetings well attended?""I have heard, Lord, that this is so."

"So long, Ananda, as this is the case, the g"So long, Ananda, as this is the case, the g"So long, Ananda, as this is the case, the g"So long, Ananda, as this is the case, the growth of the Vajjis is torowth of the Vajjis is torowth of the Vajjis is torowth of the Vajjis is tobe expected, not their decline.be expected, not their decline.be expected, not their decline.be expected, not their decline.

"What have you heard, Ananda: do the Vajjis assemble and"What have you heard, Ananda: do the Vajjis assemble and"What have you heard, Ananda: do the Vajjis assemble and"What have you heard, Ananda: do the Vajjis assemble anddisperse peacefully and attend to their affairs in concord?"disperse peacefully and attend to their affairs in concord?"disperse peacefully and attend to their affairs in concord?"disperse peacefully and attend to their affairs in concord?""I have heard, Lord, that they do."

"So long as this is the case, the growth"So long as this is the case, the growth"So long as this is the case, the growth"So long as this is the case, the growth of the Vajjis is to beof the Vajjis is to beof the Vajjis is to beof the Vajjis is to beexpected, not their decline.expected, not their decline.expected, not their decline.expected, not their decline.


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"What have you heard, Ananda: do the Vajjis neither enact new"What have you heard, Ananda: do the Vajjis neither enact new"What have you heard, Ananda: do the Vajjis neither enact new"What have you heard, Ananda: do the Vajjis neither enact newdecrees nor abolish existing ones, but proceed in accordance withdecrees nor abolish existing ones, but proceed in accordance withdecrees nor abolish existing ones, but proceed in accordance withdecrees nor abolish existing ones, but proceed in accordance with

their ancient constitutions?"their ancient constitutions?"their ancient constitutions?"their ancient constitutions?""I have heard, Lord, that they do.""So l"So l"So l"So long as this is the case, the growth of the Vajjis is to beong as this is the case, the growth of the Vajjis is to beong as this is the case, the growth of the Vajjis is to beong as this is the case, the growth of the Vajjis is to beexpected, not their decline.expected, not their decline.expected, not their decline.expected, not their decline.

"What have you heard, Ananda: do the Vajjis show respect, honour,"What have you heard, Ananda: do the Vajjis show respect, honour,"What have you heard, Ananda: do the Vajjis show respect, honour,"What have you heard, Ananda: do the Vajjis show respect, honour,esteem, and veneration towards their elders and think it worthwhile toesteem, and veneration towards their elders and think it worthwhile toesteem, and veneration towards their elders and think it worthwhile toesteem, and veneration towards their elders and think it worthwhile tolisten to them?"listen to them?"listen to them?"listen to them?""I have heard, Lord, that they do."

"So long as this is the case, the growth of the Vajjis is to be"So long as this is the case, the growth of the Vajjis is to be"So long as this is the case, the growth of the Vajjis is to be"So long as this is the case, the growth of the Vajjis is to beexpected, not their decline.expected, not their decline.expected, not their decline.expected, not their decline.

"What have you heard, Ananda: do the Vajjis refrain from abducting"What have you heard, Ananda: do the Vajjis refrain from abducting"What have you heard, Ananda: do the Vajjis refrain from abducting"What have you heard, Ananda: do the Vajjis refrain from abductingwomen and maidens of good families and from detaining them?"women and maidens of good families and from detaining them?"women and maidens of good families and from detaining them?"women and maidens of good families and from detaining them?""I have heard, Lord, that they refrain from doing so."

"So long as this is the case, the growth of the Vajjis is to be"So long as this is the case, the growth of the Vajjis is to be"So long as this is the case, the growth of the Vajjis is to be"So long as this is the case, the growth of the Vajjis is to beexpected, not their decline.expected, not their decline.expected, not their decline.expected, not their decline.

"What have you heard, Ananda: do the Vajjis show respect, honour,"What have you heard, Ananda: do the Vajjis show respect, honour,"What have you heard, Ananda: do the Vajjis show respect, honour,"What have you heard, Ananda: do the Vajjis show respect, honour,esteem, and veneration towards their shrines,esteem, and veneration towards their shrines,esteem, and veneration towards their shrines,esteem, and veneration towards their shrines, both those within theboth those within theboth those within theboth those within thecity and those outside it, and do not deprive them of the duecity and those outside it, and do not deprive them of the duecity and those outside it, and do not deprive them of the duecity and those outside it, and do not deprive them of the dueofferings as given and made to them formerly?"offerings as given and made to them formerly?"offerings as given and made to them formerly?"offerings as given and made to them formerly?""I have heard, Lord, that they do venerate their shrines, and that they

do not deprive them of their offerings."

"So long"So long"So long"So long as this is the case, the growth of the Vajjis is to beas this is the case, the growth of the Vajjis is to beas this is the case, the growth of the Vajjis is to beas this is the case, the growth of the Vajjis is to beexpected, not their decline.expected, not their decline.expected, not their decline.expected, not their decline.


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"What have you heard, Ananda: do the Vajjis duly protect and"What have you heard, Ananda: do the Vajjis duly protect and"What have you heard, Ananda: do the Vajjis duly protect and"What have you heard, Ananda: do the Vajjis duly protect andguard the arahats, so that those who have not come to the realm yetguard the arahats, so that those who have not come to the realm yetguard the arahats, so that those who have not come to the realm yetguard the arahats, so that those who have not come to the realm yet

might do so, and those who have already comight do so, and those who have already comight do so, and those who have already comight do so, and those who have already come might live there inme might live there inme might live there inme might live there inpeace?"peace?"peace?"peace?""I have heard, Lord, that they do."

"So long as this is the case, the growth of the Vajjis is to be"So long as this is the case, the growth of the Vajjis is to be"So long as this is the case, the growth of the Vajjis is to be"So long as this is the case, the growth of the Vajjis is to beexpected, not their decline."expected, not their decline."expected, not their decline."expected, not their decline."

Then the Blessed One addressed Vassakara in these words:

"Once, brahman, I dwelt at Vesal"Once, brahman, I dwelt at Vesal"Once, brahman, I dwelt at Vesal"Once, brahman, I dwelt at Vesali, at the Sarandada shrine, andi, at the Sarandada shrine, andi, at the Sarandada shrine, andi, at the Sarandada shrine, andthere it was that I taught the Vajjis these seven conditions leading tothere it was that I taught the Vajjis these seven conditions leading tothere it was that I taught the Vajjis these seven conditions leading tothere it was that I taught the Vajjis these seven conditions leading to(a nation's) welfare. So long, brahman, as these endure among the(a nation's) welfare. So long, brahman, as these endure among the(a nation's) welfare. So long, brahman, as these endure among the(a nation's) welfare. So long, brahman, as these endure among the

Vajjis, and the Vajjis are known for it, their growth is to be expected,Vajjis, and the Vajjis are known for it, their growth is to be expected,Vajjis, and the Vajjis are known for it, their growth is to be expected,Vajjis, and the Vajjis are known for it, their growth is to be expected,not their decnot their decnot their decnot their decline."line."line."line."

Thereupon Vassakara spoke thus to the Blessed One: "If the Vajjis,

Venerable Gotama, were endowed with only one or another of these

conditions leading to welfare, their growth would have to be expected,

not their decline. What then of all the seven? No harm, indeed, can be

done to the Vajjis in battle by Magadha's king, except through

treachery or discord. Well, then, Venerable Gotama, we will take our

leave, for we have much to perform, much work to do."

"Do as now"Do as now"Do as now"Do as now asasasas sssseemeemeemeem fit to you, brahman."fit to you, brahman."fit to you, brahman."fit to you, brahman."And Vassakara, approving

of the Blessed One's words and delighted by them, rose from

window to the suttas

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