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Is it ok to have multiple wives or multiple husbands?
In many societies even today such things are practiced, aren’t these things capable of generating strong kama raga in one’s mind that would eventually lead to rebirth in an apaya as a Preta or Animal. Isn’t this an apayagami gati?
So would a Sotapanna marry many wives or husbands for the sake of having sex? Isn’t this Sexual Misconduct?
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The Buddha defined “morality” based on societal acceptance.
- Yes. If it is accepted by society (or the country), having multiple wives is fine. In the days of the Buddha, many disciples had several wives (until they became Anagamis).
- For example, kings had harems with many women. There is an account of a gahapati (householder) with three or four wives. I forget his name, but the day he became an Anagami, he came home and told the wives that he would consider them his sisters from then on, and they could live with him. But if they wanted, they were free to marry another man. One wife chose to marry another man, but the others stayed with him.
- It becomes sexual misconduct when one goes beyond societal norms.
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It is not about kusala and akusala kamma.
- For a puthujjana to start comprehending Buddha’s teachings, they must first live a “moral life,” where the base level of “morality” is to abide by society’s standards. That is the only “morality” they know. The key point is to have a calm mind to start understanding Buddha Dhamma.
- When a puthujjana engages in an action not approved by society, their minds become agitated, which is not conducive to learning. Thus, if society approves having multiple wives, they don’t need to worry about having multiple wives.
- If the Buddha had started changing societal norms, that would have taken most of his lifetime. Of course, once one becomes serious about attaining Nibbana, it may be better not to have a single wife (i.e., to become a bhikkhu).
- In that context, even keeping slaves was accepted by society at the time of the Buddha. While the Buddha did not consent to that practice (obviously an immoral practice by any standards), he did not try to change it, which would have taken most of his time.
One’s moral values will change as one advances on the Path, but this change cannot be forced in some cases.
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King Bimbisāra was a sotāpanna and he had several wives.
Bimbisāra’s chief queen was Kosaladevī (q.v.), daughter of Mahākosala and sister of Pasenadi. On the day of her marriage, she received, as part of her dowry, a village in Kāsi, for her bath money. Her son was Ajātasattu (also J.iii.121). Bimbisāra had other wives as well; Khemā, who, at first, would not even visit the Buddha till enticed by Bimbisāra’s descriptions of the beauties of Veluvana; and the courtesan Padumavatī, who was brought from Ujjenī, with the help of a Yakkha, so that Rājagaha might not lack a Nagarasobhinī. Both these later became nuns. Padumavatī’s son was Abhaya. Bimbisāra had another son by Ambapālī, known as Vimala Kondañña, and two others, by different wives, known as Sīlava and Jayasena. A daughter, Cundi, is also mentioned.
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The anagami who had four wives was Ugga
I had four teenage wives.
Tassa mayhaṁ, bhante, catasso komāriyo pajāpatiyo ahesuṁ.
And I went to them and said:
Atha khvāhaṁ, bhante, yena tā pajāpatiyo tenupasaṅkamiṁ; upasaṅkamitvā tā pajāpatiyo etadavacaṁ:
‘Sisters, I’ve undertaken the five training rules with celibacy as fifth.
‘mayā kho, bhaginiyo, brahmacariyapañcamāni sikkhāpadāni samādinnāni.
If you wish, you may stay here, enjoy my wealth, and do good deeds. Or you can return to your own families.
Yā icchati sā idheva bhoge ca bhuñjatu puññāni ca karotu, sakāni vā ñātikulāni gacchatu.
Or would you prefer if I gave you to another man?’
Hoti vā pana purisādhippāyo, kassa vo dammī’ti?
When I said this, my eldest wife said to me:
Evaṁ vutte, sā, bhante, jeṭṭhā pajāpati maṁ etadavoca:
‘Master, please give me to such-and-such a man.’
‘itthannāmassa maṁ, ayyaputta, purisassa dehī’ti.
Then I summoned that man. Taking my wife with my left hand and a ceremonial vase with my right, I presented her to that man with the pouring of water.
Atha kho ahaṁ, bhante, taṁ purisaṁ pakkosāpetvā vāmena hatthena pajāpatiṁ gahetvā dakkhiṇena hatthena bhiṅgāraṁ gahetvā tassa purisassa oṇojesiṁ.
But I can’t recall getting upset while giving away my teenage wife.
Komāriṁ kho panāhaṁ, bhante, dāraṁ pariccajanto nābhijānāmi cittassa aññathattaṁ.
This is the third incredible and amazing quality found in me.
Ayaṁ kho me, bhante, tatiyo acchariyo abbhuto dhammo saṁvijjati.
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Understandable.
But isn’t it true that engaging in sex with multiple partners has a higher chance of increasing Sexual desire to the level of apayas than with a single spouse if we keep out the societal worries of that act? In Western society it’s okay to engage in sex before marriage and people have a high body count, the society approves of this , but aren’t they very lonely and tired, I have read about many peoples stories
Here in India, Having Sex outside marriage has been legalised. So adultery is okay now, but won’t it create a high risk for the people to go in the apayas as they would be more inclined to experience variety of bodies for sexual pleasure.
Same for pornstars, the western society is okay with it, but won’t they suffer immensely, I know of many pornstars who died by suicide.
What I want to say is that apart from societal norms, engaging in more of any sensual pleasure would inevitably increase the chance to be trapped further in the Vicious pleasure cycle. Would a sotappana commit adultery if the society is okay with it?
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Engaging in sensual activities can be damaging in the long run because that maintains us in the Samsāra. This is why we must strive to become arahant. King Bimbisāra is assured of attaining Nibbāna in seven bhava, even though he had several wives. Some yogis live in seclusion and attain jhānas without becoming sotāpanna. While they may go to the Brahma worlds after death, they are not free from the four apayas and, consequently, from Kāma raga. King Bimbisāra will inevitably be free from Kāma raga after his seven bhavas.
Even pursuing degrees through education can be linked to Kāma raga. Many crave recognition and the sensory benefits that come with it. In India, there are extremely tough exams to enter the civil service. Why do people aspire to public service? Is it really for survival, or to gain advantages? Some individuals manage to survive with minimal education, such as Dalits (those outside of the caste system). Why not follow that path? After all, we just need the basics: shelter, food, medicine, and clothing. There seems to be no need for extensive studies to obtain these necessities, right? Most people desire more than just the minimum, often driven by pride. Isn’t this a form of Kāma raga?
From the perspective of Buddha Dhamma, there is nothing immoral with having a doctorate or living comfortably with considerable wealth. However, according to Anagamis and Arahants, it can still be seen as greed (Therefore dommageable for our liberation), even if no harm is caused in the process. This is why they refrain from such pursuits. Monks don’t need to own any money; why do you have a bank account? Bhikkhus demonstrate that we can live without a bank account, even if society suggests otherwise.
The same applies to people who are single, married, or have multiple spouses. Everyone has their own tendencies. King Bimbisāra and Venerable Ananda were both sotāpanna. They deserve our admiration because they have eliminated 99% of the suffering associated with Samsāra. One continued to enjoy his relationships. Does that make him immoral? As long as they don’t cause mental and physical suffering to others, there is nothing wrong. A sotāpanna will never willingly engage in this kind of action. The key is to become sotāpanna to ensure that one can achieve anagami or arahant status and, thus, be free from sensual pleasures.
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I know that a sotappana has an understanding of the dhamma that’s why he won’t be born in an apaya as no extreme desire in the mind. I have mentioned that the sensual desires if pursued blindly would lead one to be trapped in believing it to be a source of happiness.
Also the civil services exam part, many people who are even wealthy and enjoy comforts take part in such exams just for pride and honour, that too comes under the same thing I mentioned earlier. I know strong kama raga is dangerous in any form and I was specifically asking for the sexual pleasure part and how society influences it. And I hope that the exam part was not a taunt on me from your side after our disagreement on this topic on whatsapp, as you know that I am also appearing for those exams not to enjoy some nonsense pride but because I don’t have anything except for education as I too belong to the dalit category and you know that very well.
With Metta
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Yash: Would a sotappana commit adultery if the society is okay with it?
A sotāpanna will never willingly do something that will cause fear and hate to other beings. Even if his society is immoral in certain things. He or she instinctively knows what to do or what not to do. They have always a moral compass. If they do, evil actions, it is because of extreme pressure and without pleasure. They can’t never take pleasure in wrongdoings. Venerable Waharaka Thero explains what the sotāpanna eliminated in this 4-minute video. Please watch until the end.
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I know that a sotappana has an understanding of the dhamma that’s why he won’t be born in an apaya as no extreme desire in the mind. I have mentioned that the sensual desires if pursued blindly would lead one to be trapped in believing it to be a source of happiness.
Also the civil services exam part, many people who are even wealthy and enjoy comforts take part in such exams just for pride and honour, that too comes under the same thing I mentioned earlier. I know strong kama raga is dangerous in any form and I was specifically asking for the sexual pleasure part and how society influences it. And I hope that the exam part was not a taunt on me from your side after our disagreement on this topic on whatsapp, as you know that I am also appearing for those exams not to enjoy some nonsense pride but because I don’t have anything except for education as I too belong to the dalit category and you know that very well.
With Metta
It was a misunderstanding between me and jittananto from my side , everything is sorted now 🙏🏻
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Good discussion. I hope all the issues were resolved.
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I would like to add something. As long as we are not sotāpanna, 99% of our actions have the potential to bring us into one of the 4 apayas. An ariyas up to the Sakadāgāmi stage can still enjoy the pleasures of this world without ever committing immoral acts to maintain them. I remember the story of two brothers Sakadāgāmis Isidatta and Purāṇa. Purāṇa’s daughter said that her father renounced all sexual acts, but her uncle Isidatta continued to have sexual relations. She explains that she is confused. “How can the chaste and the unchaste have the same realization?” It would be better if Sir Lal or someone would look at this sutta and explain it to make it clearer. I think that can help explain this discussion in some sense.
“Honorable Ānanda, how on earth are we supposed to understand the teaching taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life?
“Kathaṁ kathaṁ nāmāyaṁ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyaṁ.
My father Purāṇa was celibate, set apart, avoiding the vulgar act of sex.
Pitā me, bhante, purāṇo brahmacārī hoti ārācārī virato methunā gāmadhammā.
When he passed away the Buddha declared that, since he was a once-returner, he was reborn in the host of joyful gods.
So kālaṅkato bhagavatā byākato: ‘sakadāgāmī satto tusitaṁ kāyaṁ upapanno’ti.
But my uncle Isidatta was not celibate; he lived content with his wife.
Pitāmaho me, bhante, isidatto abrahmacārī ahosi sadārasantuṭṭho.
When he passed away the Buddha also declared that, since he was a once-returner, he was reborn in the host of joyful gods.
Sopi kālaṅkato bhagavatā byākato: ‘sakadāgāmī satto tusitaṁ kāyaṁ upapanno’ti.
How on earth are we supposed to understand the teaching taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life?”
Kathaṁ kathaṁ nāmāyaṁ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyan”ti?
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When you read the rest of the sutta, you will see that the Buddha explained to Ven. Ananda, the following:
- Outward appearances cannot be used to determine rebirths. Furthermore, it depends on many factors, and thus, only a Buddha can be certain about a person’s place of rebirth.
- If the magga phala of a person is known (which another person cannot do), then we can roughly predict certain limits of rebirths. A Sotapanna is excluded from rebirths in an apaya; a Sakadagami will be reborn in a Deva realm; An Anagami will be reborn in a Brahma realm reserved for them; an Arahant will not be reborn.
- In that specific sutta, the Buddha declared that laywoman Migasālā’s father and uncle were both Sakadagamis. So, they must be reborn in a Deva realm. She tried to differentiate between them by noticing that her father was celibate and her uncle lived with his wife. Even though his father lived a celibate life, he had not removed kama raga samyojana and, thus, was not an Anagami.
- We don’t know the specific reasons for them to be reborn in the same Deva realm. Only a Buddha can discern such details.
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Thank you for the explanations, Sir🙏🏿. It’s still extraordinary the difference between the magga phalas. Ugga was an anagami and could live with 4 women without feeling the slightest desire. Purāṇa was a Sakadāgāmi and rejected all sexual relations, but he did not eliminate Kāma ragā saṁyojana. However, a single life is conducive to developing higher stages (Anagami/Arahant).
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” Ugga was an anagami and could live with 4 women without feeling the slightest desire.”
- Yes, that seems like a miracle. Most people do not understand this aspect of Buddha’s teachings.
- Some people attained the Anagami (and even Arahant) stages of Nibbana by listening to a single discourse by the Buddha. By the time they leave, they have lost all sexual urges. How is that possible?
- It is an aspect that cannot be explained by modern medical science. His testosterone or any other “medical characteristic associated with the sexual urge” would not have changed. That is because it was a mental phenomenon. “Sexual urge” was an illusion (distorted saññā), and he was able to overcome that illusion: “Fooled by Distorted Saññā (Sañjānāti) – Origin of Attachment (Taṇhā).”
- That is precisely what we have been discussing under “Worldview of the Buddha”
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Thank you for this additional clarification, Sir. When one starts to study the Buddha Dhamma, it can be shocking to realize that it is possible to eliminate all desires. Most people are frightened by this idea. They might think, “Why should I let go of my desires?” or “Does this mean I won’t love my wife anymore?” This reaction resembles that of someone who has never taken a bath in their life, fearing the experience of being washed. Many people believe it is impossible.
I remember when I spoke about Lord Buddha to people, they thought that such a person does not exist. No human can lose cravings unless they have medical conditions. I said to myself, these people are like thieves who think that everyone steals and, therefore, stealing is the normal thing to do for them. It is extremely difficult to understand the Buddha Dhamma.
However, for the sake of monks who have not overcome the Kāma ragā, Lord Buddha established pācittiya 6 in the Vinaya. This rule prohibits all bhikkhus from sleeping in the same house as a woman. The reason for this rule comes from an incident. Venerable Arahant Anuruddha needed a place to sleep at night. A woman suggested that he spend the night at her inn. This woman was in love with Venerable Anuruddha. She found him attractive and wanted to have sex with him. She asked him to sleep in the main house and tried to seduce him. Obviously, as an arahant, Venerable Anuruddha did not feel the slightest desire. The Lord Buddha put this rule for the sake of the bhikkhus puthujunas who might be tempted and break the parajika 1. Let us not forget that those who commit a parajika are expelled for life from the Sangha. A sotāpanna is incapable of committing an action which will result in his expulsion or which will prevent him from becoming a bhikkhu. For example, a man who has seduced a bhikkunis cannot be accepted into the Sangha. The same thing for a woman who seduced a bhikkhu. A sotāpanna is incapable of doing that.
At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery,
Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Venerable Anuruddha was walking through the Kosalan country on his way to Sāvatthī, when one evening he arrived at a certain village.
Tena kho pana samayena āyasmā anuruddho kosalesu janapade sāvatthiṁ gacchanto sāyaṁ aññataraṁ gāmaṁ upagacchi.
Just then a woman in that village had prepared her guesthouse. Sp 2.55: Āvasathāgāranti āgantukānaṁ vasanāgāraṁ, “A house for visitors to stay.”
Tena kho pana samayena tasmiṁ gāme aññatarissā itthiyā āvasathāgāraṁ paññattaṁ hoti.
Anuruddha went to that woman and said, “If it’s not inconvenient for you, I’d like to stay in your guesthouse for one night.”
Atha kho āyasmā anuruddho yena sā itthī tenupasaṅkami; upasaṅkamitvā taṁ itthiṁ etadavoca—“sace te, bhagini, agaru, vaseyyāma ekarattaṁ āvasathāgāre”ti.
“Please stay, venerable.”
“Vaseyyātha, bhante”ti.
Other travelers also went to that woman and said, “Ma’am, if it’s not troublesome for you, we’d like to stay in your guesthouse for one night.”
Aññepi addhikā yena sā itthī tenupasaṅkamiṁsu; upasaṅkamitvā taṁ itthiṁ etadavocuṁ—“sace te, ayye, agaru vaseyyāma ekarattaṁ āvasathāgāre”ti.
“Sirs, a monastic is already staying there. If he agrees, you may stay.”
“Eso kho ayyo samaṇo paṭhamaṁ upagato; sace so anujānāti, vaseyyāthā”ti.
Those travelers then approached Anuruddha and said, “If you don’t mind, venerable, we’d like to stay one night in the guesthouse.”
Atha kho te addhikā yenāyasmā anuruddho tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ anuruddhaṁ etadavocuṁ—“sace te, bhante, agaru, vaseyyāma ekarattaṁ āvasathāgāre”ti.
“No problem.”
“Vaseyyātha, āvuso”ti.
Now as soon as that woman had seen Anuruddha, she had fallen in love with him.
Atha kho sā itthī āyasmante anuruddhe saha dassanena paṭibaddhacittā ahosi.
She now went to him and said, “Sir, you won’t be comfortable surrounded by these people.
Atha kho sā itthī yenāyasmā anuruddho tenupasaṅkami; upasaṅkamitvā āyasmantaṁ anuruddhaṁ etadavoca—“ayyo, bhante, imehi manussehi ākiṇṇo na phāsu viharissati.
Why don’t I prepare a bed for you in the main house?”
Sādhāhaṁ, bhante, ayyassa mañcakaṁ abbhantaraṁ paññapeyyan”ti.
Anuruddha consented by remaining silent.
Adhivāsesi kho āyasmā anuruddho tuṇhībhāvena.
After preparing a bed in the main house, she put on jewelery and perfume, and she went to Anuruddha and said,
Atha kho sā itthī āyasmato anuruddhassa mañcakaṁ abbhantaraṁ paññapetvā alaṅkatappaṭiyattā gandhagandhinī yenāyasmā anuruddho tenupasaṅkami; upasaṅkamitvā āyasmantaṁ anuruddhaṁ etadavoca—
“You’re attractive, sir, and so am I.
“ayyo, bhante, abhirūpo dassanīyo pāsādiko, ahañcamhi abhirūpā dassanīyā pāsādikā.
Why don’t you take me as your wife?”
Sādhāhaṁ, bhante, ayyassa pajāpati bhaveyyan”ti.
But Anuruddha remained silent.
Evaṁ vutte, āyasmā anuruddho tuṇhī ahosi.
She said the same thing a second time, but again got no response.
Dutiyampi kho …pe…
And a third time she said,
tatiyampi kho sā itthī āyasmantaṁ anuruddhaṁ etadavoca—
“You’re attractive, sir, and so am I.
“ayyo, bhante, abhirūpo dassanīyo pāsādiko, ahañcamhi abhirūpā dassanīyā pāsādikā.
Why don’t you take me and all this property?”
Sādhu, bhante, ayyo mañceva paṭicchatu sabbañca sāpateyyan”ti.
Once again Anuruddha remained silent.
Tatiyampi kho āyasmā anuruddho tuṇhī ahosi.
She then threw off her wrap, and she walked back and forth, stood, sat down, and lay down in front of him.
Atha kho sā itthī sāṭakaṁ nikkhipitvā āyasmato anuruddhassa purato caṅkamatipi tiṭṭhatipi nisīdatipi seyyampi kappeti.
But Anuruddha controlled his senses and neither looked at nor spoke to her.
Atha kho āyasmā anuruddho indriyāni okkhipitvā taṁ itthiṁ neva olokesi napi ālapi.
Then that woman said, “It’s astonishing and amazing.
Atha kho sā itthī—“acchariyaṁ vata bho, abbhutaṁ vata bho.
Many people pay a hundred or a thousand coins to be with me.
Bahū me manussā satenapi sahassenapi pahiṇanti.
But this monastic doesn’t want me and all this property, even when I beg him!”
Ayaṁ pana samaṇo—mayā sāmaṁ yāciyamāno—na icchati mañceva paṭicchituṁ sabbañca sāpateyyan”ti
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”Ugga was an anagami and could live with 4 women without feeling the slightest desire.”
This must be true because any person cohabitating with four women would be driven to the brink of madness whereas an Anagami can keep his cool.
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Kāma ragā is indeed a powerful attachment. Even our Bodhisattva struggled with it, as he ended up sleeping with a king’s wife. What is particularly concerning is that he was a yogi who had mastered all the jhanas and possessed iddhis powers, yet he lost his jhanas upon seeing the queen’s body. Despite this, he continued to sleep with her on several occasions. This illustrates that an anagami is the “conqueror” of the Kāma loka. I look forward to the day when I can become an anagami and an arahant, free from this entrapping burden.
See Haritta jataka
“Friend Harita,” etc.—This story the Master dwelling at Jetavana told concerning a discontented Brother. Now this Brother after seeing a smartly attired woman grew discontented and allowed his hair and nails to grow long, and wished to return to the world. And when he was brought against his will by his teachers and preceptors to the Master, and was asked by him, if it were true that he was a backslider, and if so why, he said, “Yes, your Reverence, it is owing to the power of sinful passion, after seeing a beautiful woman.” The Master said, “Sin, Brother, is destructive of virtue, and insipid withal, and causes a man to be re-born in hell; and why should not this sin prove your destruction? For the hurricane that smites Mount Sineru is not ashamed to carry off a withered leaf. But owing to this sin men who walk according to knowledge and wisdom, and have acquired the five Faculties and the eight Attainments, though they were great and holy men, being unable to fix their thoughts, fell away from mystic meditation.” And then he told a story of the past.
Once upon a time when Brahmadatta was reigning in Benares, the Bodhisatta was born in a certain village in a brahmin family worth eighty crores, and from his golden complexion they called him Harittacakumara (Young Goldskin). When he was grown up, and had been educated at Takkasila, he set up as a householder, and on the death of his father and mother he made inspection of his treasures and thought, “The treasure only continues to exist, but they who produced it cease to exist: I too must be reduced to atoms by means of death,” and alarmed by the fear of death he gave great gifts, and entering the Himalaya country he adopted the religious life, and on the seventh day he entered upon the iddhis and jhanas. There for a long time he lived on wild fruit and roots, and going down from the mountain to procure salt and vinegar, he in due course reached Benares. There he abode in the royal park, and on the next day in going his round for alms he came to the door of the king’s palace. The king was so glad to see him that he sent for him and made him sit on the royal couch beneath the shade of the white umbrella, and fed him on all manner of dainties, and on his returning thanks the king being exceedingly pleased asked him, “Reverend Sir, where are you going?” “Great king, we are looking out for a dwelling-place for the rainy season.” “Very well, Reverend Sir,” he said, and after the early meal he went with him to the park, and had quarters both for the day and night built for him, and, assigning the keeper of the park as his attendant, he saluted him and departed. The Great Being from that time fed continually in the palace, and lived there twelve years.
Now one day the king went to quell a disturbance on the frontier, and committed the Bodhisatta to the care of the queen, saying, “Do not neglect our “Field of Merit.” Thenceforth she ministered to the Great Being with her own hands.
Now one day she had prepared his food, and as he delayed his coming, she bathed in scented water, and put on a soft tunic of fine cloth, and opening the lattice lay down on a small couch, and let the wind play upon her body. And the Bodhisatta later on in the day, dressed in a goodly inner and outer robe, took his alms-bowl and walking through the air came to the window. As the queen rose up in haste, at the rustling sound of his bark garments, her robe of fine cloth fell from off her. An extraordinary object struck upon the eye of the Great Being. Then the sinful feeling, that had been dwelling for countless aeons in his heart, rose up like a snake lying in a box, and put to flight his jhana meditation. Being unable to fix his thoughts he went and seized the queen by the hand, and forthwith they drew a curtain round them. After misconducting himself with her, he partook of some food and returned to the park. And every day thenceforth he acted after the same manner.
His misconduct was blazed abroad throughout the whole city. The king’s ministers sent a letter to him, saying, “Harita, the ascetic, is acting thus and thus.”
The king thought, “They say this, being eager to separate us,” and disbelieved it. When he had pacified the border country he returned to Benares, and after marching in solemn procession round the city, he went to the queen and asked her, “Is it true that the holy ascetic Harita mis-conducted himself with you?” “It is true, my lord.” He disbelieved her also, and thought, “I will ask the man himself,” and going to the park he saluted him, and sitting respectfully on one side he spoke the first stanza in the form of a question:
Friend Harita, I oft have heard it said
A sinful life is by your Reverence led;
I trust there is no truth in this report,
And thou art innocent in deed and thought?
He thought, “If I were to say I am not indulging in sin, this king would believe me, but in this world there is no sure ground like speaking the truth. They who forsake the truth, though they sit in the sacred enclosure of the Bo tree, cannot attain to Buddhahood. I must needs just speak the truth.” In certain cases a Bodhisatta may destroy life, take what is not given him, commit adultery, drink strong drink, but he may not tell a lie, attended by deception that violates the reality of things. Therefore speaking the truth only he uttered the second stanza:
In evil ways, great king, as thou hast heard,
Caught by the world’s delusive arts, I erred.
Hearing this the king spoke the third stanza:
Vain is man’s deepest wisdom to dispel
The passions that within his bosom swell.
Then Harita pointed out to him the power of sin and spoke the fourth stanza:
There are four passions in this world, great king,
That in their power are over-mastering:
Lust, hate, excess and ignorance their name;
Knowledge can here no certain footing claim.
The king on hearing this spoke the fifth stanza:
Endowed with holiness and intellect
The saintly Harita wins our respect.
Then Harita spoke the sixth stanza:
Ill thoughts, with pleasant vices if combined,
Corrupt the sage to saintliness inclined.
Then the king, encouraging him to throw off sinful passion, spoke the seventh stanza:
The beauty that from purest hearts doth shine
Is marred by lust, born of this mortal frame;
Away with it, and blessings shall be thine,
And multitudes thy wisdom shall proclaim.
Then the Bodhisatta recovered the power to concentrate his thoughts, and observing the misery of sinful desire, he spoke the eighth stanza:
Since blinding passions yield a bitter fruit,
All growth of lust I cut down to the root.
So saying he asked the king’s leave, and having gained his consent he entered his hermit hut, and fixing his gaze on his kasina object he entered into a jhana, and came forth from the hut, and sitting cross-legged in the air he taught the king the true doctrine and said, “Great king, I have incurred censure in the midst of the people by reason of my dwelling in a place where I ought not. But be thou vigilant. Now will I return to some forest free from all taint of womankind.” And amidst the tears and lamentations of the king he returned to the Himalaya, and without falling away from jhana meditation he entered the Brahma world.
The Master knowing the whole story said:
Thus Harita for truth right stoutly did contend,
And lust forsaking did to Brahma world ascend.
And having in his Perfect Wisdom spoken this stanza, he declared the Truths and identified the Birth—At the conclusion of the Truths the worldly-minded Brother attained to arahanthood—“At that time the king was Ananda Harita was myself.”
- I have modified some words to replace them with jhanas, iddhis, kasina, arahanthood etc.
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