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Pathfinder: Also, was it not normal to have concubines during the Buddha’s time?
Sir Lal, King Bimbisāra was a sotāpanna and he enjoyed the service of prostitutes. The most famous story is that of Ambapālikā, a prostitute who became an arahant. King Bimbisāra valued her services so much that he became her main sponsor. She became a nagarvadhu, which means a prostitute only accessible to the nobility. This was completely acceptable in society. I think that’s why Pathfinder has doubts.
- For those who don’t know, Ambapālikā is the only human in this Sasana to be born spontaneously. She did not go through the gandhabba and uterus stage. This is because of her powerful Kusulas.
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CUNDA SUTTA: DISCOURSE WITH VENERABLE CUNDA
At one time the Buddha was staying at Sāvatti in the Jeta Grove, Anāthapindika’s monastery.
At that time, Venerable Sāriputta was staying among the Magadhans, near the small village of Nalaka. He was sick, suffering and gravely ill. The novice monk Venerable Cunna was his attendant. Because of that illness, Venerable Sāriputta passed away and attained final Nibbana.
When Venerable Sāriputta became aware that he would soon be passing away, he wanted to visit his mother to teach her the doctrine and for the final passing away to take place in the same room in his family home where he was born. Having bid farewell to the Buddha and received permission to leave, Venerable Sāriputta accompanied by his attendant Venerable Cunda and five hundred monks left the Buddha and arrived at his mother’s house. It is said that as soon as he settled down on his bed in the same room where he was born, Venerable Sāriputta developed severe dysentery. After listening to a discourse from Venerable Sāriputta, his mother attained the first stage of Stream Enterer (sotapanna). Then having gathered the five hundred monks who had accompanied him and pleading for their forgiveness if any of his physical or verbal actions were unpleasant to them, Venerable Sāriputta entered deep meditation and passed away peacefully at the age of eighty-four years. His body was cremated in the city of Rajagaha and his relics were taken to the Buddha who had arranged for the relics to be deposited in a stupa in Sāvatti.
Venerable Cunda was Venerable Sāriputta’s younger brother in his lay life who also ordained as a Buddhist monk. He remained the carer of Venerable Sāriputta until the passing away and final Nibbāna.
- Another example of the immense qualities of Venerable Arahant Sariputta. He paid his debt to his mother Rūpasārī just before his parinibbānna; she became sotāpanna after listening to his discourse. For those who don’t know Sariputta’s mother was a Brahmin who hated the Triple Gem. She abused the monks and disrespected Venerable Sariputta in front of several bhikkhus. She hated the fact that her son had become a bhikkhu. It was only at the age of 100 that she became Sotāpanna. This shows that even if people seem to reject the Dhamma, they may eventually change after an event. Nothing is static in this samsāra.
- We have all been like the mother of Venerable Sariputta an infinite number of times. Right now in this life, we are interested in the Dhamma and we know people who are not interested even though we tell them about the benefits of the Dhamma. They will understand one day. The story also shows the importance of establishing our loved ones in the Dhamma. Of course, this must be done if they are sufficiently open otherwise it is counterproductive. People think that they will make their loved ones happy by giving them fortunes, cars, mansions and so on. This kind of action is the result of a distorted vision of happiness. The best way to make your loved ones happy is to contribute to their establishments in magga phala.
- There is a sutta (I forgot which one, it would be good if someone finds it) where Lord Buddha says that even if we carry our parents on our backs for 100 years we will not be able to pay them our debts. Debts are paid when they get magga phala through our efforts. If this is not possible we can at least transfer their merits upon their death. They could be petas (hungry ghosts). It’s hard to imagine but let’s not forget that the majority of beings are reborn in the 4 apayas. Imagine how many of our loved ones from past lives or even this life are in these worlds of pain. There is a story(Sariputta Bhante’s Mother) where Venerable Sariputta transfers merits to a hungry ghost who was his mother in a previous life. This merit allowed them to be fed and well-clothed. Of course, she can’t achieve magga phala as a peta. But she will die in a pleasant state of mind and can then be reborn in a higher world. Eventually, in these worlds, she could become at least sotāpanna.
- Even people who seem to hate the Dhamma may become sotāpanna at some point. It is important to do our best to contribute to the well-being of our living or deceased loved ones like Venerable Sariputta. For more information: Animisa Lōcana Bōdhi Poojā – A Prelude to Acts of Gratitude
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Thank you very much Sir Sengkiat for the reference 🙏🏿 Thank you very much Sir Lal for the explanation and thank you Yash for your explanation.
- I understand that as long as we are in the two upper Lokas (Rupa and Arupa), the bad Kamma Vipāka cannot reach us. All physical suffering is found in the Kāma Loka because of the dense bodies relating to sensuality. 99% of mental suffering is also found in Kāma Loka. It is said that the anagamis have eliminated sadness and anger because these emotions are linked to sensory events such as sights, sounds, smells, touches, tastes, and sensual thoughts. Since the anagami has eliminated Kāma ragā, nothing in the Kāma loka can disturb his peace of mind.
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Another example is the Venerable Arahant Maha Mogallana, who, in a past life, killed his parents (anantariya Kamma). However, this did not prevent him from becoming one of the main disciples of Lord Buddha Gautama. This act brought consequences in his last life as an arahant; he was beaten to death by bandits. We have all committed anantariya Kamma and other akusalas in the infinite past. While it’s best to avoid such actions, until magga phala is achieved, nothing is certain in this infinite Samsarā. We are fortunate to be born human with all our mental capacities in the Sasana of Lord Gautama. Achieving magga phala is perfectly possible, here and now.
For those interested in learning more about Anantariya Kammas, please read this post:Ānantarika Kamma – Connection to Gandhabba
The Story of Venerable Mahā Moggallāna
The monks asked the Buddha, “But, venerable, what was the deed he committed in a previous state of existence?” In reply, the Buddha related his former deed in detail.
The story goes that once upon a time in the distant past a certain youth of a good family performed with his hand all of the household duties, such as pounding rice and cooking, and took care of his mother and father also. One day his mother and father said to him, “Son, you are wearing yourself out by performing all of the work both in the house and in the forest. We will fetch you home a certain young woman to be your wife.” The son replied, “Dear mother and father, there is no necessity for you to do anything of the sort. So long as you both shall live I will wait upon you with my hand.” Even though he refused to listen to their suggestion, they repeated their request time and again, and finally brought him home a young woman to be his wife.
For a few days only she waited upon his mother and father. After those few days had passed, she was unable even to bear the sight of them and said to her husband with a great show of indignation, “I can’t live any longer in the same house with your mother and father.” But he paid no attention to what she said. So one day, when he was out of the house, she took bits of clay and bark and scum of rice gruel and scattered them here and there about the house. When her husband returned and asked her what it meant, she said, “This is what your blind old parents have done; they go about littering up the entire house; I can’t live in the same place with them any longer.” Thus did she speak again and again. The result was that finally even a being so distinguished as he, a being who had fulfilled the Perfection, broke with his mother and father.
“Never mind,” said the husband, I shall find some way of dealing with them properly.” So when he had given them food, he said to them, “Dear mother and father, in such and such a place live kinsfolk of yours who desire you to visit them; let us go thither.” And assisting them to enter a carriage, he set out with them. When he reached the depths of the forest, he said to his father, “Dear father, hold these reins; the oxen know the track so well that they will go without guidance; this is a place where thieves lie in wait for travellers; I am going to descend from the carriage.” And giving the reins into the hands of his father, he descended from the carriage and made his way into the forest.
As he did so, he began to make a noise, increasing the volume of the noise until it sounded as if a band of thieves were about to make an attack. When his mother and father heard the noise, they thought to themselves, “A band of thieves is about to attack us.” Therefore they said to their son, “Son, we are old people; save yourself, and pay no attention to us.” But even as his mother and father cried out thus, the son, yelling the thieves’ yell, beat them killed them and threw their bodies into the forest. Having so done, he returned home.
When the Buddha had related the foregoing story of Venerable Moggallāna’s misdeed in a previous state of existence, he said, “Monks, because Venerable Moggallāna committed so monstrous a sin, he suffered torment for numberless hundreds of thousands of years in hell; and thereafter, because the fruit of his evil deed was not yet exhausted, in a hundred successive existences he was beaten and pounded to pieces in like manner and so met death. Therefore the manner of death which Venerable Moggallāna suffered was in exact conformity with his misdeed in a previous state of existence. Likewise, the five hundred heretics who with the five hundred thieves offended against my son who had committed no offence against them, suffered precisely that form of death which they deserved. For he that offends against the offenseless, incurs misfortune and loss through ten circumstances.”
The 5 bad Anantariya Kammas are:
1. Killing one’s father
2. Killing one’s mother
3. Killing an arahant
4. Physically injuring a Lord Buddha (A Lord Buddha cannot be killed)
5. Causing division in the community of monks (Sangha)
- There are also good Anantariya Kammas, such as maintaining jhanas or arupavacara samapatti until one’s death and attaining magga phala.
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I forgot to mention there is an example of two puthujunas who will become paccekabuddhas in several Kappas. Lord Buddha predicted that Devadatta and King Ajatasattu would become Paccekabuddhas after they experienced the results of their negative Kamma in the Nirayas. Ajatasattu had the necessary qualities to become a sotāpanna after listening to a discourse of Lord Buddha. However, he killed his father, King Bimbisāra, which is considered an anantariya Kamma. A person who commits an anantariya Kamma is unable to achieve magga phala in the same lifetime where the action was committed. As a result, his Kusulas and Paramis were blocked.
Not long after the King’s Ajātasattu’s departure, the Buddha addressed the monks: “Monks, the King has destroyed his position. Monks, if King Ajātasattu had not killed his father, King Bimbisāra, the righteous monarch, who ruled his kingdom lawfully, the Sotāpatti Path-Wisdom would have occurred to him on the spot. (He would have become a sotāpanna-ariya.)”
The Buddha added: “Monks if he had not put his father to death, he would have attained the Sotāpatti-Path while seated here as he heard this Sāmañña-phala Sutta. But now, on account of his association with his wicked friend, his potential to attain that Path has been injured. Nevertheless, since he has taken refuge in the Triple Gem and since his refuge which is my threefold Teaching is supreme, he may be compared to a man who, after having been sentenced to death for murder, escapes the death penalty by getting good support and by giving just a handful of flowers (as a small fine). Although he ought to suffer in the Avīci hell for his heinous crime of parricide, he will suffer only in the Lohakumbhī hell after his death, for he has good support in my teaching. He will land in that hell and remain there for thirty thousand years and come up and stay on the surface for thirty thousand years. Then (after sixty thousand years) he will be released from Lohakumbhī Niraya.
(Herein Ajātasattu’s gain will be mentioned according to the Commentary. One may ask: “Had he benefited from his hearing of the Sāmañña-phala Sutta?”) The answer is: Yes, he had, and his benefit is enormous. Since the moment of his parricide, he had known no sleep, by day or by night, for there appeared to him signs of his woeful rebirth. Only after listening to the sweet and soothing Sāmaññaphala Sutta, he could sleep well whether it was day or night. And he lavishly honoured the Three Jewels. No other worldling had faith (pothujjanika-saddhā) that was equal to Ajātasattu’s. (Sound sleep, merit accrued from his honour done to the Triple Gem, possession of unique faith of a worldling, etc. were his gain that was realized in his present life. His afterlife benefit would be his attainment of Parinibbāna after becoming a Paccekabuddha, by the name of Vijitāvī.)
The disciples bearing Devadatta laid down the couch on the bank of the pond near the Jetavana monastery and stepped into the pond to bathe. Devadatta sat up on the couch putting his two feet on the ground. Then his feet sank into the earth irresistibly. Down he went, the parts of his body sinking one after another, the ankle, the kneecap, the waist, the chest, and the neck, and the earth had gorged him up to the jaw-bones when he uttered the following verse:
Imehi aṭṭhīhi tam aggapuggalaṃ
devātidevaṃ naradammasārathim.
Samantacakkhuṃ satapunnalakkhaṇaṃ
pāṇehi Buddhaṃ saraṇaṃ upemi.
I, Devadatta, on my deathbed, seek refuge in the Exalted One with these bones and this lingering life force. With an intelligent, noble, joyous mind motivated by the three noble root conditions (I seek refuge in the Omniscient Buddha, the Supreme Being in the world, the All-seeing Teacher who can discipline all worthy beings and who possesses the thirty-two splendid marks of an extraordinary man by His countless good deeds.
(It was because the Buddha knew Devadatta’s repentance that the Buddha ordained him. Even if he had not been a monk, he would certainly have committed the same heinous crime as a layman and later on he would not have been able to do the good deed that would contribute to his liberation from saṃsāra.
(The Buddha knew that after ordination Devadatta would do the two most evil deeds: causing the spilling of the Buddha’s blood and creating schism in the Sangha and that later on he would do the good deed for his release from saṃsāra. So the Buddha ordained him. Indeed, because of this good deed, Devadatta will be a Paccekabuddha by the name of Atthissara, after one hundred thousand kappas.)
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But Sir Lal what can we say about the cases of people who say that they were cured by people who possess supernatural powers? I think, for example, of the case of Jesus who healed the sick and even cured paralytics. It is because of these stories that many people strengthen their faith in Christianity. There are many other stories of people who claim to have been healed by miracles. I remember reading the story of a Japanese woman who went to a Theravada monastery in Burma. She was a woman suffering from incurable cancer. The doctors told her that she did not have much time to live and that she should take advantage of the last time she had left. She thought about practicing Dhamma for the time she had left. She went to Burma and practiced Jhanas and Vipassana. The disease disappeared without a trace.
- The Dhamma contains unsuspected supernatural powers. There are cases where Lord Buddha cured arahant Bhikkhus who were sick by reciting Dhamma concepts to them. Lord Buddha himself was healed by another Bhikkhus who recited Dhamma concepts to him.
Lord Buddha heal Venerable Maha Mogallana:Dutiyagilānasutta
Lord Buddha healed Venerable Maha Kassapa:Paṭhamagilānasutta
Lord Buddha was healed by Venerable Mahacunda: Tatiyagilānasutta
- However, there are very strong Kamma Vipāka which can prevent healing regardless of the means used. Of course, there are false stories made up out of thin air. I wonder what you think Sir Lal or others.
JĪVAKA, LORD GAUTAMA BUDDHA’S PERSONAL PHYSICIAN
Though enlightened as a Sammā Sambuddha, having been born as a human being, the Buddha was also subjected to decay, disease and death as other beings. The Buddha had remained a fairly healthy person in general with a busy daily schedule of going on the alms round, practising walking meditation, and attending to the spiritual needs of the monks and nuns, lay disciples as well as celestial beings. During the rainy season when the Buddha stayed in one residence to spend the rain retreat, but throughout the rest of the year, the Buddha used to go on walking tours teaching the Buddhist doctrine. However, there are some discourses of the Buddha recorded in the collection of the Buddha’s discourses (sutta pitaka), wherein the Buddha has complained of backache or some other physical discomfort needing to lie down, having advised a senior disciple to continue to deliver a discourse. There are also other instances of Buddha’s ill health including a traumatic incident in which the Buddha’s foot was injured during an attempt by a vengeful monk called Devadatta to kill the Buddha.
During those incidents of ill health, the name of Jīvaka appears frequently in the Buddhist literature as the physician who provided medical care to the Buddha. As the personal physician to the Buddha, Jīvaka provided medical treatment and health advice not only to the Buddha but to the community of Buddhist monks as well. He was a devoted lay disciple of the Buddha making a significant contribution to the Buddha’s dispensation and has also spiritually developed by becoming a Stream Enterer (Sotāpañña), the first supra mundane stage of enlightenment in the Buddhist spiritual path of liberation from suffering. Hence, it is worth knowing something about the Buddha’s physician who is also known as one of the greatest physicians and surgeons in ancient Indian medicine.
Studying to be a physician
Jīvaka went away to Taxilā which was the greatest university in ancient India situated in present-day Pakistan, Northwest of Rawalpindi and Islamabad. At that time, there was a great teacher in Ayurvedic medicine named Guru Atreya Punarvasu at Taxilā University who agreed to take Jīvaka as his student without any payment. Jīvaka studied hard and very diligently under his teacher and was a promising student who was helping his fellow students as well. After seven years of studying under his teacher, he asked the teacher whether he was now qualified enough to practise medicine on his own. To test his competency, the teacher advised him to take a shovel with him and search the entire district of Taxilā to find a plant that could not be used as medicine. Jīvaka went around the whole of Taxilā district and could not find a single plant which had no medicinal properties. When a disappointed Jīvaka returned to the teacher to report his failure to find a single plant which could not be used as a medicine, his teacher congratulated him and informed him that he had completed his education at Taxilā. The teacher gave him some money for his journey and Jīvaka, now a fully qualified physician, left Taxilā to return to Rājagiri.
The practice as a physician
There are many incidents recorded in the Buddhist literature in which Jīvaka’s skill as a physician has helped to cure many patients with various medical disorders. The first patient that Jīvaka treated while he was travelling back to Rājagiri, was the wife of a rich merchant in a city called Sāketa. She was suffering from a headache for seven years which many famous physicians had failed to cure. Jīvaka offered to treat her on the condition that he would not expect any payment unless she was cured. It is said that he treated her with a nasal spray that included ghee mixed with several medicinal ointments and she responded to his treatment successfully. He was generously rewarded for his treatment and when he returned to the palace in Rājagiri, he gave his first earnings to Prince Abhaya. Prince Abhaya refused to accept it and arranged for Jīvaka to work as a physician in the palace and to reside in Prince Abhaya’s residence.
There are recorded incidents in which Jīvaka has also successfully performed surgical operations to cure the ailments of his patients. In Rājagiri, Jīvaka treated a rich merchant who had a chronic head ailment. He operated on the merchant’s head by making a burr hole in the skull and surgically removed two worms from inside the head and then sutured back the skin. Another patient on whom Jīvaka performed a surgical operation was the son of a merchant from Benares who was suffering due to a twisted bowel. Jīvaka successfully operated on the patient’s stomach to straighten the twisted bowel and then sutured it back and applied a medicinal ointment.
Some treatments given to the Buddha
At one time, the Buddha was suffering from an imbalance of bodily humour and consulted Jīvaka for treatment. It is said that Jīvaka first treated the Buddha by rubbing some oil on the Buddha’s body so that the Buddha’s body would become soft. Then Jīvaka gave a mild purgative to the Buddha followed by a strong purgative in the form of three handfuls of lotuses that were mixed with several medicines which he advised the Buddha to smell. When he had gone away after giving the treatment to the Buddha, Jīvaka realized that he forgot to advise the Buddha to have a warm water bath to complete the treatment, but it seems the Buddha read his mind and took a warm water bath at the right time.
The offering of the Mango Grove Monastery
Jīvaka soon became wealthy with the rewards that he was receiving from his wealthy clients. Though he treated wealthy clients for money, he also continued to treat poor patients for free. Jīvaka who has now become a noble disciple of the Buddha by becoming a Stream Enterer, remained a devoted lay disciple of the Buddha. He used to visit the Buddha regularly to enquire about the Buddha’s health and also to learn and discuss the Buddha’s teachings. He wanted to visit the Buddha more frequently but at that time, the Buddha used to stay at the Veluvana Monastery in Rājagiri which was donated to the Buddha by King Bimbisāra. As it was far away from him, Jīvaka built a monastery for the Buddha and the monks in his Mango Grove with his own money and offered it to the Buddha. From time to time, the Buddha used to stay there and the monks also used the monastery for their rain retreat.
Jīvaka was one of the foremost disciples of the Buddha and the Buddha has declared him to be the foremost male lay disciple with faith (puggala pasanna).
- I highly recommend reading about Jīvaka a great sotāpanna physician who contributed greatly to Sasana. Some rules of the Vinaya (Code of conduct of monks) were modified by Lord Buddha after the advice of Jīvaka.
I’d like to emphasize one of the ten good punna kamma. When Lord Buddha says that one should respect the anariya yogis and give them offerings, there are two aspects to consider. First, they move away from kāma ragā and teach others how to do it, even if only temporarily. 99% of the sufferings of samsara are due to kāma ragā. Second, we do not know what results and paramis these yogis develop. Some of them may be bodhisattas, paccekabodhisattas, or future arahants. When the Dhamma is unknown, some of them become paccekabuddhas. Since they are in a time when the Dhamma is unknown in the world, they can only teach how to move away from kāma ragā and develop jhanas. Of course, there are extremely rare cases where they teach and show magga phala to certain people. If we do not reach at least the sotāpanna stage in this Kappa, there are chances that we might be reborn in an empty Kappa of Lord Buddha. If we disrespect any of these yogis, during these times, and even if we do not know that they are paccekabuddhas we will have devastating Kammic consequences. We are fortunate because we are born in the Sasana of Lord Gautama and we can distinguish between the Dhamma and the worldly practice of the anariya yogis. The problem is that until the sotāpanna stage is reached there is a chance that we will be reborn at a time when we will not be able to make this distinction.
‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father and beings that are reborn spontaneously. And some ascetics and brahmins are rightly comported and rightly practiced, and who describe the afterlife after realizing it with their insight.’
‘atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ, atthi sukaṭadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.
- Let us not forget that there is always a deeper aspect to the recommendations of Lord Buddha. This is my opinion on this verse.
No problem Pathfinder! Yes, you can just search in the commentaries of the suttas, the Vinaya Pitaka and sometimes certain Jatakas. I recommend the books of Venerable Mingun Sayadaw for example great chronicles of the Buddhas, Nyanaponika Thera and other Theravada monks. If for example, you want to know in more detail about the different male and female arahants and how they were able to reach Nibbāna I suggest you read the Theragatha, the Therigatha (For women) and the Buddhavamsa (Great chronicle of the Buddhas).
The understanding of Tilakkhana is essential to attain Nibbāna. Without this understanding, it is impossible to attain it. An Anariya yogi outside of Sasana can rediscover the Dhamma and become a paccekabuddha also known as private Buddha.
- A paccekabuddha achieves the magga phala through his efforts but he is unable to establish a Sasana as a supreme Lord Buddha. They appear outside the Sasanas of a Supreme Buddha when human beings are ignorant of the Dhamma and mired in micchādiṭṭhi. Some yogis, thanks to their Kusulas, manage to rediscover the Dhamma, and even simple householders can become Paccekabuddhas by reflecting on the annica nature, eventually leaving lay life to become Yogis. Several Paccekabuddhas can appear simultaneously in the world. They regroup and each discuss how they discovered the Dhamma. Paccekabuddhas master all jhanas, abhinnas, and Nirodha Samapatti, and are released from both ways (Ubhatovimutta). While paccekabuddhas can sometimes teach the Dhamma to specific individuals until they become arahants, these cases are extremely rare. They do not teach large numbers of people as Lord Gautama would, but they do teach how to lead a moral life, the dangers of Kāma ragā and how to obtain jhanas. Those who take care of them receive Kusulas. The majority of people of their time do not even know that they are arahants since the Dhamma is unknown. They surely take them as another type of yogis who reject sensual pleasures and teach moral precepts. To become a Paccekabuddha, one must aspire to be one and receive confirmation from Lord Buddha. Additionally, one must have developed the paramis to a much higher level than a simple arahant for two thousand asankheyya kappas. An example of an aspiration of a person who wants to become one is: “May I rediscover the Dhamma and achieve Nibbāna even if I am reborn at a time when it is unknown in this world.”
Here are examples of Suttas where Lord Buddha pays homage to them: Isigilisutta
These and other mighty ones awakened independently
Ete ca aññe ca mahānubhāvā,
enders of the conduit to rebirth—
Paccekabuddhā bhavanettikhīṇā;
honor these great seers who have slipped all chains,
Te sabbasaṅgātigate mahesī,
fully extinguished, limitless.”
Parinibbute vandatha appameyye”ti.
The Sage of Vedeha, his body bent, asked
the Thus-Gone-One dwelling in Jetavana,
“Indeed there are those called the Lonely Buddhas;
through what causes do they become so, Wise One?”
Then spoke the Omniscient, Outstanding, Great Sage,
to lucky Ānanda with his honeyed voice,
“Who performed service among former Buddhas,
but didn’t get freed in their dispensations,
because that is the means to awaken, wise,
they with sharp knowing,through knowledge and power,
because of their wishes and also great strength,
reach the Awakening of Lonely Buddhas.
In every world, with the exception of me,
there is no equal for the Lonely Buddhas.
I will describe a piece of the excellent
character of those Buddhas, the Great Sages.”
Here is an example of when they teach a person until he becomes an arahant: Dhammapada Verse 290Attanopubbakamma Vatthu
Here are examples of Jataka where lay people became Paccekabuddhas:Darimukha Jātaka, Paniya Jātaka.
- Paccekabuddhas show that the Dhamma is eternal and only for the wise. It doesn’t matter that these laws (Tilakkhana, Kamma) have been ignored by beings for hundreds and hundreds of billions of years, they are present. Only those who have developed the necessary paramis and Kusulas will be able to rediscover them even if Lord Buddha and his Sasana are not in this world. Those who do not understand them will continue to wander in this Samsara through its 31 illusions.
Here are the main sources :
- Of course, it is doubtful whether a person can understand the Dhamma so quickly. I will take the example of sport. Sometimes in sports, we see unknown athletes breaking the records of the greatest world champions. No one suspected their existence and yet they have indeed broken the records of those who were known to the general public. At first glance it is impossible but the fact is that this athlete probably worked very hard for many years before getting to where he is. He worked without anyone knowing about his aspiration to be a champion. It’s the same thing with paramis. Arahant Bahiya was not known to the other bhikkhus which is why they had asked Lord Buddha where he would take rebirth. Lord Buddha declared Bahiya as the quickest to understand which probably must have shocked many. Just like the unknown athlete who came to break the records of the most popular Arahant Bahiya worked ardently during Kappas to quickly achieve Nibbāna. The concepts of Paramis and Kusulas are still poorly understood by many Buddhists, which has led to a lot of doubt. It’s important to study these concepts to gain a better understanding, especially in cases like that of Arahant Bahiya.
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Pathfinder: “Again I could be wrong, Bahiya could have gained this understanding somehow even before meeting the Buddha.”
The power of the Paramis and Kusulas of the past is demonstrated by Arahant Bahiya, who was a bhikkhu during the time of Lord Buddha Kassapa. He deeply internalized the knowledge of Tilakkhana and practiced diligently, eventually achieving enlightenment in the era of Lord Buddha Gautama. This highlights the importance of persevering in our Dhamma practice. The exceptional accomplishments of Venerable Bahiya and Venerable Santati were the result of great efforts made in their past lives. Nothing comes without effort; this is the nature of the world.
DUTHIYA ANĀGATABHAYA SUTTA: SECOND DISCOURSE ON FUTURE DANGERS
Content of Duthiya anāgatabhaya sutta
“Monks, consideration of these five future dangers is enough for a monk who is diligent, ardent and resolute, to live for the attaining of the un-attained, achieving the un-achieved and realising the un-realized.”
“What five?”
“There is a case where a monk reflects: ‘Currently, I am young, with black hair, blessed with the youth in the first stage of life. But the time will come when this body will become old. When one is old, it is not easy to pay attention to the Buddha’s teachings. It is not easy to live in remote dwellings in the forest or the wilderness. Before that unwelcome, undesirable and disagreeable thing happens, let me first make an effort the attain the un-attained, achieve the un-achieved and realize the un-realised, so that I will live in peace even when I am old.”
“This is the first future danger, consideration of which is enough for a monk who is diligent, ardent and resolute, to live for the attaining of the un-attained, achieving the un-achieved and realizing the union-realized
“Furthermore, a monk reflects: ‘Currently, I am free from any illness or discomfort, with good digestion, not too cold, not too hot, but just right. But the time will come when this body will be overcome with sickness. When one is sick, it is not easy to pay attention to the Buddha’s teachings. It is not easy to live in remote dwellings in the forest or the wilderness. Before that unwelcome, undesirable and disagreeable thing happens, let me first make an effort the attain the un-attained, achieve the un-achieved and realize the un-realized, so that I will live in peace even when I am sick.”
“This is the second future danger, consideration of which is enough for a monk who is diligent, ardent and resolute, to live for the attaining of the un-attained, achieving the un-achieved and realizing the union-realized.”
“Furthermore, a monk reflects: ‘Currently, there is plenty of food, it is easy to obtain alms food. So it is easy to maintain oneself by obtaining alms food. But when there is a famine, people will tend to move to where there is plenty of food and where they will live crowded and cramped together. When one is living crowded and cramped together, it is not easy to pay attention to the Buddha’s teachings. It is not easy to live in remote dwellings in the forest or the wilderness. Before that unwelcome, undesirable and disagreeable thing happens, let me first make an effort the attain the un-attained, achieve the un-achieved and realize the un-realized, so that I will live in peace even when there is a famine.”
“This is the third future danger, consideration of which is enough for a monk who is diligent, ardent and resolute, to live for the attaining of the un-attained, achieving the unachieved and realizing the union-realized.”
“Furthermore, a monk reflects: ‘Currently, people live in harmony, friendly towards each other, without quarrelling, blending like milk and water. But the time will come when there is danger and an invasion of savage tribes. When there is danger, people tend to move to where it is safe. When one is living crowded and cramped together, it is not easy to pay attention to the Buddha’s teachings. It is not easy to live in remote dwellings in the forest or the wilderness. Before that unwelcome, undesirable and disagreeable thing happens, let me first make an effort the attain the un-attained, achieve the un-achieved and realize the un-realized, so that I will live in peace even when there is danger.”
“This is the fourth future danger, consideration of which is enough for a monk who is diligent, ardent and resolute, to live for the attaining of the un-attained, achieving the unachieved and realizing the union-realized.”
“Furthermore, a monk reflects: ‘Currently, the Sangha live in harmony, friendly towards each other, without quarrelling, with one recitation. But the time will come when there is a split among the Sangha. When there is a split in the Sangha, it is not easy to pay attention to the Buddha’s teachings. It is not easy to live in remote dwellings in the forest or the wilderness. Before that unwelcome, undesirable and disagreeable thing happens, let me first make an effort the attain the un-attained, achieve the un-achieved and realize the un-realized, so that I will live in peace even when there is a split in the Sangha’.”
“This is the fifth future danger, consideration of which is enough for a monk who is diligent, ardent and resolute, to live for the attaining of the un-attained, achieving the un-achieved and realizing the union-realized.”
“Monks, these are the five future dangers consideration of which is enough for a monk who is diligent, ardent and resolute, to live for the attaining of the un-attained, achieving the unachieved and realizing the unrealized.”
- The message is addressed to bhikkhus, but it also applies to lay people. The first three points are inevitable for all beings, the fourth is a situation that will affect lay people more than bhikkhus, and the fifth can affect both. The teachings of Lord Buddha are precious and should not be overlooked. Socio-economic and political situations can affect many people’s Dhamma practice. The perfect example is Burma right now. The fourth situation applies to this country. A schism in the Sangha can have extremely damaging long-term consequences on the Sasana. This is why the one who provokes it has committed anantariya Kamma. Lord Buddha gave this discourse to inspire people to become ariyas. By reaching at least the sotāpanna/sakadagamin stage, no one will be able to drag us into micchādiṭṭhi during a schism of the Sangha. We will know the difference between Adhamma and Dhamma. Upon reaching the Anagami/Arahant stage, none of these five dangers will affect our state of mind. This is what Lord Buddha means by striving for the unattained. Of course, the ultimate goal is the arahant stage.
Hi Taryal! I had an experience with my family. My father is a pastor so imagine the anger and shame my family must have felt when I became a Buddhist. I hid my faith until I was 21 (I started at 17). 2 years ago I was even told “You are only 21 years old, you don’t yet know anything about life”, “please my son come back and pray with us, you have fallen into a foreign religion, and contrary to God”. Regardless of their comments, I was firm on my decision to follow the Buddha Dhamma. This kind of situation is a good breeding ground for the development of adhiṭṭhāna pāramī (perfection of determination). We will face situations that test our desire to follow the Dhamma. We must be able to resist the pressure that others put on us to abandon the Dhamma. This is one of the aspects of this paramis. The best thing we can do is to leave them alone without arguing. Perhaps one day, or billions of lives later, they will change. They are simply not ready. It is the nature of this world to prevent those who want to break free from this prison of 31 realms. Lord Buddha himself encountered strong opposition from his family and friends when he began to seek the Dhamma. His family used all kinds of means to discourage him. The harassment that we will suffer from others for our faith in the Dhamma is inevitable (anatta). It is part of the journey towards Nibbāna. Let us not forget that countless times we have defended erroneous beliefs(Micchādiṭṭhi) and prevented beings from seeing the Dhamma. We can only develop Metta towards them. I encourage you to read about the 4 types of learners. Those who have no interest in Dhamma can be classified into 5 types. We’ve all been like this for eons. May you achieve the supreme bliss of Nibbāna. 🙏🏿
- Also, read the 10 Paramis that are necessary to achieve Nibbāna. Pāramitā and Niyata Vivarana – Myths or Realities? Difference between a Wish and a Determination (Pāramitā)
1. Generosity (dana)
2. Moral conduct (sila)
3. Renunciation (nekkhamma)
4. Wisdom (paññā)
5. Effort (viriya)
6. Patience (khanti)
7. Truthfulness (sacca)
8. Determination (adhitthana)
9. Loving-kindness (metta)
10. Equanimity (upekkha)
THE WISE DO NOT REACT TO UPS AND DOWNS OF LIFE
The background story of verse 83
At one time the Buddha was staying at the Jetavana monastery in Sāvatti which was donated to the Buddha by the chief benefactor Anāthapindika.
The Buddha accompanied by five hundred monks went to a place called Verañjā to spend the rain retreat. A brahmin from Verañjā had invited the Buddha to Verañjā and had offered to look after the Buddha and the monks during the rains retreat. But the Brahmin had forgotten about his invitation and did not provide the requisite for the Buddha and the five hundred monks. At that time, there was a famine in Verañjā, and when the monks went on their alms round to the villages, they received very little food. Some horse traders who were also staying in Verañjā offered small amounts of shrivelled grain to the monks daily and the monks remained contended with whatever food they received. When the rains retreat was over, the Buddha and the five hundred monks returned to Jetavana Monastery in Sāvatti and they were welcomed by the devotees who offered choice food of all kinds.
A group of people who lived with the monks ate whatever food was left over by the monks greedily and went to sleep after having their food. When they woke up, they began shouting, singing and dancing thus becoming a nuisance to others. In the evening the Buddha came to the congregation of the monks when they reported to the Buddha about the unruly behaviour of those people. The monks said to the Buddha that those people were quite decent and well-behaved when they were facing the famine and the food shortage in Verañjā, but that when they had enough good food here in Sāvatti, they were shouting, singing and dancing thus becoming a nuisance to others. They also said that the monks were behaving here just as they behaved in Verañjā.
The Buddha said to them:
“It is like the foolish to be full of sorrow and become depressed when things go wrong and to be full of gladness and become elated when things are going well. The wise can withstand the ups and downs of life.”
Then the Buddha recited the following verse which is recorded as the 83rd verse of the Dhammapada.
“Sabbattha ve sappurisā cajanti,na kāmakāmā lapayanti santo,sukhena phutthā atha vā dukhena, na uccāvacaṁ pandit dassayanti.”
“Indeed, the virtuous people renounce all,
the virtuous do not talk with sensual desire,
when faced with pleasure or suffering,
the wise show neither elation nor depression.”
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