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In this speech, the Venerable clarified that there are several ways of explaining the anicca nature. He preferred to use the one that suited the audience he was addressing. This audience appears to have been exposed to misinterpretation. This is why he repeated several times to put his preconceived ideas aside for the sermon.
Everyone can have a different way of approaching Annica as long as it doesn’t lead to misinterpretations. The same goes for other aspects of tilakkhana.
I understood that anatta did not mean the absence of self, thanks to a French bhikkhu who approached it a little differently from Mr.Lal. Of course, he explains that anatta means the absence of control, just like Mr.Lal. The bhikkhu said that one can see anatta just by sitting. What happens if we just sit for a long time? Horrible discomfort will come sooner or later, and it is uncontrollable.
You could say I love chocolate. Even if we are a fan of chocolate, there is a limit we eat, it’s anatta (uncontrollable). Sooner or later the body will get tired, and we will suffer horrible problems. A car can only drive, it cannot fly like a plane it is anatta (uncontrollable). As long as we remain in the cycle of rebirths (If we are still puthujjanas) apayas are inevitable (Anatta)
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FOUR DIVINE ABODES (BRAHMA VIHARAS) IN THERAVADA BUDDHISM
In the Maha Rahulovada sutta of the Majjhima Nikaya, the Buddha has instructed Venerable Rahula, His son, to meditate on the four brahma viharas in order to get rid of the negative qualities of ill-will, cruelty, discontentment and irritation.
“Cultivate the meditation of loving kindness. For when you cultivate the meditation of loving kindness, ill-will will be abandoned”
“Cultivate the meditation of compassion. For when you cultivate the meditation of compassion, cruelty will be abandoned”
“Cultivate the meditation of sympathetic joy. For when you cultivate the meditation of sympathetic joy, discontentment will be abandoned”
“Develop the meditation of equanimity. For when you cultivate the meditation of equanimity, irritation will be abandoned” (4)
THE EIGHT WORLDLY CONDITIONS: ASHTA LOKA DHAMMA IN THERAVADA BUDDHISM
In the Pathama lokadhamma sutta of the Anguttara Nikaya (collection of the Buddha’s numerical discourses), the Buddha has described eight such worldly conditions or vicissitudes which are: gain, loss, fame, disgrace, praise, blame, pleasure and pain.
“Labho, alabho ayaso yaso ca,
Ninda pasaṃsa ca sukhaṃ ca dukkhaṃ.”
An Arahant who has totally eradicated the mental defilements will be unshaken by any of the eight worldly conditions. A Non-Returner who has eradicated the two fetters of desire for sensual pleasures (kama raga) and aversion (patigha) may also not react to the eight worldly conditions. However, the Stream Enterer and the Once Returner who still possess those two fetters will react to the worldly conditions with craving or aversion though less than ordinary world beings.
Only Lord Buddha is capable of accurately saying which formal meditation suits each person according to their temperament (gati). Even Venerable Arahant Sariputta was unable to do it. Yash, everything I told you is just a suggestion that may not apply to you.
EXPERIENCE IN PREVIOUS LIVES, MAY AFFECT MEDITATION PRACTICE IN THIS LIFE
Dhammapada contains 423 verses said by the Buddha in different contexts. Most of the verses have been taken from the discourses of the Buddha. It has been noted that more than two thirds of the verses are taken from the discourses contained in the two collections of the Buddha’s discourses known as the Samyutta Nikāya and Anguttara Nikāya. The 423 verses are divided into 26 chapters or vaggas each with a particular heading. The twentieth chapter is named “Magga vagga” meaning the chapter on “The path”, which contains 17 verses said by the Buddha. The back ground story of the 285th verse, which is the thirteenth verse of the Magga vagga is about a monk who was unable to progress while meditating on loathsomeness, but was able to progress by meditating on a pleasant lotus flower.
Background story of verse 285
At one time, the Buddha was staying at the Jetavana monastery in Sāvatti which was donated to the Buddha by the chief benefactor named Anāthapindika.
A handsome young man who was the son of a goldsmith was ordained as a monk by Venerable Sāriputta, the chief disciple of the Buddha. Venerable Sāriputta instructed the young monk to meditate on the loathsomeness of the dead body. Having received meditation instruction from Venerable Sāriputta, the young monk went away to reside and meditate in a forest. There, he started meditating on the loathsomeness of the dead body as instructed by his teacher, but made very little progress in meditation. He had to return to his teacher on two occasions to receive further instructions on how to meditate, but still made very little progress.
As the young monk was not making any progress in meditation in spite of the repeated instructions he was given, Venerable Sāriputta decided to take him to the Buddha. So, one day Venerable Sāriputta took the young monk to the Buddha and reported the young monk’s inability to progress in his meditation in spite of the repeated instructions given to him. The Buddha knew that the young monk was the son of a goldsmith in this life and through His supernormal vision saw that the young monk had been born in the family of goldsmiths during his past five hundred births. The Buddha decided to change the object of meditation and instead of meditating on loathsomeness, he was instructed to meditate on pleasantness. The Buddha, through the Buddha’s supernormal power, created a beautiful lotus flower as big as a cart wheel and asked the young monk to stick it on the mound of sand just outside the Jetavana monastery and meditate by focusing on the lotus flower. The young monk began meditating by concentrating on the beautiful lotus flower and was able to develop concentration of the mind by getting rid of the mental hindrances. His mind was filled with rapture (pīti), and gradually progressed through the first mental absorption (Jhāna) up to the fourth mental absorption.
The Buddha saw him from the Buddha’s perfumed chamber and through the Buddha’s supernormal power, made the beautiful lotus flower wither away instantly. When the young monk witnessed the beautiful lotus flower wither and change it’s colour, he realised the impermanent nature of the lotus flower as well as impermanence inherent in all things and living beings. He soon came to the realisation of the impermanence (anicca), un-satisfactoriness (dukkha) and not-self (anatta) nature of all conditioned things. At that very moment, the Buddha sent forth the Buddha’s radiance and appeared as if in person to the young monk. The Buddha instructed him to get rid of craving (tanhā) and recited the following verse which is recorded as the 285th verse of the Dhammapada.
“Ucchinda sinehaṁ attano,
kumudam sāradikaṁ va pāninā,
santimaggameva brūhaya,
Nibbānaṁ sugatena desitaṁ.”
“Sever the love of self,
Like an autumn lotus with the hand,
Develop fully the path to peace and,
Nibbāna expounded by the Buddha.”
It is recorded that at the end of this short discourse by the Buddha, the young monk eradicated all his mental defilements and gained enlightenment as an Arahant.
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Hi Yash. Honestly it depends on each person’s character. Others follow the 8 precepts without ever breaking them. If it’s too hard, you better stop following them, otherwise it doesn’t lead anywhere. I followed the 8 precepts for about a month and a half, when I was an anagarika in Thailand, a year and a half ago. At first it was okay but when I returned to Canada I followed 6 and ended up falling back to the basic 5. My mind was too caught up in kama ragā, especially towards music.
I believe that for a good start, you have to go gradually. Following them from time to time (such as during full moon days) could tell us if we are ready to follow them every day. It will depend on you. The anariya yogis followed the 8 precepts, to achieve the jhanas. When a person follows the 8 precepts sincerely, the mind is kept away from Kāma ragā (temporarily) and attainment of jhanas is very easy.
For a disciple of Lord Buddha who follows the 8 precepts, one must contemplate tilakkhana and whenever possible indulge in jhanas. What is 100% certain is that the jhanas facilitate the understanding of tilakkhana and the reaching of higher stages. Once again it depends on each person’s taste.
Mr.Lal is an anagarika if I am not mistaken. He said in a comment on the forum that attaining jhanas does not appeal to him personally.
I recommend you to practice the 4 brahma vihāras (divine abodes). It is used as formal meditation.
Metta(Kindness) :The ariya metta wish that all beings are truly happy by reaching the various stages of magga phala),
Karuna (Compassion) : Feeling compassion towards people who have immoral gati, because they will probably end up in apayas and people who are in unpleasant situations.
Mudita (Altruistic Joy) : Rejoice in the happiness of others. For example, if you are a sotāpanna you learn that someone has reached a higher stage like sakadagamin anagami and arahant before you you rejoice greatly. If you are in an unpleasant situation and you see people in pleasant situations, you rejoice of the good kamma vipaka which led to this situation.
Upekkha (Equanimity); That Begins at the anagami stage and which is perfected at the arahant stage. Upekkha can be very well developed with the understanding of the annica nature. Upekkha begins to strengthen at the anagami stage. This is why anagami can never feel anger, sadness or attachment towards anyone. Even if an anagami loses his or her child, material possession or comfortable situation he or she will never be distressed by this loss. One must contemplate the 8 worldly conditions, to begin to develop Upekkha.
1.Gain (Labho) and 2.Loss (Alabho)
3.Fame (Yaso) and 4.Disgrace (Ayaso) .
5.Praise (Pasansa) and 6.Blame (Ninda)
7.Pleasure (Sukha) and 8.Pain (Dukkha).
These 8 conditions are aspects of the annica nature. An anagami has integrated the understanding of these 8 conditions.This is why he is unshakeable in relation to the pleasant or unpleasant situations of Kāma Loka. It remains for him to see the annica, dukkha and anatta nature of the Rūpa Loka and the Arupa loka.
For example annica is the inability to maintain things to our liking. If things will not always be to our taste, what is the point of developing dosa (anger) and lobha (attachment) towards other beings, life situations and objects?? If things are uncontrollable in nature, what is the point of getting angry during unpleasant situations? It is impossible to have complete control over life situations. What should I expect from Samsara?? I only experience pain the vast majority of the time in this human life(birth,illness unpleasant situations and old age) and in the vast majority of my rebirths. After my death, I am more likely to fall into the apayas where I will be subjected to unimaginable suffering. There is no point in getting angry or generating attachment to pleasant things. No matter the situation, I will remain imperturbable and my peace of mind will be unshakeable.
Brahma vihāras lead to jhanas, if practiced well. Metta, Karuna and Mudita lead up to the 3 jhanas and upekkha lead up to the 5 rupas jhanas. Upekkha is also the basis of arupas jhanas. If practiced well after the sotāpanna stage, they lead to all the jhanas ariyas and other stages. At the arahant stage these qualities become infinite. The anagamis also generate metta, karuna and mudita infinitely except upekkha. Anagamis may still have attachment to jhanas and abhinnas (supernatural powers). The arahants see the tilakkhana in the 3 worlds (Kāma loka, Rupa Loka and Arupa Loka) and the anagamis only see the tilakkhana in the Kāma loka. This is why they are reborn after their death in pure abodes.
The real upekkha (arahant’s upekkha) is the detachment of all the 31 kingdoms. Ancient yogis cultivated upekkha only to attain all jhanas. They did not have the understanding of tilakkhana. However, it is a quality required to complete the magga phala. Lord Buddha during his awakening thought of teaching the Dhamma to his anariya masters Udakka Ramputta and Alara Kalama. Unfortunately, they had passed away and took rebirth in the arupa loka.
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MAHĀ VACCHAGOTTA SUTTA: GREATER DISCOURSE TO VACCHAGOTTA
“Other than Master Gotama, other than the monks, other than the nuns, is there any one layman, a disciple of Master Gotama, a householder dressed in white, leading a celibate life, who, with the destruction of the five lower fetters, will arise spontaneously in the Pure Abodes and attain final Nibbana there without ever returning from that world?”
“Vaccha, not one, not one hundred, not two hundred, not three hundred, not four hundred, not five hundred, but far more laymen, my disciples, householders dressed in white, leading a celibate life, who, with the destruction of the five lower fetters, will arise spontaneously in the Pure Abodes and attain final Nibbana there without ever returning from that world.”
“Other than Master Gotama, other than the monks, other than the nuns, other than the laymen, disciples of Master Gotama, householders dressed in white, leading a celibate life, is there any one layman, a disciple of Master Gotama, a householder dressed in white, who enjoys sense pleasures, who practises the teaching, follows the instructions, has gone beyond doubt, free from uncertainties, gained fearless confidence, and independent of others, dwells in the teaching?”
“Vaccha, not one, not one hundred, not two hundred, not three hundred, not four hundred, not five hundred, but far more laymen, who are my disciples, householders dressed in white, who enjoy sense pleasures, who practise the teaching, follow the instructions, have gone beyond doubt, free from uncertainties, gained fearless confidence, and independent of others, dwell in the teaching.”
“Other than Master Gotama, other than the monks, other than the nuns, other than the laymen, disciples of Master Gotama, householders dressed in white, leading a celibate life, other than laymen, householders dressed in white, who enjoy sense pleasures, is there any one laywoman, a disciple of Master Gotama, a householder dressed in white, leading a celibate life, who, with the destruction of the five lower fetters, will arise spontaneously in the Pure Abodes and attain final Nibbana there without ever returning from that world?”
“Vaccha, not one, not one hundred, not two hundred, not three hundred, not four hundred, not five hundred, but far more laywomen, my disciples, householders dressed in white, leading a celibate life, who, with the destruction of the five lower fetters, will arise spontaneously in the Pure Abodes and attain final Nibbana there without ever returning from that world.”
“Other than Master Gotama, other than the monks, other than the nuns, other than the laymen, disciples of Master Gotama, householders dressed in white, leading a celibate life, other than laymen, householders dressed in white, who enjoy sense pleasures, other than the lay women, householders dressed in white, leading a celibate life, is there any one laywoman, a disciple of Master Gotama, a householder dressed in white, who enjoys sense pleasures, who practises the teaching, follows the instructions, has gone beyond doubt, free from uncertainties, gained fearless confidence, and independent of others, dwells in the teaching?”
“Vaccha, not one, not one hundred, not two hundred, not three hundred, not four hundred, not five hundred, but far more laywomen, who are my disciples, householders dressed in white, who enjoy sense pleasures, who practise the teaching, follow the instructions, have gone beyond doubt, free from uncertainties, gained fearless confidence, and independent of others, dwell in the teaching.”
Correct me if I’m wrong. In this verse, Lord Buddha clarifies to the venerable Vacchagotta that many lay people dressed in white and who live a celibate life are Anagami. I believe Lord Buddha meant about Anagarikas. I noticed that the venerable Vacchagotta clarified his questions. He seemed to have some form of basic knowledge of the Buddha Dhamma. He did not ask, for example, whether there were lay people who enjoyed the senses and who were Anagamis.
It Is evident that it is impossible to be Anagami and enjoy sensual pleasures. It is, therefore, obvious that all those who aspire to become Anagami will have to become Anagarika sooner or later.
A person cannot hope to be Anagami if he indulges in alcohol, sex, games, shows, and anything that highlights beauty (jewelry, makeup, beautiful clothes…) and extreme comfort of the body (a luxurious mattress is not necessary for sleeping) A simple mattress may be sufficient unless you have health problems that require this. This person must put the necessary causes so that the effect matures. I may want to be Anagami with the best intentions in the world. However, if the causes are not met, it would be impossible. The Sotāpanna and Sakadagamin stages are accessible regardless of whether one enjoys sensual pleasures (One must have a basic understanding of tilakkhana). The practice of the eight precepts is the best condition to reach the Anagami stage.
(Celibacy meant the absence of romantic and sexual attachment. I forget the name of this sutta, but it told the story of an Anagami who lived with his ex-wives and told them that from now on, they were no longer his wives but his sisters!)
It’s up to everyone to see what’s best for them. If a person does not feel ready to live with the eight precepts, that is completely okay. Reaching the sotāpanna stage is already an immeasurable blessing. The eight precepts are useless to reach the first two stages. However, one cannot obtain something with mere wishes. You have to put in the effort for the vipaka to take effect. Kamma is the intention, and vipaka is the effect. If I want to obtain kamma vipaka to be Anagami (this is valid for everything), I must have the required conditions.
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So Mr. Lal can we say that the cases of hauntings are due to the craving of the Gandhabba for a place or a person??
Unless the hauntings only concern petas (hungry ghosts)KUTHŪHALASĀLĀ SUTTA: DISCOURSE ON THE DEBATING HALL
“And, Master Gotama, when a being has laid down this body, and is not yet reborn in another body, what would you declare it’s fuel to be?”
“Vaccha, when a being has laid down this body, and is not yet reborn in another body, I declare that it is fueled by craving. For, Vaccha, at that time, craving is the fuel.”
I think this is an implicit proof of Gandhabba, in the suttas.
Helping to transmit the Pure Dhamma in Chinese is a noble task. In their aim to teach the Dhamma as far as possible, it would be wonderful if one day these noble Bhikkhus could teach it in french aswell. Thank you very much for the informations and the playlist Mr Jorg. May the merits of your work and efforts bring you to Nibbāna 🙏🏿🙏🏿🙏🏿
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I would like to add that those who want to practice Dana (generosity) paramis can make donations to this monastery.
Those who like to donate, please send an email to get the necessary information: [email protected]
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Hello Yash RS. I read your bio and you say you are a 20 year old sotāpanna. You are even aiming for the Anagami stage!! I am very happy to see someone in my age group progressing in magga phala. As you know most people in our group age are not interested in Dhamma. Is it possible to contact me on my email to discuss your experience of the Dhamma? This is my email :[email protected]
I found a sutta that said exactly what Mr. Lal means. I don’t know if he had already posted this sutta in one of these articles.
Snp 2.1 Ratana Sutta: Jewels Discourse
9. Ye ariyasaccāni vibhāvayanti
Gambhīrapaññena sudesitāni
Kiñcāpi te honti bhusappamattā
Na te bhavaṁ aṭṭhamaṁ ādiyanti
Idam’pi Saṅghe ratanaṁ paṇītaṁ
Etena saccena suvatthi hotu
Those who comprehend the Noble Truths, well taught by the Buddha of profound wisdom, no matter how negligent, would not take an eighth existence. In the Saṅgha is this precious jewel. By this truth, may there be well-being!
10. Sahāva’ssa dassana sampadāya
Tayassu dhammā jahitā bhavanti
Sakkāyadiṭṭhi vicikicchitañ ca
Sīlabbataṁvā’pi yadatthi kiñci
Catūhapāyehi ca vippamutto,
Cha cābhiṭhānāni abhabbo kātuṁ
Idampi Saṅghe ratanaṁ paṇītaṁ
Etena saccena suvatthi hotu
For one who has attained the correct view, three fetters are abandoned: self-centered view, doubt, and clinging to wrong practices. Freed from the four planes of misery, he cannot commit the six major wrong-doings that lead to hell. In the Saṅgha is this precious jewel. By this truth, may there be well-being!
11. Kiñcā’pi so kammaṁ karoti pāpakaṁ
Kāyena vācā uda cetasā vā
Abhabbo so tassa paṭicchādāya
Abhabbatā diṭṭha padassa vuttā
Idampi Saṅghe ratanaṁ paṇītaṁ
Etena saccena suvatthi hotu
Though he might do some evil deed by body, speech, or mind, he cannot hide it; such is impossible for one who has seen the Dhamma. In the Saṅgha is this precious jewel. By this truth, may there be well-being!
Sometimes we tell ourselves we will do this and we will do that, thinking that things are under our control (atta). The perfect example is life for a person in the prime of his youth. We believe we are invincible and even immortal. We don’t even suspect that death could come and find us at any moment. It’s easy to see, you just have to look around us at how people live. I often hear, “you have life ahead of you”. Such distorted thinking can only arise in a puthujunas and it will inevitably lead to more suffering (dukkha). Death can come at any time. If we are still puthujunas, it is very dangerous because we do not know if we will fall into apayas or not. It doesn’t matter whether we have done merits or not, the nimitta at the time of death is unknown. A sotāpanna is assured of not falling into apayas. Even the laziest among them (the one who attains Nibbāna in the seventh bhava) has no worries about his destination during the seven bhava. Understanding tilakkhana will help us eradicate this false view. A sense of urgency must emerge within us. We must put the study and practice of the Dhamma as a priority. The story of the merchant Mahadhana is a perfect example. He reaches the sotāpanna stage just before he dies.
DON’T DELAY DOING GOOD THINGS, DEATH COULD COME ANY DAY ANYTIME
The 423 verses are divided into 26 chapters or vaggas each with a particular heading. The twentieth chapter is named “Magga vagga” meaning the chapter on “The path,” which contains 17 verses said by the Buddha. The background story of the 286th verse, the fourteenth verse of the Magga Vagga, is about a merchant named Mahadhana who was planning to stay at a certain place and sell his goods for a whole year, without knowing that he will face death in seven days.
The background story of verse 286
At one time, the Buddha was staying at the Jetavana monastery in Sāvatti, which was donated to the Buddha by the chief benefactor named Anāthapindika.
Once, there was a certain festival in the city of Sāvatti. A merchant named Mahadhana from the city of Baranasi, came with five hundred carts fully loaded with textiles and other merchandise hoping to sell his goods at the festival. On his way to Sāvatti, he had to cross a river. But when he reached the river bank near Sāvatti, he discovered that the river was flooding and was unable to cross the river with his five hundred cart loads. He was held up at the river bank for seven days as it rained for seven days and as a result the water in the river did not subside. There was no need for him to cross the river anyway, as the festival in Sāvatti was over by then.
Since he had traveled a long distance from Baranasi to Sāvatti, he did not want to return to Baranasi with his five hundred carts loaded with unsold merchandise. He decided to stay near the river bank for the next three seasons: the rainy season, the cold season, and the hot season, hoping to sell his goods, and said so to his assistants who were accompanying him. On that day, the Buddha was on his morning alms round in Sāvatti, and when the Buddha saw the merchant, the Buddha knew of the merchant’s decision to stay on for one year and smiled. Venerable Ānanda was accompanying the Buddha on his alms round and when he saw the Buddha smile, he inquired as to why the Buddha smiled. The Buddha replied:
“Ānanda, do you see that merchant? He plans to stay here for the whole year and sell his goods. He does not know that he is going to die here in seven days.”
“What should be done, should be done today,
who would know that one would die tomorrow?
we have no date fixed with the King of Death,
for one who is mindful by day or by night,
who is not disturbed by moral defilements and is energetic,
to live for just one night is a well spent life.”
Then the Buddha sent Venerable Ānanda to go and speak to the merchant. Venerable Ānanda went and explained to the merchant that time was running out for him and hence he should practise mindfulness instead of being negligent. When the merchant came to know about his impending death in seven days, he became alarmed and frightened. So, for the next seven days, he invited the Buddha and the monks and offered alms food. On the seventh day, the Buddha delivered a short sermon to him in appreciation of offering alms food to the Buddha and the accompanying monks. Then the Buddha recited the following verse which is recorded as the 286th verse of the Dhammapada.
“Idha vassaṁ vasissāmi,
idha hemantagimhisu,
iti bālo vicinteti,
antarāyaṁ na bujjhati.”
“Here shall I live in the rainy season,
here shall I live in the cold season and the hot season,
so imagines the fool,
not realising the danger (of approaching death).”
It is recorded that at the end of this short sermon by the Buddha, the merchant attained the supra mundane stage of Stream Enterer (Sotāpañña). As the Buddha was leaving, the merchant followed the Buddha for some distance and returned. Soon afterwards, he developed a severe headache and passed away. He is believed to have been reborn as a deity in the heavenly world named Tusita.
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My psychology teacher says that the brain becomes fully mature at 30. Ordinary people don’t even know what being mature means. For them, maturity means being able to enjoy sensual pleasures independently. Of course, others see the jhanas. It is already a good start but it is not enough. However, in the Buddha Dhamma, maturity is realizing at least one stage of magga phala. Full maturity is at the arahant stage. A seven years old sotāpanna child is more mature than a 100 year old puthujanas. Lord Buddha said: “It is better to live one day seeing the deathless (Nibbāna) than to live 100 years not seeing it.” A sotāpanna saw the deathless, briefly. The novice monk Pandita became an arahant at the age of 7!!
THE MIND CAN BE TAMED WITH DILIGENT PRACTICE
Dhammapada contains 423 verses said by the Buddha in different contexts. Most of the verses have been taken from the discourses of the Buddha. It has been noted that more than two thirds of the verses are taken from the discourses contained in the two collections of the Buddha’s discourses known as the Samyutta Nikāya and Anguttara Nikāya. The 423 verses are divided into 26 chapters or vaggas each with a particular heading. The sixth chapter is named “Pandita vagga” meaning the chapter on “The wise”, which contains 14 verses said by the Buddha. The back ground story of the 80th verse which is the fifth verse of the Pandita vagga, is about a seven year old novice monk who meditated with determination and diligence and enlightened as an Arahant only a few days after becoming a novice monk.
Background story of verse 80
At one time, the Buddha was staying at the Jetavana monastery in Sāvatti which was donated to the Buddha by the chief benefactor named Anāthapindika.
A wealthy person residing in Sāvatti had a young son named Pandita who ordained as a novice monk in the dispensation of the Buddha at the very tender age of only seven years. On the eighth day after becoming a novice monk, as he was following Arahant Sāriputta the Buddha’s chief disciple on the alms round, he witnessed some farmers channeling water into their fields. He then asked Arahant Sāriputta:
“Can water which has no consciousness, be guided to wherever one wishes?”
Arahant Sāriputta replied:
“Yes, it can be guided to wherever one wishes.”
As they continued on their alms round, the novice monk next witnessed some fletchers heating their arrows with fire and straightening them. As they further continued on their alms round, the novice monk next witnessed some carpenters cutting, sawing and planing timber to make into things such as cart wheels. Then he thought to himself:
“If water which has no consciousness can be guided to wherever one wishes, if a crooked bamboo which has no consciousness can be straightened, and if timber which has no consciousness can be made into useful things, why should I who has consciousness, be unable to tame my mind and practise tranquility and insight meditation?”
As soon as he had that thought in his mind, he obtained permission from Arahant Sāriputta and returned to his own room in the Jetavana monastery. Having arrived in his room, he started meditating ardently and diligently contemplating on the body. Sakka the chief of the heavenly deities and the other deities noticed the novice monk meditating ardently and diligently, and helped him to meditate properly by making sure that the monastery and it’s precincts were quiet and still. By meditating with such ardency and diligence, the novice monk Pandita was able to attain the Anāgāmi fruition, which is the third supra mundane stage of the Buddhist spiritual path of liberation from suffering even before his noon meal time.
At that time, Arahant Sāriputta was bringing food to the novice monk for his noon meal. Just then, the Buddha saw through the Buddha’s supernormal power that the novice monk Pandita has already attained Anāgāmi fruition and that if he continued with his meditation, he would soon be fully enlightened as an Arahant. Hence, the Buddha decided to stop Arahant Sāriputta entering the room where the novice monk was meditating. The Buddha went to the door of the room and engaged Arahant Sāriputta in a conversation by asking him some questions. While this conversation was going on between the Buddha and Arahant Sāriputta, the novice monk gained enlightenment as an Arahant. So, the novice monk Pandita became an Arahant on the eighth day after becoming a novice monk at the age of seven years.
While addressing the congregation of monks at the Jetavana monastery, the Buddha said to them:
“When one is earnestly practising the Dhamma, even Sakka the chief of the deities and the other deities give protection and keep guard. I myself kept Arahant Sāriputta engaged in a conversation at the door so that the novice monk Pandita will not be disturbed practising his meditation. The novice monk Pandita, having witnessed the farmers irrigating their fields, the fletchers straightening their arrows, and carpenters making cart wheels and other things, tamed his mind and practised the Dhamma; he has now become an Arahant.”
Then the Buddha recited the following verse which is recorded as the 80th verse of the Dhammapada.
“Udakaṁ hi nayanti nettikā,
usukārā namayanti tejanaṁ,
dāruṁ namayanti tacchakā,
attānaṁ damayanti panditā.”
“Farmers channel water,
fletchers straighten arrows,
carpenters work with the wood,
the wise men restrain themselves.”
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