YAMAKA¹ VAGGA (The Twin Verses)
 

Contents

  1 An Arahant who had lost his eyesight - Cakkhupala
  2 Why cry for the moon? Mattha Kundali
  3 The old man who retaliated - Tissa
  4 The bitter feud through various existences - Kala Yakkhini
  5 The quarrelsome bhikkhus of Kosambi
  6 The fate of Mahakala and Culakala who became monks
  7 Who is worthy to receive the yellow robe? - Devadatta
  8 It is difficult to realise the truth - Upatissa and Kolita
  9 Meditating for the sake of a girl Nanda
10 A butcher who suffered here and hereafter - Cunda
11 Happiness here and happiness hereafter - Dhammika
12 The miserable fate of Devadatta
13 The fate of a young girl - Sumana Devi
14 Knowledge is not realisation
 

I:1 EVIL BEGETS EVIL

Mind is the forerunner of (all evil) states³. Mind is chief; mind-made are they. If one speaks or acts with wicked mind, because of that, suffering follows one, even as the wheel follows the hoof of the draught-ox.
 

I:1 An Arahant who had lost his eyesight (Cakkhupala)

The Buddha then admonished them, "Just as you had not seen him killing, so also he had not seen those living insects. Besides, being an Arahant he had no intention of killing, and was not guilty of committing an unwholesome act.’ On being asked why Cakkhupala was blind, the Buddha revealed the following story to explain the nature of kammic effects.

Cakkhupala had been a physician in one of his past existences. Once, he had deliberately made a woman patient blind. That woman had promised to become his servant together with her children if her eyes were completely cured. Fearing that she and her children would have to become servants, she lied to the physician.

She told him that her eyes were getting worse when, in fact, they were perfectly cured. The physician knew she was deceiving him, so in revenge, he gave her another ointment which made her totally blind.  As a result of this evil deed the physician lost his eyesight many times in his later existences.

The Buddha then commented that an evil deed committed will follow the evildoer just like a wheel follows the hoof of the ox that bears the yoke.
 

Notes:

1.Yamaka means a pair. This chapter is so named because it consists of ten pairs of parallel verses.

2. Dhamma is a term of many meanings. Here it is used in the sense of Kamma or Karma which denotes volition (cetana) and the other accompanying mental states found in any particular moral or immoral type of consciousness. In this verse the term Dhamma refers to evil mental states (cetasikas). Without a mind or consciousness no such mental states arise. Hence mind is the forerunner of all good and bad mental states. Cetana or volition is the most important of all mental states. It is this volition that constitutes Kamma, for the Buddha says - 'I declare that cetana (volition) is Kamma'.

Mind precedes all actions and serves as the principal element both in performing and in assessing deeds. It is mind that rules and shapes action. Words and deeds are also produced by mind.

In this pair of parallel verses the Buddha emphasizes the great part the mind plays in man's life, and then explains how deeds become good or evil according to the pure and impure state of mind. Lastly, He speaks of the inevitable consequences of such deeds, giving two homely illustrations.

3. 'Things are forerun by mind' -- Mrs. Rhys Davis.
'(The mental) natures are the result of what we have thought' --  Radhakrishnan.
'All that we are is the result of what we have thought' -- Irving Babbit.
 

I:2 GOOD BEGETS GOOD

Mind is the forerunner of (all good) states. Mind is chief; mind-made are they. If one speaks or acts with pure mind, because of that, happiness follows one, even as one’s shadow that never leaves2.
 

I:2 Why cry for the moon? (Mattha Kundali)

On that morning, the Buddha arising early from his deep meditation of compassion, saw, in his Net of Knowledge, Mattha Kundali lying in the verandah. So when entering Savatthi for alms food with his disciples, the Buddha stood near the door of Mattha Kundali’s house. The Buddha sent forth a ray of light to attract the attention of the youth, who was facing the interior of the house. The youth saw the Buddha. He was very weak and he could only profess his faith but he thereby gained some happiness. But that was enough. When he passed away with his heart in devotion to the Buddha he was reborn in the Tavatimsa celestial world.

From his celestial abode he saw his father mourning over him at the cemetery and appeared to the old man in the likeness of his old self. He told his father about his rebirth in the Tavatimsa world and advised him to approach the Buddha, offer alms and listen to the Buddha’s sermon. The old man did as he was told and after the sermon, the question was brought up as to whether one could be reborn in a celestial world simply by mentally professing profound faith in the Buddha, without practising charity or observing the moral precepts.

So the Buddha willed that Mattha Kundali should appear in person. Mattha Kundali appeared in his celestial glory and told them about his rebirth in the Tavatimsa world. Only then did the listeners become convinced that the young man had attained much glory by simply devoting his mind to the Buddha.  At the end of the discourse, the old man realised the Dhamma and donated most of his wealth to the cause of the Dhamma.
 

Notes:

1.In this particular verse dhamma refers to good Kamma (action).

2.These two parallel verses were uttered by the Buddha on two different occasions to show the inevitable effects of evil and good Kamma respectively.

Man reaps what he has sown in the past or in the present. What he sows now he reaps in the present or in the future at the opportune moment. Man himself is mainly responsible for his own happiness and misery. He creates his own hell and heaven. He is the architect of his own fate. What he makes he can unmake.

Buddhism teaches self-responsibility and the inevitability of the law of cause and effect.

What one reaps accords with what one has sown, but one is not bound to reap the effects of all that one has sown. If one were, emancipation would become impossibility.
 

I:3 RETALIATION DOES NOT LEAD TO PEACE

`He abused me, he beat me, he defeated me, he robbed me’, in those who harbour such thoughts hatred is not appeased.

‘He abused me, he beat me, he defeated me, he robbed me’, in those who do not harbour such thoughts hatred is appeased¹.
 

I:3 The old man who retaliated (Tissa)

The Buddha said it was not the first time Tissa had been obstinate; he had also been obstinate in a previous life. The Buddha then revealed that in one of his past existences Tissa had been an obstinate ascetic by the name of Devala.  As a result of a misunderstanding, he cursed a very holy religious teacher. In spite of the intervention and persuasion of the king to seek the pardon of the religious teacher, Devala refused to do so. Finally, the king had to physically force him to seek the pardon of the religious teacher.
 

Notes:

1.The Buddha's constant advice to His followers is not to retaliate but to practise patience at all times, at all places, even under provocation. The Buddha extols those who bear and forbear all the wrongs of others though they have the power to retaliate. In the Dhammapada, there are many instances to show how the Buddha practiced patience even when He was severely criticised, abused, and attacked. Patience is not a sign of weakness or defeatism but the unfailing strength of great men and women.

* Seniority of monks is calculated from the time of Higher Ordination
(Upasampada), and not by chronological age.
 

I:4 ANGER IS CONQUERED BY LOVE

Hatreds never cease through hatred in this world;
through love¹ alone they cease. This is an eternal law²”.
 

I:4 The bitter feud through various existences (Kala Yakkhini)

On her third pregnancy, the fruitful wife kept it to herself without informing the barren wife. But when the latter came to know about it, she again caused an abortion. Eventually the second wife died in childbirth. Before her death, the unfortunate woman was filled with hatred and vowed vengeance on the barren wife and her future offspring. Thus the feud started.  Among their later existences the two were reborn as a hen and a cat; a doe and a leopards; and finally as the daughter of a nobleman in Savatthi and an ogress. One day the demon (Kala Yakkhini) was in hot pursuit of the nobleman’s daughter and her baby.

When the lady heard that the Buddha was giving a religious discourse at the Jetavana monastery, she fled to him and placed her son at his feet for protection. The demon was thus prevented from entering the monastery. She was later called in and the Buddha admonished both the lady and the ogress. The Buddha told them about their past feud as rival wives and how they had been harbouring hatred towards each other and killing each other’s offspring through their various lives. They were made to see that hatred could only cause more hatred, and that it could only cease through friendship, understanding and goodwill. Both realised their mistakes, and on the admonition of the Buddha, made their peace with each other.

The Buddha then requested the woman to hand over her son to the ogress.  Fearing for the safety of her son, she hesitated, but because of her devotion and confidence in the Enlightened One that she handed over her son as directed.  The ogress warmly received the child. After kissing and caressing the child tenderly like her very own son, the ogress handed over the child back to his mother. As a result of this episode, there was much goodwill on both sides.
 

Notes:

1. Avera, literally, means non-anger. Here it means the virtue opposed to the vice of anger, that is, loving-kindness (Metta).

2. Sanantana, an ancient principle followed by he Buddha and His disciples. (Commentary)
 

I:5 QUARRELS CEASE THROUGH RIGHT THINKING

The others¹ know not that in this quarrel we Perish²;  those of them who realize it, have their quarrels calmed thereby.
 

I:5 The quarrelsome bhikkhus of Kosambi

The lay disciples of Kosambi, on learning the reason for the absence of the Buddha, refused to make offerings to the bhikkhus. This made the latter realise their folly and reconciliation took place. Still, the lay followers would not treat the monks as respectfully as they had done before, until they admitted that it was their fault that the Buddha had left the vicinity. They were told to ask the pardon of the Buddha. But the Buddha was away and it was in the middle of the vassa; so the bhikkhus of Kosambi spent the vassa in misery and hardship.

At the end of the vassa, Venerable Ananda and many other bhikkhus conveyed the message to the Buddha and implored him to return assuring him that they had realised the error of their ways. In due course, the Buddha returned to the Jetavana monastery in Savatthi. When the bhikkhus saw the Buddha, they paid their respects and admitted their faults. The Buddha then admonished them that life is impermanent and therefore, they must stop their quarrels and not act as if they would never die.
 

Notes:

1. The quarrelsome persons.

2. Yamamase, derived from yam, to perish, or to restrain.

*There is an interesting account of how the monkey attended to the Buddha. When the monkey saw how the elephant was performing his duties to the Buddha, he also decided to perform some service for the Buddha. One day, as he was swinging from tree to tree, he happened to see some stick-honey free from flies. He broke the stick off, took the honeycomb, stick and all and placed the honey on a leaf and offered it to the Buddha. The Buddha accepted his offering.

The monkey watched to see whether the Buddha would eat the honey. He observed that the Buddha did not eat the honey. On investigation and turning the stick-honey over and over, the monkey discovered that there were some insect - eggs. Having removed the eggs gently, he again offered the honey to the Buddha. This time, the Buddha took the honey.
 
 

I:6 THE WEAK SUCCUMB TO TEMPTATION
BUT NOT THE STRONG

Whoever lives contemplating pleasant things¹, with senses unrestrained, in food immoderate, indolent, inactive, him verily Mara² overthrows, as the wind (overthrows) a weak tree.

Whoever lives contemplating ‘the Impurities³, with senses restrained, in food moderate, full of faith⁴, full of sustained energy, him Mara over-throws not, as the wind (does not overthrow) a rocky mountain⁵.’
 

I:6 The fate of Mahakala and Culakala who became monks

Mahakala was serious in his meditation and diligently meditated on decay and impermanence of the body at the cemetery. He finally gained Insight and attained Arahanthood. Culakala was not interested in spiritual development and was constantly thinking of sensual pleasures.

Later, the Buddha and his disciples, including the two brothers, happened to be staying in the forest of Simsapa. While staying there, the former wives of Culakala invited the Buddha and his disciples to their house. Culakala himself went ahead to prepare seating arrangements for the Buddha and his disciples. The former wives of Culakala managed to persuade him to return to a householder’s life.

The next day, the wives of the elder brother invited the Buddha and his disciples to their house hoping to do with Mahakala what the wives of Culakala had done. After the meal they requested the Buddha to let Mahakala remain to express appreciation (anumodana). So the Buddha and the other bhikkhus left leaving behind Mahakala.

Arriving at the village gate the bhikkhus expressed their apprehension that Mahakala would be persuaded by his former wives to leave the Order as had happened to Culakala. To this, the Buddha replied that the two brothers were different. Culakala indulged in sensual pleasures and was weak minded.  Mahakala, on the other hand, being free of sensual pleasures, was diligent, steadfast and strong in his faith in the Buddha, the Dhamma and the Sangha.  The Buddha said the weak succumb to temptation but not the strong.
 

Notes:

1. Desiring pleasurable sensual objects.

2. According to Buddhism there are five kinds of Maras - namely,
i. the five Aggregates (khandha),
ii. moral and immoral (abhisankhara),
iii. death (maccu),
iv. passions (kilesa), and
v. Mara the deity (devaputta). Here the term Mara is used in the sense of passions.

3.The thirty-two impurities of the body such as hair, hair of the skin, nails, teeth, skin etc. To overcome lust, meditation on the impurities of the body is recommended.

4. Saddha is faith in the Buddha (the Teacher), the Dhamma (the Teaching) and the Sangha (the Order), based on knowledge. There is no blind faith in Buddhism. One is not expected to accept anything on mere unreasoning faith.

5. These two verses are meant exclusively for Bhikkhus who lead the Holy Life. The first verse indicates the worldly path of sense-gratification, the second, the spiritual path of sense-control and asceticism. It should be noted that Buddhism offers one way of life to the monks and another to the laity.
 

I:7 THE PURE ARE UVORTHY OF THE
YELLOW ROBE BUT NOT THE IMPURE

He who is stained (with defilement) without self-control and truthfulness, is not worthy of wearing the yellow robes.1’

He who is purged of all stain, is well-established in morals and endowed with self control and truthfulness, is indeed worthy of the yellow robe.
 

I:7 Who is worthy to receive the yellow robe (Devadatta)

Since the two Chief Disciples visited Rajagaha only occasionally, the people thought that it would be more appropriate to offer the cloth to Venerable Devadatta as he was a resident of Rajagaha. Thus they made the mistake of offering the cloth to Devadatta.

Devadatta promptly made the cloth into a robe and started wearing it.  Then, a certain bhikkhu from Rajagaha came to Savatthi to pay homage to the Buddha, and told him about Devadatta and the robe. The Buddha then said that it was not the first time Devadatta was wearing robes that he did not deserve. The Buddha then related the following story:

Devadatta was an elephant hunter in one of his previous existences. At that time, in a certain forest, there lived a large number of elephants. One day, the hunter noticed that these elephants knelt down to a paccekabuddha on seeing him. Having observed that, the hunter stole the upper part of a yellow robe and covered his body and hand with it. Then, holding a spear in his hand, he waited for the elephants on their usual route. The elephants came, and mistaking him for a Paccekabuddha paid their respects and easily fell prey to the hunter. Thus, one by one, he killed the elephants.

The Bodhisatta (the Buddha-to-be) who was born as an elephant in the group, was the leader of the herd. Noticing the dwindling number of his herd he decided to investigate and followed his herd at the end of the line. He was alert, and was therefore able to evade the spear. He caught hold of the hunter in his trunk and was about to dash him against the ground. When he saw the yellow robe however, he desisted and spared the life of the hunter.  The hunter was wrong in trying to kill under cover of the yellow robe and for committing such an act of depravity. The hunter clearly should not have put on the yellow robe.

By revealing this story, the Buddha explained how Devadatta had misused the yellow robe even in one of his previous births.

Paccekabuddha: One who, like the Buddha, is self-Enlightened in the Four Noble Truths and has uprooted all the moral defilement (kilesas). However, he does not teach others.  Paccekabuddhas appear during the absence of the Buddha Sasana (Teaching).
 

Notes:

1.Kasava means stains of passion. Kasava means a dyed robe, the outward symbol of renunciation. Robes of monks are dyed to make them valueless. Here is a pun on words. External mark of the Holy Life is of no consequence without internal purity. On another occasion the Buddha remarked that a pure person is indeed an ideal recluse or Bhikkhu (because he has destroyed passions), irrespective of his external apparel.

* Paccekabuddha: One who, like the Buddha, is self-Enlightened in the Four Noble Truths and has uprooted all the moral defilement (kilesas). However, he does not teach others.

Paccekabuddhas appear during the absence of the Buddha Sasana (Teaching).
 

I:8 RIGHT PERCEPTION LEADS TO TRUTH

Saran ca sarato natva - asaran ca asarato
Te saram adhigacchanti - samma sankappagocara.

In the unessential they imagine the essential¹, in the essential they see the unessential - they who entertain (such) wrong thoughts² never realise the essence.

What is essential they regard as essential, what is unessential they regard as unessential - they who entertain (such) right thoughts³ realise the essence.
 

I:8 It is difficult to realise the truth (Upatissa and Kolita)

One day, Upatissa came across Venerable Assaji and learned from him the gist of the Dhamma. The monk uttered the verse beginning with ‘Ye dhamma hetuppabhava,’ meaning, ‘those phenomena which proceed from cause’. Listening to the verse, Upatissa attained Sotapatti. Then, as promised, he went to his friend Kolita, and explained that he, Upatissa, had attained the state of Deathlessness and repeated the verse to his friend. Kolita also attained Sotapatti at the end of the verse.

They both remembered their former teacher and so went to Sanjaya and said to him, ‘We have found one who can point out the Path to Deathlessness; the Buddha has appeared in the world; the Dhamma has been revealed; the Sangha has been formed. Come, let us go to the Teacher.’ Sanjaya refused to go along with them.

So Upatissa and Kolita, with many of their followers, went to the Buddha, at Veluvana. There, they were admitted into the Order as bhikkhus. Kolita as son of Moggali became known as Moggallana and Kolita was given the name Sariputta. On the seventh day after the ordination, Moggallana attained Arahanthood. Sariputta achieved the same a fortnight after his ordination.  The Buddha made them his two Chief Disciples.

The two Chief Disciples then related to the Buddha the meeting they had with their former teacher. Sanjaya had told them that he had been a teacher to so many pupils, and that for him to become the disciple of the Buddha would be like a jar turning into a drinking cup. Besides, only a few people were wise and the majority were ignorant. He suggested that the wise should go to the Buddha and the ignorant could follow him.

The Buddha then pointed out that Sanjaya’s false pride was preventing him from seeing the truth as truth. He was mistaking untruth for truth and thus he would never realise the truth.
 

Notes:

1.Sara means the core or essence. Asara are the unessentials like the necessaries of life, false beliefs, etc. Sara is the essentials like right beliefs, (samma ditthi), morality (sila), concentration (samadhi), wisdom (panna), etc. The essence of the Holy Life cannot be achieved by caring for unessentials.

In the Maha Saropama Sutta (Majjhima Nikaya, No. 29) the Buddha has compared the leaves and branches of a tree to gain and fame, the bark to morality, the greenwood to concentration, the fruits to the five kinds of super-intellect (abhinna) and the core to Arahanthood.

2.Such as lust (kama), ill will (vyapada), and harmfulness (vihimsa).

3.Such as renunciation or non-attachment (nekkhamma), loving-kindness (avyapada) and harmlessness (avihimsa).
These pure thoughts constitute the second factor of the Noble Eightfold Path.
 

I:9 LUST PIERCES THE HEARTS OF THE UNDEVELOPED
BUT NOT THOSE OF THE DEVELOPED

Yatha’ garariz succhannam - vutthi na samati vijjhati
Evam subhavitam cittam - rago na samativijjhati

Even as rain penetrates an ill-thatched house, so does lust penetrate an undeveloped mind.

Even as rain does not penetrate a well-thatched house, so does lust not penetrate a well-developed mind.
 

I:9 Meditating for the sake of a girl (Nanda)

On the second day, he entered the city, where he recited the verse beginning with ‘Uttitthe Nappamajjeya...’ (i.e. one should arise and should not be unmindful...) His father attained Sotapatti upon listening to this verse. On arrival at the palace, the Buddha recited another verse beginning with ‘Dhammam care sucaritam...’ (i.e. one should practise the Dhamma...) the King attained Sakadagami. After the almsgiving he narrated the Canda Kinnara Jataka, with reference to the virtues of Rahula’s mother, who had been the Buddha’s wife before his renunciation.

On the third day, the marriage of Prince Nanda, the stepbrother of the Buddha was being celebrated. The Buddha went to Nanda’s house for alms and handed his alms bowl to Prince Nanda. Then the Buddha departed without taking back the bowl. So the prince had to follow the Buddha because it would have been disrespectful to return the bowl. The bride, Princess Janapada Kalyani, seeing the prince following the Buddha rushed forth and cried out to the prince to come back soon. At the monastery, the prince was admitted into the Order as a bhikkhu.

Later, the Buddha moved into the monastery at Jeta Park in Savatthi.  While residing there Nanda was discontented and half-hearted and found little pleasure in the life of a bhikkhu. He wanted to return to the life of a householder because he kept remembering the words of Princess Janapada Kalyani, imploring him to return soon.

Knowing this, the Buddha, by supernormal power, showed Nanda the beautiful female devas of the Tavatimsa world who were far prettier than Princess Janapada Kalyani. Nanda was told that he could have one of them if he strove hard in the practice of the Dhamma. Other bhikkhus ridiculed Nanda by saying that he was like a hireling who practised the Dhamma of the sake of a beautiful girl. Nanda felt very much tormented and ashamed.  So, in seclusion, he strove diligently in the practice of the Dhamma and eventually attained Arahanthood. As an Arahant, his mind was totally released from all attachments, and naturally his mind was purified of lustful thoughts of any kind. The Buddha right from the very beginning had foreseen this.

Other bhikkhus, having known that Nanda was not happy in the life of a bhikkhu, again asked him how he was faring. When he answered that he had no more attachments to the life of a householder, they doubted Nanda and they informed the Buddha about the matter. The Buddha then explained to them that previously, the nature of Nanda was like that of an ill-roofed house, but now, it had developed and was like a well-thatched dwelling.

From the day Nanda saw the beautiful female devas of the Tavatimsa world, he strove to gain release from samsara - the cycle of birth and death. The Buddha then confirmed that Nanda had indeed won the ultimate goal of a bhikkhu by realising the Four Noble Truths and becoming an Arahant.  At the conclusion of the discourse, many bhikkhus were benefited and realised the Dhamma.
 

Notes:

1.Bhavitam, lit., made to become, i.e., trained, cultivated, developed. Mind is trained by concentration, which leads to one-pointedness of the mind and mental purification, and by contemplation, which leads to the understanding of things as they truly are. The ultimate goal of a Buddhist is achieved by these two stages of mental development. As physical exercise is to the body, so is meditation to the mind. A well-developed mind is not easily dominated by passions.
 

I:10 EVIL-DOERS SUFFER HERE AND HEREAFTER

Here he grieves¹, hereafter he grieves². In both states the evildoer grieves.
He grieves, he is afflicted, perceiving the impurity of his own deeds.
 

I:10 A butcher who suffered here and hereafter (Cunda)

Before he died, he was in such great pain and agony that he was grunting and squealing and kept moving about on his hands and knees like a pig for several days. Then, after suffering physically and mentally, on the seventh day, he died and was reborn in a suffering state.

Some bhikkhus having heard the grunting and squealing coming from his house for several days, thought that Cunda must be busy killing more pigs.  They remarked that Cunda was a very cruel and wicked man for he did not have a single thought of loving-kindness and was also devoid of any compassion.

Upon hearing their remarks, the Buddha said, ‘Bhikkhus! Cunda has not been killing pigs. His past evil deeds have overtaken him. Because of the great pain he had to suffer before his death, he was acting and behaving in a very unnatural way. Today he died and was reborn in hell.’

The Buddha concluded his discourse by saying, ‘The evil doer always suffers for the evil deeds done by him; he suffers in this world as well as in the next. There is no escape from the consequences of evil deeds.*
 

Notes:

1.Repenting over his evil deeds, he suffers mentally.

2.Experiencing the effects of his evil deeds.

* This does not mean that a man must always suffer according to his deeds without any hope. If that is the case, there is no benefit in leading a religious life nor is there any opportunity to work for one's emancipation.
 

I:11 HAPPY ARE THE WELL-DOERS HERE AND HEREAFTER

Here he rejoices, hereafter he rejoices.
In both states the well-doer rejoices.
He rejoices, exceedingly rejoices, perceiving the purity of his own deed.
 

I:11 Happiness here and happiness hereafter (Dhammika)

When Dhammika was very ill and was on his deathbed* he requested the Sangha to recite the sacred suttas by his bedside. While the bhikkhus were reciting the Maha-Satipatthana Sutta he saw a vision of six decorated chariots from six celestial worlds arriving to invite him to their respective worlds.** Dhammika told them to wait for a while for fear of interrupting the recitation of the Sutta. The bhikkhus, thinking that they were being asked to stop, discontinued their chanting and left the place.

A little while later, Dhammika told his children about the six decorated chariots waiting for him. Then and there he decided to choose the chariot from the Tusita world and he passed away with happiness and confidence in his mind.  Thus, the virtuous man rejoices in this world as well as in the next.
 

Notes:

* According to Buddhism the subsequent birth is determined by the thought process at the moment of death.

According to Abhidhamma philosophy, at this critical stage the dying person is presented a Kamma, Kamma Nimitta or Gati Nimitta which determines the next existence.

i. Kamma means good or bad act done during one's lifetime or immediately before the dying monment.

ii.Kamma Nimitta or 'symbol' means a mental reproduction of any sight, sound, smell, taste, touch or idea which was predominant at the time of some important activity, good or bad, such as a vision of knives or dying animals in the case of a butcher, of patients in the case of a physician, and of the object of worship
in the case of a devotee, etc.

iii.Gati Nimitta or 'symbol of destiny' means some symbol of the place of future birth. This frequently presents itself to dying persons and stamps its gladness or gloom upon their features. If bad indications are indicated, they can at times be remedied by influencing the thoughts of the dying person. Such premonitory visions of destiny may be fire, forests, mountainous regions, a mother's womb, celestial mansions, and the like.

** Buddhists do not believe that the earth is the only habitable plane and that human beings are the only beings. Planes are numerous and beings are innumerable.

After death one may be born as a human being or in a subhuman state or in a celestial plane according to one's actions. The so-called being in the subsequent life is neither the same as its predecessor (as it has changed) nor absolutely different (as it is the identical stream of life). Buddhism denies an identical being but affirm an identity in process.
 

I:12 THE EVIL-DOER LAMENTS HERE AND HEREAFTER

Here he suffers, hereafter he suffers. In both states the evil-doer suffers. `Evil have I done' (thinking thus), he suffers. Furthermore, he suffers, having gone to a woeful state.
 

I:12 The miserable fate of Devadatta

The Buddha did not accept his suggestion and admonished him, saying that he was not worthy of holding such responsibility. So, the Buddha asked the Sangha to carry out an act of proclamation of penalty* on Devadatta for his arrogance in thinking that he was worthy to take the Buddha's place.

Devadatta felt aggrieved and vowed to take revenge. He attempted to kill the Buddha on three occasions: first, by employing some archers; secondly, by climbing up the Gijjhakuta Hill and rolling down a big piece of rock on to the Buddha; and thirdly, by causing the elephant Nalagiri to attack the Buddha. The hired assasins instead of attacking the Buddha became his disciples. The big piece of rock only hurt the Buddha's toe. When the elephant rushed at the Buddha, it was made docile by the Buddha's compassion.

Thus, when Devadatta failed to kill the Buddha, he tried another tactic. He tried to break up the Order of the bhikkhus by taking away some newly admitted bhikkhus with him to Gayasisa. However, most of them were convinced by Venerable Sariputta and Venerable Moggallana to return voluntarily to lead the Holy Life under the guidance of the Buddha.

* An act of proclamation carried out by the Order of the Sangha regarding a member declaring that since his conduct was of one kind before and is of another kind now, hence-forth a11 his physical and verbal actions are only his and have nothing to do with the Buddha, the Dhamma and the Sangha.

Later, Devadatta fell ill. He had been ill for nine months. One day he asked his pupils to take him to the Buddha at the Jetavana monastery to ask forgiveness for the evil deeds he had committed.

When Devadatta and his party reached the pond in the Jetavana monastery compound, Devadatta said he was thirsty. So, the carriers put down the couch by the bank of the pond and went to take some water. Devadatta also rose from his couch and placed both his feet on the ground. Immediately, his feet sank into the earth and he faced a miserable death. Devadatta did not have the opportunity to see the Buddha because of the evil deeds done against the Enlightened One. After his death, he was reborn in a very miserable and suffering state where he has to pay for all the evil deeds that he had committed.**
 

Notes:

* An act of proclamation carried out by the Order of the Sangha regarding a member declaring that since his conduct was of one kind before and is of another kind now, henceforth all his physical and verbal actions are only his and have nothing to do with the Buddha, the Dhamma and the Sangha.

** After paying for his evil deeds over an incredibly long period of time, Devadatta will one day become a Paccekabuddha due to his earlier attainment of certain spiritual development. In samsara (cycle of birth and death), neither hell nor heavenly worlds are permanent or everlasting. Nibbana is the only permanent state.
 

I:13 HAPPY ARE THE RIGHTEOUS

Here he is happy, hereafter he is happy. In both states the well-doer is happy. `Good have I done' (thinking thus), he is happy. He is happier still when he is reborn in a blissful state.
 

I:13 The achievement of a young girl (Sumana Devi)

One day, Sumana Devi was very ill and she requested to see her father. Her father came, and she addressed her father as `younger brother' and passed away soon after. Her form of address kept her father wondering and made him uneasy and depressed, thinking that his daughter was not in her right senses at the time of her death. So, he approached the Buddha and reported to him about his daughter's remark.

The Buddha explained that Sumana Devi had been in her right senses and fully self-possessed at the time of her death. The Buddha also explained that she had addressed her father as `younger brother' because her spiritual attainment was higher than her father's. She had attained the second stage of Sainthood whereas her father was only at the first stage. The Buddha also told him that Sumana Devi had been reborn in the Tusita deva world.
 

I:14 LEARNING WITHOUT PRACTICE IS OF NO WORTH

Though much he recites the Sacred Texts, but acts not accordingly, that heedless man is like a cowherd who counts others' kine. He has no share in the fruits of the Holy Life.

Though little he recites the Sacred Texts, but acts in accordance with the teaching, forsaking lust, hatred and ignorance, truly knowing, with mind well freed, clinging to naught here and hereafter, he shares the fruits of the Holy Life.
 

I:14 Knowledge is not realisation

On one occasion, when the second bhikkhu came to pay homage to the Buddha at the Jetavana monastery, the two bhikkhus met. Not realising that his friend had already become an Arahant, the Master of the Tipitaka looked down on him, thinking that the old bhikkhu knew very little of the sacred Dhamma. So he decided to ask him some questions on the Dhamma. The Buddha knew about his unkind intention and he also knew that as a result of seeking to ridicule a noble disciple the learned bhikkhu would have to suffer.

So, out of compassion, the Buddha visited the two bhikkhus to prevent the learned bhikkhu from ridiculing his friend. The Buddha himself did the questioning. He put questions on jhanas and maggas (higher achievement through meditation) to the master of the Tipitaka who could not answer them because he had not practised what he had taught. The other bhikkhu, having practised the Dhamma and having attained Arahanthood, could answer all the questions. The Buddha praised the one who had practised and realised the Dhamma but not a single word of praise was spoken for the learned scholar.

The resident disciples could not understand why the Buddha had words of praise for the old bhikkhu and not for their learned teacher. The Buddha explained the matter to them saying that the learned bhikkhu who knows a great deal but does not live in accordance with the Dhamma is like a cowherd, who looks after the cows for wages, while the one who practises Dhamma is like the owner who enjoys the five kinds of produce of the cows. Thus, the scholar enjoys only the services rendered to him by his pupils but not the benefit of Sainthood. The other bhikkhu, though he knows little and recites only a little of the Dhamma, having clearly comprehended the essence of it and having practised it diligently, has eradicated craving, ill-will and ignorance.

His mind being totally freed from mental defilements and from all attachments of this world as well as to the next he truly reaps the benefits of Sainthood or Perfection.
 

Notes:

* Tipitaka: The Teachings of the Buddha are collectively termed the Tipitaka. It consists of three sections

(i) Vinaya Pitaka: Discipline mainly dealing with rules and regulations for the discipline of the Holy Order,

(ii) Sutta Pitaka: Discourses mainly on conventional Truth uttered by the Buddha on various occasions and

(iii) Abhidhamma Pitaka: Ultimate Truth containing the profound moral psychology of the Buddha's Teaching.