BUDDHA VAGGA (The Buddha)
 

Contents

1 The marriage proposal to the Buddha - Magandiya
2 The Buddha’s return from the Tavatimsa Deva Loka
3 The king of Nagas and his daughter - Erakapatta
4 The teaching of the Buddha
5 A discontented young bhikkhu
6 Seek refuge in the Triple Gem - Aggidatta
7 The noblest of men
8 What is happiness?
9 Honour those worthy of honour
 

XIV:1 THE BUDDHA CANNOT BE FATHOMED

Whose conquest (of passion) is not turned into defeat¹, not conquered (passion) of his in this world follows him² — that trackless³ Buddha of infinite range,⁴ by which way will you trace him?
 

XIV:1 THE BUDDHA IS PASSIONLESS

Tam buddham ananta gocaram
apadam kena padena nessatha.

Him in whom there is not that entangling,⁵ embroiling craving to lead (to any life), him the trackless Buddha of infinite range, — by which way will you trace him?⁶
 

XIV: 1 The marriage proposal to the Buddha (Magandiya)

The brahmin, on seeing the Buddha, promptly decided that he was the very person who was worthy of his daughter. He pleaded with him to wait there and hurriedly went off to fetch his wife and daughter. The Buddha left his footprint and went to another place nearby. When the brahmin and his family came, they found only the footprint. Seeing the footprint, the wife of the brahmin remarked that it was the footprint of one who was free from sensual desires. Undaunted, the brahmin managed to find the Buddha and offered his daughter in marriage to him.

The Buddha replied that he was not interested in the offer. Then, he related to the brahmin how the most beautiful daughters of Mara had tried to tempt him soon after his attainment of Buddhahood. He further said, ‘It is no use trying to tempt one who is free from craving, clinging and passion, for he cannot be lured by any temptation whatsoever.’

Then, the Buddha continued, ‘Brahmin Magandiya, even when I saw those peerless daughters of Mara, I felt no sensual desire in me. After all what is this body of your daughter? I have no interest even to touch her.’ On hearing those words of the Buddha, both the brahmin and his wife realised the meaning and were established in the Dhamma.

Later, they joined the Order and eventually both of them attained Sainthood.  However, Magandiya the daughter felt insulted by the Buddha’s remark and vowed to take revenge on the Enlightened One.
 

Notes:

1. As the Buddha had eradicated all passions of lust, hatred, and delusion they could not arise in him any more. His spiritual victory was unconquerable.

2.Because the eradicated passions do not arise again.

3.Since the Buddha is devoid of the tracks (pada) of lust, hatred, and delusion.

4.Being omniscient.

5.Of lust, hatred, and delusion.

6.Nessatha = will lead to temptation by bringing under the sway of the tempters.
 

VIX:2 BUDDHAS ARE DEAR TO ALL

The wise ones who are intent on meditation¹ who delight in the peace of renunciation² (i.e.  Nibbana), such mindful perfect Buddhas even the gods hold (most) dear.
 

XIV:2 The Buddha’s return from the Tavatimsa Deva Loka

As a result of listening to the Enlightened One, his mother deva attained the first stage of Sainthood, and so did numerous other devas and brahmas.

During that period Venerable Sariputta spent the vassa at Savatthi.  During his stay there, the Buddha instructed him to expound the Abhidhamma to those bhikkhus staying with him. Sariputta covered the whole Abhidhamma course by the end of the vassa.

Towards the end of the vassa, Moggallana went to the Tavatimsa deva world to see the Buddha, who informed him that he would return to the human world on the full moon day at the end of the vassa to the city of Samkassa where Venerable Sariputta was spending the vassa.

On the night of the full moon day of the month of Assayuja (falls on October-November) the Buddha with the six coloured rays shining forth from his body returned to the city of Samkassa. A large retinue of devas and brahmas accompanied the Buddha while a large congregation headed by Sariputta received him. The congregation was awed by the grandeur and glory of the whole scene of the Buddha’s return. Sariputta paid his homage and exclaimed, ‘Venerable Sir!’

We have never seen or even imagined such magnificent and resplendent glory. Indeed, Venerable Sir, you are loved, and respected alike by devas, brahmas and men!’ The Buddha replied, ‘My son Sariputta, the Buddhas who are endowed with unique qualities are truly loved by men and devas alike.’
 

Note:

1. Here Jhana means both concentration (samatha) and insight (vipassana).

2. Nekkhamma implies Nibbana, which is gained by the subjugation of passions.
 

XIV:3 THE GOOD ARE RARE

Rare is birth as a human being. Hard is the life of mortals. Hard is the hearing of the Sublime Truth. Rare is the appearance of the Buddhas.
 

XIV:3 The king of Nagas and his daughter (Erakapatta)

As nagas are able to transform themselves into human form, he proclaimed that whoever could answer his daughter’s questions could claim her for a wife. Twice every month, his daughter would take the human form and dance in the open and sing out her questions. Many suitors tried to answer her questions hoping to claim her, but no one could give the correct answer.

One day, the Buddha in his vision saw a youth named Uttara. He knew that the youth would attain the first stage of Sainthood in connection with the questions put by the girl. By then the youth was already on his way to see her. The Buddha stopped him and taught him answers to those questions, as a result of which Uttara attained the first stage of Sainthood. Then he had no desire for the naga princess. However, Uttara still went to answer the questions for the benefit of others.

Question : Who is a ruler?
Answer : He who controls the six senses is a ruler.

Question : Is one who is overwhelmed by the mist of moral defilements to be called a ruler?
Answer : One who is overwhelmed by the mist of moral defilements is not to be called a ruler; he who is free from selfishness is called a ruler.

Question : What ruler is free from moral defilements?
Answer : The ruler who is free from selfishness is free from moral defilements.

Question : What sort of person is to be called a fool?
Answer : A person who hankers after sensual pleasures is called a fool. Having given the correct answers, the naga* princess uttered questions regarding the floods of sensual desire, of renewed existence, of false doctrine and of ignorance, and how they could be overcome. Uttara answered all these questions as taught by the Buddha.

When Erakapatta heard the answers he knew that a Buddha had appeared in this world. So he requested Uttara to take him to the Enlightened One. On seeing him, Erakapatta paid homage and related why he was reborn as a naga. The Buddha explained that it was difficult to be born in the human world, and to be born during the lifetimes of the Buddhas or during the time of their Teachings.

At the end of the discourse, many bhikkhus who were the pupils of Sariputta attained Arahanthood and a great many from the congregation attained the first stage of Sainthood.
 

Note:

Naga is a well-known mythological divine serpent in Buddhist and Hindu literatures who lives in the underworld. Naga is reputed to have miraculous powers. This is similar to the dragon as found in the Chinese literature.
 

XIV:4 DO GOOD AND BE GOOD

Not to do any evil¹ to cultivate good, to purify one’s mind, — this is the Teaching of
the Buddhas.²

XIV:4 NON-VIOLENCE IS THE CHARACTERISTIC OF AN ASCETIC

Forbearing patience is the highest austerity.  Nibbana is supreme, say the Buddhas. He, verily, is not a recluse³ who harms another.  Nor is he an ascetic⁴ who oppresses others.
 

XIV:4 LEAD A PURE AND NOBLE LIFE

Not insulting, not harming, restraint according to the Fundamental Moral Code,⁵ moderation in food, secluded abode, intent on higher thoughts,⁶ — this is the Teaching of the Buddhas.
 

XIV:4 The Teaching of the Buddha

Notes:

1. What is associated with the three immoral roots of attachment (lobha), illwill (dosa), and delusion (moha) is evil. What is associated with the three moral roots of generosity (alobha), goodwill or loving-kindness (adosa), and wisdom (amoha) is good.

2. The religion of the Buddha is summarised in this verse.

3. Pabbajito, one who casts aside his impurities, and has left the world.

4.Samano, one who has subdued his passions, an ascetic.

5. Patimokkha, these are the 220 chief rules (excluding the seven ways of settling disputes) which every bhikkhu is expected to observe.

6. Adhicitta - namely, the eight attainments (atthasmapatti), the four rupa jhanas and the four arupa jhanas. They are higher stages of mental concentration which enable one to gain supernormal powers.
 

XIV:5 INSATIABLE ARE SENSUAL PLEASURES

Not by a shower of gold coins does contentment arise in sensual pleasures. Of little sweetness, and painful, are sensual pleasures. Knowing thus, the wise man finds no delight even in heavenly pleasures. The disciple of the Fully Enlightened One delights in the destruction of craving.
 

XIV:5 A discontented young bhikkhu

Later however, he thought that it might be better to return to lay-life, and as a result, he became unhappy with the life of a bhikkhu. Gradually, he began to lose interest in his life and began to lose weight. So other bhikkhus persuaded him to seek the advice of the Enlightened One.

The discontented young bhikkhu told the Buddha that with the money left to him, he would be able to lead a comfortable life as a householder. The Buddha then advised him that for human beings there could never be enough, not even for Universal Monarchs with all their wealth and treasures. The Buddha then related the story of Mandhatu, the Universal Monarch who enjoyed the glory of the devas both in the Catumaharajika and Tavatimsa realms for a long time. After spending a long time in Tavatimsa, one day, Mandhatu wished that he were the sole ruler of Tavatimsa, instead of sharing it with Sakka.
But this time, his wish could not be fulfilled and instantly he became old and decrepit and died soon after. Devas are extremely fragile beings who can be easily destroyed when they succumb to any strong emotionally upsetting passion. After the admonition, the bhikkhu decided to remain in the Holy Order and worked diligently for his emancipation.
 

XIV:6 DON’T SEEK REFUGE ELSEWHERE

When threatened with danger, men go to many a refuge, — to hills, woods, groves, trees, and shrines.

But such a refuge is not a safe refuge, not the best refuge. One is not liberated from all evil consequences of existence (dukkha) for having come to such a refuge.
 

XIV:6 SEEK REFUGE IN THE BUDDHA, DHAMMA AND SANGHA

Ariyancatthangikam maggam - dukkhupasama gaminam.
Etam kho saranam khemam - etam saranam uttamam
Etam saranam agamma - sabba dukkha pamuccati.

He who has gone for refuge to the Buddha, the Dhamma, and the Sangha, sees with right knowledge the four Noble Truths: Sorrow, the Cause of Sorrow, the Transcending of Sorrow and the Noble Eightfold Path which leads to the Cessation of Sorrow. This, indeed, is refuge, secure. This, indeed, is refuge supreme. By seeking such refuge one is released from all sorrow.
 

XIV:6 Seek refuge in the Triple Gem (Aggidatta)

He lived with his followers in a place near the border of the three kingdoms of Anga, Magadha and Kuru, not far from the dwelling place of a powerful naga. To his followers and the people of these three kingdoms, Aggidatta used to exhort: ‘Pay homage to forests, mountains, parks and gardens, and trees; by doing so, you will be liberated from all ills of life.’

One day, the Buddha saw Aggidatta and his followers in his vision and knew that the time was ripe for them to attain Arahanthood. So the Buddha sent Venerable Moggallana to expound the Dhamma to Aggidatta and his followers, and said that he himself would follow afterwards. Moggallana went there and inquired whether he could spend the night at their place.

At first they refused, but finally they directed him to the dwelling place of the naga. The naga was very antagonistic to Moggallana, and there followed a duel between the naga and the Chief Disciple. However, in the end, the naga was subdued. He coiled himself and raised his head spreading it out like an umbrella over Moggallana, thus showing respect for him. Early in the morning, Aggidatta and his followers came to find out the fate of Moggallana. When they found that the naga had been tamed, and was meekly holding his head like an umbrella over him, they were very much astounded, and paid their respects.

Just then, the Buddha arrived and Moggallana got up from his seat and paid homage to him, proclaiming ‘This is my Teacher, the supreme Buddha, and I am but a humble pupil of this great Teacher!’ Hearing him, the ascetics who had been impressed by the power of Moggallana were awed by the greater power of the Teacher. The Buddha then admonished him: ‘Aggidatta, people go to mountains, forests, gardens and parks, and trees for refuge when they are threatened with danger, but these things cannot offer them real protection. Only those who take refuge in the Buddha, the Dhamma and the Sangha are liberated from worldly suffering.’

At the end of the discourse Aggidatta and all his followers attained Arahanthood. All of them were admitted to the Order of the bhikkhus.  On that day, when the disciples of Aggidatta from Anga, Magadha and Kuru came to pay their respects to him, they saw their teacher and his followers dressed as bhikkhus and they were puzzled and wondered, ‘Who is the more powerful? Our teacher or Gotama? Our teacher must be more powerful because Gotama has come to our teacher.’

The Buddha knew what they were thinking. Aggidatta also felt that he must set their minds at rest. So, he paid homage to the Buddha and proclaimed, ‘Venerable Sir! You are my Teacher, I am but a disciple of yours.’ Thus, the audience came to realise the supremacy of the Buddha.
 

Note:

1. One’s best refuge is oneself. A Buddhist seeks refuge in the Buddha, the Dhamma and the Sangha as the Teacher, the Teaching and the Taught in order to gain his deliverance from the ills of life. The Buddha is the supreme teacher who shows the way to deliverance. The Dhamma is the unique way. The Sangha represents the Taught who have followed the way and have become living examples. One formally becomes a Buddhist by intelligently seeking refuge in this Triple Gem (Tisarana). A Buddhist does not seek refuge in the Buddha with the hope that he will be saved by a personal act of deliverance. The confidence of a Buddhist in the Buddha is like that of a sick person in a noted physician, or of a student in his teacher.
 

XIV:7 THE NOBLE ARE RARE

Hard to find is a man of great wisdom: such a man is not born everywhere. Where such a wise man is born, that family thrives happily.
 

XIV:7 The noblest of men

After reflecting thus, Ananda went to the Buddha, and put to him the question of the noblest of men. The Buddha replied, ‘Ananda, the noblest of men are not born in any particular family. However, when a noble man is born in a family that family thrives happily.’
 

XIV:8 THE MOST HAPPY OCCURANCES

Happy is the birth of Buddhas. Happy is the teaching of the sublime Dhamma. Happy is the unity of the Sangha.¹ Happy is the discipline of the united ones.
 

XIV:8 What is happiness?

Note:

1. Sangha is the oldest, democratically constituted, historic celibate Order, founded by the Buddha. Strictly speaking, the Sangha denotes those noble disciples who have realized the four Paths and four Fruits. The ordinary bhikkhus of the present day are merely their representatives.
 

XIV:9 HONOUR TO WHOM HONOUR IS DUE

Te tadise pujayato - nibbute akutobhaye
Na sakka punnam sankhatum - im’ ettam’iti kena ci.

He who reverences those worthy of reverence, whether Buddhas or their disciples; those who have overcome the impediments¹ and have got rid of grief and lamentation, — the merit of him who reverences such peaceful² and fearless ones³ cannot be measured by anyone as such and such.
 

XIV:9 Honour those worthy of honour

After thus putting him in a favourable frame of mind, the Buddha, by his supernormal power, brought forth the golden stupa of Kassapa Buddha and let it remain visible in the sky. He then explained to the brahmin and the other bhikkhus that there were four classes of persons worthy of a stupa. They are the Buddhas, the Paccekabuddhas, the Ariya disciples, and the Universal Monarchs.  He also told them about the three types of stupas erected in honour of them.

The stupas where corporeal relics are enshrined are known as Sarira Dhatu cetiya; the stupas and figures made in the likeness of the above four personages are known as Uddissa cetiya; and the stupa where personal effects like robes, bowls etc. of those revered personages are enshrined are known as Paribhoga cetiya. The Bodhi tree is also included in the Paribhoga cetiya. The Buddha then stressed the importance of paying homage to those who are worthy of veneration.

At the end of the discourse the brahmin attained the first stage of Sainthood. The stupa of Kassapa Buddha remained visible for seven more days, and people kept on coming to the stupa to pay their homage. At the end of seven days, the stupa disappeared. It was replaced with a big stone stupa.
 

Note:
1. Papanca = impediments or obstacles such as attachment, false views and pride.