Chapter 15

 

SUKHA VAGGA (Happiness)
 

Contents

1 The dispute over water
2 Mara influences the villagers against the Buddha
3 Victory produces hatred - King Kosala
4 The fire of lust
5 The Buddha and a hungry man
6 Be moderate in eating
7 The way to honour the Buddha - Tissa
8 Sakka nurses the Buddha
 



 

XV:1 AMONGST THE HATEFUL BE WITHOUT HATE


Susukham vata jivama - verinesu averino.
Verinesu rnanussesu - viharama averino.

Ah, happily, do we live without hate amongst the hateful; amidst hateful men we dwell unhating.
 


 

XV:1 AMONGST THE SICK BE IN GOOD HEALTH


Susukham vata jivama - aturesu anatura
Aturesu rnanussesu - viharama anatura

Ah, happily do we live in good health1 amongst the ailing; amidst ailing men we dwell in good health.
 


 

XV:1 AMONGST THE PASSIONATE BE WITHOUT PASSION


Susukham vata jivama - ussukesu anussuka
Ussukesu rnanussesu  - viharama anussuka.

Ah, happily do we live without yearning (for sensual pleasures) amongst those who yearn (for them); amidst those who yearn (for them) we dwell without yearning.
 

XV: 1 The dispute over water


Kapilavatthu, the town of the Sakyans, and Koliya, the town of the Koliyans were situated on either side of the Rohini River.The farmers of both towns irrigated their fields from this river. One year, due to severe drought their paddy and other crops were threatened, and the farmers on both sides wanted to divert the water from the Rohini River to their own fields. Those living in Koliya wanted to divert and channel the water to irrigate their field. However, the farmers from Kapilavatthu protested that they would be denied the use of the water and their crops would be destroyed.
 

Note:

1.Free from the disease of passions.
 



 

XV:2 BE WITHOUT IMPEDIMENTS


Susukham vata jivama - yesam no natthi kincanam
Piti bhakkha bhavissama - deva abhassara yatha

Indeed we live very happily, without any impediments.1 Like the Abhassara Brahmas we shall live on delightful satisfaction (piti) as our food.
 

XV:2 Mara influences the villagers against the Buddha


On one occasion, the Buddha saw in his vision that a large group of maidens from Pancasala village were due to attain the first stage of Sainthood. So he went to stay near that village. One day, after their bath at the riverside, the maidens returned to their village. About the same time, the Buddha entered the village for alms food but due to the evil influence of Mara none of the villagers offered him alms food.

On his return the Buddha met Mara, who promptly asked whether he had received enough alms food. He knew that Mara had influenced the villagers not to offer any alms food to him. So the Buddha said, ‘You evil one! It was foolish of you to commit such a misdeed.’ Mara did not say anything, but he thought that it would be fun to entice him back to the village and get the villagers to insult the Buddha by making fun of him. ‘You must be hungry. Return to the village, you will be offered alms food,’ said Mara.

Just then, the village maidens arrived on the scene and paid homage to the Buddha. In their presence, Mara taunted him, ‘O Gotama, since you were not offered alms food this morning, you must be feeling the pangs of hunger!’ The Buddha replied, ‘O Mara, even though we don’t get any food, we shall live on the delightful satisfaction and bliss of the Dhamma, like the Abhassara Brahmas who live only on delightful satisfaction (piti) and bliss (sukha) of jhana.’
 

Note:

1. Kincana, such as lust, hatred, and delusion which are hindrances to spiritual progress.
 



 

XV:3 VICTORY BREEDS HATRED


Jayam veram pasavati - dukkham seti parajito
Upasanto sukham seti - hitva jaya parajayam.

Victory breeds hatred. The defeated live in pain. Happily the peaceful live, giving up victory and defeat.
 

XV:3  Victory produces hatred (King Kosala)


In fighting against Ajatasattu, the King of Kosala was defeated three times. Ajatasattu was the son of King Bimbisara and Queen Vedehi, the sister of the King of Kosala. The King of Kosala was ashamed and very much depressed over his defeat and lamented, ‘What a disgrace! I cannot even conquer this boy who still smells of mother’s milk. It is better that I should die.’ Due to his depression, the king refused to take any food, and kept to his bed. When the news about the king’s distress reached the Buddha, he commented, ‘Bhikkhus! In one who conquers, enmity and hatred increases, one who is defeated suffers pain and distress.’ Having heard this, the king realised that there is no victory in war, and was thus firmly established in the Dhamma.
 



 

XV:4 LUST IS A FIRE


Natthi raga samo aggi - natthi dosa samo kali
Natthi khandha sama dukkha - natthi santi param sukham.

There is no fire like lust, no crime like hate.  There is no ill like the body,1 no bliss higher than Peace (Nibbana).
 

XV:4 The fire of lust


On the day of her marriage the parents of a bride invited the Buddha and his bhikkhus for alms food. Seeing the bride moving about the house and helping with the offering of alms food, the bridegroom was very much excited, and could hardly attend to the needs of the Buddha and the other bhikkhus. The Buddha knew the feeling of the bridegroom and that the time was ripe for both the bride and the bridegroom to realise the Dhamma.

To remove his emotional attachment for the time being and to divert his attention, the Buddha by using his supernormal power, willed that the bride would not be visible to the bridegroom. Because the young man could no longer see the young woman, he could pay full attention to the Buddha, and his devotion to the Enlightened One grew stronger in him.

The Buddha said, ‘O young man, there is no fire like lust, there is no evil like anger and hatred, there is no ill like the burden of the five aggregates of existence and there is no bliss like the Perfect Peace of Nibbana.’

Reflecting on the advice, both the bride and bridegroom realised the Dhamma. At that moment, the Buddha permitted them to see each other once more, but there was no longer any passionate excitement between them, for they had realised the true nature of worldly experience.
 

Note:

1. Pancakkhandha the five Aggregates.
 



 

XV:5 HUNGER IS THE GREATEST AFFLICTION


Jighaccha parama roga - samkhara parama dukha
Etam natva yathabhutam - nibbanam paramam sukham.

Hunger1 is the greatest disease. Aggregates2 are the greatest ill. Knowing this as it really is, (the wise realise) Nibbana, bliss supreme.
 

XV:5 The Buddha and a hungry man


One day, the Buddha saw in his vision that a poor man would attain the first stage of Sainthood at the village of Alavi. So he went to the village.  It so happened that on that very day the man had lost his ox. So, he went to look for his ox. Meanwhile, the people offered alms food to the Buddha and the bhikkhus. After the meal, people got ready to listen to the Buddha’s discourse, but he waited for the poor man. Finally having found his ox, the man came running to pay his respects to the Buddha.

Because he was tired and hungry, and having ascertained that there was still food left* the Enlightened One directed the donors to offer him food first. Only when the man had eaten did the Buddha expound the Dhamma step by step leading to the Four Noble Truths. The poor man attained the first stage of Sainthood at the end of the discourse.

Afterwards, the Buddha and the bhikkhus returned to the Jetavana monastery. On the way, the bhikkhus remarked that it was so surprising that the Buddha should have directed those people to feed the poor man before he gave the discourse. On hearing their remarks, he said, ‘Bhikkhus! The sole reason of my coming to Alavi is to expound the Dhamma to the man because I knew he had the abilities to realise the Dhamma. If he was feeling very hungry, the pangs of hunger might have prevented him from comprehending the Dhamma fully.

That man had been looking for his ox the whole morning, and was very tired and also very hungry. Bhikkhus! After all, there is no ailment which is so difficult to bear as hunger.’
 

Note:

1. Ordinary diseases are usually curable by a suitable remedy, but hunger has to be appeased daily.

2. Here Samkhara is used in the sense of khandha, the five  Aggregates—namely, the form (rupa) feeling (vedana), perception (sanna), mental states (samkhara), and consciousness (vin n ana). The so-called being is composed of
these five constitutent parts. Both khandha and samkhara are  used to denote these five conditioned things.

Excluding feeling and perception, the remaining fifty mental states are implied by the term samkhara in the five Aggregates.

* This story shows the Buddha's concern not only for the spiritual welfare but also the material welfare of beings.
 



 

XV:6 HEALTH IS PARAMOUNT


Arogya parama labha - santutthi paramam dhanam
Vissasa parama nati - nibbanam paramam sukham.

Health is the highest gain. Contentment is the greatest wealth. The trusted1 are the best kinsmen. Nibbana is the highest bliss.
 

XV:6 Be moderate in eating


One day, King Pasenadi of Kosala went to the Jetavana monastery after taking his morning meal. The king had eaten a lot of rice with meat curry on that day, so while listening to the Buddha’s discourse he felt very sleepy and was nodding most of the time. Seeing him nodding, the Buddha advised him, ‘O king, one ought to observe moderation in eating, for in moderate eating there is comfort.’ The king did as he was told and found that by eating less he became slimmer and felt better and enjoyed better health. When he reported the matter to the Buddha, he was told, ‘O king! Health is a great boon.’
 

Note:

1. Whether related or not.



 

XV:7 HAPPY IS HE WHO TASTES THE FLAVOUR OF TRUTH


Paviveka rasam pitva - rasam upasamassa ca
Niddaro hoti nippapo - dhammapiti rasam pibam.

Having tasted the flavour of solitude and tranquillity, one who drinks in the joy and essence of the Dhamma is free from fear and evil.
 

XV:7 The way to honour the Buddha (Tissa)


When the Buddha announced that in four months time he would attain parinibbana, many bhikkhus who had not yet attained Sainthood were sad and depressed. They were at a loss and did not know what to do, and so they kept close to the Buddha. But Venerable Tissa, having resolved that he would attain Arahanthood in the life-time of the Teacher did not go to him, but left for a secluded place to practise meditation.

Other bhikkhus, not understanding his behaviour, reported him to the Teacher and said, ‘Venerable Sir! Tissa does not seem to cherish and honour you; he only keeps to himself instead of coming to your presence.’ Tissa then explained that he was striving diligently to attain Arahanthood before the Buddha attained parinibbana, and that was the only reason why he had not come to see the Enlightened One.  Having allowed him to give his explanation, the Buddha said: ‘Bhikkhus!  Those who love and respect me should act like Tissa. You are not honouring me by just offering flowers. You honour me only by practising the Dhamma.’
 



 

XV:8 BLESSED IS THE SIGHT OF THE NOBLE


Sadhu dassanam ariyanam - sannivaso sada sukha
Adassanena balanam - niccam eva sukhi siya.

It is good to see the Noble Ones (ariyas); to live with them is always a pleasure; not seeing fools is also always a pleasure.
 


 

XV:8 SORROWFUL IS ASSOCIATION WITH THE FOOLISH


Bala sangatacari hi - digham addhana socati
Dukkho balehi samvaso - amitten’ eva sabbada.
Dhiro ca sukha samvaso - natinam’ va samagamo.

He who walks in the company of fools has to grieve for a long time. Association with fools is ever painful, as living with an enemy; association with the wise is a pleasure, as living with relatives.
 


 

XV:8 ASSOCIATE WITH THE WISE


Tasma hi dhiran ca pannan ca bahussutan ca - dhorayha silam vatavantam ariyam
Tam tadisam sappurisam sumedham - bhajetha nakkhatta patham’va candima.

Therefore, with the intelligent, the wise,1 the learned,2 the enduring,3 the dutiful4 and the Ariya5 — with a man of such virtue and intellect should one associate, as the moon (follows) the starry path.
 

XV:8 Sakka* nurses the Buddha


About ten months before his attainment of parinibbana, the Buddha spent the vassa at Beluva village near Vesali. While he was staying there, he suffered from dysentery. When Sakka learned that he was sick, Sakka went personally to nurse him. The Buddha told him not to worry about his health as there were many bhikkhus near him; but Sakka insisted on nursing the Enlightened One until he recovered.

The bhikkhus were surprised and awe-struck to find Sakka himself attending to the Buddha. When he heard their remarks the Buddha said, ‘Bhikkhus! There is nothing surprising about Sakka’s love and devotion to me. Before his passing away Sakka once had the opportunity of listening to the Dhamma expounded by me and he realised the Dhamma. After his passing away, he was born as the present Sakka. All these happened to him simply because he had listened to the Dhamma. Indeed, bhikkhus, it is good to see the Noble Ones; it is a pleasure to live with them.’
 

Notes:

1. Pannam = possessed of mundane and supramundane knowledge (Commentary).

2. Bahussutam = endowed with the teaching and the realization (Commentary)

3. Dhorayhasilam =literally, engaged in the bearing of the yoke (leading to Nibbana) (Commentary).

4. Vatavantam = replete with morality (Sila) and ascetic practices (Dhutanga).

5. Far removed from passions.

 * There are six heavenly realms, viz: Catummaharajika, Tavatimsa, Yama, Tusita, Nimmanarati and Paranimmitta Vasatti. Sakka is the ruler of the Tavatimsa Deva Loka.

Although Buddhists worship and pray to Sakka to receive his blessing and protection, in the Dhajagga Sutta the Buddha says that Sakka is not free from mental defilements like greed, hatred, delusion and fear.

However, it is a traditional belief among Buddhists that Sakka has undertaken to protect Buddhism.
 


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