Chapter 20

 

MAGGA VAGGA (The Way or The Path)
 

Contents

1 The path to perfection
2 Meditation on anicca
3 Meditation on dukkha
4 Meditation on anatta
5 Be vigilant and do not be idle
6 Guard your word, thought and deed
7 Knowledge without realisation is useless - Pothila
8 The old monks and the old woman
9 Meditation on a lotus flower
10 A wealthy merchant’s impending death - Mahadhana
11 Death comes to all beings - Kisa Gotami
12 Sons and daughters are no refuge - Patacara
 



 

XX:1 THE EIGHTFOLD PATH IS THE BEST


Maggan’ atthangiko settho - saccanam caturo pada
Virago settho dhammanam - dipadanan ca cakkhuma.

The best of paths is the Eightfold Path.1 The best of truths are the four Sayings.2 Non-attachment3 is the best of states. The best of bipeds is the Seeing One.
 


 

XX:1 FOLLOW THIS PATH FOR PURITY


Eso’va maggo natth’ anno - dassanassa visuddhiya
Etamhi tumhe patipajjatha - marass’ etam pamohanam.

This is the only Way. There is none other for the purity of vision. Do you follow this path.  This is the bewilderment of Mara.
 


 

XX:1 FOLLOW THIS PATH TO END SUFFERING


Etamhi tumbe patipanna - dukkhassantam karissatha
Akkhato ve maya maggo - annaya salla santhanam.

Following this Way you shall make an end of suffering. This verily is the Way declared by me when I had learnt to remove the arrow (of suffering).4
 


 

XX:1 YOU MUST EXERT YOURSELVES


Tumhehi kiccam atappam - akkhataro tathagata
Patipanna pamokkhanti - jhayino mara bandhana.

You yourselves5 should make the effort; the Tathagatas6 are only teachers. Those who enter this Path and who are meditative, are delivered from the bonds of Mara.
 

XX:1 The path to perfection*


A group of bhikkhus after accompanying the Buddha to a village, returned to the Jetavana monastery. In the evening they talked about the trip, especially the nature of the land: whether it was level or hilly, clayey or stony, etc. The Buddha came to them in the midst of their conversation and said to them, ‘Bhikkhus the path you are talking about is external to you; a bhikkhu should only be concerned with the path of the Noble Ones (ariyas) and strive to do what should be done for the attainment of perfection that leads to the realisation of Perfect Peace (Nibbana).
 

Notes:

1.The Eightfold Path is the Middle Way discovered by the Buddha for the realization of Nibbana. It consists of right understanding (samma ditthi), right thoughts (samma samkappa), right speech (samma vaca), right action (samma kammanta), right livelihood (samma ajiva), right effort (samma vayama), right mindfulness (samma sati), and right concentration (samma samadhi). This is the unique path of Enlightenment. From a philosophical stand-point these eight factors are the eight mental states found in the supra mundane consciousness which has Nibbana for its object.

2.They are the four Noble Truths - suffering, the cause of suffering, the destruction of suffering and the path leading to the destruction of suffering. The first truth of suffering is to be comprehended, the cause of suffering (which is craving) is to be eradicated, the destruction of suffering (which is Nibbana) is to be realized, the path leading to the destruction of suffering (which is the Eightfold Path) is to be developed. Whether the Buddhas arise or not these four truths exist in the world. It is the Buddhas that reveal them to mankind.

3.Viraga = Nibbana

4.Of lust etc.

5.That is, to control passions in order to realise Nibbana

6.When the Buddha refers to Himself, He employs the term Tathagata which means ‘who thus hath come’.

The Buddha is the first and only religious teacher who proclaimed that man can gain his liberation without depending on any supernatural or external agency.
 



 

XX:2 TRANSIENT ARE CONDITIONED THINGS


Sabbe sankhara anicca’ti - yada pannaya passati
Atha nibbindati dukkhe - esa maggo visuddhiya.

All conditioned things are impermanent1.
When one sees this in wisdom, then one becomes dispassionate towards the painful2.
This is the Path to Purity.
 

XX:2  Meditation on anicca


A group of bhikkhus, after receiving their subject of meditation from the Buddha, went into the forest to practise meditation, but they made little progress. So, they returned to the Buddha to ask for another subject of meditation which would suit them better. On reflection, the Buddha found that these bhikkhus had developed meditation on impermanence during the time of Kassapa Buddha. So he said, ‘Bhikkhus, all component things* are impermanent.’
 

Notes:

1.Sankhara is a multi-significant term. Here it is used in the sense of things conditioned by causes. Supramundane Nibbana is not included in sankhara as it is not conditioned by any cause. It is causeless and timeless.

2. Suffering caused by attending to the five Aggregates.
 



 

XX:3 SORROWFUL ARE ALL CONDITIONED THINGS


Sabbe sankhara dukkha’ti - yada pannaya passati
Atha nibbindati dukkhe - esa maggo visuddhiya.

All conditioned things are sorrowful. When one sees this in wisdom, then he becomes dispassionate towards the painful. This is the Path to Purity.
 

XX:3 Meditation on dukkha


The story is the same as the story on anicca. Here the Buddha on reflection found that another group of bhikkhus had meditated on dukkha. So, he said, ‘Bhikkhus, all component things are oppressive and unsatisfactory, thus all component things are dukkha.’
 



 

XX:4 EVERYTHING IS WITHOUT SELF


Sabbe dhamma anatta’ti - yada pannaya passati
Atha nibbindati dukkhe - esa maggo visuddhiya.

All states (dhamma) are without self.1 When one sees this in wisdom, then he becomes dispassionate towards the painful. This is the Path to Purity.
 

XX:4 Meditation on anatta


The story is the same as the stories on anicca and dukkha. Here, the Buddha on reflection found that still another group of bhikkhus had meditated on insubstantiality or non-self (anatta). So he said, ‘Bhikkhus, all component things are insubstantial, they are not subject to one’s control.’
 

Note:

1.Impermanence (anicca), sorrow (dukkha) and no-soul (anatta) are the three characteristics of all things conditioned by causes. It is by contemplating them that one realizes Nibbana.  The aspirant may choose any characteristic that appeals to him most.

Anatta or no-soul is the crux of Buddhism. The term sankhara which is applied to any conditioned thing is used in the two previous verses, while in the third verse the term dhamma is used. The commentator interprets dhamma as the ‘aggregates’ (khandha). The same interpretation he gives to sankhara too. If by dhamma is meant sankhara, there is no reason for the Buddha to make a differentiation in the third verse.

Sankhara is applied only to those things conditioned by causes.  Dhamma can be applied to both conditioned and unconditioned things and states. It embraces both conditioned and unconditioned things including Nibbana. In order to show that even Nibbana is free from a permanent soul the Buddha used the term dhamma in the third verse. Nibbana is a positive supramundane state and is without a soul.

‘All the elements of being are non-self. When one by wisdom realizes (this), he heeds not (is superior to) (this world of) sorrow, this is the path to purity’. Radhakrishnan.
 



 

XX:5 THE SLOTHFUL DO NOT REALISE THE PATH


Utthana kalamhi anutthahano - yuva bali alasiyam upeto
Samsanna sankappamano kusito - pannaya maggam alaso na vindati.

Who strives not when he should strive, who, though young and strong, is given to idleness, who is loose in his purpose and thoughts, and who is lazy - that idler never finds the way to wisdom.
 

XX:5 Be vigilant and do not be idle


Once a group of young men were admitted into the Order by the Buddha in Savatthi. After receiving a subject of meditation from the Buddha, all the new bhikkhus, except one, went to the forest to practise meditation. They practised zealously and vigilantly and in due course all of them attained Arahanthood. Then they returned to the monastery to pay homage to the Enlightened One. Bhikkhu Tissa who had stayed behind did not try hard and therefore achieved nothing.

When Tissa found that the other bhikkhus were so much superior to him, he regretted that he had wasted his time. So he resolved to practise meditation throughout the night. As he was walking in meditation that night, he slipped and broke a thighbone. Other bhikkhus, hearing his cry went to help him. On hearing about the above incident the Buddha said, ‘Bhikkhus, one who does not strive when he should be striving but idles away his time will not attain mental absorption (jhana) and purity.’
 



 

XX:6 PURIFY THOUGHTS, WORDS AND DEEDS


Vacanurakkhi manasa susamvuto - kayena ca akusalam na kayira
Ete tayo kamma pathe visodhaye - aradhaye maggam isippaveditam.

Watchful of speech, well restrained in mind, let him do no evil with the body; let him purify these three ways of action, and attain the Path made known by the Sages.
 

XX:6 Guard your thought, word and deed


Once, when Venerable Moggallana was coming down a hill with bhikkhu Lakkhana, he saw a miserable, ever-hungry spirit (peta), with the head of a pig and the body of a human being. On seeing the peta, Moggallana just smiled* in order to indicate he had seen this particular peta. Back at the monastery, when questioned by Lakkhana as to why he smiled, Moggallana said he saw a peta with its mouth swarming with maggots. The Buddha added that he himself had seen that very peta soon after his attainment of Buddhahood. Then he proceeded to relate the story about the peta.

During the time of a previous Buddha, this particular peta was a bhikkhu who often expounded the Dhamma. On one occasion, he came to a monastery, where two bhikkhus were staying together. After staying with the two bhikkhus for some time, he found that the people liked his way of expounding the Dhamma. Then he thought it would be even better if he could make the two bhikkhus leave the monastery and have the place all to him. Thus he set one against the other. The two bhikkhus quarrelled and left the monastery. On account of this evil deed, that bhikkhu had to suffer for a long period after his death. In his present existence, he was suffering as a pig peta. Then the Buddha exhorted, ‘A bhikkhu should be calm and well-restrained in thought, word and deed.’
 

Note:

When Arahants and Buddhas smile, it is not an expression of humour. Rather it is a sign to whoever is with them to question them on what prompted the smile.
 



 

XX:7 INCREASE YOUR WISDOM


Yoga ve jayati bhuri - ayoga bhuri sankhayo
Etam dvedha patham natva - bhavaya vibhavaya ca
Tath’ attanam niveseyya - yatha bhuri pavaddhati.

Verily, from meditation arises wisdom.
Without meditation wisdom wanes.
Knowing this twofold path of gain and loss, let one so conduct oneself that wisdom may increase.
 

XX:7 Knowledge without realisation is useless (Pothila)


Pothila was a senior bhikkhu who knew the Dhamma well; and he taught the Dhamma to a large number of bhikkhus. Because of his knowledge he was also conceited. The Buddha knew his weakness and wanted him to mend his ways and put him on the right path. So whenever Pothila came to pay homage, he would address him as ‘Useless Pothila’.

When Pothila heard these remarks, he pondered over those words of the Buddha.  He came to realise that the Enlightened One had made those remarks because he had not made any serious effort to practise meditation and had not attained Sainthood or even any level of mental absorption (jhana), in spite of his vast knowledge of the Dhamma.

Thus, without telling anyone, he left for a monastery far away in Savatthi where there were many bhikkhus. First, he went to the most senior bhikkhu and humbly requested him to be his mentor; but the monk wishing to humble him, asked him to go to the next senior bhikkhu, who in turn sent him to the next. In this way, he was sent from one to the other until he came to a young arahant samanera.

The young samanera accepted him as a pupil only after ascertaining that Pothila would obediently follow his instructions. As instructed by the samanera, Pothila kept his mind firmly fixed on the true nature of the body. He was very ardent and vigilant in his meditation.

The Buddha saw Pothila in his vision and through supernormal power sent forth his radiance end exhorted him to be steadfast and ardent in his quest for higher spiritual achievement. Soon after, Pothila attained Arahanthood.
 



 

XX:8 BE WITHOUT ATTACHMENT


Vanam chindatha ma rukham - vanato jayati bhayam
Chetva vanan ca vanathan ca - nibbana hotha bhikkhavo.

Cut down the forest (of the passions),1 but not real trees.2
From the forest (of the passions) springs fear.
Cutting down both forest3 and brushwood (of the passions), be forestless,4 O Bhikkhus.
 

XX:8 The old monks and the old woman


Once in Savatthi, there were five friends who became bhikkhus only in their old age. These five bhikkhus were in the habit of going together to their old homes for alms food. Of their former wives, one lady in particular was a good cook and she looked after them well. Thus, the five bhikkhus went mostly to her house. But one day she fell ill and died suddenly. The old bhikkhus felt their loss very deeply and together they cried praising her virtues and lamenting their loss.

The Buddha admonished them, ‘Bhikkhus! You all are feeling pain and sorrow because you are not free from greed, hatred and ignorance (raga, dosa, moha), which are like a great forest. Cut down this forest and you will be freed from these mental impurities.’
 

Notes:

1.Here vana means forest of such passions as lust, hatred, and delusion.

2.When the Buddha said, ‘Cut down the forest’, some newly ordained monks erroneously gave the expression its literal meaning. The Buddha, reading their thoughts, corrected them, stating that what he meant was not actual trees but passions.

3.Vana means big trees and vanatha means smaller trees. Here vana means the powerful passions and vanatha means the lesser passions.

4.Having eradicated all passions by means of the four Paths, be passionless.
 



 

XX:9 DEVELOP THE PATH OF PEACE


Ucchinda sineham attano - kumudam saradikam va panina
Santi maggam eva bruhaya -nibbanam sugatena desitam.

Cut off your affection, as though it were an autumn lily, with the hand. Cultivate the very path of peace. Nibbana has been expounded by the Auspicious One.
 

XX:9 Meditation on a lotus flower


Once, a young son of a goldsmith was admitted into the Holy Order by Venerable Sariputta. After receiving ‘Impurity of the Body’ as the subject of meditation from Sariputta, he left for the forest to practise meditation there. He did not make any progress. So he returned twice to Sariputta for further instructions. Still he made no progress. So Sariputta took the bhikkhu to see the Enlightened One.

The Buddha knew that he was the son of a goldsmith; he had been born in the family of goldsmiths during several past existences.  Therefore the Buddha changed the subject of meditation for the bhikkhu. Instead of loathsomeness, he was directed to meditate on pleasantness. With his supernormal power, the Buddha created a beautiful lotus flower and told him to stick it in a mound of sand just outside the monastery.

The bhikkhu, concentrating on the big beautiful, fragrant lotus flower was able to get rid of the hindrances. He was filled with delightful satisfaction (piti) and gradually he progressed until he reached as far as the fourth level of mental absorption (jhana).

The Buddha saw him from his room and with his supernormal power made the flower wither instantly. Seeing the flower wither and change its colour, the bhikkhu perceived the impermanent nature of the flower and all other conditioned things. That led to the realisation of the impermanence, unsatisfactoriness and the insubstantiality of all conditioned things. At that instant, the Buddha sent forth his radiance and exhorted the bhikkhu to get rid of craving (tanha). Reflecting mindfully on the exhortation he attained Arahanthood.
 



 

XX:10 THE IGNORANT REALISE NOT THE NATURE OF DEATH


Idha vassam vasissami - idha hemanta gimhisu
Iti balo vicinteti - antarayam na bujjhati.

‘Here will I live in the rainy season; here will I live in the cold season and the hot season,’ so imagines the fool, not realising the danger (of approaching death).
 

XX:10 A wealthy merchant’s impending death (Mahadhana)


Once, Mahadhana, a merchant from Benares came to Savatthi during a festival to sell his textiles and other merchandise. When he reached the river bank near Savatthi, he could not cross the river as it was flooded.  The flood held him up for seven days. By that time, the festival was over.

Since he did not want to return to Benares with his merchandise, he decided to spend some time in Savatthi to sell off his goods. One day, the Buddha while going on an alms round saw the merchant and he smiled. Ananda questioned the Buddha on why he smiled and he replied, ‘Ananda, do you see that merchant? He is thinking that he can stay here and sell his goods. He is not aware that the end of his life is very near. What should be done should be done today. To live just one night, mindful, energetic and not disturbed by moral defilement, is to have had a well spent life.’

On the instruction of the Buddha, Ananda advised Mahadhana to practise mindfulness instead of being negligent. On learning about his impending death Mahadhana was alarmed and frightened. So for seven days, he invited the Buddha and other bhikkhus for almsfood and requested the Enlightened One to expound the Dhamma to help him to gain freedom from samsara.

After listening to the sermons given by the Buddha, Mahadhana attained the first stage of Sainthood. Upon his death, he was reborn in the Tusita deva world.
 



 

XX:11 DEATH SEIZES THE DOTING MAN


Tam putta pasu sammattam - byasatta manasam naram
Suttam gamam mahogho’ va - maccu adaya gacchati.

The man who dotes on his children and his herds of cattle, whose mind longs for and is attached to sensual pleasures, is carried away by Death even as a sleeping village is swept away by a great flood.
 

XX:11 Death comes to all beings (Kisa Gotami)*


Kisa Gotami had come to the Buddha as she was stricken with grief due to the death of her only son. The Buddha said, ‘Kisa Gotami, do you think you are the only one who has lost a son? Deaths come to all beings. Before their desires are satiated, death takes them away.’ She was consoled by the Buddha’s advice.
 

Note:

For the full story see Chapter VIII, Story (13)
 



 

XX:12 NO PROTECTION AT THE MOMENT OF DEATH


Na santi putta tanaya - na pita na’ pi bandhava
Antakenadhipannassa - natthi natisu tanata.

Etam atthavasam natva - pandito sila sam vuto
Nibbana gamanam maggam - khippam’ eva visodhaye.

There are no sons for one’s protection, neither father nor even kinsmen; for one who is overcome by death no protection is to be found among kinsmen.

Realizing this fact, let the virtuous and wise person swiftly clear the way that leads to Nibbana.
 

XX:12 Sons and daughters are no refuge (Patacara)*


As Patacara had lost her husband and her two sons, as well as her parents and only brother almost at the same time, she was driven to near insanity. When she approached the Buddha, he consoled her, ‘Patacara, sons and daughters cannot look after you. Even if they are alive, they don’t exist for you. The wise observes morality (sila) and clears the obstacles to the Path leading to Nibbana.’ Patacara managed to overcome her sorrows through the comforting words of the Buddha.
 

Note:

For the full story, see Chapter VIII, Story (12)
 


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