Chapter 25

 

BHIKKHU VAGGA (The Bhikkhu or The Mendicant)
 

Contents

  1  Bhikkhus should control their senses
   2 The monk who killed a goose
   3 A bhikkhu should control his tongue
   4 The way to respect the Buddha - Dhammarama
   5 A bhikkhu should be contented
   6 All alms food is the same
   7 A devout lady and the thieves
   8 Meditation on jasmine flowers
   9 A bhikkhu should be calm - Santakaya
10 Attachment to old clothes - Nangala Kula
11 Admiration of the Buddha - Vakkali
12 The novice monk who performed a miracle - Sumana
 



 

XXV:1 GUARD THE SENSES

Cakkhuna samvaro sadhu - sadhu sotena samvaro
Ghanena samvaro sadhu - sadhu jivhaya samvaro.

Good is restraint of the eye; good is restraint of the ear; good is restraint of the nose; good is restraint of the tongue.
 


 

XXV:1 HE WHO GUARDS HIS SENSES IS RELEASED FROM SORROW


Kayena samvaro sadhu - sadhu vacaya samvaro
Manasa samvaro sadhu - sadhu sabbattha samvaro
Sabbatha samvuto bhikkhu - sabba dukkha pamuccati.

Good is restraint of the body. Good is restraint of speech. Good is restraint of the mind. Restraint everywhere is good. The bhikkhu1 restrained in every way2 is freed from all suffering.
 

XXV:1 Bhikkhus should control their senses


Once, there were five bhikkhus in Savatthi. Each of them practised restraint of just one out of the five senses and each of them claimed that what he was practising was the most difficult, and they could not come to an agreement. Finally, they reported their disagreements to the Buddha who told them, ‘Each of the senses is just as difficult to control as the others, but the bhikkhu who controls all the five senses will escape from suffering.’
 


 

Notes:

1.Bhikkhu is exclusively a Buddhist term. ‘Mendicant monk’ may be suggested as the best English equivalent.

2.That is, in all senses, literally, everywhere.
 



 

XXV:2 THE FULLY CONTROLLED PERSON IS CALLED A BHIKKHU


Hattha sannato pada sannato - vacaya sannato sannatuttamo
Ajjhattarato samahito - eko santusito tam ahu bhikkhum.

He who is controlled in hand, controlled in foot, controlled in speech, and possessing the highest control (of mind), delighted within, composed, solitary and contented, him they call a bhikkhu.
 

XXV:2 The monk who killed a goose


Once, there was a bhikkhu who was very skilful in throwing stones. He could even hit any fast-moving object. One day while sitting with another bhikkhu after having their bath in the river, he saw two geese flying over them. He told his friend that he could hit the eye of one of the geese. He took a pebble, aimed and threw it at one of the geese.  The pebble struck the bird’s eye. The bird cried out in pain and dropped dead at the feet of the young bhikkhu.

Other bhikkhus seeing the incident reported it to the Buddha. He admonished the young bhikkhu, ‘My son, why have you killed the bird?

Especially as a bhikkhu, you should be practising loving-kindness to all beings and should also be striving ardently for liberation. A bhikkhu must have control over his thoughts, words and deeds.’*
 


 

Note:

A bhikkhu is expected to observe the four kinds of Higher Morality:

i.Patimokkha Sila - The fundamental moral code.  ii.Indriyasamvara Sila - Morality pertaining to sense-restraint.  iii.Ajivaparisuddhi Sila - Morality pertaining to purity of livelihood.  iv.Paccayasannissita Sila - Morality pertaining to the use of necessaries of life.

These four kinds of morality are collectively known as Sila Visuddhi (Purity of Virtue).
 



 

XXV:3 SWEET IS HIS SPEECH WHO CONTROLS HIS TONGUE


Yo mukha Sannato bhikkhu - manta1 bhani anuddhato
Attham dhamman ca dipeti - madhuram tassa bhasitam.

The bhikkhu who is controlled in tongue, who speaks wisely1 with his mind composed, who explains the meaning and the text, - sweet indeed. is his speech.
 

XXV:3 A bhikkhu should control his tongue


Bhikkhu Kokalika had abused the two Chief Disciples, Venerable Sariputta and Venerable Moggallana. For this evil deed Kokalika had to suffer. Learning about his fate, the bhikkhus remarked that Kokalika had to suffer grievously because he did not control his tongue. To those bhikkhus, the Buddha said, ‘A bhikkhu must have control over his tongue, his conduct must be good, his mind must be calm, subdued and not flitting about as it pleases.’
 


 

Note:

1.Manta here means wisdom.
 



 

XXV:4 HE WHO FINDS PLEASURE IN THE DHAMMA
            DOES NOT FALL


Dhammaramo dhamma rato - dhammam anuvicintayam
Dhammam anussaram bhikkhu - saddhamma na parihayati.

That bhikkhu who dwells in the Dhamma, who delights in the Dhamma, who meditates on the Dhamma, who well remembers the Dhamma, does not fall away from the sublime Dhamma.
 

XXV:4 The way to respect the Buddha (Dhammarama)


When the Buddha announced that he would attain parinibbana in four months’ time most of the bhikkhus who had not attained Arahanthood felt extremely depressed and were at a loss and did not know what to do. Most of them just stayed close to the Buddha, hardly ever leaving his presence. However, there was a bhikkhu by the name of Dhammarama who kept to himself and did not come to see the Buddha. Other bhikkhus misunderstood his attitude and reported the matter to the Buddha. Dhammarama respectfully explained that the greatest homage he could pay him was to attain Arahanthood before his parinibbana.

The Buddha applauded Dhammarama’s attitude, ‘My son, you have done very well. A bhikkhu who loves and respects me should act like you. Only those who really practise the Dhamma are the ones who truly pay homage to me.’
 



 

XXV:5 BE CONTENTED


Salabham natimanneyya - n’ annesam pihayam care
Annesam pihayam bhikkhu - samadhim n’adhigacchati.

One should not despise what one receives, and one should not envy (the gain of) others. The bhikkhu who envies others does not attain concentration.1
 


 

XXV:5 DESPISE NOT WHAT ONE GETS


Appa labho’ pi ce bhikkhu - salabham n’ atimannati
Tam ve deva pasamsanti - suddhajivim atanditam.

Though receiving but little, if a bhikkhu does not despise his own gains, even the gods praise such a one who is pure in livelihood and is not slothful.
 

XXV:5 A bhikkhu should be contented


Once, a bhikkhu of the Buddha was very friendly with a bhikkhu belonging to the faction led by Devadatta, the opponent of the Buddha.  He visited Devadatta’s monastery and stayed there for a few days, eating, sleeping and enjoying the comforts of that monastery. Other bhikkhus reported him to the Buddha who sent for the bhikkhu and asked him whether this was true. The bhikkhu admitted that he had stayed at the monastery of Devadatta for a few days, but he told the Buddha that he had not embraced the teaching of Devadatta.

The Buddha then admonished him, ‘My son, even though you have not embraced the heretical doctrine of Devadatta, you are going about as if you were one of his followers, and enjoying the comforts provided elsewhere. A bhikkhu should be contented with what he gets and should not covet other people’s gains. A bhikkhu who is filled with envy at the good fortune of others will not attain concentration (samadhi), or Insight,* or the Path that leads to Nibbana. Only the bhikkhu who is contented with whatever he gets will be able to attain Concentration, Insight and. the Correct Path.’
 


 

Note:

1.Samadhi, both mundane and supramundane concentration.

Insight (Vipassana) is the intuitive light flashing forth and exposing the truth of impermanency (anicca), unsatisfactoriness (dukkha), and no soul (anatta).

Discipline regulates words and deeds; concentration controls the mind, but it is Insight that perceives things as they are and not what they appear to be.

Insight is not the result of mere intellectual understanding, but is won through direct meditative observation of one’s own bodily and mental processes.
 



 

XXV:6 HE IS A BHIKKHU WHO HAS NO ATTACHMENT


Sabbaso nama rupasmim - yassa natthi mamayitam
Asata ca na socati - sa ve bhikkhu ti vuccati.

He who has no thought of ‘I’ and ‘mine’ whatever towards mind and body, he who grieves not for that which he has not, he is, indeed, called a bhikkhu.
 

XXV:6 All alms food is the same


Once, there was a brahmin in Savatthi, who was very generous and always offered alms food to the Buddha and his bhikkhus.

One day, the Buddha saw the brahmin and his wife in his vision and knew the couple would be able to attain Anagami. Accordingly, the Buddha set out for their house and stood at the door. The brahmin who was then having his meal did not see him. His wife saw him but she was afraid that her husband on seeing the Buddha, would offer all his food to the Enlightened One. Then she would have to cook again. With this thought in her mind, she stood in front of her husband so that he would not be able to see the Buddha. Then she quietly stepped backwards and slowly came to where the Buddha was standing and whispered, ‘Venerable Sir! We do not have any alms food for you today.’ The Buddha just shook his head. Seeing his gesture, the brahmin’s wife could not control herself and she burst out laughing.

At that instant, the brahmin turned round and saw the Buddha. At once he knew what his wife had done, and cried out, ‘Wife, I am ruined.  When our Venerable Teacher stood at the door you should have informed me. By failing to do so you have embarrassed me greatly.’ Then, taking up his plate of rice, he approached the Buddha and apologetically requested, ‘Venerable Sir! Please accept this rice which I have partly consumed. I am very sorry indeed that I have to offer you partly consumed food.’ To him the Buddha replied, ‘O brahmin! Any alms food is suitable for me, whether it has been eaten or not.’ The brahmin was very happy because his offering of food was accepted by the Buddha and he next asked by what standard a bhikkhu was judged and how a bhikkhu was defined.

The Buddha knew that both the brahmin and his wife had already learned something about mind and body (nama-rupa), so he answered, ‘O brahmin! One who is not attached to mind and body is called a bhikkhu.’ At the conclusion of the discourse, both the brahmin and his wife attained the third stage of Sainthood.
 



 
 

XXV:7 THE BHIKKHU WHO RADIATES
LOVING-KINDNESS RADIATES PEACE


Metta vihari yo bhikkhu - pasanno buddha sasane
Adhigacche padam santam - sankharupasamam sukham.

The bhikkhu who abides in loving-kindness,1 who is pleased with the Buddha’s Teaching, attains to that state of peace and happiness,2 the stilling of conditioned things.
 


 

XXV:7 GIVE UP LUST AND HATRED


Sinca bhikkhu imam navam - sitta te lahum essati
Chetva ragan ca dosan ca - tato nibbanam ehisi.

Empty this boat,3 O bhikkhu! Emptied by you it will move swiftly. Cutting off lust and hatred, to Nibbana you will thereby go.
 


 

XXV:7 A FLOOD-CROSSER IS ONE
            WHO HAS GIVEN UP THE FETTERS


Panca chinde panca jahe - panca c’uttari bhavaye
Panca sangatigo bhikkhu - oghatinno’ ti vuccati.

Five cut off,4 five give up,5 five further cultivate.6 The bhikkhu who has gone beyond the five bonds7 is called a ‘Flood-Crosser’.
 


 

XXV:7 MEDITATE EARNESTLY


Jhaya bhikkhu ma ca pamado - ma te kama gune bhamassu cittam
Ma loha gulam gili pamatto - ma kandi dukkham idan’ti dayhamano.

Meditate O bhikkhu! Be not heedless. Don’t let your mind whirl on sensual pleasures. Don’t be careless and swallow a ball of lead. As you burn cry not ‘This is sorrow’.
 


 

XXV:7 THERE IS NO WISDOM IN THOSE WHO DO NOT THINK


Natthi jhanam apannassa - panna natthi ajhayato
Yamhi jhanan ca panna ca - sa ve nibbana santike.

There is no concentration in one who lacks wisdom, nor is there wisdom in him who lacks concentration. In whom are both concentration and wisdom he, indeed, is in the presence of Nibbana.
 


 

XXV:7 HE WHO IS CALM EXPERIENCES TRANSCENDENTAL JOY


Sunnagaram pavitthassa - santa cittassa bhikkhuno
Amanusi rati hoti - samma dhammam vipassato.

The bhikkhu who has retired to a lonely abode, who has calmed his mind, who perceives the doctrine clearly, experiences a joy transcending that of men.8
 


 

XXV:7 HAPPY IS HE WHO REFLECTS ON RISE AND FALL


Yato yato sammasati - khandhanam udayabbayam
Labhati piti pamojjam - amatam tam vijanatam.

Whenever he reflects on the rise and fall of the Aggregates, he experiences joy and happiness. To ‘those who know’ that (reflection)9 is Deathless.
 


 

XXV:7 A BHIKKHU MUST POSSESS VIRTUES


Tatrayam adi bhavati - idha pannassa bhikkhuno
Indriya gutti santutthi - patimokkhe ca samvaro
Mitte bhajassu kalyane - suddh’ ajive atandite.

And this becomes the beginning here for a wise bhikkhu: sense control, contentment, restraint with regard to the Fundamental Code (patimokkha),10 association with beneficent and energetic friends whose livelihood is pure.
 


 

XXV:7 A BHIKKHU SHOULD BE CORDIAL IN ALL HIS WAYS


Patisantharavuty’ assa - acara kusalo siya
Tato pamojja bahulo - dukkhass’ antam karissati.

Associate with good friends, who are energetic and whose livelihood is pure; let him be amiable and be correct in his conduct. Then (frequently) feeling much joy he will make an end of dukkha (round of rebirths).
 

XXV:7 A devout lady and the thieves


Once there was a very rich lady who had a son called Sona, who had become a bhikkhu. On one occasion, Bhikkhu Sona passed through his hometown. On his return from the Jetavana monastery, his mother met him and organised a grand charity in his honour. Having heard that her son could expound the Dhamma very well, she requested him to give a discourse. Sona complied with her request and so she built a pavilion for the purpose. A large crowd, including his mother, turned up to listen to the Dhamma expounded by Sona.

While she was at the pavilion, some thieves broke into her house.  However the leader of the thieves went to the pavilion to keep an eye on her. His intention was to kill her should she return home early on learning about the theft at her house. Her maid, left behind to guard the house, went to the pavilion to inform her about the theft, but the lady only said, ‘Let the thieves take all my money, I don’t care. But don’t come and disturb me while I am listening to the Dhamma.’ She sent the maid home.

The leader of the thieves, who was sitting close to her, heard these remarks. Her words also kept him thinking, ‘If we take away the property of this wise and noble lady, we will surely be punished. We might even be struck by lightning.’ The leader got alarmed, hurried back to her house and ordered his thieves to return all the things they had taken. The gang of thieves then went to the pavilion to listen to the Dhamma.

Sona finished his exposition of the Dhamma at the crack of dawn.  Then, the leader and all the thieves admitted their mistakes and requested for her forgiveness. Being a kind and devout lady she pardoned them all. Realising the evil of their ways, all the thieves joined the Holy Order. After receiving instructions from Sona, the new bhikkhus went into the forest to practise meditation. The Buddha knowing their mental attitudes sent forth his radiance and exhorted them on the way to gain Purity.
 


 

Notes:

1.Having developed the third and fourth jhanas (ecstasies) with Metta (loving-kindness) as the object of meditation.

2.That is, Nibbana.

3.The boat resembles the body, water resembles bad thoughts.

4.They are the five fetters (orambhagiya samyojana) that pertain to this shore - namely, self-illusion (sakkayaditthi), doubt (vicikiccha), indulgence in (wrongful) rites and ceremonies (silabbataparamasa), sense-desire (kamaraga), and hatred (patigha).

5.They are the five fetters that pertain to the Farther Shore (uddhambhagiyasamyojana), namely, attachment to the Realms of Form (ruparaga), attachment to the Formless Realms (aruparaga), conceit (mana), restlessness (uddhacca), and ignorance (avijja).

6.Namely, confidence (saddha), mindfulness (sati), effort (viriya), concentration (samadhi), and wisdom (panna). These five factors have to be cultivated if one desires to destroy the fetters.

7.There are five kinds of bonds (sanga) - namely, lust, hatred, delusion, pride, and false views.

8.Amanusi rati = the eight Attainments (atthasamapatti), the four Rupa Jhanas and the four Arupa Jhanas.

9.As it leads to Nibbana.

10.Patimokkha which deals with the rules that a bhikkhu is bound to observe.
 



 

XXV:8 CAST OFF LUST AND HATRED


Vassika viya pupphani - maddavani pamuncati
Evam ragan ca dosan ca - vippamuncetha bhikkhavo.

As the jasmine creeper sheds its withered flowers, even so, O bhikkhus, should you totally cast off lust and hatred.
 

XXV:8 Meditation on jasmine flowers


A group of bhikkhus from Savatthi after taking a subject of meditation from the Buddha set out for the forest to practise meditation. There, they noticed that the jasmine flowers, which bloomed in the early morning, would shed their petals in the evening. Then the bhikkhus resolved that they would strive hard to free themselves from all moral defilements just like flowers have to shed their petals. Although the Buddha was not with them, he was aware of their resolution and he sent forth his radiance and exhorted them, ‘Bhikkhus! As the withered flower is shed from the plant, so also should a bhikkhu strive to free him from worldly suffering.’ Reflecting mindfully on the advice given, all those bhikkhus attained Arahanthood.
 



 

XXV:9 HE IS PEACEFUL WHO IS FREE
            FROM ALL WORLDLY THINGS


Santa kayo santa vaco - santava susamahito
Vantalokamiso bhikkhu - upasanto’ ti vuccati.

The bhikkhu who is calm in body, calm in speech, calm in mind, who is well-composed, who has given up worldly things, is truly called a ‘peaceful one’.
 

XXV:9 A bhikkhu should be calm (Santakaya)


There was a monk named Santakaya, who had been a lion in his past existence. It is said that lions usually go out in search of food and then rest for the next few days. Santakaya, having been a lion in his last existence, behaved very much like a lion. He moved about very little, his movements were slow and steady, and he was usually calm and composed. Other bhikkhus took his behaviour to be very queer and reported to the Buddha. After hearing the account given by the bhikkhus, the Buddha said, ‘Bhikkhus! A bhikkhu should be calm and composed, he should behave like Santakaya.’
 



 

XXV:10 HE WHO GUARDS HIMSELF LIVES HAPPILY


Attana coday’ attanam - patimase attam attana
So attagutto satima - sukham bhikkhu vihahisi.

By self do you censure yourself. By self do you examine yourself. Self-guarded and mindful, O bhikkhu, you will live happily.
 


 

XXV:10 YOU ARE YOUR OWN SAVIOUR


Atta hi attano natho - atta hi attano gati
Tasma sannamay’ attanam - assam bhadram’ va vanijo.

Self, indeed, is the protector of self. Self, indeed, is one’s refuge. Control, therefore, your own self as a merchant controls a noble steed.
 

XXV:10 Attachment to old clothes (Nangala Kula)


Nangala Kula was a poor labourer. One day, a bhikkhu seeing him ploughing a field in his old clothes, asked him if he would like to become a bhikkhu. Thus he became a bhikkhu and left his plough and old clothes by a tree not far away from the monastery. After some time, he became discontented with the monastic life and thought of returning to the layman’s life.

Whenever this feeling arose in him, he would go to the tree where he had left his plough and old clothes. There he would reproach himself saying, ‘You still want to put on these old rags and return to the hard life of a labourer.’ After reproaching himself, his dissatisfaction with the life of a bhikkhu would disappear. Thus he went to the tree whenever he was discontented with the life of a bhikkhu.

When questioned by other monks about his frequent visits to the tree, he replied, ‘I have to go to my teacher.’ In course of time he attained Arahanthood and stopped going to the tree. Other bhikkhus, asked him teasingly, ‘Why don’t you go to your teacher now?’ He replied, ‘I used to go to my teacher because I had need of him: but now, I have no need to go to him.’ Other bhikkhus then asked the Buddha whether he was telling the truth. The Enlightened One replied, ‘My son is telling the truth. Nangala Kula, by reproaching himself, has indeed attained Arahanthood.’
 



 

XXV:11 WITH JOY AND FAITH TRY TO WIN YOUR GOAL


Pamojja bahulo bhikkhu - pasanno buddha sasane
Adhigacche padam santam - sankharu pasamam sukham.

Full of joy, full of confidence in the Buddha’s Teaching, the bhikkhu will attain the Peaceful State, the stilling of conditioned things, the bliss (supreme).
 

XXV:11 Admiration of the Buddha (Vakkali)


Vakkali was a brahmin who lived in Savatthi. One day when he saw the Buddha going on an almsround in the city, he was attracted to the serene and calm appearance of the Buddha. He became very attached to him and joined the Order just to be near him. As a bhikkhu, Vakkali always kept close to the Buddha, thus neglecting his duties and spiritual development. So the Buddha advised him, ‘Vakkali, it is not profitable for you to look at my body which is full of impurities. Only those who see the Dhamma see me. One who does not see the Dhamma does not see me. So, you must leave my presence.’* When he heard those admonitions Vakkali felt very depressed and could not tolerate it. He left the monastery and wanted to commit suicide by jumping down from the peak of a mountain.

The Buddha knowing full well the extent of Vakkali’s grief and pain, reflected that he might miss the chance of attaining Sainthood.  Accordingly, he sent forth his radiance to Vakkali, made him feel his presence and appeared as if in person to Vakkali. With the Buddha near him, Vakkali soon forgot all his sorrow, he became calm and mindful. Thus calmed, he developed a new resolution to purify his mind and soon after, he attained Arahanthood.
 


 

Note:

Attachment hinders spiritual development. For this reason, Buddhism does not encourage any personality cult, however great or holy a religious teacher might be. In the Buddha’s Teachings we have to work for our own emancipation without depending on others.
 



 

XXV:12 EVEN A YOUNG MONK, IF DEVOUT,
CAN ILLUMINE THE WHOLE WORLD


Yo have daharo bhikkhu - yunjati buddha sasane
So imam lokam pabhaseti - abbha mutto’ va candima.

The bhikkhu who, while still young, devotes himself to the Buddha’s Teaching, illumines this world like the moon freed from a cloud.
 

XXV:12 The novice monk who performed a miracle (Sumana)


Samanera Sumana was a pupil of Venerable Anuruddha. Although he was very young, due to his past good kamma he became an Arahant endowed with supernormal powers. Once, when his teacher Anuruddha was ill, he fetched water from the Anotatta lake, a lake which was very far away from monastery and difficult to reach. But because of his supernormal power, he was able to perform the journey through the air. Sometime later, Anuruddha took Sumana to pay homage to the Buddha at Pubbarama monastery.

At the monastery, many samaneras teased Sumana and made fun of him because he was very young. The Buddha wanted to make those samaneras see the rare qualities of Sumana. So the Buddha announced that he wanted some samaneras to get a jar of water from the Anotatta lake. However, none of them was able to undertake the job. Finally, at the request of Venerable Ananda, Sumana went to get the jar of water for the Buddha. As before, he went to the Anotatta lake and came back through the air by his supernormal power.

At the congregation of the bhikkhus in the evening, the bhikkhus told the Buddha about the wonderful trip made by Sumana. The Buddha said, ‘Bhikkhus, one who practises the Dhamma zealously is capable of attaining supernormal powers, even though he is young.’
 


 
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