Chapter 26

 

BRAHMANA VAGGA (The Brahmana)

Contents

1 - 10
11 - 20
21 Bhikkhu Tissa is accused of practising exorcism
22 A monk who was mistakenly beaten
23 The lady and four novices
24 Arahants have no mental defilements - Maha Panthaka
25 Force of habit - Pilinda Vaccha
26 A monk who was accused of theft
27 Bhikkhus misunderstand Sariputta
28 Bhikkhus misunderstand Moggallana
29 Go beyond good and evil - Revata
30 The youth with a shining body - Candabha
31 - 40
 



 

XXVI:21 A BRAHMANA IS HE WHO
                HAS NO INTIMACY WITH ANYONE


Asamsattham gahatthehi - anagarehi c’ ubhayam
Anokasarim appiccham - tam aham brumi brahmanam.

He who is not intimate either with householders or with the homeless ones, who wanders without an abode, who is without desires, - him I call a brahmana.
 

XXVI:21 Bhikkhu Tissa is accused of practising exorcism


Bhikkhu Tissa, after taking a subject of meditation, went to a mountainside. There, he found a cave that suited him and he spent the three months of the rainy season in that cave. He went to the village for alms food every morning. In the village, there was a certain elderly woman who regularly offered him alms food. In the cave there also lived a guardian spirit. As Tissa was one whose practice of morality was pure, she found it difficult to remain in the same cave, as he was a noble monk. At the same time, she did not have the courage to ask him to leave the place. So she thought of a plan that would enable her to find fault with the monk and thus cause him to leave the cave.

The spirit decided to possess the youngest son of the woman to whose house Tissa usually went for his alms food. She caused the boy to behave in a peculiar way, turning his head backwards, and rolling his wide-open eyes. When the woman saw what had happened, she screamed and the spirit said, 'I have possessed your son. Let your monk wash his feet with water and sprinkle that water on the head of your son.

Only then will I release your son.' The next day, when the monk came to her house for alms food, she did what the spirit demanded and the boy was left in peace. The spirit went back to the cave and waited at the entrance for the monk. When Tissa returned, she revealed herself and said, 'I am the spirit guarding this cave, O you exorcist, don't enter this cave.' The monk knew that he had lived a virtuous life from the day he had become a monk, so he replied that he had not broken the precept of abstaining from practising exorcism or witchcraft. Then she accused Tissa of having treated the young boy possessed by a spirit at the house of the elderly woman.

But the monk reflected that he had not practised exorcism and realised that even the spirit could find no fault with him. That gave him a delightful satisfaction and happiness; he attained Arahanthood while standing at the entrance to the cave. Since Tissa had now become an Arahant, he told the spirit that she had wrongly accused a monk like him whose virtue was pure and spotless and also advised her not to cause further disturbances. Tissa continued to stay in the cave till the end of the vassa, and then he returned to the Jetavana monastery.

When he told the other bhikkhus about his encounter with the spirit, they asked him whether he had been angry with the spirit when he was forbidden to enter the cave. He answered in the negative. The other bhikkhus asked the Buddha, 'Venerable Tissa claims he has no more anger. Is it true?' The Buddha replied, 'Bhikkhus, Tissa is speaking the truth. He has indeed become an Arahant; he is no longer attached to anyone; he has no reason to get angry with anyone.'
 



 

XXVI:22 A BRAHMANA IS HE WHO IS ABSOLUTELY HARMLESS


Nidhaya dandam bhutesu - tasesu thavaresu ca
Yo na hanti na ghateti - tam aham brumi brahmanam.

He who has laid aside the use of force towards all beings,1 whether feeble or strong, who neither harms nor kills, - him I call a brahmana.
 

XXVI:22 A monk who was mistakenly beaten


Once, a bhikkhu, after taking a proper subject went to a forest to practice meditation. After he had attained Arahanthood, he came back to the Buddha to offer his deep and profound gratitude. On his way, he passed through a village. Just as he was going through the village, a woman having quarrelled with her husband ran out of her house. As she went along the road she saw the bhikkhu and followed close behind him. The husband coming after her saw her walking behind the bhikkhu.

He wrongly thought that the bhikkhu was taking his wife away. So he shouted at the bhikkhu and threatened to beat him. His wife entreated him not to beat the bhikkhu, but that made him more furious and the husband beat the monk. After beating the bhikkhu, he took his wife away with him and the bhikkhu continued on his way.

On arrival at the Jetavana monastery, other bhikkhus saw bruises all over his body and they attended to him. When they asked him if he was angry with the man who had beaten him so sorely, he answered in the negative. The other bhikkhus reported to the Buddha, ‘Venerable Sir, this bhikkhu claims he has no more anger. Is it true?’ The Buddha replied, ‘Bhikkhus! Arahants have laid aside the stick and the sword.  They don’t get angry even if they are beaten.’ So the Buddha confirmed that the bhikkhu had indeed become an Arahant.
 

Note:

1.Literally, towards beings.
 



 

XXVI:23 A BRAHMANA IS HE WHO IS FRIENDLY
AMONGST THE HOSTILE


Aviruddham viruddhesu - attadandesu nibbutam
Sadanesu anadanam - tam aham brumi brahmanam.

He who is friendly amongst the hostile, who is peaceful amongst the violent, who is unattached amongst the attached,1 - him I call a brahmana.
 

XXVI:23 The lady and four novices


Once, the wife of a brahmin sent her husband to the Jetavana monastery to invite four bhikkhus for alms food at their house. She told him to specifically request for senior bhikkhus who were true brahmanas. But four Arahant samaneras, were sent along with him.  When his wife saw the young samaneras she was very disappointed and blamed the brahmin for bringing such young samaneras. She was furious with her husband and she sent him back to the monastery to get senior bhikkhus. In the meantime she refused to give the young samaneras the higher seats and she did not offer them alms food.

When the brahmin arrived at the monastery, he met the Venerable Sariputta and invited him to his house. When Sariputta arrived at the house, he saw the four samaneras and asked them if they had been offered almsfood yet. On learning that they had not been given almsfood yet and also that food had been prepared only for four persons, he returned to the monastery. So the brahmin had to go back again to the monastery. This time Venerable Moggallana came, but he also returned to the monastery when he came to know of the true situation.

By this time, the samaneras were feeling hungry and Sakka king of the devas, seeing the state of things, took the form of an old brahmin and came to the house. The brahmin and his wife paid respects to the old brahmin and offered him a seat of honour, but Sakka just sat on the ground and paid respects to the four samaneras. Then he revealed that he was Sakka. Seeing that Sakka himself was paying respects to the young samaneras, the brahmin couple offered alms food to the samaneras and Sakka. After the meal, the samaneras and Sakka manifested their supernormal power. Sakka went back to his celestial abode, and the samaneras returned to the monastery.

When the incident was reported to the Buddha, he commented, ‘Bhikkhus! Arahants bear no ill will towards those who are hostile to them.’
 


 

Note:

1.Those who are attached to the Aggregates.
 



 

XXVI:24 A BRAHMANA IS HE WHO
                HAS DISCARDED ALL PASSIONS


Yassa rago ca doso ca - mano makkho ca patito
Sasapor’iva aragga - tam aham brumi brahmanam.

In who lust, hatred, pride, detraction are fallen off like a mustard seed from the point of a needle, - him I call a brahmana.

XXVI:24 Arahants have no mental defilements (Maha Panthaka)*


Venerable Maha Panthaka was already an Arahant when his younger brother Cula Panthaka joined the Order. Cula Panthaka was born a dullard because he had made fun of a very dull bhikkhu in one of his past existences. He could not even memorise one verse in four months.  Maha Panthaka then suggested it would be better for his younger brother to leave the monastery.

It was in this connection that, on one occasion, the bhikkhus asked the Buddha, ‘Do the Arahants still lose their temper? Do they still have mental defilements like ill-will in them?’ The Buddha explained, ‘Bhikkhus! Arahants have no mental defilements like passion and ill will in them. My son Maha Panthaka acted as he did with the view of helping his brother and not out of ill-will.’
 


 

Note:

See also Chapter II, Story (3)
 



 

XXVI:25 A BRAHMANA IS HE WHO GIVES OFFENCE TO NONE


Akakkasam vinnapanim - giram saccam udiraye
Yaya n’ abhisaje kinci - tam aham brumi brahmanam.

He who speaks gentle, instructive and true words, and who does not offend anyone by speech, - him I call a brahmana.
 

XXVI:25 Force of habit (Pilinda Vaccha)


Venerable Pilinda Vaccha had a very offensive way of addressing people. He would often say, ‘Come here, you wretch,’ or ‘Go there, you wretch’ and such other things. One day several bhikkhus complained about his conduct to the Buddha.

The Buddha sent for Vaccha, and spoke to him on the matter. Then on reflection, he found that for many past existences, Vaccha had been born only in the family of brahmins, who regarded themselves as being superior to other people. So the Buddha explained, ‘Bhikkhus! Don’t be offended with Vaccha. He addresses as ‘wretch’ only by force of habit acquired in the course of his many previous existences as a brahmin, and not out of malice. He has no intention of hurting others, for an Arahant does not harm others.’
 



 

XXVI:26 A BRAHMANA IS HE WHO STEALS NOT


Yo’dha digham va rassam va - anum thulam subhasubham
Loke adinnam nadiyati - tam aham brumi brahmanam.

He who in this world takes nothing that is not given, be it long or short, small or great, fair or foul, - him I call a brahmana.
 

XXVI:26 The monk who was accused of theft


One day, a brahmin from Savatthi laid his upper garment on the ground outside his house to air it. A monk saw that garment as he was going back to the Jetavana monastery. Thinking that it was a piece of cloth thrown away by someone, he picked it up. The brahmin saw him picking up the piece of cloth and came after him, accusing and abusing him. ‘You shaven head! You are stealing my clothing,’ he said. The monk promptly returned the piece of cloth to the brahmin.

Back at the monastery, the monk related the above incident to other bhikkhus. The bhikkhus asked him jokingly whether the cloth was long, short, coarse or fine. He replied, ‘Whether the clothing is long or short, coarse or fine, matters not to me: I am not at all attached to it.’ Other bhikkhus then asked the Buddha, ‘Venerable Sir! The monk says he has no more attachments. Is it true?’ The Buddha said, ‘Bhikkhus! The monk speaks the truth; an Arahant does not take anything that is not given to him, and he is not attached to material things.’
 



 

XXVI:27 A BRAHMANA IS HE WHO IS DESIRELESS


Asa yassa na vijjanti - asmim loke paramhi ca
Nirasayam visamyuttam - tam aham brumi brahmanam.

He who has no desire either for this world or for the next, who is free from craving and from moral defilement, - him I call a brahmana.
 

XXVI:27 Bhikkhus misunderstand Sariputta


On one occasion, Venerable Sariputta accompanied by many other bhikkhus went to a monastery near a small village to spend the vassa period. On seeing Sariputta, the people promised to provide all the requisites for the bhikkhus. However at the end of the vassa, not all the requisites had been received. So Sariputta said, ‘If people come to offer robes, send them to me. If they do not, please inform me also.’ Then he left for the Jetavana monastery to see the Buddha.

Other bhikkhus misunderstood Sariputta’s instructions, and reported to the Buddha, ‘Venerable Sir! Venerable Sariputta is still attached to material things like robes and other requisites of a bhikkhu.’ The Buddha replied, ‘Bhikkhus! Sariputta has no more craving. His intention in asking you to bring the robes to him is that, there will be no loss of merit to the lay disciples, and no loss of holy gain to the bhikkhus and samanera.’
 



 

XXVI:28 A BRAHMANA IS HE WHO HAS NO LONGINGS


Yassalaya na vijjanti - annaya akathamkathi
Amatogadham anuppattam - tam aham brumi brahmanam.

He who has no craving, who through knowledge of the Four Noble Truths is free from doubts, and has realised Nibbana the Deathless, - him I call a brahmana.
 

XXVI:28 Bhikkhus misunderstand Moggallana


On one occasion, the bhikkhus told the Buddha the same thing they had said of Venerable Sariputta about Venerable Moggallana: that he still had attachment to worldly things. To them the Buddha said that Moggallana had discarded all craving.
 



 

XXVI:29 A BRAHMANA IS HE WHO HAS
TRANSCENDED GOOD AND EVIL


Yo’dha punnan ca papan ca - ubho sangam upaccaga
Asokam virajam suddham - tam aham brumi brahmanam.

He who has transcended both good and bad and the ties1 as well, who has no sorrow, stainless, and pure, - him I call a brahmana.
 

XXVI:29 Go beyond good and evil (Revata)


One day, a group of bhikkhus said to the Buddha, ‘Samanera Revata is getting many offerings from people, he is gaining fame and fortune.  Even though he lives alone in the forest, through supernormal power, he has now built many monasteries for a few hundred bhikkhus.’ The Buddha said, ‘Bhikkhus, my son Revata has discarded all craving, he has attained Arahanthood.’
 


 

Note:

1.Lust, hatred, delusion, pride, and false views.
 



 

XXVI:30 A BRAHMANA IS HE WHO IS PURE


Candam’ va vimalam suddham - vippasannam anavilam
Nandi bhava parikkhinam - tam aham brumi bhahmanam.

He who is spotless as the moon, who is pure, serene, and unperturbed,1 who has destroyed craving for becoming, - him I call a brahmana.
 

XXVI:30 The youth with a shining body (Candabha)


Venerable Candabha, in a previous existence, had made offerings of sandalwood to a stupa where the relics of Kassapa Buddha were enshrined. For this good deed, he was reborn in a brahmin family in Savatthi, with distinguishing mark, viz., a circle of light radiating from his navel. As this circle of light resembled the moon, he came to be known as Candabha. Some brahmins, taking advantage of his unusual feature, took him to the city to exhibit him and only those who paid money were allowed to touch him.

On one occasion, they came to a place near the Jetavana monastery. To the devotees going to the Jetavana monastery, they said, ‘What is the use of you going to the Buddha and listening to his Dhamma. There is no one who is as powerful as Candabha. One who touches him will get rich; why don’t you come and see?’ The devotees replied, ‘Only our Teacher is powerful. He is unrivalled and matchless.’

Then the brahmins took Candabha to the Jetavana monastery to compete with the Buddha. But when he was in the presence of the Buddha, the ring of light went out by itself. When he was taken out of sight of the Buddha, the ring of light returned automatically; it again disappeared when taken back to the presence of the Buddha.  Candabha then thought to himself, ‘Without a doubt the Buddha knows the skill by which he can make this light disappear.’

So he urged the Buddha to teach him the skill. However, the Buddha advised him to enter the Holy Order first before he would teach him the skill. Candabha then told his brahmin friends to wait for him while he entered the Holy Order to learn the skill. As a monk, he was instructed to contemplate on the body, i.e., to reflect on the repulsiveness and impurity of the thirty-two parts of the body. Within a few days, Candabha attained Arahanthood. When those brahmins came and enquired whether he had acquired the skill, Candabha replied, ‘You people had better go back now. As for me, I am not interested to go away from this place.’ When other bhikkhus reported what Candabha had said, the Buddha, replied, ‘Candabha speaks the truth; he has eradicated all his mental impurities.’*
 


 

Note:

1.Undisturbed by defilements.

On another occasion the Buddha remarked that those who perform miracles to gain followers are like trade people who employ dancing girls to sell their wares.
 

Chapter 26 : 11 - 20
Chapter 26 : 31 - 40


  1