ARAHANTA VAGGA (The Worthy)
 

Contents

1 The Buddha and his physician - Jivaka
2 An Arahant has no attachment -Maha Kassapa
3 The monk who stored rice - Bellatthi Sisa
4 The monk and the goddess - Anuruddha
5 Sakka pays respects to Venerable Maha Kaccayana
6 The monk who accused Venerable Sariputta
7 The loss of an eye
8 Faith alone cannot make one realise Nibbana
9 The youngest brother of Sariputta - Revata
10 A courtesan tempts a monk
 

VII:1 NO SUFFERING FOR THE EMANCIPATED

For him who has completed the journey², for him who is sorrowless, for him who from everything³ is wholly free⁴, for him who has destroyed all Ties⁵, the fever (of passion) exists not⁶.
 

VII:1 The Buddha and his physician (Jivaka)

The Buddha knew that Jivaka would not be able to attend to him, so he asked Venerable Ananda to remove the bandage and found that the wound was healed. Jivaka came to the monastery* early next morning to enquire whether he had felt great pain and distress the previous night. But the Buddha replied, ‘Jivaka! Ever since I attained Enlightenment, I had the ability to stop pain and distress at any time whenever I needed to do so.’ Then the Buddha explained the nature of the mind of an Enlightened One.
 

Notes:

1. Arahanta has several meanings. It may be interpreted as 'Worthy One', 'Passionless One'. Or one who commits no evil even secretly. He has got rid of both death and birth. After death, in conventional terms, he attains parinibbana. Until his death he serves other seekers of truth by example and by precept.

2. Of life in the round of existence, i.e., an Arahant.

3. Sabbadhi, the five Aggregates, etc.

4. One gives up sorrow by attaining Anagami, the third stage of Sainthood. It is at this stage one eradicates completely attachment to sense-desires and ill-will or aversion.

5.There are four kinds of ganthas (Ties) - namely,

1. covetousness (abhijjha).
2. ill-will (vya-pada).
3. indulgence in (wrongful) rites and ceremonies (silabbataparamasa), and
4. adherence to one's preconceptions as truth (idam saccabhinivesa).

6. This verse refers to the ethical state of an Arahant. Heat is both physical and mental. An Arahant experiences bodily heat as long as he is alive, but is not thereby worried. Mental heat of passions he experiences not.

* After the consecration ceremony of this monastery, Jivaka attained the first stage of Sainthood. At his request, the Buddha enjoined his bhikkhus to take up physical exercise like sweeping, walking etc. The Jivaka Sutta which deals with the question of eating flesh, was delivered by the Buddha to Jivaka.
 

VII:2 ARAHANTS ARE FREE FROM ATTACHMENT

Uyyunjanti satimanto - na nikete ramanti te
Hamsa’ va pallalariz hitva - okam okam jahanti te.

The mindful strive diligently; they take no delight in the home¹
Like swans that forsake the muddy pool, they abandon all homelife.
 

VII:2 An Arahant has no attachment (Maha Kassapa)

Notes:

1.Arahants wander whithersoever they like without any attachment to any particular place as they are free from the conception of 'I' and 'mine'.

* It is a customary practice of the Buddhas to inform the bhikkhus whenever a Buddha is about to go on an alms-pilgrimage with his bhikkhus. This will give them time to prepare for the departure.
 

VII:3 BE NOT ATTACHED TO FOOD

Arahants have no accumulation¹; when taking food² they reflect well over it. They have as their object Deliverance³, which is Void and Signless. Their destination, like the course of birds in the air, cannot be traced.
 

VII:3 The monk who stored rice (Bellatthi Sisa)

Every few days, whenever he arose from jhana concentration he would eat the dried rice he had stored up, after soaking it in water. Other bhikkhus thought ill of the monk on this account, and reported to the Buddha about his hoarding of rice. The Buddha saw how the bhikkhu’s action, if imitated by others, could lead to abuse and discouraged bhikkhus from hoarding food since then. He advised them that they should try to maintain the simplicity and purity of a monk’s life by not having any kind of possession.

As for Bellatthi Sisa, since he stored up rice before the ruling on hoarding was introduced and because he did it not out of greed for food, but only to save time for meditation practice, the Buddha declared that the monk was quite innocent and that he was not to be blamed.

The Buddha also explained that Arahants do not hoard anything and when taking food they reflect well over it.’*
 

Notes:

1.There are two kinds of accumulation - namely, kammic activities and the four necessaries of life.  The former tend to prolong life in Samsara and the latter, though essential, may prove an obstacle to spiritual progress.

2. To get rid of the desire for food.

3.Nibbana is Deliverance from suffering (vimokkha). It is called Void because it is void of lust, hatred and ignorance, not because it is nothingness or annihilation. Nibbana is a positive supramundane state which cannot be expressed in mundane words. It is Signless because it is free from the signs of lust etc.

Arahants experience Nibbanic bliss while alive. It is not correct to say that Arahants exist after death, or do not exist after death, for Nibbana is neither eternalism nor nihilism. In Nibbana nothing is eternalised nor is anything, except passions, annihilated. Arahants experience Nibbanic bliss by attaining to the fruit of Arahanthood in this life itself.

*When taking their food Arahants are mindful of the three parinnas, viz., (i) nataparinna, knowing the exact nature of food, (ii) tiranaparinna, being convinced of the vileness of material food, and (iii) pahanaparinna, rejection of all pleasure in eating. (Commentary)
 

VII:4 FREE ARE THE UNDEFILED ONES

He whose corruptions are destroyed, he who is not attached to food, he who has Deliverance, which is Void and Signless, as his object, - his path, like that of birds in the air, cannot be traced.
 

VII:4 The monk and the goddess (Anuruddha)

Meanwhile, Jalini, assuming the form of a young lady, came to the village and heard about the arrival of the Buddha and his disciples and also how they were helping Anuruddha. She urged the villagers to send good delicious food to the monastery and consequently there was more than enough for all. Other bhikkhus, seeing so much surplus, remarked, ‘Venerable Anuruddha should have asked his relatives and lay disciples to send just enough food.

Maybe, he just wanted to show off that he had so many devotees.’ To those bhikkhus, the Buddha said, Bhikkhus, don't think my son Anuruddha has asked his relatives and lay disciples to send rice gruel and other food. He did not ask for anything; Arahants do not ask for food and clothing. The excessive amount of food brought to the monastery this morning was due to the promptings of a celestial being.’
 

VII:5 THE SENSE-CONTROLLED ARE DEAR TO ALL

He whose senses are subdued, like steeds well-trained by a charioteer, he whose pride is destroyed and is free from the corruptions, - such a stead-fast one even the gods hold dear.
 

VII:5 Sakka pays respects to Venerable Maha Kaccayana

On seeing the vacant seat he declared how he wished Kaccayana would come so that he could pay respects to him also. At that instant Kaccayana arrived; Sakka was very pleased and eagerly paid respects to him with flowers. The bhikkhus were awed by Sakka paying respects to Kaccayana, but some bhikkhus accused Sakka of favouritism. To them, the Buddha said, ‘One who is restrained in his senses is loved by both men and devas.'
 

VII:6 LIKE THE EARTH ARAHANTS RESENT NOT

Like the earth, the Arahant is patient and when provoked does not respond in anger. He is comparable to an Indakhila¹. He is serene and pure like a lake free from mud. For such a balanced one² there will be no more rebirth³.
 

VII:6 The monk who accused Venerable Sariputta

Without asserting his innocence he replied as follows, ‘Venerable Sir! How could a bhikkhu, who steadfastly keeps his mind on the body, set out on a journey without apologising, after doing wrong to a fellow bhikkhu? I am like the earth, which feels no pleasure when flowers are cast on it, nor resentment when rubbish and excreta are piled upon it. I am also like the door-mat, the beggar, the bull with broken horns, I also feel abhorrence for the impurity of the body and am no longer attached to it.’

When Sariputta spoke in such a humble way the young erring bhikkhu felt remorse and admitted that he had wrongly accused Sariputta. Then the Buddha advised Sariputta to accept the apology of the young bhikkhu, lest a bad effect should fall on the latter. The young bhikkhu then respectfully asked for pardon. Sariputta pardoned the young bhikkhu and in turn asked to be forgiven if he also had done any wrong.* All those present praised Sariputta, and the Buddha said, ‘Bhikkhus, an Arahant like Sariputta has no anger or ill-will in him. Like the earth and the door-post, he is patient, tolerant and firm, he is serene and pure.

*Venerables Sariputta and Moggallana were the two Chief Disciples of the Buddha and they were appointed as the Heads of the Sangha Community. The Buddha advised all the other monks to regard both of them as their father and mother. There are many similar incidents where Sariputta shows his extreme compassion towards certain monks in spite of their mistakes and accusations.
 

Notes:

1.By indakhila is meant either a column as firm and high as that of Sakka's, or the chief column that stands at the entrance to a city.

Commentators state that these indakhilas are firm posts which are erected either inside or outside the city as an embellishment. Usually they are made of bricks or of durable wood and are octagonal in shape. Half of the post is embedded in the earth, hence the metaphor 'as firm and steady as an indakhila '.

2. Tadi is one who has neither attachment to desirable objects nor aversion to undesirable objects. Nor does he cling to anything. Amidst the eight worldly conditions - gain and loss, fame and infamy, blame and praise, happiness and pain - an Arahant remains unperturbed, manifesting neither attachment nor aversion, neither elation nor depression.

3. As they are not subject to birth and death.

Samsara is defined as the unbroken flow of the stream of aggregates, elements, and sense-faculties. Samsara is also explained as the 'continued flow of the stream of being from life to life, from existence to existence'.

* Venerables Sariputta and Moggallana were the two Chief Disciples of the Buddha and they were appointed as the Heads of the Sangha Community. The Buddha advised all the other monks to regard both of them as their father and mother. There are many similar incidents where Sariputta shows his extreme compassion towards certain monks in spite of their mistakes and accusations.
 

VII:7 THE CALM ARE THE PEACEFUL

Calm is his mind, calm is his speech, calm is his action, who, rightly knowing, is wholly freed¹, perfectly peaceful², and is unshaken by the ups and downs of life.
 

VII:7 The loss of an eye

After some time, Venerable Tissa, accompanied by the samanera, set out for Savatthi to pay homage to the Buddha. On the way, they spent the night in a village monastery. Tissa fell asleep, but the novice monk sat up the whole night beside the bed of the old monk and only went to sleep towards dawn.  Early in the morning, Tissa thought it was time to wake up the young samanera.  So he roused him with a palm-leaf fan, and accidentally hit his eye with the handle of the fan and damaged his eye. He covered that eye with one hand and went about doing his duties of getting water for Tissa to wash his face, sweeping the floor of the monastery, etc. When the samanera offered water with one hand Tissa said that he should offer things with both hands.

Only then did Tissa learn that the novice monk had lost an eye. At that instant, he realised that the young samanera was a noble person. Feeling very sorry and humbled, he made an apology but the novice monk told Tissa that it was not his fault nor was it his own fault, and that it was only the result of kamma. He urged Tissa not to feel sad about it, but the old monk could not get over the unfortunate incident. Then they continued their journey to Savatthi and arrived at the Jetavana monastery where the Buddha was in residence. When informed of all that had happened on the way, the Buddha. said, ‘My son, an Arahant does not get angry with anyone, he is restrained in his senses and is perfectly calm and serene.’
 

Notes:

1. From all defilements.

2. Since his mind is absolutely pure.
 

VII:8 NOBLE IS HE WHO IS NOT CREDULOUS

The man¹ who is not credulous², who understands the Uncreate³ (Nibbana), who has cut off the links⁴, who has put an end to occasion⁵ (of good and evil), who has eschewed⁶ all desires⁷, he indeed, is a supreme man.
 

VII:8 Faith alone cannot make one realise Nibbana

Then the Buddha explained, ‘Bhikkhus, the meaning of Sariputta’s answer is simply this: he accepts the fact that Nibbana is realised by means of meditation on the senses, but his acceptance is due to his own personal realisation and not merely because I have said it or somebody else has said it. Sariputta has faith in me. He also has faith in the consequences of good and bad deeds.’

*Faith in the Buddhist perspective derives through proper understanding and realisation of truth and not through fear of the divine or a need to satisfy the emotions. Real faith appears in the mind when it reaches the unshakable state. Blind faith or fanatical religious beliefs have no place in the Buddha’s Teaching.
 

Notes:

1.The pun in the original Pali is lost in the translation.

2. Assaddho, lit., unfaithful. He does not merely accept from other sources because he himself knows from personal experience.

3. Akata, Nibbana. It is so called because it is not created by anyone. Akatannu can also be interpreted as ungrateful.

4. The links of existence and rebirth. Sandhicchedo also means a housebreaker, that is, a burglar.

5. Hata + avakaso = he who has destroyed the opportunity.

6. Vanta + aso = he who eats vomit is another meaning.

7. By means of the four paths of Sainthood. Gross forms of desire are eradicated at the first three stages, the subtle forms at the last stage.

* Faith in the Buddhist perspective derives through proper understanding and realisation of truth and not through fear of the divine or a need to satisfy the emotions. Real faith appears in the mind when it reaches the unshakable state. Blind faith or fanatical religious beliefs have no place in the Buddha's Teaching.
 

VII:9 DELIGHTFUL IS THE SPOT WHERE ARAHANTS DWELL

Whether in village or in forest, in valley or on hill¹, wherever Arahants dwell - delightful, indeed, is that spot.
 

VII:9 The youngest brother of Sariputta (Revata)

With this realisation, he decided to join the Order of bhikkhus like his eldest brother, Sariputta. So, he left the house and went straight to a monastery where there were thirty bhikkhus. Venerable Sariputta had earlier requested those bhikkhus to admit his brother as a samanera should he come to them. Accordingly, they admitted him as a novice monk.  Revata took a subject of meditation from those bhikkhus and left for the forest, far away from the monastery. At the end of the vassa, Revata attained Arahanthood.

Sariputta requested permission to visit his brother, but the Buddha replied that he himself would go there. So, the Buddha, accompanied by Sariputta and Sivali and many other bhikkhus set out to visit Revata.  The journey was long, the road was rough and the area was uninhabited by people; but the devas looked to all the needs of the Buddha and the bhikkhus on the way. Revata, learning about the visit of the Buddha, also made arrangements to welcome him. Using his supernormal power he created a special monastery for the Buddha and also suitable dwellings for the other bhikkhus, and made them comfortable throughout their stay there.
 

Note:

1. Ninna and thala, lit., low-lying and elevated grounds.
 

VII:10 DELIGHTFUL ARE THE FORESTS TO THE PASSIONLESS

Delightful are the forests where worldings delight not; the passionless1 will rejoice (therein), (for) they seek no sensual pleasures.
 

VII:10  A courtesan tempts a monk

I will throw his thoughts into confusion.’ So standing in front of the monk, she took down her undergarment several times and put it on again, unloosened her hair and bound it up again, and clapped her hands and laughed. The monk became excited; his whole body, in fact, was suffused with excitement. ‘What does this mean?’ thought he.

The Buddha considered within himself, ‘A monk obtained a Subject of Meditation from me and went forth to perform his meditations. How is he getting on?’ Seeing that woman, and observing her evil conduct, and perceiving that her evil conduct was upsetting the monk, still remaining seated in his monastery, he spoke as follows, ‘Monk, there is no delight where those abide who seek after their lusts.

But where those abide who are free from passion, that place is full of delight.’ So saying, he sent forth a radiant image of himself, and instructed the monk in the Dhamma. The monk attained Sainthood.
 

Note:

1. The passionless Arahants rejoice in secluded forests which have no attraction for worldlings.