MANGALA
SUTTA VANANA
11. Mata Pitu Upatthanam
To Honour, Respect, Support And Attend To Parents Is Most Blissful.
Ministering to parents is one of the sterling qualities of man. The Lord laid particular stress on the practice of this virtue on many occasions. In the observance of rules relating to His Order, no act of ministering by the bhikkhus to lay-men is permitted, yet in the case of ministering to parents, the Lord Buddha not only encouraged it, but made it a necessity to attend to the needs of their parents. From this instance, we can gather how pressing is the attention of parents, that it becomes the immediate duty of every man and woman to render all the assistance to their parents.
They are not to fail in this duty bound by their birth to their parents who in their love are ever watchful over their safety and well being. They took care of them through the time of their young and carefree days; with whatever care, love and sacrifice they have. No poverty or wealth is of any deterrent to the love and sacrifice a mother has for her tender ones. She is the potent guardian seeking no gain or honour but so pure and noble in her love, that she gives her life for the sole protection of her frail little child. This display of strong maternal love is also evident among the animals.
How, then, could it be justified for anyone to absolutely neglect their duties towards their parents at a time when they are so dependent upon the care and support of their children. It is the time when they should seriously reflect on the fore-going obligations that as age and care have their hold on their parents, it then becomes primarily their duties to give their helping hand to their parents.
May all those who look well after their parents, continue
their good mission, gathering strength from day to day, and thus bring
about their noblest virtue by ministering to their parents.
Illustration.
Venerable Sariputta Thera, the chief disciple of the Lord Buddha, knew that his time was near; His mortal life was drawing close to its journey’s end and the vision of Pari-Nibbana became manifested to him. It was on this point of his reflection that it dawned upon him his final duty to repay the many debts of gratitude lie owed to his mother. His choice on the place of his Pari-Nibbana then was to be settled in the residence of his mother.
Lady Sari was a very fortunate woman to be the mother of seven Arahants, the greatest among whom was the Ven.Sariputta. Her belief was the worship of Brahma, and to this end she spared her entire devotion to the utter neglect of seeking the real refuge in the Triple Gem.
It was also Ven.Sariputta’s desire to win her faith in the Triple Gem, that made him sought that very place, wherein his Pari-Nibbana may be gained. Ven. Sariputta made his last request to the Lord Buddha about his Pari-Nibbana to be at the house of his mother, as the last homage to be accorded to her. It was a great hour when the chief disciple in deep reverence having paid his last respects to the Lord Buddha and taking his leave, accompanied by his five hundred followers, he walked slowly away.
Jetavana Temple was alive with a large crowd of devotees and people came to see the Ven. Sariputta Thera. It was a scene with heavy atmosphere of solemnity and sad-ness for with the free offering of flowers and food, they paid their last respects to him. They cried in grief for with the departure of their beloved teacher, the Ven. Sariputta, all was ended for them. Like bleating lambs after their mother-sheep, this huge congregation of men followed their teacher for a long distance until the Ven. Sariputta gave them his final blessing and advised them to be heedful and diligent in their conduct. He then turned to go on his journey homeward together with his five hundred followers.
On the way, thousands of men and women were fortunate enough to hear the deliverance of the Dhamma by the Ven. Sariputta. On the seventh day, he reached the city and rested under the cool shade of a banyan tree. Here he was met by his nephew Uparevata who paid him due respect. Ven. Sariputta requested his nephew to inform his mother of his coming and that arrangement be made for the accommodation of his five hundred followers.
When the news came to Lady Sari, she received it with mixed feelings of joy and surprise, and with motherly love, she thought of her son who, perhaps with advanced age, considered it necessary to disrobe himself. So, hastily she sent people to extend her welcome to his homecoming. Having set foot in his mother’s house, Ven. Sariputta proceeded straight to the room where he was born. He was soon laid up in bed suffering from acute diarrhoea and the Ven. Cunda Thera was in attendance all the time.
The mother greatly alarmed at her son’s sudden illness, came Pear to the room where her son was, to see what assistance she could render. A strange vision met her wondering eyes. She saw four figures with shining light radiating their whole personalities going in and out of the room. A short while after the first apparition, there appeared another figure brilliantly lit about his whole person, standing before the Ven. Sariputta and then moved away again. His place was taken by another figure of great bearing and with a greater array of light in glowing brilliance issuing forth from his body. He also stood for some time and left.
Still wondering and perplexed by the strange vision she had seen earlier, she enquired Ven. Cunda about the visitors and their strange mission. Ven. Cunda went near to the great Thera and informed him about the presence of his mother.
The Ven. Sariputta knew the time was opportune to have his mother realise the truth about the Lord’s Dhamma and calmly the Great Thera spoke to Lady Sari:-
“What has brought you here at this hour of the night?”
Lady Sari, her mind fixed on the well-being of her noble son and kindled still with that affection and love of a great mother, said softly:-
“Dear son, the only joy to warm my heart is to see you well and happy. Tell me, O! Son, what ails you, and what is your present state of health. Tell me, too, O! Son, the mission of your four noble guests, whose glowing light lit up this room you are sleeping in.”
The Ven. Sariputta replied, “It is the presence of the four chief devas of the Catumaharajika Heaven who came to pay their homage.”
“O! Dear son great is the respect they accord thee. Art thou higher in thy virtue whereby these devas pay their humble homage?
“O! Upasika, the four personalities thou glorify are the four guardians who with their drawn swords kept gracious guard over the Lord, the Buddha, from the very day of his confinement in His mother’s womb.”
“Then, dear son, who is the one who appeared next after
them?”
“O! Upasika, he is Sakka, the king of devas.
“
“O! Dear son, do thou in thy loftiness stand higher than this Sakka, the king of devas?”
“O! Upasika Sakka in thy esteem is like a Samanera (precept holder of lower ordination) whose glowing tribute is his attendance to a Bhikkhu. He was in attendance to our Lord, carrying his robes when He descended from the Tavatimsa Heaven.”
“Then O! Son, who is the great shining personality, whose brilliant light radiating forth, is greater than the moon-beam that casts upon this room?”
“O! Upasika, He is your blessed teacher Maha Brahma whom in thy devotion made most sincere.”
“O! Dear son, do thou in thy excellence outshine the grandeur of my blessed teacher Maha Brahma?”
“O! Upasika, Maha Brahma great in thy exaltation, is no other than the one who with outspread net received our Lord Buddha when He was born.”
There was silence. Lady Sari beamed with immense joy even though she did not know, what her son’s supreme attainment was that surpassed the greatness of her most blessed teacher, the Maha Brahma. Then Ven. Sariputta knew that her time was near to bring home the truth of the Lord’s doctrine.
“O! Upasika, what is it that weighs in your mind now that this silence brings?”
“O! Dear son, I have known no greater joy than this realisation brings forth that my son strives for that great enlightenment with wonderous achievement, it places me in deep wonder what greater exaltation could his teacher be disposed to.”
“O! Upasika, there is no comparison to bring forth the greatness of the most Exalted One, our Lord Buddha, for this great earth tremored and quaked with tremendous force to herald the time of His birth: His great renunciation; His supreme Enlightenment and His first deliverance of the sermon on the “Turning of the Wheel of the Law.”
Throughout the expanse of the whole universe, no greater one ever lived, who can be likened unto Him, that in so far they become matchless in which He excelled, in virtue, compassion and wisdom; a gateway to eternal bliss free from the bondage of lust, hate and ignorance.”
Lady Sari saw the new vision of truth on the nobility of Buddha Ratna (Gem of Buddha) and she attained the fruits of the first Path, Sotapatti. She exclaimed, “0! Dear son, Upatissa, why have I waited so long yet now only taste the bliss of truth, whereby I gain the complete freedom that is eternal.”
Another dawn of day broke the eastern sky, a day so young
yet pregnant and full, waiting the passing away of the Great Aharant. All
the five hundred followers assembled in the early hour, many with sorrowful
hearts and the time came fast to a close. The last parting words rang out
once more, the humbleness of the Great Thera, Sariputta, soliciting their
forgiveness for any failings of his that occurred to them throughout their
forty-four years of loyal service to him. Lying on his right side,
the Great Arahant, the chief disciple of the Lord Buddha, attained Pari-Nibbana.
12. Putta Darassa Sangaho
To Look After, Feed And Take Care Of One’s Wife And Children Is Most Blissful.
It is expected of every man who is married to remain faithful to his wife, to respect her and to be kind to her. He must not seek the affection of another woman. He must allow his wife to hold the proprietary right over the management of her household affairs and in that light, every encouragement, sympathy and assistance must be accorded to her without regards to undue interference and mistrust.
The joy she holds and the freedom she breathes within the precincts of her home that even the lure of the possession of great wealth through whatever inheritance will fail to gain its hold on a righteous wife, whose outlook is the unflinching devotion to her husband alone, around whose life and interest is her immediate concern. To have that material delight would be her constant virtue, for contentment born of happiness in understanding and affection, would, in its very nature, drive away her thirst to crave. With her devotion pure and true, she cannot be denied of the care and whole-hearted trust of her husband who was to impart to her the custody of all his wealth and possession.
What is looked forward to in a woman towards her husband is the performance of her duty in managing his home with diligence, thrift and care and without displaying moments of displeasure, malice and neglect. She is to foster that spirit of helpfulness and sincerity to promote the atmosphere of peace and harmony in the home. Not that her toil is a daily drudgery but it becomes her daily necessity to maintain that life stream. She should set that course even in adversity, to forge ahead and to spare no pain over her allotted task.
This is what we consider her dire devotion to the only man whom in bondage is her life’s partner. For her to stray to the other path, seeking monetary love and affection of another man, is the base act of unfaithfulness and deceit, which will cast a slur on her life forever. She must be the good and worthy custodian of her husband’s possession which are entrusted to her. She must not abuse his trust by indulging herself in wasteful past time, especially of gambling and drinking.
Married life is a bright and happy one, only if the man and woman so married constrain to live the best life they can maintain together in constant harmony, enduring all misgivings and doubts and the very nature to err. Lord Buddha once said that man and woman on the threshold of their married lives, are to live like devas, congenial to home peace and happiness. They should live their lives closely to the Lord Buddha’s doctrine by keeping daily precepts and enjoying the sheer act of giving away liberally to help the sufferings of the poor and needy.
The blessings would be evident, following the good work, and no evil of whatever nature would come their way. In the days of the Lord Buddha, many families lived in this harmonious and ideal way enjoying their common lot of life on this earth.
It can be sited here, about a very happy and loving couple, Nakula Mata and Nakula Pita who, having enjoyed the bliss of their happy married lives, wished to continue living together in their next life. They sought the advice of the Lord Buddha and because of their wish and the kind of happy and ideal way they lived together, they could fulfil their mission in a happy union once more in their next rebirth.
Now when one examines further in his search for the success of a happy and model home, he may find that it is the woman who direct the affairs in the home that contributes to the success or failure in the family ties. A woman can either be:-
1. Troublesome
2. Thievish
3. Domineering
4. Motherly
5. Sisterly
6. Friendly
7. Servantly
Illustration.
Sujata, the sister of Visakha Maha Upasika, married the son of Anata Pindika. She was not only wealthy but was also charming. In the home of Anata Pindika she became disagreeable to almost every member of the family and to the servants as well. She was very quarrelsome and had her own say mostly because of her conceit.
One day Anata Pindika offered food to the Lord Buddha and His Bhikkhus and during the meal, she made a commotion in the household. The Lord Buddha, knowing the nature of the woman, inquired about her dispute which had disrupted the peace of the home. The Lord Buddha then asked her, “There are seven classes of wives; have you any knowledge to which class you belong?” She replied that she did not know. The Lord Buddha said, “ A wife not in any way agreeable but finding every chance to quarrel with her husband or members of his family, is a quarrelsome wife. A wife whose outlook in life is bent on squandering away the fortune of her husband in gambling or drinking, is a thievish wife.
A wife who takes good advantage of the kindness of her husband, adopts a superior outlook in a manner so as to gain control over him in any matter concerning his family or his outside activities, is a domineering wife. But when a wife looks after her husband’s interest with tender care and devotion like a mother over her child, this kind of wife is a motherly one. Again a wife who by nature is obedient and shy like a sister to a brother belongs to a sisterly type. And a wife who shares in like manner the happiness or misfortune of her husband is at once a friendly one; finally a wife who lives in tolerance of the whims and dislikes of her husband and serves him faithfully throughout is a servantly type.
In the light of this truth, Sujata gained the realisation of the fruits of the First Path (Sotapatti). Continuing the sermon the Lord Buddha remarked that among the first three classes of wives, their existence after death would be in a hellish state, suffering untold pain in the consuming fire of torment. The remaining four classes of wives would enjoy even in their present lives, the store of happiness and after death, their existence would be in a continued state of bliss in the reaIm of Heaven. On being asked by the Lord Buddha, as to the class of wives she chosed to be, she happily selected the servant type, for her mission would be to serve faithfully and devotionally like a servant to her master.
Here it may be told of the most loving and happy lives that Prince Siddhattha and his wife Yasodhara led together from the time of Dipankara Buddha to his final enlightenment as a Buddha, that in almost every rebirth they lived together in a very happy and peaceful union.
To give you an idea what constitutes the harmony and happiness of their living together as man and wife, I quote an illustration in one of the incidents of their rebirth together:-
The Bodhisatta was born as a prince whose name was Udaya Bhaddho. He married a princess named Udaya Bhaddha. They were deeply attached to each other and as a result they both made a solemn vow that in the event of their death, one or the other was to make known to the one living of the place of his or her rebirth. They enjoyed the bliss of their marriage which was a privilege of the few; their affection was as lasting as the bond that kept them happily together. Thus it came to be, that they lived to a good old age and king Udaya Bhaddho died. He was born in the heavenly abode and became Sakkadevaraja.
It was then as Sakkadevaraja that he recollected the secret promise he had made to Udaya Bhaddha, and he caused himself to appear one night in the queen’s private chamber which was heavily guarded. He brought for the queen a big gold plate containing gold articles and entreated her to accept his gift and also that he would desire to keep her company for the night. The queen, very surprised, asked for an explanation for his sudden presence. She was fully aware of the impossibility of gaining entrance into her well-guarded chamber. Sakkadevaraja announced himself as a deva and assured her to find no cause for alarm as he had so expressed his purpose only to keep her the desired company.
Udaya Bhaddha calming herself, said, “You may be a deva or a devil, but whoever you are, I do not entertain your presence in my own chamber, let alone to claim your right to be with me alone. No man has a place in my heart however loving and powerful he may prove himself to be. Only that bondage in common with my own late king Udaya Bhaddho that I pay my humble submission. My affection is his. I request that you leave me in peace and go your way.”
Sakkadevaraja again appeared on the second night, this time offering her a silver plate with its silver contents and still pleaded for her love. Queen Udaya Bhaddha reflected that to enter into further conversation with him would mean inviting him to her chamber night after night, therefore, she chose to remain silent. On the third night Sakkadevaraja appeared with a copper plate containing articles of copper and repeatedly asked for the queen’s consent to his love. There upon the queen said, “You appear to have a very unusual way of wooing my love. To think that your gift losing its worth from gold to copper in your three attempts to win my love is indeed a very silly gesture. Why, if one is to make his offer, he would apparently start from the first of copper and then to silver and gold as a token of his earnest desire.”
To this Sakkadevaraja suitably replied, “I am a merchant who wisely knows his trade and therefore I set a price according to its worth. My first estimation of you was the worth of gold, my second of silver and my third falls to the grade of copper, for your life declines with the passage of time. Your beauty fades and so your age which in its slow progress is inevitably nearer to death. I have seen wisely the worth I set my price on you which I have observed, degrades in value.
As day passes on to night, and night to day, the life span of a living being becomes shorter and shorter. Decay and its consequence of death is the ultimate lot of men and animals on this earth. Whereas in the heavenly plane, the life span is long; there is no sign of decay and wrinkles do not appear to mark old age. Life is one of perpetual happiness, no sorrow nor suffering to stain its path.”
Queen Udaya Bhaddha wishing to enjoy the bliss of this sorrowless and painless life, asked how she could attain this. Sakka explained that the one and only course, was to lead a clean and virtuous life, keeping precepts well and performing charitable work. He then revealed that he was king Udaya Bhaddho in his previous existence. The queen pleaded in tears that she was so lonely and wished to have his continued presence to comfort the remaining years of her earthly life till death claimed her finally. Sakkadevaraja further expounded the doctrine about the impermanent state of all mundane things and their sorrows. Life is one of sorrow and pain from birth to death. As a last parting word to his former queen, Sakka reminded her to lead a wholesome life and to be heedful at all times.
On the following day Queen Udaya Bhaddha sent for all her ministers and informed them of her intention to renounce the world, and that a temple be built for her in the park. For the rest of her days, she lived in peace and content-ment. Death came as sure as the night that claimed the harrowing day; she found her rebirth in the Sakka world where she happily took her place with Sakkadevaraja for the reunion they so promised. It is an important feature in the narrative you have just read that eternal bliss of a happy married life is possible from birth to birth. The fulfilment of the wishes for a perfect unity of a husband and wife is possible in their round of rebirths.
Matali, a deva asked Sakkadevaraja a question that being a king himself of the Sakka world, what kind of a virtue in a man would he respect. “I pay homage to the layman whose ordinary life is one of purity and wholesomeness; is a strict preceptor and a lover of truth; is charitable with his regards of the suffering world and one who performs his duty well to his family,” was the answer given.
Speaking of family duties especially for a man who desires to bring up his children, it is of great importance for him to have in consideration the following advice:-
1. Keep them away from the grip of vices.
2. Teach them the way of virtues.
3. Train or help them to become skilful in a trade or
profession.
4. Get for them a suitable marriage.
5. Hand over to them their inheritance.
A child receives training from his parents. There are
different stages of training and this varies from certain periods of his
age. A gradual changeover, due to his growing intelligence, will have to
take place. From the age of one to five where such period demands the care
and love of a parent, the child must be given every sympathy, encouragement
and companionship of his parent. From the age of six to fifteen is the
opportune time to administer a careful and strict control over his difficulties,
direct him to proper conduct in life and instil into him the earnestness
of his labour. Where punishment is unavoidable when the child shows
misconduct or disobedience, he must be treated in a manner stern enough
to make him see the true light of his misdeeds. But from sixteen
and upwards the child is big enough to be spared any punishment whatsoever.
He needs the respect and advice of his parent, who has also to be a guide
and friend to him.
Illustration.
There was once a hermit who was on his way to the hermitage when he met a young boy who, out of sheer mischief began to tease and rebuke him. The hermit paid no attention to his rudeness, but instead went up to his mother who stood nearby, and advised her to make use of the young plant that grew nearby as a means to punish her child for his mischief. The mother completely ignored the advice of the hermit who then went on his way.
Twenty years later the hermit happened to pass by the same route where he saw a man hanging from a tree, while nearby the mother wept bitterly over her son’s mishap. The hermit drew near and said to the woman, “My good woman, you need not cry anymore for your son is dead. You have yourself to blame for his death now. On this very spot, twenty years ago and by this very tree, I advised you to train and bring up your child as he should be. Through that very mischief left uncorrected, it leads him to what he is today, a total wreck of his useful life which should be trained and guided against the vices that always beset the path of a young man.
Anatha Pindika had a very disobedient son. He was not only disrespectful but vain and did not believe in giving due veneration to the Triple Gem. His father was aware that the failure entirely rested on himself from want of necessary action to bring about the obedience and worthiness of his son. One day he devised a plan to break the habit of his arrogance and to teach him to be humble and obedient.
He suggested and offered his son a hundred pieces of gold, if he would only keep the precepts in the temple for one day. At first the son thought his father was joking, but later was persuaded that it was his father’s desire that he should keep to the precepts for one day.
The son went to the temple and took a seat quietly in a corner without respecting the presence of the Lord Buddha and His bhikkhus. The day passed and the young man returned home. The father was very pleased and offered him food and various delicacies, but he refused to taste a morsel of the food, until his father had paid him the hundred pieces that he promised.
On the following day, Anatha Pindika called his son and promised him a reward of a thousand pieces of gold, if he could remember the discourse of the Lord Buddha. The Blessed One, knowing the purpose of his mission, delivered the Dhamma in such a way, that however earnest his attempt to discern the particular line of the Dhamma, he soon forgot when he came to the next line. He exerted more of his attention, but stanza after stanza, even though he tried to learn, he was unable to retain them in his memory. When the Lord Buddha ended His discourse, Anatha Pindika’s son through his earnest attention, and through the wisdom of his father, won for himself the first of the Noble Path. (Sotapatti.) In triumph, he accompanied the Blessed One and His disciples to the house of Anatha Pindika.
Anatha Pindika, on seeing the Lord Buddha, knew that his son had changed and had now become a noble son. He was very pleased, but the son on seeing his father, was ashamed and wished that his father would not give in the presence of the Lord Buddha, the thousand pieces of gold as his payment for listening to the discourse of the Lord Buddha. Anatha Pindika, made offerings of food to the Lord Buddha and His disciples and then to his son.
When the meal was over he made a presentation of the thousand gold pieces to his son as a fulfilment of his promise as well as to mark his esteem in the change of his son, from disobedience and vainness to great nobleness. The young man calmly asked his father to keep the prize. The Lord Buddha, having known the situation through his divine insight, asked for an explanation.
Anatha Pindika said, “Two days ago, my son undertook to observe his precepts on payment of a hundred pieces of gold and refused to take his food on his return from the temple, until the award of his prize in gold had been settled. He was sent on a second errand, again on my promise to pay him a thousand pieces of gold if he could relate to me only one stanza of the Dhamma, lie had learned.” The Blessed One gave his reply, “Any man having attained the true realisation of the Noble Path has the better fortune than the position of a world monarch or the deities.”
In Benares there was a rich family who had an only son named Mahadhana Setthi Putta. The child was wholly neglected concerning his education and general upbringing, for the parents considered it an irksome task to look after their son’s own welfare and did not believe in having necessary control over him. As a result, the son was given a free hand to do what he liked and thus his life was wasted away in amusement and idleness.
In the same city there lived another wealthy family with an only daughter. The parents of the young girl had the similar idea and had the same way of treating their daughter as the parents of Mahadhana Setthi Putta for they believed their immense wealth would be more than ample to provide their daughter with a life of ease and comfort.
These two wealthy families were united by the marriage of their son and daughter. After the parents of both families had died, all the wealth and inheritance went to Mahadhana Setthi Putta and his wife. They lived a very carefree life and as it was all theirs, without any restriction, they soon fell an easy victim to vices; drank, gambled, danced and entertained lavishly until all their wealth was drained away. Then they sold the house they lived in, and even the very bed they slept on. They slept on the wayside and begged for food from around the temple.
One day they came for their usual round for alms in the temple where the Lord Buddha stayed. Thereupon, a faint smile lit up the Lord Buddha’s face, when the two beggars came into view, and Ananda Thera noticing it enquired the reason for the smile and the Lord answered, “If, in their young days this man and his wife were to look after their wealth properly, and perform their duties accordingly, they would have been the wealthiest family in Benares.
But if both of them were to abandon their wealth for the sake of renunciation, the victory for the man would be his attainment of Arahantship and the woman her Anagami state. If then in their later age they were to take good care of their wealth, they would become the second wealthiest family in Benares and in the course of their renunciation the man would attain the state of Sakadagami and his wife Sotapatti. Now they are human wrecks and the opportunity of enjoying the fruits of their labour in the bliss that is mundane and supramundane is lost to them forever.
During the time when the Lord Buddha stayed in the Velu Vana Temple in Rajagaha, there was in the family of a wealthy resident, a boy. He was not given the necessary education as was expected from such a rich parentage. His parents had a different view. They thought that making their son acquire an education would mean added hardship and a burden to his young mind. They had a fair estimate that if their son were to spend a thousand gold pieces a day, it would have taken him one hundred years before their wealth would be all used up.
When he grew up his parents arranged a marriage for him with a girl who was equally a spoilt child. After the death of their parents, they joined the company of men who drank and gambled away their time. When their wealth had dwindled to the last copper, they mortgaged their house as security for a loan and when debts began piling up, they were driven to the street and had no food and shelter.
A gang of robbers of the surrounding district where they lived, saw their plight and since the man was strong and hefty, they enlisted his services to rob with them. One day the robbers planned to stage a hold-up at the residence of a rich man and his duty was to keep guard outside the scene of the robbery.
He was given a stout pole to kill or maim any person who came to render help. During the robbery, the inmates raised an alarm and the robbers fled in different directions. The foolish guard kept to his post and was subsequently arrested. Robbery was then considered a major crime and the punishment meted out was death. The day of execution came and the unfortunate man, with a garland of red flowers around his neck and painted red all over his person, was led into the street. A company of tom-tom beaters, guards and his executioner kept him marching on to his doom.
On the way, they passed the house of a courtesan who, at one time was helped by the foolish man. She had sympathy for him and as he was beyond her help, she offered him four pieces of her home-made cake and a jug of water. Just then Maha Mogallana Thera arrived on the scene. The condemned man, knowing that his useless life would soon be spent, had a last desire that it would be more beneficial to him instead to offer the food and water to Maha Mogallana. Maha Mogallana received his offering and partook of the meal which gave the condemned man the joy, the worthiness of the deed he had done.
It did not take the prisoner long on his last track and calmly he walked up to the scaffold. When the executioner’s sword was about to be brought down on his neck, his joy was the offering he had made to Maha Mogallana. If he had still retained that wholesome thought, to the exclusion of other fleeting thoughts, it would bear for him the existence in the heavenly plane, but then a second thought flicked in his mind, the lingering love towards the courtesan. Through this thought, with the fall of the executioner’s sword, it caused him his immediate rebirth as a tree spirit inhabiting the banyan tree.
This is the case of a very unfortunate man. He was tied to the endless rounds of rebirth, not that he yielded without an attempt to break off his shackles, but the failure of his parents to lead him along the path of righteousness. This very birth of his as a man, if he had renounced the world, it would have carried him on his last lap across the sea of Samsara to attain Arahantship.
If every parent can only appreciate the care and duty that they have for the welfare of their children, then it will be very likely that the general outlook of their children’s whole future will be bright and full of promise. For the Blessed One has so said that the purity of the mind of a child at birth can be likened to the brightness of a star. It is stain-less, regardless of the veils around. As contact sets in during its developing days, the mind becomes wholesome and unwholesome.
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