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The Way It Is
By Ajahn Sumedho
This book contains a collection of teachings of Ajahn Sumedho given to people who are familiar with the conventions of Theravada Buddhism and have some experience of meditation. Most of the chapters are edited from talks either given during retreats for lay people or for Ajahn Sumedho's monastic (ordained) disciples, so they require some careful attention and are best read in sequence. In the two - month monastic retreats Ajahn Sumedho develops a theme from the Buddha's teaching, linking it to other aspects of the Dhamma, embellishing it with accounts of his personal experiences, demonstrating its relevance to the society in general, or using it as an exhortation to the Sangha to live up to their aspiration of enlightenment. Although it is not possible to render the tonal depth and variety of these talks in a printed work, the mixture of short exhortations and pointers, and longer contemplative reflections mingled with the chants that the monks and nuns have been reciting daily for years may suggest the atmosphere and scope within which the teachings are offered. In many of these talks Ajahn Sumedho expounds on the uniquely Buddhist expression of 'not-self' (anatta). He maintains this to be the Buddha's way of pointing to the experience of Ultimate Reality that is the goal of many religions. During the monastic retreats, Ajahn Sumedho frequently teaches Dependent Origination (paticcasamuppada) based on the approach of anatta. The Dependent Origination traces the process whereby suffering (dukkha) is compounded out of ignorance (avijja) and, conversely, suffering is eliminated (or rather not created) with the cessation of ignorance. Just as anatta - not-self - is the expression of Ultimate Truth, Ajahn Sumedho suggests that the root of ignorance is the illusion of 'Self'. He is trying not to annihilate or reject personal qualities but rather to point out how suffering (dukkha) arises through attempting to sustain an identity denoted by body and mind.
Free download available:
http://ftp.budaedu.org/ebooks/pdf/EN097.pdf
=============
The Way It Is
By Ajahn Sumedho
This book contains a collection of teachings of Ajahn Sumedho given to people who are familiar with the conventions of Theravada Buddhism and have some experience of meditation. Most of the chapters are edited from talks either given during retreats for lay people or for Ajahn Sumedho's monastic (ordained) disciples, so they require some careful attention and are best read in sequence. In the two - month monastic retreats Ajahn Sumedho develops a theme from the Buddha's teaching, linking it to other aspects of the Dhamma, embellishing it with accounts of his personal experiences, demonstrating its relevance to the society in general, or using it as an exhortation to the Sangha to live up to their aspiration of enlightenment. Although it is not possible to render the tonal depth and variety of these talks in a printed work, the mixture of short exhortations and pointers, and longer contemplative reflections mingled with the chants that the monks and nuns have been reciting daily for years may suggest the atmosphere and scope within which the teachings are offered. In many of these talks Ajahn Sumedho expounds on the uniquely Buddhist expression of 'not-self' (anatta). He maintains this to be the Buddha's way of pointing to the experience of Ultimate Reality that is the goal of many religions. During the monastic retreats, Ajahn Sumedho frequently teaches Dependent Origination (paticcasamuppada) based on the approach of anatta. The Dependent Origination traces the process whereby suffering (dukkha) is compounded out of ignorance (avijja) and, conversely, suffering is eliminated (or rather not created) with the cessation of ignorance. Just as anatta - not-self - is the expression of Ultimate Truth, Ajahn Sumedho suggests that the root of ignorance is the illusion of 'Self'. He is trying not to annihilate or reject personal qualities but rather to point out how suffering (dukkha) arises through attempting to sustain an identity denoted by body and mind.
Free download available:
http://ftp.budaedu.org/ebooks/pdf/EN097.pdf
=============
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Dhammapada Verse 150
Janapadakalyani Rupanandatheri Vatthu
Atthinam nagaram katam
mamsalohita lepanam
yattha jara ca maccu ca
mano makkho ca ohito.
Verse 150: This body (lit., the city) is built up with bones which are covered with flesh and blood; within this dwell (lit., are deposited) decay and death, pride and detraction (of others' virtues and reputation).
The Story of Theri Rupananda (Janapadakalyani)
While residing at the Jetavana monastery, the Buddha uttered Verse (150) of this book, with reference to Janapadakalyani.
Princess Janapadakalyani was the daughter of Gotami, the step-mother of Gotama the Buddha; because she was very beautiful she was also known as Rupananda. She was married to Nanda, a cousin of the Buddha. One day she pondered, "My elder brother who could have become a Universal Monarch has renounced the world to become a bhikkhu; he is now a Buddha. Rahula, the son of my elder brother, and my own husband Prince Nanda have also become bhikkhus. My mother Gotami has also become a bhikkhuni, and I am all alone here!" So saying, she went to the monastery of some bhikkhunis and became a bhikkhuni herself. Thus, she had become a bhikkhuni not out of faith but only in imitation of others and because she felt lonely.
Rupananda had heard from others that the Buddha often taught about the impermanence, unsatisfactoriness and insubstantiality of the khandhas. So she thought he would talk deprecatingly about her good looks if he should see her; and thus thinking, she kept away from the Buddha. But other bhikkhunis coming back from the monastery, kept talking in praise of the Buddha; so, one day, she decided to accompany other bhikkhunis to the monastery.
The Buddha saw her and reflected, "A thorn can only be taken out with a thorn; Rupananda being very attached to her body and being very proud of her beauty, I must take the pride and attachment out of her through beauty." So, with his supernormal power, he caused an image of a very beautiful lady of about sixteen years of age to be seated near him, fanning him. This young girl was visible only to Rupananda and the Buddha. When Rupananda saw the girl, she realized that compared to that girl, she herself was just like an old, ugly crow compared to a beautiful white swan. Rupananda had a good look at the girl and she felt that she liked her very much. Then, she looked again and was surprised to find that the girl had grown to the age of about twenty. Again and again, she looked at the figure beside the Buddha and every time she noticed that the girl had grown older and older. Thus, the girl turned into a grown-up lady, then into a middle-aged lady, an old lady, a decrepit and a very old lady successively. Rupananda also noticed that with the arising of a new image, the old image disappeared, and she came to realize that there was a continuous process of change and decay in the body. With the coming of this realization, her attachment to the body diminished. Meanwhile, the figure near the Buddha had turned into an old, decrepit lady, who could no longer control her bodily functions, and was rolling in her own excreta. Finally, she died, her body got bloated, pus and maggots came out of the nine openings and crows and vultures were trying to snatch at the dead body.
Janapadakalyani Rupanandatheri Vatthu
Atthinam nagaram katam
mamsalohita lepanam
yattha jara ca maccu ca
mano makkho ca ohito.
Verse 150: This body (lit., the city) is built up with bones which are covered with flesh and blood; within this dwell (lit., are deposited) decay and death, pride and detraction (of others' virtues and reputation).
The Story of Theri Rupananda (Janapadakalyani)
While residing at the Jetavana monastery, the Buddha uttered Verse (150) of this book, with reference to Janapadakalyani.
Princess Janapadakalyani was the daughter of Gotami, the step-mother of Gotama the Buddha; because she was very beautiful she was also known as Rupananda. She was married to Nanda, a cousin of the Buddha. One day she pondered, "My elder brother who could have become a Universal Monarch has renounced the world to become a bhikkhu; he is now a Buddha. Rahula, the son of my elder brother, and my own husband Prince Nanda have also become bhikkhus. My mother Gotami has also become a bhikkhuni, and I am all alone here!" So saying, she went to the monastery of some bhikkhunis and became a bhikkhuni herself. Thus, she had become a bhikkhuni not out of faith but only in imitation of others and because she felt lonely.
Rupananda had heard from others that the Buddha often taught about the impermanence, unsatisfactoriness and insubstantiality of the khandhas. So she thought he would talk deprecatingly about her good looks if he should see her; and thus thinking, she kept away from the Buddha. But other bhikkhunis coming back from the monastery, kept talking in praise of the Buddha; so, one day, she decided to accompany other bhikkhunis to the monastery.
The Buddha saw her and reflected, "A thorn can only be taken out with a thorn; Rupananda being very attached to her body and being very proud of her beauty, I must take the pride and attachment out of her through beauty." So, with his supernormal power, he caused an image of a very beautiful lady of about sixteen years of age to be seated near him, fanning him. This young girl was visible only to Rupananda and the Buddha. When Rupananda saw the girl, she realized that compared to that girl, she herself was just like an old, ugly crow compared to a beautiful white swan. Rupananda had a good look at the girl and she felt that she liked her very much. Then, she looked again and was surprised to find that the girl had grown to the age of about twenty. Again and again, she looked at the figure beside the Buddha and every time she noticed that the girl had grown older and older. Thus, the girl turned into a grown-up lady, then into a middle-aged lady, an old lady, a decrepit and a very old lady successively. Rupananda also noticed that with the arising of a new image, the old image disappeared, and she came to realize that there was a continuous process of change and decay in the body. With the coming of this realization, her attachment to the body diminished. Meanwhile, the figure near the Buddha had turned into an old, decrepit lady, who could no longer control her bodily functions, and was rolling in her own excreta. Finally, she died, her body got bloated, pus and maggots came out of the nine openings and crows and vultures were trying to snatch at the dead body.
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Having seen all these, Rupananda pondered, "This young girl has grown old and decrepit and died in this very place under my own eyes. In the same way, my body will also grow old and wear out; it will be subject to disease and I will also die." Thus, she came to perceive the true nature of the khandhas. At this point, the Buddha talked about the impermanence, the unsatisfactoriness and the insubstantiality of the khandhas, and Rupananda attained Sotapatti Fruition.
Then the Buddha spoke in verse as follows:
Verse 150: This body (lit., the city) is built up with bones which are covered with flesh and blood; within this dwell (lit., are deposited) decay and death, pride and detraction (of others' virtues and reputation).
At the end of the discourse, Rupananda attained arahatship.
===
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Then the Buddha spoke in verse as follows:
Verse 150: This body (lit., the city) is built up with bones which are covered with flesh and blood; within this dwell (lit., are deposited) decay and death, pride and detraction (of others' virtues and reputation).
At the end of the discourse, Rupananda attained arahatship.
===
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Dhammapada Verse 151
Mallikadevi Vatthu
Jiranti ve rajaratha sucitta
atho sarirampi jaram upeti
satanca dhammo1 na jaram upeti
santo have sabbhi pavedayanti.
Verse 151: The much ornamented royal carriages do wear out, the body also grows old, but the Dhamma of the Virtuous does not decay. Thus, indeed, say the Virtuous among themselves.
1. dhammo/dhamma: The nine Transcendentals, viz, the four Maggas, the four Phalas and Nibbana. (The Commentary)
The Story of Queen Mallika
While residing at the Jetavana monastery, the Buddha uttered Verse (151) of this book, with reference to Mallika, queen of King Pasenadi of Kosala.
One day, Mallika went into the bathroom to wash her face, hands and feet. Her pet dog also came in; as she was bending to wash her feet, the dog tried to have sex with her, and the queen appeared to be amused and somewhat pleased. The king saw this strange incident through the window from his bedroom. When the queen came in, he said angrily to the queen, "Oh, you wicked woman! What were you doing with that dog in the bathroom? Do not deny what I saw with my own eyes." The queen replied that she was only washing her face, her hands and her feet, and so was doing nothing wrong. Then she continued, "But, that room is very strange. If anyone went into that room, to one looking from this window there would appear to be two. If you do not believe me, O King, please go into that room and I will look through this window."
So, the king went into the bathroom. When he came out, Mallika asked the king why he misbehaved with a she-goat in that room. The king denied it, but the queen insisted that she saw them with her own eyes. The king was puzzled, but being dim-witted, he accepted the queen's explanation, and concluded that the bath room was, indeed, very strange.
From that time, the queen was full of remorse for having lied to the king and for having brazenly accused him of misbehaving with a she-goat. Thus, even when she was approaching death, she forgot to think about the great unrivalled charities she had shared with her husband and only remembered that she had been unfair to him. As a result of this, when she died she was reborn in niraya. After her burial, the king intended to ask the Buddha where she was reborn. The Buddha wished to spare his feelings, and also did not want him to lose faith in the Dhamma. So he willed that this question should not be put to him, and King Pasenadi forgot to ask the Buddha.
However, after seven days in niraya, the queen was reborn in the Tusita deva world. On that day, the Buddha went to King Pasenadi's palace for alms-food; he indicated that he wished to rest in the coach-shed where the royal carriages were kept. After offering alms-food, the king asked the Buddha where queen Mallika was reborn and the Buddha replied, "Mallika has been reborn in the Tusita deva world." Hearing this the king was very pleased, and said, 'Where else could she have been reborn? She was always thinking of doing good deeds, always thinking what to offer to the Buddha on the next day. Venerable Sir! Now that she is gone, I, your humble disciple, hardly know what to do." To him the Buddha said, "Look at these carriages of your father and your grandfather; these are all worn down and lying useless; so also is your body, which is subject to death and decay. Only the Dhamma of the Virtuous is not subject to decay."
Then the Buddha spoke in verse as follows:
Verse 151: The much ornamented royal carriages do wear out, the body also grows old, but the Dhamma of the Virtuous does not decay. Thus, indeed, say the Virtuous among themselves.
===
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Mallikadevi Vatthu
Jiranti ve rajaratha sucitta
atho sarirampi jaram upeti
satanca dhammo1 na jaram upeti
santo have sabbhi pavedayanti.
Verse 151: The much ornamented royal carriages do wear out, the body also grows old, but the Dhamma of the Virtuous does not decay. Thus, indeed, say the Virtuous among themselves.
1. dhammo/dhamma: The nine Transcendentals, viz, the four Maggas, the four Phalas and Nibbana. (The Commentary)
The Story of Queen Mallika
While residing at the Jetavana monastery, the Buddha uttered Verse (151) of this book, with reference to Mallika, queen of King Pasenadi of Kosala.
One day, Mallika went into the bathroom to wash her face, hands and feet. Her pet dog also came in; as she was bending to wash her feet, the dog tried to have sex with her, and the queen appeared to be amused and somewhat pleased. The king saw this strange incident through the window from his bedroom. When the queen came in, he said angrily to the queen, "Oh, you wicked woman! What were you doing with that dog in the bathroom? Do not deny what I saw with my own eyes." The queen replied that she was only washing her face, her hands and her feet, and so was doing nothing wrong. Then she continued, "But, that room is very strange. If anyone went into that room, to one looking from this window there would appear to be two. If you do not believe me, O King, please go into that room and I will look through this window."
So, the king went into the bathroom. When he came out, Mallika asked the king why he misbehaved with a she-goat in that room. The king denied it, but the queen insisted that she saw them with her own eyes. The king was puzzled, but being dim-witted, he accepted the queen's explanation, and concluded that the bath room was, indeed, very strange.
From that time, the queen was full of remorse for having lied to the king and for having brazenly accused him of misbehaving with a she-goat. Thus, even when she was approaching death, she forgot to think about the great unrivalled charities she had shared with her husband and only remembered that she had been unfair to him. As a result of this, when she died she was reborn in niraya. After her burial, the king intended to ask the Buddha where she was reborn. The Buddha wished to spare his feelings, and also did not want him to lose faith in the Dhamma. So he willed that this question should not be put to him, and King Pasenadi forgot to ask the Buddha.
However, after seven days in niraya, the queen was reborn in the Tusita deva world. On that day, the Buddha went to King Pasenadi's palace for alms-food; he indicated that he wished to rest in the coach-shed where the royal carriages were kept. After offering alms-food, the king asked the Buddha where queen Mallika was reborn and the Buddha replied, "Mallika has been reborn in the Tusita deva world." Hearing this the king was very pleased, and said, 'Where else could she have been reborn? She was always thinking of doing good deeds, always thinking what to offer to the Buddha on the next day. Venerable Sir! Now that she is gone, I, your humble disciple, hardly know what to do." To him the Buddha said, "Look at these carriages of your father and your grandfather; these are all worn down and lying useless; so also is your body, which is subject to death and decay. Only the Dhamma of the Virtuous is not subject to decay."
Then the Buddha spoke in verse as follows:
Verse 151: The much ornamented royal carriages do wear out, the body also grows old, but the Dhamma of the Virtuous does not decay. Thus, indeed, say the Virtuous among themselves.
===
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Buddha Dharma teachings from the esoteric Vajrayana or Tantrayana Buddhism, includes all major schools Nyingma, Kagyu, Gelug, Sakya, Jonang and Bonpo.
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Forwarded from Buddha Dharma books
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Culavedalla Sutta
A dhamma discourse by Mahasi Sayadaw Gyi
Culavedalla Sutta is one of the most prominent Sutta of Majjhimanikaya describing the questions and answers between a very rich man Visakha, an Anagami or a non-returner, and his wife Dhammadinna who became an Arahat, during the time of Lord Buddha. The Venerable Mahasi Sayadaw first delivered this sutta on 8th waxing day of Waso month of 1326(M.E) (17th June 1964), and continued for eleven Sabbath days, finally completing on New Moon day of Wa Khaung(6th September 1964).
Free download available:
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=============
Culavedalla Sutta
A dhamma discourse by Mahasi Sayadaw Gyi
Culavedalla Sutta is one of the most prominent Sutta of Majjhimanikaya describing the questions and answers between a very rich man Visakha, an Anagami or a non-returner, and his wife Dhammadinna who became an Arahat, during the time of Lord Buddha. The Venerable Mahasi Sayadaw first delivered this sutta on 8th waxing day of Waso month of 1326(M.E) (17th June 1964), and continued for eleven Sabbath days, finally completing on New Moon day of Wa Khaung(6th September 1964).
Free download available:
http://www.mediafire.com/file/hhq0a085ku6dvmh/
=============
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And how does a mendicant meditate observing an aspect of the mind?
It’s when a mendicant understands mind with greed as ‘mind with greed,’ and mind without greed as ‘mind without greed.’ They understand mind with hate as ‘mind with hate,’ and mind without hate as ‘mind without hate.’ They understand mind with delusion as ‘mind with delusion,’ and mind without delusion as ‘mind without delusion.’ They know constricted mind as ‘constricted mind,’ and scattered mind as ‘scattered mind.’ They know expansive mind as ‘expansive mind,’ and unexpansive mind as ‘unexpansive mind.’ They know mind that is not supreme as ‘mind that is not supreme,’ and mind that is supreme as ‘mind that is supreme.’ They know mind immersed in samādhi as ‘mind immersed in samādhi,’ and mind not immersed in samādhi as ‘mind not immersed in samādhi.’ They know freed mind as ‘freed mind,’ and unfreed mind as ‘unfreed mind.’
Partial excerpts from MN 10: Mahasatipatthanasutta
It’s when a mendicant understands mind with greed as ‘mind with greed,’ and mind without greed as ‘mind without greed.’ They understand mind with hate as ‘mind with hate,’ and mind without hate as ‘mind without hate.’ They understand mind with delusion as ‘mind with delusion,’ and mind without delusion as ‘mind without delusion.’ They know constricted mind as ‘constricted mind,’ and scattered mind as ‘scattered mind.’ They know expansive mind as ‘expansive mind,’ and unexpansive mind as ‘unexpansive mind.’ They know mind that is not supreme as ‘mind that is not supreme,’ and mind that is supreme as ‘mind that is supreme.’ They know mind immersed in samādhi as ‘mind immersed in samādhi,’ and mind not immersed in samādhi as ‘mind not immersed in samādhi.’ They know freed mind as ‘freed mind,’ and unfreed mind as ‘unfreed mind.’
Partial excerpts from MN 10: Mahasatipatthanasutta
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Dhammapada Verse 152
Laludayi Thera Vatthu
Appassutayam puriso
balibaddova grati
mamsani tassa vaddhanti
panna tassa na vaddhati.
Verse 152: This man of little learning grows old like an ox; only his flesh grows but not his wisdom.
The Story of Thera Laludayi
While residing at the Jetavana monastery, the Buddha uttered Verse (152) of this book, with reference to Laludayi, a thera with little intelligence.
Laludayi was a bhikkhu who was dim-witted and very absent-minded. He could never say things which were appropriate to the occasion, although he tried hard. Thus, on joyful and auspicious occasions he would talk about sorrow, and on sorrowful occasions he would talk about joy and gladness. Besides, he never realized that he had been saying things which were inappropriate to the occasion. When told about this, the Buddha said, "One like Laludayi who has little knowledge is just like an ox."
Then the Buddha spoke in verse as follows:
Verse 152: This man of little learning grows old like an ox; only his flesh grows but not his wisdom.
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Laludayi Thera Vatthu
Appassutayam puriso
balibaddova grati
mamsani tassa vaddhanti
panna tassa na vaddhati.
Verse 152: This man of little learning grows old like an ox; only his flesh grows but not his wisdom.
The Story of Thera Laludayi
While residing at the Jetavana monastery, the Buddha uttered Verse (152) of this book, with reference to Laludayi, a thera with little intelligence.
Laludayi was a bhikkhu who was dim-witted and very absent-minded. He could never say things which were appropriate to the occasion, although he tried hard. Thus, on joyful and auspicious occasions he would talk about sorrow, and on sorrowful occasions he would talk about joy and gladness. Besides, he never realized that he had been saying things which were inappropriate to the occasion. When told about this, the Buddha said, "One like Laludayi who has little knowledge is just like an ox."
Then the Buddha spoke in verse as follows:
Verse 152: This man of little learning grows old like an ox; only his flesh grows but not his wisdom.
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Furthermore, I have explained to my disciples a practice that they use to develop the ten universal dimensions of meditation.
Someone perceives the meditation on universal (= kasina) earth above, below, across, undivided and limitless.
They perceive the meditation on universal water … the meditation on universal fire … the meditation on universal air … the meditation on universal blue … the meditation on universal yellow … the meditation on universal red … the meditation on universal white … the meditation on universal space … the meditation on universal consciousness above, below, across, undivided and limitless.
And many of my disciples meditate on that having attained perfection and consummation of insight.
MN 77 : Mahāsakuludāyisutta
Someone perceives the meditation on universal (= kasina) earth above, below, across, undivided and limitless.
They perceive the meditation on universal water … the meditation on universal fire … the meditation on universal air … the meditation on universal blue … the meditation on universal yellow … the meditation on universal red … the meditation on universal white … the meditation on universal space … the meditation on universal consciousness above, below, across, undivided and limitless.
And many of my disciples meditate on that having attained perfection and consummation of insight.
MN 77 : Mahāsakuludāyisutta
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Dhammapada Verses 153 and 1541
Udana Vatthu
Anekajatisamsaram
sandhavissam anibbisam
gahakaram gavesanto2
dukkha jati punappunam3.
Gahakaraka ditthosi4
puna geham na kahasi5
sabba te phasuka bhagga6
gahakotam visankhatam7
visankharagatam cittam8
tanhanam khayamajjhaga9.
Verse 153: I, who have been seeking the builder of this house (body), failing to attain Enlightenment (Bodhi nana or Sabbannuta nana) which would enable me to find him, have wandered through innumerable births in samsara. To be born again and again is, indeed, dukkha!
Verse 154: Oh house-builder! You are seen, you shall build no house (for me) again. All your rafters are broken, your roof-tree is destroyed. My mind has reached the unconditioned (i.e., Nibbana); the end of craving (Arahatta Phala) has been attained.
1. Footnotes to Verses 153 and 154: These two verses are expressions of intense and sublime joy the Buddha felt at the very moment of his attainment of Enlightenment; as such, they are replete with a wealth of sublime meaning and deep feeling.
2. gahakaram gavesanto: lit., "I who have tried to find the builder of the house" The house is the body, the builder is Craving (Tanha). The meaning of Verse (153) as given in the Commentary is as follows:
I who have been seeking the builder of this house, knowing that he could be seen only with a certain wisdom, have been trying to attain such wisdom (Bodhi nana) ever since Dipankara Buddha prophesied that I would, one day, become a Buddha like him. But failing to attain Bodhi nana, I have wandered through this course of hundreds of thousands of existences in the endless round of rebirths.
3. dukkha jati punappunam: To be born again and again is dukkha. This is the reason for trying to find the builder of this house, the Carpenter Craving.
Birth which comes together with aging, disease and death is dukkha; that is why I have been incessantly looking for the Householder Craving.
4. ditthosi: You are seen: I have seen you now that I have attained Enlightenment or Bodhi nana, the all comprehending wisdom, with my own Insight.
5. puna geham na kahasi: No house shall be built again: You shall not build another house (for me) in this round of rebirths.
6. sabba te phasuka bhagga: All your rafters are broken: I have destroyed all the remaining defilements.
7. gahakutam visankhatam The roof-tree has been destroyed: I have dispelled Ignorance.
8. visankharagatam cittam: lit., my mind has reached the Unconditioned, having Nibbana as its object, my mind has realized Nibbana.
9. tanhanam khayamajjhaga: The end of craving has been attained. I have attained Arahatta Fruition.
The Story Concerning the "Words of Exultation of the Buddha"
These two verses are expressions of intense and sublime joy felt by the Buddha at the moment of attainment of Supreme Enlightenment (Bodhi nana or Sabbannuta nana). These verses were repeated at the Jetavana monastery at the request of the Venerable Ananda.
Prince Siddhattha, of the family of Gotama, son of King Suddhodana and Queen Maya of the kingdom of the Sakyans, renounced the world at the age of twenty-nine and became an ascetic in search of the Dhamma (Truth). For six years, he wandered about the valley of the Ganges, approaching famous religious leaders, studying their doctrines and methods. He lived austerely and submitted himself strictly to rigorous ascetic discipline; but he found all these traditional practices to be unsound. He was determined to find the Truth in his own way, and by avoiding the two extremes of excessive sensual indulgence and self-mortification*, he found the Middle Path which would lead to Perfect Peace, Nibbana. This Middle Path (Majjhimapatipada) is the Noble Path of Eight Constituents, viz., Right view, Right thought, Right speech, Right action, Right livelihood, Right effort, Right mindfulness and Right concentration.
Udana Vatthu
Anekajatisamsaram
sandhavissam anibbisam
gahakaram gavesanto2
dukkha jati punappunam3.
Gahakaraka ditthosi4
puna geham na kahasi5
sabba te phasuka bhagga6
gahakotam visankhatam7
visankharagatam cittam8
tanhanam khayamajjhaga9.
Verse 153: I, who have been seeking the builder of this house (body), failing to attain Enlightenment (Bodhi nana or Sabbannuta nana) which would enable me to find him, have wandered through innumerable births in samsara. To be born again and again is, indeed, dukkha!
Verse 154: Oh house-builder! You are seen, you shall build no house (for me) again. All your rafters are broken, your roof-tree is destroyed. My mind has reached the unconditioned (i.e., Nibbana); the end of craving (Arahatta Phala) has been attained.
1. Footnotes to Verses 153 and 154: These two verses are expressions of intense and sublime joy the Buddha felt at the very moment of his attainment of Enlightenment; as such, they are replete with a wealth of sublime meaning and deep feeling.
2. gahakaram gavesanto: lit., "I who have tried to find the builder of the house" The house is the body, the builder is Craving (Tanha). The meaning of Verse (153) as given in the Commentary is as follows:
I who have been seeking the builder of this house, knowing that he could be seen only with a certain wisdom, have been trying to attain such wisdom (Bodhi nana) ever since Dipankara Buddha prophesied that I would, one day, become a Buddha like him. But failing to attain Bodhi nana, I have wandered through this course of hundreds of thousands of existences in the endless round of rebirths.
3. dukkha jati punappunam: To be born again and again is dukkha. This is the reason for trying to find the builder of this house, the Carpenter Craving.
Birth which comes together with aging, disease and death is dukkha; that is why I have been incessantly looking for the Householder Craving.
4. ditthosi: You are seen: I have seen you now that I have attained Enlightenment or Bodhi nana, the all comprehending wisdom, with my own Insight.
5. puna geham na kahasi: No house shall be built again: You shall not build another house (for me) in this round of rebirths.
6. sabba te phasuka bhagga: All your rafters are broken: I have destroyed all the remaining defilements.
7. gahakutam visankhatam The roof-tree has been destroyed: I have dispelled Ignorance.
8. visankharagatam cittam: lit., my mind has reached the Unconditioned, having Nibbana as its object, my mind has realized Nibbana.
9. tanhanam khayamajjhaga: The end of craving has been attained. I have attained Arahatta Fruition.
The Story Concerning the "Words of Exultation of the Buddha"
These two verses are expressions of intense and sublime joy felt by the Buddha at the moment of attainment of Supreme Enlightenment (Bodhi nana or Sabbannuta nana). These verses were repeated at the Jetavana monastery at the request of the Venerable Ananda.
Prince Siddhattha, of the family of Gotama, son of King Suddhodana and Queen Maya of the kingdom of the Sakyans, renounced the world at the age of twenty-nine and became an ascetic in search of the Dhamma (Truth). For six years, he wandered about the valley of the Ganges, approaching famous religious leaders, studying their doctrines and methods. He lived austerely and submitted himself strictly to rigorous ascetic discipline; but he found all these traditional practices to be unsound. He was determined to find the Truth in his own way, and by avoiding the two extremes of excessive sensual indulgence and self-mortification*, he found the Middle Path which would lead to Perfect Peace, Nibbana. This Middle Path (Majjhimapatipada) is the Noble Path of Eight Constituents, viz., Right view, Right thought, Right speech, Right action, Right livelihood, Right effort, Right mindfulness and Right concentration.
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Dhammapada - Buddha Dharma Teachings
Daily teachings of the Dhammapada, beloved and favorite teachings of the Buddha
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