Dhammapada Verse 347
Khematheri Vatthu

Ye ragaratt'nupatanti sotam
sayamkatam makkatakova jalam
etampi chetvana vajanti dhira
anapekkhino sabbadukkham pahaya.

Verse 347: Beings who are infatuated with lust, fall back into the Stream of Craving they have generated, just as a spider does in the web it has spun. The Wise, cutting off the bond of craving, walk on resolutely, leaving, all ills (dukkha) behind.

The Story of Theri Khema

While residing at the Veluvana monastery, the Buddha uttered Verse (347) of this book, with reference to Queen Khema.

Queen Khema was the chief queen of King Bimbisara. She was very beautiful and also very proud.

The king wanted her to go to the Veluvana monastery and pay homage to the Buddha. But she had heard that the Buddha always talked disparagingly about beauty and she therefore tried to avoid seeing the Buddha.

The king understood her attitude towards the Buddha; he also know how proud she was of her beauty. So the king ordered his minstrels to sing in praise of the Veluvana monastery, about its pleasant and peaceful atmosphere, etc. Hearing them, Queen Khema became interested and decided to set out for the Veluvana monastery.

When Queen Khema arrived at the monastery, the Buddha was expounding the Dhamma to an audience. By his supernormal power, the Buddha made a very beautiful young lady appear, sitting not far from him, and fanning him. When Queen Khema came to the audience hall, she alone saw the beautiful young lady. Comparing the exquisite beauty of the young lady to that of her own, Khema realised that her beauty was much inferior to that of the young lady. As she looked again intently at the young lady her beauty began to fade gradually. In the end, she saw before her eyes an old decrepit being, which again changed into a corpse, her stinking body being attacked by maggots. At that instant, Queen Khema realized the impermanence and worthlessness of beauty.

The Buddha knowing the state of her mind remarked, "O Khema! Look carefully at this decaying body which is built around a skeleton of bones and is subject to disease and decay. Look carefully at the body which is thought of so highly by the foolish. Look at the worthlessness of the beauty of this young girl." After hearing this, Queen Khema attained Sotapatti Fruition.

Then the Buddha spoke in verse as follows:
Verse 347: Beings who are infatuated with lust, fall back into the Stream of Craving they have generated, just as a spider does in the web it has spun. The Wise, cutting off the bond of craving, walk on resolutely, leaving, all ills (dukkha) behind.

At the end of the discourse Queen Khema attained arahatship and was admitted to the Order and became the Chief Female Disciple of the Buddha.


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Hsinbyume Myatheindan Pagoda, Sagaing, Mandalay, Myanmar

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Simply This Moment is a collection of talks given by Ajahn Brahm on the practice of Buddhism. Many of the talks were given to monks during the Rains Retreat at Bodhinyana. The subject topics are therefore less mundane, and more attention is given to meditation, in particular, jhana meditation. Readers will find very useful instructions and insights on the breath meditation as instructed in the Anapanasati Sutta (Mindfulness of Breathing).

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Free Buddha Dharma ebook

Simply This Moment
A collection of talks about Buddhist practice
By Ajahn Brahm

Simply This Moment is a collection of talks given by Ajahn Brahm on the practice of Buddhism. Many of the talks were given to monks during the Rains Retreat at Bodhinyana. The subject topics are therefore less mundane, and more attention is given to meditation, in particular, jhana meditation. Readers will find very useful instructions and insights on the breath meditation as instructed in the Anapanasati Sutta (Mindfulness of Breathing).

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A collection of talks about Buddhist practice
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Dhammapada Verse 348
Uggasena Vatthu

Muncapure1munca pacchato2
majjhe3munca bhavassa paragu4
sabbattha vimuttamanaso
na punam jatijaram upehisi.

Verse 348: Give up the past, give up the future, give up the present. Having reached the end of existences, with a mind freed from all (conditioned things), you will not again undergo birth and decay.

1, 2, 3. pure, pacchato, majjhe: the reference is to attachment to the past, future and present Khandha aggregates.

4. bhavassa paragu: one who has gane to the other shore or end of existences (i.e., Nibbana); an arahat.

The Story of Uggasena

While residing at the Jetavana monastery, the Buddha uttered Verse (348) of this book, with reference to Uggasena, a rich man's son who fell in love with a dancer.

Once, a wandering theatrical troupe consisting of five hundred dancers and some acrobats came to Rajagaha and performed on the grounds of the palace of King Bimbisara for seven days. There, a young dancer who was the daughter of an acrobat sang and danced on top of a long bamboo pole. Uggasena, the young son of a rich man, fell desperately in love with this dancer and his parents could not stop him from marrying her. He married the young dancer and followed the troupe. As he was not a dancer nor an acrobat, he was not of much use to the party. So, as the party moved from place to place, he had to help carry boxes, to drive the carts, etc.

In course of time, a son was born to Uggasena and his wife, the dancer. To this child, the dancer would often sing a song which ran thus: "O you, son of the man who keeps watch over the carts; the man who carries boxes and bundles! O , you, son of the ignorant one who can do nothing!" Uggasena heard the song; he knew that his wife was referring to him and he was very much hurt and depressed. So he went to his father-in-law, the acrobat, and requested him to teach him acrobatics. After a year's training, Uggasena became a skilful acrobat.

Then, Uggasena went back to Rajagaha, and it was proclaimed that Uggasena would publicly demonstrate his skill in seven days' time. On the seventh day, a long pole was put up and Uggasena stood on top of it. At a signal given from below he somersaulted seven times on the pole. At about this time, the Buddha saw Uggasena in his vision and knew that time was ripe for Uggasena to attain arahatship. So, he entered Rajagaha and willed that the audience should turn their attention to him instead of applauding Uggasena for his acrobatic feats. When Uggasena saw that he was being neglected and ignored, he just sat on top of the pole, feeling very discontented and depressed. The Buddha then addressed Uggasena, "Uggasena, a wise man should abandon all attachment to the khandha aggregates and strive to gain liberation from the round of rebirths."

Then the Buddha spoke in verse as follows:
Verse 348: Give up the past, give up the future, give up the present. Having reached the end of existences, with a mind freed from all (conditioned things), you will not again undergo birth and decay.

At the end of the discourse Uggasena, who was still on top of the pole, attained arahatship. He came down and was soon admitted to the Order by the Buddha.


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Big Buddhas of Wat Pha Sorn Kaew Buddhist temple, Phetchabun, Thailand

Dhammapada Verses 349 and 350
Culadhanuggaha Pandita Vatthu

Vitakkamathitassa jantuno
tibbaragassa subbhanupassino
bhiyyo tanha pavaddhati
esa kho dalham karoti bandhanam.

Vitakkupasame ca yo rato
asubham bhavayate sada sato
esa kho byanti kahiti
esa cheechati marabandhanam.

Verse 349: In a man who is disturbed by (sensual) thoughts, whose passions are strong, and who keeps seeing objects as being pleasant, craving grows more and more. Indeed, he makes his bondage strong.

Verse 350: A man who takes delight in calming (sensual) thoughts, who is ever mindful, and meditates on the impurity (of the body, etc.) will certainly get rid (of craving); this man will cut the bond of Mara.

The Story of Culadhanuggaha, the Skilful Archer

While residing at the Jetavana monastery, the Buddha uttered Verses (349) and (350) of this book, with reference to a young bhikkhu, who was a skilful archer in one of his previous existences.

Once a young bhikkhu took his alms-food in one of the shelters specially built for bhikkhus in town. After his meal he felt like drinking water. So he went to a house and asked for some drinking water, and a young woman came out to give him some water. As soon as this young woman saw the young bhikkhu she fell in love with him. Wishing to entice him, she invited the young bhikkhu to come to her house whenever he felt thirsty. After some time, she invited him to her house for alms-food. On that day, she told him that they had everything they could wish for in the house, but that there was no male to look after their affairs, etc. Hearing those words, the young bhikkhu took the hint and he soon found himself to be more and more attached to the young, attractive woman. He became very much dissatisfied with his life as a bhikkhu and was getting thin. Other bhikkhus reported about him to the Buddha.

The Buddha called the young bhikkhu to his presence and said to him, "My son, listen to me. This young woman will be your undoing just as she had been to you in a previous existence. In one of your previous existences you were a very skilful archer and she was your wife. On one occasion, while the two of you were travelling, you came upon a gang of highwaymen. She fell in love with the gang leader. So, while you and the gang leader were engaged in fighting and you called out to her to give you the sword, she gave the sword to the robber who promptly killed you. Thus, she was the cause of your death. Now, too, she will be the cause of your ruin if you go after her and leave my Order for her sake."

Then the Buddha spoke in verse as follows:

Verse 349: In a man who is disturbed by (sensual) thoughts, whose passions are strong, and who keeps seeing objects as being pleasant, craving grows more and more. Indeed, he makes his bondage strong.


Verse 350: A man who takes delight in calming (sensual) thoughts, who is ever mindful, and meditates on the impurity (of the body, etc.) will certainly get rid (of craving); this man will cut the bond of Mara.

At the end of the discourse, the young bhikkhu attained Sotapatti Fruition.


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Dhamma In Practice
-- A Collection Of Works
By Phra Nirodharansigambhira pannacariya of Hin Mark Peng Monastery, Thailand

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Free Buddha Dharma ebook

Dhamma In Practice
-- A Collection Of Works
By Phra Nirodharansigambhira pannacariya of Hin Mark Peng Monastery, Thailand

The book here presented is meant to serve as a guide for those who aspire for mind-development. Written in the light of what actually takes place in the course of that development, it might in places sound unfamiliar to some. It was in view of a number of aspirants that this attempt was made. Most of those aspirants, despite their sincere faith and devotion, are not so well-informed, but they are fervently earnest in the practice of Kammatthana (Insight Meditation). Because of this drawback they often do not know how to come to terms with what they have to encounter in their development process. Thus they cannot decide for themselves how well, or how far, they have progressed, and as a result are known to have fallen back or been deluded in some cases.This is a deplorable situation showing that the practical aspect of Dhamma cannot be determined entirely by the intellectual, academical aspect.

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Mahabodhi temple, Bodhgaya, Bharat.

The Corpse on Her Lap

A Thai ghost story told by the late Forest Tradition teacher Ajaan Suwat Suvaco

By Phra Ajaan Suwat Suvaco, translated by Thanissaro Bhikkhu

The following excerpt is from a conversation that took place at Insight Meditation Society (IMS) in Barre, Massachusetts, in the summer of 1989 between Ajaan Suwat Suvaco and one of the retreatants.

I understand that Tibetan monks use visualization when they meditate. Have you ever used visualization in your meditation? Visualization of what?

I’m not really sure. Maybe of the unattractiveness of the body? Visualization, if it’s done in the proper way, can be useful. If it’s done in the wrong way, it can lead to delusion. The process of visualization, in the language of the dhamma, is called sankhara, or fabrication. The Buddha taught us to be wise to the true nature of fabrication, that it’s inconstant and undependable. When we know this truth, we don’t get attached to the things that arise. When knowledge arises and we don’t get attached to it, then we don’t get deluded by it. That’s when it can be useful.

One of the principles of the dhamma is that if you visualize anything in your meditation, you should visualize only things lying within you, so that you see physical fabrication in the body and mental fabrication in the mind in line with their true nature. For example: At present, you’re not yet old, but you’re taught to visualize yourself as growing old in the same way you’ve seen other people grow old. Remind yourself that as the years pass, you’ll have to age in just the same way. Aging is stressful. Your eyes won’t be able to see as clearly as when you were young. Your ears won’t be able to hear in the same way as when you were young. It’ll be painful to sit down, to stand, to walk. There will be all kinds of obstacles. Now, before you grow old, you should accelerate your efforts at developing goodness so that it’ll be a refuge for the heart when old age comes. In other words, accelerate your efforts at practicing the dhamma and training the mind to find peace.

One of the ten recollections (anussati) taught by the Buddha is recollection of death: When you see other people dying, other animals dying, you should reflect on the fact that you will have to die just like everyone else. Repeat the word maranam, maranam (death, death) in the mind and look at yourself: You’re going to have to die for sure. As you reflect maranam, maranam, it may happen that as your mind grows still, a vision of your own death will appear within you. If your mindfulness is good and you have your wits about you, then the more clearly you see death in this way, the more the mind will grow still with an even greater sense of well-being. As you watch death clearly, seeing the body decay, concentration grows even stronger. If you visualize death so that you can see it clearly, you’ll realize that there’s nothing to be gained by growing attached to the body.

When you see the truth in this way, you’ll see that your past greed for things served no real purpose. The anger you’ve felt in the past: What purpose did it serve? You’ll see that greed, anger, and delusion are stressful and serve no purpose—for ultimately, we’ll have to let go of everything that comes along with them. You’ll see that this sense of peace and ease in the mind is what serves a real purpose. When the mind is at peace in this way, it doesn’t want anything else. All it wants is peace, and that’s enough.

I’ll tell you a story. It’s time you listened to something light for a change, so that you won’t be so tense and grim. It’s important that you first let yourself relax. Once, Ajaan Funn, my teacher, was wandering through the forest in Baan Phyy district, Udon Thani province, and stopped to spend the night not far from a certain village. He saw that it was a congenial place and so stayed on there to practice meditation. A woman living in the village would often come in the morning to give him alms, and then again in the evening to hear his dhamma talks.