Download The Dhammapada Yamaka Vagga Vivaraṇa

The Dhammapada
Yamaka Vagga Vivaraṇa
An Exposition of the Twin Verses
Volume No 1
Ven Dr Bokanoruwe Dewananda
BUDDHIST MAHA VIHARA
Continuing the spread of Buddhism in Malaysia
for over 116 years ……….
The Sangha
Sunday School
Meditation Class
Helping the Untouchables
Wheelchairs for the
handicapped
Dhamma for the Deaf
Millions have benefitted from the selfless dedication
of our Sangha, volunteer teachers & friends of
the Vihara obtaining Buddhist education,
free publications, counselling, blessings,
welfare assistance, etc.
Publication of the
Sasana Abhiwurdhi Wardhana Society
Buddhist Maha Vihara,
123, Jalan Berhala, Brickfields,
50470 Kuala Lumpur, Malaysia
Tel: 603-22741141 Fax: 603-22732570
E-Mail: [email protected]
Website: www.buddhistmahavihara.com
www.ksridhammananda.com
Published for Free Distribution
Permission to reprint for free distribution can be
obtained upon request.
1 Print – March 2011 (1,000 copies)
st
Printed by Uniprints Marketing Sdn. Bhd. (493024-K)
(A member of Multimedia Printing & Graphics (M) Sdn Bhd)
ISBN: XXX-XXX-XXXX-XX-X
The Gift of Truth excels all other Gifts
THE DHAMMAPADA
The Buddha’s Path of Wisdom
Ven Dr Bokanoruwe Dewananda
2555 - 2011
Table of contents:
Page

Pronunciation Drill Of
The Pāli Alphabet........................................ i - ii

Preface (Prologue)....................................... iii - iv

A Humble Word From
The Composer............................................. v - vi

A Brief Introduction Of The
Dhammapada............................................... 01 - 07

Yamaka Vagga –
The Pair (English Version).......................... 08 - 37
Pronunciation Drill Of The Pāi Alphabet
Letters
Pronounce as
Letters
Pronounce as
a
as u in cut
ñ
as gn in Singnor
ā
as a in chart
ṭ
as t in short
i
as i in link
ḍ
as d in did
ī
as i in machine
ṇ
as n hint
u
as u in should
p
as p in pop
ū
as u in pool
b
as b in nib
e
as e in then
m
as m in rim
ē
as a in fate
y
as y in yard
o
as o in not
r
as r in run
ō
as o in bow
l
as l in London
k
as k in kite
v
as v in via
g
as g in girl
s
as s in sing
ṅ
as ng in ring
h
as h in hurt
c
as ch in rich
ḷ
as l in felt
J
as j in jet
ṁ
as ng sing
i
 The vowels “e” and “o” are pronounced always with a
long sound when they do not follow double consonant, e.g.,
ettha, oṭṭha.
 “ṅ” and “ṁ” are pronounced the same way without any
difference. However, the former may not stand at the end,
but is followed by a consonant of its group.
 “T” and “d” produce dental sound. They are pronounced
with the tip of the tongue placed against the front upper
teeth.
 Like “kh” aspirates are pronounced with an “h” sound
immediately following, as in loghead, pighead, etc.
ii
Preface
In the Buddhist world, there is no other book among the
Buddhist scriptures, which have received much more popularity
than the Dhammapada. It is really a treasure of Dhamma, which
contains invaluable guidelines and instructions for the people to
lead a successful, peaceful and joyful life without even the slightest
hindrance to other people. The special characteristic of these
words of Dhamma is that they are applicable to any individual or
any society without the restrictions of time and space.
The Dhammapada presents its doctrinal points and ethical
instructions focusing on every aspect of human life in a social
context. It seeks the physical wellbeing as well as spiritual progress
of the people in a harmonious society. It takes the individuals into
its account as social beings who should lead their lives focusing
on mutual happiness. Therefore, it can be said that the value of the
Dhammapada extends its territory over the whole human society
transcending narrow racial, religious and colour boundaries.
The Dhammapada contains four hundred and twenty-three
verses in Pāli grouped under twenty-six chapters. Each chapter
deals with a different subject, which pays attention to one of the
aspects of human life. Utterances contained in the Dhammapada
are accepted to be presented by the Buddha out of great
compassion towards human beings. The Buddha expected his
teachings to bring forth the highest happiness, which is unmixed
with lust, hatred and delusion to be achieved by human beings.
Therefore, all these utterances of the Buddha undoubtedly pave
the way for people to obtain the happiness of life and at the same
time ensuring the well-being of others. There is no other way to
happiness, which ensures the happiness of others besides the way,
which leads to spiritual perfection. The Dhammapada provides
iii
the necessary guidelines for man to tread the way towards such
kind of happiness.
The present world is desperately in need of a secure
path, which provides peace and mutual happiness. The world
has already acquired enough resources, which can bring about
material perfection to mankind. The way, which leads to sensory
gratification through material accomplishment, has already proved
its failure to achieve peace, concord and integrity among mankind.
These values are the most important requirements for peace and
happiness in the mind of the people. The Dhammapada has a
special appeal to the modern global society, which is deteriorating
in respect of spiritual well-being more than ever before.
Venerable Dr. Bokannoruwe Dewananda who is the author
of the present work deserves the special honour and respect for his
valuable attempt to make people know at least one chapter of the
Dhammapada. Without making known to people the important
ethical instructions of the Dhammapada, there is no way to bring
forward their values for the benefit of the society. An attempt to
popularize the Dhammapada in the society is no doubt a great
contribution to mankind.
Venerable Dr. Dewananda has already published several
priceless academic books and constantly engages in researches
in the field of Buddhist studies and tries to bring forward their
findings for the welfare of those who are interested in Buddhist
studies. The present work, the translation with notes of Yamakavagga, the first chapter of the Dhammapada is certainly an
invaluable contribution to general readers.
Prof. Kapila Abhayawansa,
Dean, Faculty of Religious Studies,
International Buddhist College,
Thailand
iv
A humble word from the Composer
I wish to express my heartfelt gratitude to all those whose
generous assistance and co-operation helped bring my work to
readers in the United States, West and the Asia.
I am sincerely grateful to Most Venerable K. Sri
Dhammaratana Nayaka Maha Thero, the Chief Sangha Nayaka
of Malaysia and Chief Monk of the Buddhist Maha Vihara in
Malaysia, the resident monks and the Vihara’s Committee of
Management for supporting the publication of this booklet.
I am also ever grateful to Most Venerable Buttawatte
Saranankara Nayaka Maha Thero, the Adhikarana Sangha Nayaka
of Malaysia and Chief Monk of the Sri Lanka Buddhist Temple in
Malaysia and the resident monks for their assistance as well.
I gratefully thank the Most Venerable Kokkavita
Wipulasara Thero, abbot of the Florida Buddhist Vihara, for
providing me with the opportunity to practice the Dhamma here
in the United States. Likewise, I am indebted to the Venerable M.
Ananda Thero, resident monk of the Florida Buddhist Vihara, for
his most gracious support.
I heartily thank Ms. Kathy Nappier for her editorial services
and proof-reading in my present work. My very special thanks
are due with Dr. Jeffrey Samuels, Associate Professor, Western
Kentucky University in USA, who rendered a great support for this
work. I am most beholden to all the devotees whose list of names
would fill an entire page - who have graciously and unselfishly
provided for my necessities during my pursuit of this work.
v
My blessings and gratitude to all the donors for the
publication of this booklet. There is no greater gift than the gift of
the Buddha’s Vacana to the world.
I, indeed, must remember the great name, Prof. Kapila
Abhayawansa, Dean, Faculty of Religious Studies, International
Buddhist College, Thailand, respectfully who wrote an excellent
preface.
My very special thanks go to Prof. Senarath Wijayasundara
who always assists me academically.
I owe a debt of gratitude to cover designer, Mr. Brian
Amanda Johnson for his beautiful cover art and his invaluable
technical assistance in the publication of this book.
As always, my special thanks are due to Mr. Karunarathne
and Mrs. K.Weliwatta who have always assisted me in my
religious services in Sri Lanka.
And last, but by no means least, it is my very great and
happy duty to express deepest appreciation to all my Dhamma
teachers and my beloved parents.
Ven Dr Bokanoruwe Dewananda
SAMAL0KA INTERNATIONAL BUDDHIST CENTRE
145/2B
GODAPARAGAHAWATTA ROAD
ISURUPURA-MALABE
SRI-LANKA
TELE: 0094-11-2791197
E-MAIL: [email protected]
vi
An Exposition of the Twin Verses
A brief introduction of the Dhammapada
Buddhism is for everyone. It serves humanity’s well
being in two ways: spiritual and material. Outstanding Buddhist
discovery is applicable to the public as well as to the scholar. The
Golden Door of the Buddhism is open for everyone who is truly
interested in its essence. The Buddha greets and blesses entire
universe, whole-heartedly saying thus, “sabbe sattā bhavantu
sukhitattā.” “May all beings be well and happy.” It is His gentle
and pure thoughts, which arise out of genuine compassion. He
feeds children with sweets while feeding elders and wise ones
with due precise nutritious meals. Buddhism has shown an
outstanding anagārikapaṭipadā (a way of renouncing the home) to
the Buddhist Community of Monks and agārikapaṭipadā (a way of
household life) to the lay society. Both ways can be found in the
Dhammapada (The Buddha’s Path of Wisdom).
Social, cultural, ethical, philosophical and economical
characteristics are summed up in the unique Path of Enlightenment
(Dhammapada). The Dhammapada is one of the thirty-one books
that comprise the Khuddakanikāya (collection of the minor
sayings). Khuddakanikāya belongs to the Suttapitaka (the portion
of the Buddhist scripture containing discourses).The Three
Baskets - Sutta Piṭaka, Vinaya Piṭaka and Abhidhaṁma Piṭaka contain the essence of the Buddha’s discovery.
Any reality-seekers, with a pure interest in promoting
transcendental, everlasting Happiness in their lives, irrespective
of caste, race, class, creed, religion or faith, can use this Treatise
of Wisdom as a handbook. A faithful, virtuous man can achieve
supramundane rapture that is beyond worldly pleasure, and can
gain the highest spiritual level, whereby he purifies himself by
practicing the golden guidance and instruction of the Dhammapada
continuously.
1
Yamaka Vagga Vivaraṇa
The Path of Wisdom is not a book that should be read in one
breath, like an interesting novel. Of course, it is a very interesting
book to truth–seekers. Therefore, it should be read mindfully in
order to gain spiritually profitable achievement. It should be used
daily by those who need mental solace and purification.
The Dhammapada came to existence in its present form
after the First Council, which was held three months after Buddha’s
Great Passing-away. It was held at the Saptaparni cave under the
patronage of King Ajāsatta, and Venerable Maha Kassapa was the
chairperson. The Arahantas, who congregated at the assembly to
amend the Buddhist Teaching, collected all poetic sayings that
was scattered throughout the entire Pāli cannon, then codified
and categorized the compendium in its new form, naming it the
Dhammapada (The Path of Wisdom).
The word Dhammapada can be separated into two forms
grammatically as Dhamma and Pada. The Pāli word “Dhamma”
is abundant with meaning, but here it relates specifically with
the Buddhist Teaching. Pada denotes division, section, parts or
portions. So, Dhammapada together may be said to translate as
“Portion of the Dhamma” or “the Path of the Dhamma.” It really
is quite difficult to render an elegant and appropriate English word
for the Dhammapada.
Four hundred and twenty-three stanzas are comprised
in the 26 main chapters with relevant stories to each verse. The
Buddha, throughout His ministry of forty-five years, delivered
these exhortations. They were delivered in different places with
regards to the varied matters that arose within contemporary
society. He preached each sermon to suit listeners’ attitudes and
temperaments.
2
An Exposition of the Twin Verses
The Dhammapada verses exhibit moral values, Buddhist
philosophical views, ethics, human attitudes and characteristics
with very appropriate illustrations. Each chapter narrates different
perspectives relating to human beings’ worldly and spiritual lives.
Every chapter has been named based on what is mainly explained
therein.
In its very first two verses, the Dhammapada, an ancient
Buddhist Holy Text, explores the good and bad mental thoughts
that could be related in Kamma (cause and effects). “What you
are now is the result of what you were in the past, what you will
be in the next moment, the result of what you are now.” The
consequences of evil deeds generated by unwholesome thoughts
follows like a cart’s wheels follow the ox’s feet. The consequences
of good things generated by wholesome thoughts follow like
one’s shadow. No one can do more for you than your own self by
restraining well your own mind. No mother or father or friend or
brother or sister. No one can purify your thoughts and deeds for
you. A well-disciplined mind ever brings inner peace, harmony,
transcendental satisfaction and happiness.
One should peruse the Dhammapada with no less than
genuine interest. The whole of the Path of Virtue should be read
continuously with whole-hearted intention to foster one’s material
and spiritual life with its stories and doctrinal explanations.
This outstanding and noble guidance, its instructions and basic
teaching, can be taken into practice very practically in one’s
day to day life. “Dhaṁmosadha samaṁ natthi etaṁ pibatha
bhikkhavo.” “O, Venerable monks, there is no any equal
medicine for my teaching, so, drink it very happily.” Happily he
lives who practices the Dhamma well.
3
Yamaka Vagga Vivaraṇa
Idha nandati pecca nandati
Katapuñño ubhayattha nandati
Puññaṁ me katan’ti nandati
Bhiyyo nandati suggatim gato
Here he gratifies, hereafter he gratifies. In both states the
well-doer benefits. “Wholesome things have I done” (thinking
thus), he gratifies. Furthermore, he benefits, when he is born into
a blissful state.
The Buddha employed very simple and meaningful similes
suitable for everyone when He described certain doctrinal points.
All those similes create an easy way for the listeners to attain
right understanding. For example: the similes of the well thatched
house, of one’s shadow, of an ill-thatched house, etc…
The Dhammapada is well known and one of the most
popular codification among Buddhists. It enjoys great popularity
and ranks high as one of the world’s great religious classics. It was
composed in the ancient Pāli language as an anthology of verses
constituting a perfect compendium of the Buddha’s great and
noble message. Its twenty-six chapters, in a broad way, elaborate
on all essential principles.
Each stanza in the Dhammapada was originally uttered by
the Buddha in response to the matters that arose in contemporary
society. The commentary of the Dhammapada, written by the
Ven. Buddhagosa Thera in the fifth century C.E., has preserved
all accounts along with exegesis of every verse. Everyone can
use the Dhammapada as a simple and straightforward counselor
when one encounters physical and mental strife. It provides a
perennial source of inspiration and practical instruction for the
earnest truth seeker. Compassionate and prudent thoughts that
flashed into the heart of the Buddha have been embodied in the
4
An Exposition of the Twin Verses
verses of the Dhammapada. The text of the Dhammapada offers
noble instructions and guidelines to right living. The Blessed
one exhorted that whoever vigorously practices the principles he
extolled, will achieve the bliss of ever-lasting supreme happiness.
These principles are all contained within the Dhammapada
Because of its tremendous importance and applicability
to daily life, the Dhammapada has been translated into all major
languages. Several works are available in English, presented
by Western and Asian prominent scholars like Max Muller, Dr.
S.Radhakrishnan, Ven. Narada Mahathera and Ven. Acarya
Buddharakkhita.
The forthcoming table may help readers gain some idea
about the structure of the Dhammapada:
Chapters
Verses
Stories
20
14
AppamādaVagga / Heed Fullness
12
09
Citta Vagga / Mind
11
09
Puppha Vagga / Flowers
16
12
Bāla Vagga / Fools
16
15
Paṇḍita Vagga / The Wise
14
11
Arahanta Vagga / The Worthy
10
10
Sahassa Vagga/Thousands
16
14
Pāpa Vagga / Evil
13
12
Yamaka Vagga / The Twin
Verses
5
Yamaka Vagga Vivaraṇa
Chapters
Verses
Stories
17
11
Jarā Vagga / Old Age
11
09
Atta Vagga / The Self
10
10
Loka Vagga / The World
12
11
Buddha Vagga / The Buddha
18
09
Sukha Vagga / Happiness
12
08
Piya Vagga / Affection
12
09
Kodha Vagga / Anger
14
08
Mala Vagga / Impurities
21
12
17
10
Magga Vagga / The Path
17
12
PakinnakaVagga/Miscellaneous
16
09
Niraya Vagga / Woeful States
14
09
Nāga Vagga / The Elephant
14
08
Taṇhā Vagga / Craving
26
12
Bhikkhu Vagga / The Mendicant
23
12
Brahmaṇa Vagga / The Brahmin
41
39
Total
423
304
Daṇḍa Vagga / The Rod /
Punishment
DhammaṭṭhaVagga / The Just or
Righteous
6
An Exposition of the Twin Verses
I am grateful to every one whose helpful suggestions and
contributions made so generously towards this publication.
I dedicate this noble gift of Dhamma in grateful memory of
my teachers, parents and relatives, departed and living. May they
find access in the Buddha’s Dispensation and attain the supreme
bliss of Nibbana!
May all beings be happy!
Ven Dr Bokanoruwe Dewananda
SAMALOKA INTERNATIONAL BUDDHIST CENTRE
145/2B
GODAPARAGAHAWATTA ROAD
ISURUPURA-MALABE
SRI LANKA
TELE: 0094-11-2791197
E-MAIL: [email protected]
7
Yamaka Vagga Vivaraṇa
Namo Tassa Bhagavato Arahato
Sammā Saṃbuddhassa
THE DHAMMAPADA
The Buddha’s Path of Wisdom
Homage to Him, the Exalted One,
the Worthy One, the Fully Enlightened One
YAMAKAVAGGA VIVARAṆA THE TWIN VERSES
AN EXPLANATION OF YAMAKA VAGGA
Pāli – 1
Manopubbaṁgamā Dhammā
Manoseṭṭhā manomayā
Mansā ce paduṭṭhena
Bhāsati vā karoti vā
Tato naṁ dukkhamanveti
Cakkaṁ‘va vahato padaṁ
Meaning:
All volitional thoughts are headed by mind, mind is
superior (noble) and all thoughts are made by mind. Suffering
(unhappiness) follows one who speaks or acts with a corrupted
mind as the wheels of the chariot follow the hoof of the beast
which draws it.
8
An Exposition of the Twin Verses
Story:
A master of a house, named Pālitha, having ordained in
the Buddhist order, practiced the monastic practices and duties
tirelessly. Unfortunately, his blindness and sainthood took place
at the same time. He was known by the name “Cakkhupāla” from
that day onwards. He unintentionally killed many worms while he
paced (walking back and forth) on a certain day in the ambulatory.
Visiting monks, having seen this incident, approached
to Buddha and reported that Venerable Cakkhupāla Thera killed
worms during his walking meditation. The Buddha replied that a
worthy one who becomes an arahanta does not have any intentional
thoughts of killing beings. They asked the Blessed One that if
Venerable Cakkhupāla Thera was worthy of sainthood, how was
he blind? The Buddha narrated a past incident that related to the
arahant’s blindness.
Once upon time, a woman was suffering with severe eye
pain (ache). She went to a doctor and took medicine which cured
her. But this woman did not act as she had promised the doctor
she would before her cure. So the doctor became angry, having
been deceived and treated her with a medicine that aggravated
her ailment when she came again for treatment. She became blind
again because of this remedy. At the end of the narration, the
Buddha revealed that Venerable Cakkhupāla had been that same
doctor in a past life.
A brief outline to doctrinal points
Dhamma:
It has many meanings. In this verse, it refers to concept of
Kamma (cause and effect). Here, it denotes evil volitional states
(cetasika). Without a mind, no mental states are present. Therefore,
mind is the forerunner of all wholesome and unwholesome
thoughts. Thoughts (cetanās) are chief of all mental states. So, the
9
Yamaka Vagga Vivaraṇa
Buddha has declared, “volitional thoughts are kamma”(cetanāhaṁ
bhikkhave kammaṁ vadāmi).
Thoughts that belong to the aggregates of feeling,
perception and form are called “Dhamma.” It means “nature
of a thing.” Dhamma, as object of mind, may be anything past,
present or future, corporeal or mental, conditioned or imaginary.
The Dhamma, as liberating law discovered and proclaimed by the
Buddha, is summed up in the Four Noble Truths.
Arahanta:
A worthy one is one who has uprooted all passions
(defilements). One who has destroyed craving (lobha), hatred
(dosa) and ignorance (moha), do not accumulate any more fresh
kammas because he has stopped both birth and death. But, he is
still subject to the results of his past good and bad kammas until
the expiration of the life of his last existence.
Manopubbaṅgamā:
Arises with mind, is destroyed with mind, bears one object
with mind, stays with mind in same abode. If mind is not present
(origins), thoughts also are not present. So the mind precedes
the origination of volitional thoughts. Therefore, mind always
precedes all things.
Manosetthā:
Mind is noble and supreme and is chief (supreme) to all.
Manomayā:
Thoughts are mind-made (manomayā), as they originated
from the mind itself.
10
An Exposition of the Twin Verses
Paduṭṭhena manasā bhāsati vā karoti vā:
Mind is defiled because of craving, hatred and ignorance.
There are four verbal misconducts, viz: Telling lies, malicious
speech, cruel talk and frivolous talk. Killing living beings, stealing
and sexual misbehavior are bodily misconducts. There are three
mental misconducts, viz: Covetousness, malevolence and wrong
view.
Mental and physical suffering that takes place both in the
human world and hell is called dukkha
Pāli – 2
Manopubbaṅgāmā Dhammā
Manoseṭṭhā manomayā
Mansā ce pasannena
Bhāsati vā karoti vā
Tato naṁ sukhamanveti
chāyā’va anapāyinī
Meaning:
All volitional thoughts are headed by mind. Mind is
superior (noble) and thoughts are made by mind. Happiness clings
to one who speaks and acts with a pure mind as one’s shadow,
never leaving.
Story:
Brahmin Adinnapubbaka lived in the city of Sāvatthi in
India. He had one son named Maṭṭhakunḍali who had a certain
disease when he was sixteen years old. Being miserly, the father
didn’t treat his son well. In time, his son was stepping towards
death. Seeing this, the Brahman Adinnapubbaka put the boy
outside the house, thinking, “people might come to see him and
11
Yamaka Vagga Vivaraṇa
they may enter inside and they see all my property”. He did want
to show others his wealth.
The Buddha knew of this through his divine eye (super
knowledge) and went to Sāvatthi. Maṭṭhakunḍali having heard of
the Blessed One’s arrival went to the Buddha for refuge. He died
with a pure mind of devotion and happiness and was thus reborn
into a divine realm.
When we think on happiness rationally, really there is no
happiness in the world.
Dhamma:
Here, in this verse, the term Dhamma denotes good
volitional states (cetasika).
Pasanannena manasā bhāsati vā karoti vā:
The mind that originates very pleasant thought is
“pasannena manasā.”
Sukkham:
There are two kinds of happiness. They are called worldly
happiness and spiritual happiness.
Pāli – 3-4
Akkocchi maṁ avadhi maṁ
Ajini maṁ ahāsi me
Ye taṁ upanayhantī
Veraṁ tesaṁ na sammati
Akkocchi maṁ avadhi maṁ
Ajini maṁ ahāsi me
12
An Exposition of the Twin Verses
Ye taṁ na upanayhanti
Veraṁ tesūpasammati
Meaning:
For one who reflects on one’s thoughts as “he abused
me; ill-treated me; defeated me; plundered me,” hatred is not
alleviated.
For one who does not reflect on one’s thoughts as “he
abused me; ill-treated me; defeated me; plundered me”, hatred is
alleviated.
Story:
Venerable Tissa was very proud, as he was a son of the
Buddha’s aunt. He often stayed in the visiting hall of the Vihara.
Why? To consume things the Buddha had obtained. When visiting
monks saw him, they assumed that Venerable Tissa was was a
senior monk with great monastic experience given his advanced
age. So, they asked him “Venerable Sir, what can we do for you?”
But he kept quiet and would not answer.
One day a young monk abused him; accusing him of
ordaining in his old age and not knowing monastic discipline. The
Venerable Tissa Thera became angry and reported the event to
the Buddha. When the Buddha asked Venerable Tissa whether he
himself, respected the elder monks, the Venerable replied “No,
Sir.” The Buddha then asked Venerable Tissa if he would request
them for their monastic service. The Venerable answered, “I could
not do any monastic customary activities for them.” Replied the
Blessed One, “If so, it is your fault. Now you must get pardon
from them for your impoliteness.”
Even though the Buddha requested him to overcome the
anger within him, he could not bear to do so. The Buddha then
13
Yamaka Vagga Vivaraṇa
revealed that Tissa had been obstinate in a previous life too till the
King had to physically force him to seek the pardon of a religious
teacher he had offended.
Comments:
In thinking often of a cruelty that was committed by others,
hatred accumulates like the increased stench (stable) of a covered
container of meat. The Buddha’s advice is to practice patience and
not to commit revenge at any cost.
Thinking often of good activities that were enacted by
others helps to increase loving kindness.
Pāli – 5
Nahi verena verāni
Sammantīdha kudācanaṁ
Averena ca sammanti
Esa dhammo sanantano
Meaning:
Enmities are never alleviated through hatred in this world:
but with compassionate thought alone are they alleviated. This is
an eternal phenomenon.
Story:
A householder looked after his elderly mother after his
father’s death. In the course of time, the mother realized that
caring for her was somewhat troublesome for her son. Therefore,
she made an arrangement for the son’s marriage. He got married,
but unfortunately his wife was barren. The Mother asked her son
to take a second wife as his first wife was barren. She wanted to
continue her lineage (generation).
14
An Exposition of the Twin Verses
The son’s wife too agreed with the new proposal and she
herself made an arrangement within her close family. But later,
the first wife felt jealous and put poison in the expectant second
wife’s food, causing two successive miscarriages.
On the third attempt, the poisoned meal killed both the
mother and the fetus. Even with her last breath, the dying mother
wanted revenge, and carried her unwholesome feeling into her
next existence.
The first wife, her jealousy still not slaked, had the
same thoughts of hatred and vengeance at her last moment.
They continued their hatred toward each other in their next two
existences. Fortunately they, got a chance to meet the Buddha.
He preached the Dhamma them, exhorting them to halt their tit
for tat by explaining this verse and making them realize that their
vengeance was carried through life after life wastefully.
Comments
Avera (Non-hatred):
The term “Avera” means “non-hatred” (lovingkindness)
literally. In contrast to the non-virtuous hatred, the opposite is
“metta” or loving-kindness.
Sanantana:
It is an eternal law, phenomenon or principle.
Pāli – 6
Pare ca na vijānanti
mayamettha yamāmase
Ye ca tattha vijānanti
tato sammanti medhagā
15
Yamaka Vagga Vivaraṇa
Meaning:
The person who quarrels does not realize that we shall one
day pass away, but one who does not quarrel realizes that we shall
one day pass away thereby all quarrels are alleviated.
Story:
There were two monks in the city of Kosambi. They
had five hundred disciple monks each. One was an expert in the
disciplinary code, while the other mastered in Buddhist teachings.
The monk who was expert in the Dhamma broke one of
the disciplinary rules, causing a quarrel to take place between the
two sides. The Buddha advised them to give up their quarrelsome
behavior, but they would not do so. So, the Buddha left the city for
the forest and observed the rainy retreat there.
When the people put pressure on the two monks, they
approached the Buddha and appealed for pardon, inviting Him to
come back to the city. The Buddha returned and admonished them
not to quarrel again.
Pāli – 7-8
16
Subhānupassiṁ vihatantaṁ
Indriyesu susaṁvutaṁ
Bhojanamhi amattaññuṁ
Kusītaṁ hīnaviyaṁ
Taṁve pasahati māro
Vāto rukkhaṁ’va dubbalaṁ
Asubhānupassiṁvihatantaṁ
Indriyesu asaṁvutaṁ
Bhojanamhi ca mattaññuṁ
An Exposition of the Twin Verses
Saddaṁ āraddhavīyaṁ
Taṁve napasahati māro
Vāto selam’va pabbataṁ
Meaning:
Whosoever abides on pleasant objects, untamed in senses,
immoderate in food, indolent, him does the Evil One (Māra) pull
down just like the winds pull down a weak tree.
Whosoever does not abide on pleasant objects, well-tamed
in senses, moderate in food, having faith in the Buddha and having
energy aroused, him, the Evil One (Mara) does not pull down just
like the winds do not pull down a huge tree.
Story:
Two brothers, named Cūakāla and Mahākāla were
attending to business when they stayed in the city of Srātthi.
Having great faith in the Buddha, Mahākāla went to the Temple
to pay his respects to the Buddha and heard the Dhamma. As his
confidence in the Buddha was very strong, he sought his younger
brother’s blessing to become a monk. His younger brother Cūakāla
followed him into monkhood, but his intention was to find a way
to make Mahākāla disrobe. Meanwhile, Venerable Mahākāla took
higher ordination in due time and, as he practiced meditation
faithfully, attained sainthood within a very short period.
While the Buddha was traveling with five hundred monks,
including Cūakāla and Mahākāla he reached the Simsapā forest
in the city of Setavya. Hatching a plan to make their husbands
disrobe, the four wives of Cūakāla and Mahākāla invited the
Buddha for lunch at their home. When a householder offered
such an invitation for the first time, it was customary to send a
monk ahead of the Buddha to sort out the arrangements for dāna
(almsgiving). In this respect, Venerable Mahākāla sent Venerable
17
Yamaka Vagga Vivaraṇa
Cūakāla to the house to make a seating arrangement. But, his
wives made him disrobe and sent him back to temple to fetch the
Blessed One for lunch.
Venerable Mahākāla’s wives also tried to follow this same
plan with him but, as he was enlightened, they were unable to do
so. Thus, the Buddha instructed them by preaching these verses in
relation to the matter.
Comments
Subhānupassi:
The term subhānupassi is made up of two words: subha
and anupassi. Subha means positive thinking, lucky, auspicious,
pleasant, welfare and beauty. Anupassi means to observe and
contemplate. Here, in this connection, it means thinking of
attractive, worldly objects. Having seen beauty of any material
form, if someone feels thus: “face is good, eyes are good, look is
good, voice is good and other limbs are good and so on,” this is
called subhānupassi. One who observes one’s objects as pleasant
is called subhānupassi.
Asubhānupassi:
One who observes objects (dasa asubha) as unpleasant is
called asubhānupassi. The term asubha means impurity, foulness
and loathsomeness. Contemplation on cemeteries is called
meditation of impurity. There are thirty-two (32) impurities in
our body. We can contemplate on 32 parts of the body as a kāya
satāgati.
Asaṁvuta:
Its meaning is “not closed, unrestricted.” There are six
doors in our body. They are known as cakkhu (eye), sota (ear),
18
An Exposition of the Twin Verses
ghāna (nose), jivhā (tongue), kāya (body) and mano (mind).
If someone’s senses (or “doors) are not closed or tamed by
mindfulness it is called asaṁvuta.
Saṁvuta:
Its meaning is “closed, restricted or tame.” If someone’s
senses are closed or tamed by mindfulness, it is called saṁvuta.
Amataññuta:
Its meaning is “immoderation.” All monks are advised to
be moderate in their meals in order to bolster their daily practices.
Over-consuming of food, over-providing in supply, over-receiving
in accepting, that which is offered, is called amataññuta. The
Buddha has very clearly given his opinion regarding this:
Cattāro pañca ālope abhutvā udakaṁ pive
Alaṁ phasuviharāya pahitattassa bhikkhuno
“A practicing monk should be moderate in his meal having
remained few bits (morsel) from his eating and should drink water
for his easier practice”.
Pāli 9 – 10
Anikkasāvo kāsvāaṁ
yo vattaṁparidahessati
Apeto damasaccena
na so kāsāvam arahati
Yo ca vantakasāvassa
sīlesu susamāhito
Upeto damasaccena
sa ve kāsāvamarahati
19
Yamaka Vagga Vivaraṇa
Meaning:
One who is stained with with defilements lacking in
practice, and one who is stained with defilements, lacking in
practice and truthfulness, is unworthy to put on the yellow robe.
One who has annihilated the defilements well and cultivated
the practice of truthfulness is worthy to put on the yellow robe.
Story:
Once upon time, Venerable Sāriputta and Moggallāna
came to Rājagaha city with one thousand Bhikkhŭūs (monks). City
people offered lunch to them. In his Dhamma sermon, Venerable
Sāriputta Thera preached that one who encourages others to make
offerings while he is giving dāna (almsgiving) gets property and
followers. Having heard thus, a wise man determined to offer
dāna in order to gain happiness. Meanwhile, another man gave
him a very costly robe and asked him to either offer it to a monk
or to sell it and use the money for an offering. As he had sufficient
offerings for dāna, he decided to present it to a monk. He asked
others, with regard to the robe, “To whom should I offer it?” A
few of them suggested to offer it to Venerable Sāriputta. But the
majority of them suggested offering it to Venerable Devadatta. And
so the wise man did so. Later, those who saw Venerable Devadatta
wearing the robe said that he was not worthy of the offering. They
said that it was Venerable Sāriputta who was worthy. When the
Buddha heard of this incident through a visiting monk who had
come to Jetavana monastery from Rājagaha, The blessed One
revealed that Venerable Devadatta had also received robes in his
previous life as well although he was not worthy of the offering.
The Buddha, then, preached these verses.
20
An Exposition of the Twin Verses
Comment
Indriya Damana - Taming of senses:
Basically, there are five senses (Pañcendriya) that defile
the human mind. Therefore, we must tame our mind. Our mind
perceives innumerable objects through our five senses. The sense
of eye takes rūpa (material forms) as its objects. The sense of
ear takes sadda (sound) as its objects. The sense of nose takes
ghanda (odor) as its objects. The sense of tongue takes rasa (taste)
as its objects. The sense of body takes phoṭṭhabba (touch, contact)
as its objects. All sensual objects such as rūpa, sabda, ghanda,
rasa, phoṭṭhabba comprise two parts: good and bad. When you
take a bad object through your five senses your mind may become
defiled. If you are mindful in your five senses it is called Indriya
Damana.
Vantakasāva:
One, who annihilates impurities through the cultivation
of the four-fold supra-mundane wholesome mind, is called
“Vantakasāva”.
Catupārisuddha sīla four kinds of morality consisting of purification:
There are four moralities in Buddhist ethics, viz:
(01) Pātimokkhasaṁvara sīla - Restraint with regard to
the disciplinary codes.
(02) Indriya saṁvara sīla - Restraint of the senses.
(03) Ājīvapāisuddha sīla - Purification of livelihood.
(04) Prattyasannissita sīla - Morality with regard to the
four requisites (Cīvara: robe, Piṇḍapāta: alms round,
Senānsana: shelters, gilānapacca: medicinal drinks).
21
Yamaka Vagga Vivaraṇa
Pāli – 11-12
Asāre sāramatino
sāre cāsāradassino
Tesāraṁnādhigacchanti
micchāsaṁkappagocarā
Sārañca sārato ñatvā
asārañca asārato
Tesāraṁ adhigacchanti
sammā saṁkappagocarā
Meaning:
One who considers worthless things as worthy and worthy
things as worthless, maintains wrong views and will not realize
the truth.
One who considers essential things as essential and
unessential things as unessential, maintains right view and will
realize the truth.
Comment
Asāra:
The four requisites (Cīvara: robe, Piṇḍapāta: alms round,
Senānsana: shelters, gilānapacca: medicinal drinks ) are considered
as an asāra: fruitless things. Likewise, wrong views on the tenfold field are called fruitless. They are:
22
(01) Micchādiṭṭhi (02) Micchā saṁkappa (03) Micchā vācā (04) Micchā kammanta (05) Micchā ājiva (06) Micchā vāyāma wrong view
wrong thought
wrong speech
wrong action
wrong livelihood
wrong effort
An Exposition of the Twin Verses
(07) Micchā sati (08) Micchā samādhi (09) Micchā paññā (10) Micchā vimutti wrong mindfulness
wrong concentration
wrong wisdom
wrong liberation
Ignorant thoughts that arise in the mind that leads to evil
actions are called Micchā paññā. If someone thinks, “I am free
from all defilement,” without being free from the defilement, such
a thought is called Micchā paññā.
Sāra:
Right view on the ten-fold fields is called sāra: fruitful
things. They are:
(01) Sammādiṭṭhi (02) Sammā saṁkappa (03) Sammā vācā (04) Sammā kammanta (05) Sammā ājiva (06) Sammā vāyāma (07) Sammā sati (08) Sammā samādhi (09) Sammā paññā (10) Sammā vimutti right view
right thought
right speech
right actions
right livelihood
right effort
right mindfulness
right concentration
right wisdom
right liberation
Micchā saṁkappa - wrong thought:
Wrong imagination is called Micchā saṁkappa; which
includes thoughts such as:.
(01) Kāmavitakka (02) Vyāpāda vitakka (03) Vihiṁsā vitakka lustful thought
ill will, malevolence
malign thought
23
Yamaka Vagga Vivaraṇa
One who sustains those wrong views in one’s mind does
not realize Nibbāṇa: Emancipation.
Samādhi - concentration:
Tranquility of mind is called “Samādhi”. The untrained
mind is like a wild buffalo. When you need to tame a wild
buffalo, first you must tie it to a post. Likewise, one who needs to
tame one’s mind must first “tie” the mind to one object through
concentration. There are three steps in Samādhi concentration:
(01) Khanika Samādhi - concentration for momentary.
(02)Upacāra Samādhi - c oncentration that arises in
preliminary stage (preparative).
(03)Arpanā Samādhi - c oncentration that arises at
transcendental level is called
Arpanā Samādhi.
Paññā – wisdom:
The understanding of all conditional things (saṅkhāra) as
“anicca (impermanence), dukkha (suffering) and anatta (soulless)
is paññā (wisdom).
Pāli – 13-14
Yathāgāraṁ ducchannaṁ
vuṭṭhi samativijjati
Evaṁ abhāvitaṁ cittaṁ
rāgo samativijjati
Yathāgāraṁ succhannaṁ
vuṭṭhi na samativijjati
Evaṁ subhāvitaṁ cittaṁ
rāgo na samativijjati
24
An Exposition of the Twin Verses
Meaning:
Craving penetrates an untrained mind as rain penetrates a
house, which is ill thatched.
Craving does not penetrate a well-trained mind as rain
does not penetrate a house, which is well thatched.
Story:
Prince Nanda was a stepbrother of the Buddha. He
planned to celebrate three auspicious events on the same day:
his consecration, his new house warming and his wedding. The
Buddha visited the royal palace for alms (piṇḍpāta) on that very
day and, handing over His alms bowl to Prince Nanda, delivered
a sermon. When He had finished, the Buddha left the palace
without taking his alms bowl from him. So, the prince followed
the Buddha. Meanwhile, when Princess Janapadakalyāni learned
that her fiancé was going to follow the Buddha, she rushed to him
and implored him, “Don’t delay. Come back soon.” But Prince
Nanda ordained at the request of the Buddha. Though he ordained,
Nanda could not develop spiritually as he clung to the image of his
forsaken bride in his mind. The Buddha aided Nanda by evoking
the vision of a burned female monkey on her way to Heaven and
that of heavenly angels. Spurred by wanting to obtain angels
instead of his bride to be whom he compared was equivalent in
beauty to the she-monkey, Venerable Nanda cultivated monastic
practices well with a goal to enter a Heavenly realm populated by
beautiful angels. But, by the end of his cultivation, he rid himself
of all worldly cravings and realized Nibbāṇa.
25
Yamaka Vagga Vivaraṇa
Comment
Abhāvita citta – untrained mind:
The term abhāvita citta means untrained mind. One can
train the mind through meditation (Samatha bhāvanā, and the
way of concentration of the mind, vippassanā bhāvanā, the way
of insight.). Meditation is the concentration on objects that do not
result in the arising of defilements such as greed, hatred, and illwill so on. There are two divisions in meditation:
(01) Samatha bhāvanā, - way of concentration of the mind.
(02) Vippassanā bhāvanā, - the way of insight.
Reflecting on forty objects for meditation is called Samatha
bhāvanā. The one-pointed mind destroys five hindrances. They
are:
(01) Kāmacchanda - sensuous desire
(02) Vyāpāda - ill - will
(03) Thīnamiddha - sloth and toper
(04) Uddhaccha - kukkucca - restlessness & scruples
(05) Vicikicchā - skeptical doubt
Insight meditation helps us to realize all component
things are impermanent, suffering and soulless. So, concentration
on impermanence, suffering and soullessness is called insight
meditation. Such a developed mind does not adhere to the kāma
bhava (the sphere dominated by pleasures), rūpa bhava (the world
of forms, Brahma world) and arūpa bhava (formless existence).
One, who realizes things as they are gain the highest achievement.
Story:
Before they took refuge in the Buddha, Venerable Sāriputta
and Moggallāna were disciples of the ascetic Sanjaya. They left
Sanjaya, for they could not achieve spiritual advancement through
his practices. While they were wandering in search of truth, they
26
An Exposition of the Twin Verses
met Venerable Assaji and, after hearing his preaching the Dhamma,
gained spiritual advancement. Both of them returned to Sanjaya,
their former Dhamma master, and asked him to accompany them
to see the Buddha. He refused their invitation, saying, “I am a
master. How can I become a student of the Buddha? It is like a
cooking vessel becoming a spoon”. The Buddha came to know
this story from Venerable Sāriputta and Moggallāna and, in this
regard, the Buddha explained Sanjaya’s previous life by preaching
these verses.
Pāli – 15
Idha socati pecca socati
Pāpakāri ubhayatta socati
So socati so vihaññati
Disvā kammakiliṭṭhamattano
Meaning:
The evildoer mourns here, he mourns hereafter, and
he mourns in both existences. He suffers in this world and he
especially mourns hereafter seeing his own unwholesome deeds.
Story:
Cundasukarika the butcher, lived fifty-five years breeding
pigs. He killed the innocent pigs in a very cruel way and sold
them. He became afflicted with a serious disease at the age of
fifty-five. And, so, he was himself tortured and then born in hell
after his death, in accord with his bad kamma.
27
Yamaka Vagga Vivaraṇa
Pāli – 16
Idha modati pecca modati
Katapuñño ubhayatta modati
So modati so pamodati
Disvā kammavisuddhimattano
Meaning:
One, who has done wholesome deeds rejoices in his
present life, rejoices in his next life and he rejoices in both worlds,
seeing his good deeds.
Story:
There was a righteous and virtuous householder in the city
of Sāvatthi. He became seriously ill and was on his deathbed. His
last wish was to hear the Buddha’s teaching. The Buddha sent
sixteen monks to chant paritta (Satipaṭṭhāna Sutta) for him. In
the meantime, six divine carts drove by divine ones reached the
householder and invited him to their celestial realms. Looking at
them, householder Dhammika waved his hand towards them as
they were disturbing his hearing of the paritta. But, the chanting
monks misunderstood his gesture, thinking he was asking them
to stop chanting. They returned to the temple and informed the
Buddha of the incident. The Buddha explained to them what had
truly happened by preaching this verse.
Comment
Modati:
Its meaning is rejoicing. How can one rejoice? One who
reflects on one’s own good actions can rejoice. The well doer
rejoices in his present life, he rejoices in his next life and he
exceedingly rejoices reflecting on his good kamma. According to
Buddhism, subsequent rebirth will take place based on the thought
processes at the eleventh hour (moment of death). Kamma (cause
28
An Exposition of the Twin Verses
and effects) is based on the volitional thoughts. Our thoughts are
divided into two categories: good and bad thoughts. The good
thoughts produce good kamma and bad thoughts produce bad
kamma. If the last thought is good, we will be reborn in blissful
states; if the last thought is bad, one will be reborn in awful states.
There are numerous beings and existences in the universe. So,
Buddhist people do not believe that there are only human beings
and a human world. Buddhism teaches that human beings are
reborn in any one of numerous existences, according to their
kamma.
Pāli – 17
Idha tappati pecca tappati
Pāpakāri ubhayattha tappati
Pāpaṁ me katanti tappati
Bhiyyo tappati duggatiṁ gato
Meaning:
He regrets his present life; he regrets his next life. The
evildoer regrets in both worlds. At the thought, “I have done evil
deeds” he regrets. He regrets when he is born in an awful state.
Story:
Devadatta hated the Bodhisatta throughout his Saṁsāra
(cycle of life and death) but the Bodhisatta did not return his
hatred. The Prince Devadatta was born as a brother - in law to the
Bodhisatta during His final life. Davadatta ordained and gained a
mundane absorption (Jhāna) through his practice in the Buddhist
order. Even so, he was unable to cultivate any loving thoughts
towards the Buddha because of his unsatisfied previous hatred.
The Venerable Devadatta unsuccessfully attempted to kill the
Buddha in his present life, but, in his bed-ridden days, he repented
29
Yamaka Vagga Vivaraṇa
his bad deeds and deeply desired to see the Buddha. While he was
being carried to the Jetavana monastery, he died very sorrowfully.
In connection to this matter, the Buddha preached this verse.
Comment
Duggatiṁ:
It is an awful state. The four awful lower states are:
(01) Tiracchāna loka the animal world
(02) Peta loka the ghost world
(03) Asura loka the demon world
(04) Apāya Hell
These are the worlds where we are born according to our
evil actions or thoughts after our deaths.
Pāli – 18
Idha nandati pecca nandati
Katapuñño ubhayattha nandati
Puññaṁ me katanti nandati
Bhiyyo nandati suggatiṁ gato
Meaning:
He is happy in his present life. He is happy in his next
life. He is happy in both here and hereafter world. He feels happy
recalling, “I have done good things” and exceedingly feels happy
having gone to a blissful state.
Story:
Princess Sumanā was the younger daughter of Anāthapiṇḍika,
the merchant prince. She had already realized the second stage
of sainthood, Sakadāgāmi (once returner), when an alms-giving
30
An Exposition of the Twin Verses
ceremony took place in the palace. But, in her eleventh hour (last
moment), as her father, Anāthapiṇḍika, came to her, her mental
faculties were so deteriorated that she addressed him, as if he was a
brother. Anāthapiṇḍika was very worried about how his daughter’s
incoherent behavior and thoughts would affect her next rebirth,
and spoke to the Buddha about her. The Buddha explained that
“nothing is wrong with her; she had already attained Sakadāgāmi,
the second stage of sainthood,” preaching this verse.
Comment
Suggatim:
It is a blissful state. The six blissful worlds are:
1. Cāturmahārājika-devaloka
2. Tāvatiṁsa - devaloka
3. Yāma devaloka
4. Tusita devaloka
5. Niṁmānarati-devaloka
6. Paraniṁmitavasavatti-devaloka
These worlds are called “kāmāvacara loka” or sensuous
spheres. The heavenly beings of the finematerial sphere
(rūpāvacara loka) are:
(01) Brahma Pārisajja loka
(02) Brahma Purohita loka
(03) Mahā Brahma loka
(04) Parittābha loka
(05) Appamānasubha loka
(06) Ābhassara loka
(07) Parittābha Subha loka
(08) Subha loka
(09) Subha Kinna loka
31
Yamaka Vagga Vivaraṇa
The four grades of heavenly beings of the immaterial
spheres (rūpāvacara loka) are:
(1) Ākāsānancāyatana
The heavenly beings of the spheres of unbounded
spheres
(2) Viññānancāyatana
The heavenly beings of the spheres of unbounded
consciousness
(3) Ākiñcāyatana
The heavenly beings of the spheres of Nothingness
(4) Nevasaññānasaññāyatana
The heavenly beings of the spheres of neither
perception nor non- perception
Pāli – 19 - 20
Bahumpi ce sahitaṁ bhāsamāno
Na takkaro hoti naro patatto
Gopo’va gāvo ganyaṁ paresaṁ
Na bhāgavā sāmaññassa hoti
Appampi ce sahitaṁ bhāsamāno
Dhammassa hoti anudhammacāri
Rāgañ ca dosañ ca pahāya mohaṁ
Sammappajāno suvimuttacitto
Anupādiyāno idha vā huraṁ vā
Sa bhāgavā sāmaññassa hoti
Meaning:
One who recites the sacred texts but acts not accordingly,
that heedless person is like a cowherd who only counts the cows
of others; one does not partake of the blessings of a holy life, as
32
An Exposition of the Twin Verses
that heedless cowherd is not a partaker in the enjoyable products
of the cows.
Little though one recites the sacred texts, yet puts the
Teaching into practice, forsaking lust, hatred and delusion, with
true wisdom and emancipated mind, clinging to nothing in this or
any other world-- one, indeed, partakes of the blessings of a holy
life.
Story:
Two young men of a good family in Savatthi city became
monks and asked for methods to practice. The Buddha explained to
them two methods in detail. The old monk was unable to practice
“Ganthadhura” (the burden of studying scriptures) as he had
ordained at his old age. Therefore, he selected “vipassanādhura”
(obligation of introspection) for his practice. As a result of his
cultivation he attained “Arahanthood,” the last stage of sainthood.
The other monk chose “Ganthadhura” as his method of practice.
He was a “well-learned monk,” but he could not gain any
spiritual attainment. In his frustration, this erudite monk sought to
embarrass the arahanta monk by asking controversial questions in
the presence of the Buddha. Understanding his motivation well,
the Buddha raised some questions of His own with regard to the
realization of Nibbāṇa (Enlightenment). The old monk answered
them well using his individual experiences, though he had learned
only a little Dhamma. But the other monk was unable to answer
these questions, as he could not practice the Insight method. The
Buddha praised the arahanta monk uttering these verses.
Comment:
One who does not reflect on component things,
impermanence, suffering and non self is just like a virtuous
shepherd. The shepherd looks after kine (cow) throughout the day
but he cannot taste the five products of the cows (that is; butter,
33
Yamaka Vagga Vivaraṇa
curd, milk, etc.). He receives a salary only. In the same manner,
a vigilant monk recites and teaches the Dhamma in many ways,
though he does not gain any fruit of the life of a recluse. The
owner of the cows takes all five products of the cows, but the
cowherd who protects the cows does not. Likewise, the listeners of
the Dhamma obtain achievements that a preacher of the Dhamma
does not if the preacher does not practice well. This narration
pertains to the monk who is inactive in skillful practices.
Sāmaññassa:
The term Sāmaññassa relates to the fruits of the life of the
monks. Those fruits are cited in the Sāmaññapala Sutta of the
Dīghanikāya. The following are the fruits that can be achieved by
monks through practicing well.
(i) Four spiritual paths and fruitions
(01) Sotāpatti - magga
the one realizing the path of stream winning
(02) Sakadāgāmi – magga
the one realizing the path of oncereturning
(03) Anāgāmi – magga
the one realizing the path of nonreturning
(04) Arahanta – magga
the one realizing the path of worthiness
(05) Sotāpatti - phala
the one realizing the fruition of stream winning
(06) Sakadāgāmi – phala
the one realizing the fruition of oncereturning
(07) Anāgāmi - phala
the one realizing the fruition of nonreturning
(08) Arahanta – phala
the one realizing the fruition of worthiness
34
An Exposition of the Twin Verses
(ii) Nibbāṇa – Enlightenment
(iii)Catupārisuddha sīla - four kinds of morality consisting of
purification
There are four moralities in Buddhist ethic. Viz:
(01)Pātimokkhasaṁvara sīla - restraint with regard to the
disciplinary codes to the disciplinary codes.
(02) Indriya saṁvara sīla - restrain of the senses
(03) Ājivapārisuddha sīla - Purification of livelihood
(04)Prattyasannissita sīla - Morality with regard to the
four requisites (Cīvara: robe, Piṇḍapāta: alms round,
Senānsana: shelters, gilanāpacca: medicinal drinks).
(iv) Dutanga – consisting of the vows of:
(01) Pānsukulikānga
Consisting of the vows of wearing patched-up robes
(02) Tecīvarikānga
Consisting of the vows of wearing only three robes
(03) Piṇḍapātikānga
Consisting of the vows of going for alms
(04) Sapadānikānga
Consisting of the vows of not omitting many houses
whilst going for alms
(05) Ekāsanikānga
Consisting of the vows of eating at one sitting
(06) Pattapiṇḍikānga
Consisting of the vows of eating only from the alms
bowl
(07) Khalupacchabhattikānga
Consisting of the vows of refusing all further food
(08) Araññikānga
Consisting of the vows of living in the forest
(09) Rukkhamulikānga
Consisting of the vows of living under a tree
35
Yamaka Vagga Vivaraṇa
(10) Abbhokāsikānga
Consisting of the vows of living in the open air
(11) Susānikānga
Consisting of the vows of living in a cemetery
(12) Yathāsanthatikānga
Consisting of the vows of being satisfied with
whatever dwelling one is in
(13) Nesajjikānga
Consisting of the Vows of sleeping in sitting position
These Dutangas may help one to achieve the fruits of
monk-hood.
Rāga:
The term rāga means adhering to objects. It is one of the root
causes of bad deeds. Rāga, dosa (hatred), and moha (ignorance)
always stand together. They are the root causes of unwholesome
actions. There are three such attachments. They are:
(01) Kāma Rāga (02) Rūpa Rāga (03) Arūpa Rāga sensuous passions
desire for forms
desire for non-forms
Sucimutta citta:
The mind, which is completely freed from all defilements,
is called Sucimutta citta. There are three words in Sucimuttacitta:
Suci + mutta + citta. Suci means “especially;” mutta means, “free
or liberated,” and citta is “mind.” When those words combine,
they become Sucimutta citta, meaning, and “completely liberated
mind.” There are five kinds of liberation in Buddhism. They are:
(01) Vikkhaṁbha pahāṇa
The temporary suspension of the five hindrances
36
An Exposition of the Twin Verses
(02) Tadangapahāṇa
Overcoming by opposite action
(03) Samucchedapahāṇa
Overcoming by destruction
(04) Paṭipassaddhipahāṇa
Overcoming by tranquillization
(05) Nissaranapahāṇa
Overcoming by escape
(i)Vikkhaṁbhapahāṇa (the temporary suspension of the five
hindrances)
Liberating the mind from defilement such as greed,
hatred, delusion through meditation is called Vikkhaṁbha
pahāṇa (the temporary suspension of the five hindrances).
(ii) Tadangapahāṇa - (Overcoming by opposite action)
Liberating the mind from all lobha, dosa, moha by
cultivating their opposites, that is, alobha, adosa, amoha is
called Tadangapahāṇa - (Overcoming by opposite action).
(iii) Samucchedapahāṇa - (overcoming by destruction)
Liberating the mind from all fetters by gaining the
four fold path and its fruitions is called Samucchedapahāṇa(overcoming by destruction)
(iv) Paṭipassaddhi pahāṇa - (Overcoming by tranquillization)
When, after overcoming the fetters at the entrance of
the path and the fetters at the moment of fruition are for ever
extinct and stilled, such overcoming is Paṭipassaddhi pahāṇa
(overcoming by tranquillization).
(v) Nissaranapahāṇ (overcoming by escape)
“The overcoming by escape is identical with the
extinction and Nibbāṇa”
37
Yamaka Vagga Vivaraṇa
The other books written by the author:
38
(01) Social Aspects of Early Buddhism (English)
(02) Satipatthana Sutta (English)
(03) Bojjhanaga Suuta (English & Sinhala)
(04) Mahasamaya Sutta (English)
(05) The Supreme God (Mother) at home (English)
(06) Bauddhasamaja Darshanaya (Sinhala)
(07) Sinhala Vyakarana (Sinhala)
(08) Arthikavidya prashnottara (Sinhala)
(09) Dhamma Stories for Children (English)
(10) Yamaka Vagga (English)
(11) Yamaka Vagga (Sinhala)
Reader’s notes
39
Reader’s notes
40
SERVICES AVAILABLE AT
BUDDHIST MAHA VIHARA
•
•
•
•
•
•
•
•
•
•
•
Dana for Monks (at Vihara or Home) and Bana (Sermons)
Blessing Services / Funeral Services by Monks
Booking of Facilities for religious functions / events
Marriage Registration
Full Moon / New Moon Day Puja & Free Vegetarian Lunch
Sunday Dhamma Classes for Children & Adults
Buddhist & Pali University Diploma Courses
K Sri Dhammananda Library
Bookshop
Kindergarten - Tadika Sudharma
PARAMA Business & I.T. Training Centre
Weekly Activities
• Daily Puja
• Choir Practice
• Special Talk
• Dhamma Talk
• Meditation
• Bojjhanga Puja
• Puja & Talk
• Dhamma School
• Dharma for the Deaf
(fortnightly)
Tuesday
Friday
Friday
Mon, Tues & Thurs
Saturday
Sunday
Sunday
Sunday
6.30a.m. & 7.30p.m.
8.00p.m.
1.00p.m.
8.00p.m.
8.00p.m.
7.30p.m. - 8.30p.m.
8.30a.m.
8.30a.m. & 11.00a.m.
2.00p.m.
DONATION IN CASH OR KIND CAN BE MADE FOR:
• Propagation of Buddhism (Dhammaduta)
• Free Publications (Malaysia and Overseas) - Annually about 300,000
books in 19 Languages
• Education Fund
• Full Moon and New Moon services sponsorship
• General Maintenance of the Buddhist Maha Vihara
• Utilities (Electricity, water, telephone, administration etc)
• Illumination (lighting) of the Main Shrine Hall
• Illumination (lighting) of the Awkana Buddha & Cakra
• Monks' Dana
• Monks' Requisites
• Welfare Fund (Malaysia and Overseas)
• Special Religious Events - Wesak
- Annual Blessing Service
- Annual Merit Offering
- Kathina Pinkama (ceremony)
- Monks’ Novitiate Programme
MAY THE BLESSINGS OF THE NOBLE TRIPLE GEM
BE WITH YOU AND YOUR FAMILY
DONATION FORM
Buddhist Maha Vihara
123, Jalan Berhala, Brickfields,
50470 Kuala Lumpur, Wilayah Persekutuan, Malaysia.
Tel: 603-22741141 Fax: 603-22732570
I / We would like to make a donation to the Buddhist Maha Vihara.
Name
:
Address :
Amount : RM
Towards : Free Publications
(English, Mandarin, Malay, Tamil, Sinhalese, Spanish,
Thai, Vietnamese, Burmese, Hindi, Kannada, Telegu,
Oriya, Kishwahili, Chichewa, Luganda, Brazilian
Portugese, Dutch, French)
Others, please specify
All cheques can made payable to: BUDDHIST MAHA VIHARA
or TT to “BUDDHIST MAHA VIHARA” ACCOUNT NO.
0061-10-003018-0, EON BANK BERHAD, BRICKFIELDS,
KL. Kindly send us a copy of your BANK SLIP so that we can
send you an OFFICIAL RECEIPT.
Donations can also be made by VISA and Master Card at the
Buddhist Maha Vihara Office.
V
en Dr Dewananda is actively
engaged in many fields of activities.
He obtained his Ph. D. from University
of Delhi and M. Phil also from the same
University. Graduated from University
of Kelaniya, received his Post-Graduate
Diploma in Buddhist studies and M.A.
from the same University. He obtained
a Post-Graduate Diploma in education
from the University of Colombo. He
has a Diploma in Hindi from the University of Delhi and also has
taken a Diploma in child development and nursery education.
This awareness has helped him to present Buddhism to the new
generation.
It is for this reason that his services have been sought. He
became Chief Resident Monk in Sri Lankaramaya Buddhist Temple
in Singapore where he was engaged in a large number of activities.
Later, he served as the Dhamma teacher in Golden Pagoda Buddhist
temple in Singapore. He was a resident monk in Buddhist Maha
Vihara Brickfields for more than one year. Currently, Venerable
Dewananda is serving America being a Resident Monk of the Florida
Buddhist Vihara.
Sasana Abhiwurdhi Wardhana Society
Buddhist Maha Vihara,
123, Jalan Berhala, Brickfields,
50470 Kuala Lumpur, Malaysia
Tel: 603-22741141 Fax: 603-22732570
E-Mail: [email protected]
Website: www.buddhistmahavihara.com
www.ksridhammananda.com