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Chapter 21
Pakiuuaka Vagga
Miscellaneous
1. Mattàsukhapariccàgà
passe ce vipulam sukham
Caje mattà sukham dhãro
sampassam vipulam sukham. 290.
GIVE UP THE LESSER HAPPINESS FOR THE SAKE OF THE GREATER
1. If by giving up a lesser happiness, one may behold a greater one, let the wise man give up the lesser happiness in consideration of the greater happiness. 290.
Story
Once the Buddha was invited to Vesali to secure for its inhabitants surcease from a visitation of famine, pestilence, and evil spirits. Many wonderful things happened when the Buddha visited the city. He attributed this to His having done meritorious actions in the past, renouncing minor pleasures.
2. Paradukkhupadànena
attano sukham icchati
Verasamsaggasamsaññho
verà so na parimuccati. 291.
NOT HATRED FOR HATRED
2. He who wishes his own happiness by causing pain to others is not released from hatred, being himself entangled in the tangles of hatred. 291.
Story
The mutual hatred of two persons continued through several rebirths. Finally the Buddha reconciled them and their hatred was appeased.
3. Yam hi kiccam tadapaviddham
akiccam pana kayirati
Unnaëànam pamattànam
tesam vaddhanti àsavà. 292.
4. Yesañ ca susamàraddhà
niccam kàyagatà sati
Akiccam te na sevanti
kicce sàtaccakàrino
Satànam sampajànànam
attham gacchanti àsavà. 293.
THE DEFILEMENTS OF THE CONCEITED INCREASE
THE DEFILEMENTS OF THE MINDFUL DECREASE
3. What should have been done is left undone,
1 what should not have been done is done. 2 Of those who are puffed up and heedless the corruptions increase. 292.4. Those who always earnestly practise "mindfulness of the body",
3 who follow not what should not be done, and constantly do what should be done, of those mindful and reflective ones the corruptions come to an end. 293.Story
Some monks, interested in various kinds of ornamented sandals, neglected their duties as monks. The Buddha rebuked them and uttered these verses.
5. Màtaram pitaram hantvà
ràjàno dve ca khattiye
Raññham sànucaram hantvà
anãgho yàti bràhmauo. 294.
6. Màtaram pitaram hantvà
ràjàno dve ca sotthiye
Veyyagghapañcamam hantvà
anãgho yàti bràhmauo. 295.
ARAHANT GOES UNGRIEVING
6. Having slain mother and father and two brahmin kings, and having destroyed the perilous path
7 (hindrances), ungrieving goes the Bràhmaua (Arahant). 295.Story
Pointing to an Arahant, who was comparatively short in stature, the Buddha uttered these verses to explain the state of an Arahant.
7. Suppabuddham pabujjhanti
sadà Gotamasàvakà
Yesam divà ca ratto ca
niccam buddhagatà sati. 296.
8. Suppabuddham pabujjhanti
sadà Gotamasàvakà
Yesam divà ca ratto ca
niccam dhammagatà sati. 297.
9. Suppabuddham pabujjhanti
sadà Gotamasàvakà
Yesam divà ca ratto ca
niccam saïghagatà sati. 298.
10. Suppabuddham pabujjhanti
sadà Gotamasàvakà
Yesam divà ca ratto ca
niccam kàyagatà sati. 299.
11. Suppabuddham pabujjhanti
sadà Gotamasàvakà
Yesam divà ca ratto ca
ahimsàya rato mano. 300.
12. Suppabuddham pabujjhanti
sadà Gotamasàvakà
yesam divà ca ratto ca
bhàvanàya rato mano. 301.
MEDITATE ON THE BUDDHA, DHAMMA, SANGHA
BODY AND HARMLESSNESS
SEEK DELIGHT IN MEDITATION
7. Well awakened the disciples of Gotama ever arise - they who by day and night always contemplate the Buddha.
8 296.8. Well awakened the disciples of Gotama ever arise - they who by day and night always contemplate the Dhamma.
9 297.9. Well awakened the disciples of Gotama ever arise - they who by day and night always contemplate the Sangha.
10 298.10. Well awakened the disciples of Gotama ever arise - they who by day and night always contemplate the body.
11 299.11. Well awakened the disciples of Gotama ever arise - they who by day and night delight in harmlessness. 300.
12. Well awakened the disciples of Gotama ever arise - they who by day and night delight in meditation. 301.
Story
A youth escaped from a demon by uttering the words "Praise be to the Buddha". Later, that very demon and another helped him. The king, hearing the story, approached the Buddha and inquired whether meditation on the Buddha would be sufficient to ward off evil spirits. Thereupon the Buddha uttered these verses.
13. Duppabbajjam durabhiramam
duràvàsà gharà dukhà
Dukkho' samànasamvàso
dukkhànupatitaddhagu
Tasmà na c'addhagu siyà
na ca dukkhànupatito siyà. 302.
HARD IS RENUNCIATION
13. Difficult is renunciation, difficult is it to delight therein. Difficult and painful is household life. Painful is association with those who are incompatible. Ill befalls a wayfarer (in samsàra). Therefore be not a wayfarer, be not a pursuer of ill. 302.
Story
A prince became a monk and was meditating alone in a forest. At night he heard the festive music in the city and was discontented with his solitary life. A tree-deity encouraged him to take an interest in the lonely life . Later, the discontented monk went to the Buddha and related what had happened. Thereupon the Buddha discoursed to him on the difficulties of a worldly life.
14. Saddho sãlena sampanno
yasobhogasamappito
Yam yam padesam bhajati
tattha tattheva pujito. 303.
THE DEVOUT ARE RESPECTED EVERYWHERE
14. He who is full of confidence
12 and virtue, possessed of fame and wealth, he is honoured everywhere, in whatever land he sojourns. 303.Story
A devout follower was greatly honoured when he visited the Buddha. The Venerable ânanda inquired of the Buddha whether he would have received the same honours if he had visited some other religious teacher. Thereupon the Buddha uttered this verse.
15. Dure santo pakàsanti
himavanto' va pabbato
Asant' ettha na dissanti
ratti khittà yathà sarà. 304.
THE GOOD CAN BE SEEN THOUGH FROM AFAR
15. Even from afar like the Himalaya mountain the good reveal themselves. The wicked, though near, are invisible like arrows shot by night. 304.
Story
A daughter of Anàthapiudika, named Culasubhaddà got married to a non-Buddhist and went to stay with her parents-in-law. In her honour alms was given to the naked ascetics. Although requested by her father-in-law to wait on them, her modesty would not let her do so. The father-in-law was offended. When she told about the Buddha and His disciples her mother-in-law requested her to invite them to a meal on the following day although at the time they were dwelling far away. Devout as she was she went into her room and sent out a thought-wave inviting the Buddha. Anàthapiudika after listening to a sermon by the Buddha invited Him to a meal on the following day. The Buddha remarked that He had already accepted an invitation from his daughter who had been given in marriage. Anàthapiudika expressed his surprise as she was living far away. Thereupon the Buddha uttered this verse.
16. Ekàsanam ekaseyyam
eko caram atandito
Eko damayam attànam
vanante ramito siyà. 305.
ALONE ONE DELIGHTS IN SOLITUDE
16. He who sits alone, rests alone, walks alone, unindolent, who in solitude controls himself, will find delight in the forest. 305.
Story
Praising the life of solitude led by a monk, the Buddha uttered this verse.
End Notes
1 Observance of morality, practise of meditation, etc.
2 Such as decoration of umbrellas, sandals bowls, belts, etc.
3 Contemplation on the loathsomeness of the body.
4 Màtà = (mother) represents craving (tauhà) as it produces birth.
5 Pità = (father) represents "I-conceit".
6 Sànucaram = (revenue officer) here represents clinging to life (nandiràga).
7 Veyyagghapañcamam, this term is used to denote the five hindrances (nãvaraua) of which doubt or indecision (vicikicchà) is the fifth. Veyyaggha means a perilous path infested with tigers. Doubt is comparable to such a path (Commentary). The other four hindrances are: sense-desire (kàmacchanda), ill-will (vyàpàda), restlessness and brooding (uddhacca-kukkucca), and slot and torpor (thãna-middha). They are called hindrances because they obstruct the path to heavenly bliss and Nibbàna.
8 Reflection on the virtues of the Buddha, the Enlightened One.
9 Reflection on the virtues of the Dhamma, the Teaching (of the Enlightened One).
10 Reflection on the virtues of the Sangha, the Noble Order of Disciples (of the Enlightened One).
11 Contemplation on the loathsomeness of the body.
12 Saddhà trustful confidence based on knowledge. Buddhism has no place for blind faith.