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Supplemental materials gathered primarily from The Pali Text Society's Dictionary of Pali Proper Names and The Psalms of the Early Buddhists, used with permission.
[248] At the top, Beggars, of those of my Upasakas [PED: a devout or faithful layman, a lay devotee; from upa + aas, (up pass to one) cp. Upasati: lit. "to sit close by", to go after, attend, follow, serve, honor, worship.] who first took Refuge (pathamam saranam gacchantanam) are Tapassu and Bhallika, the tradesmen [vanija > cara-van-ers? . . . yes, see below].
Used as part of the "Going Forth" of Beggars, it is used by laymen as a declaration of faith. It is made to a representative of the Samgha, and should not be done lightly. It should be done with the full understanding of the meaning of the term Refuge: Here is a place of stability.
(DPPN: [Tapassu] and his friend, Bhalluka (Bhalliya), while on their way to Rajagaha, saw the Buddha at the foot of the Rajayatana tree, in the eighth week after the Enlightenment. Urged by a deity, who had been their relation [their mother], they offered the Buddha rice-cakes and honey in a bowl provided by the Four Regent Gods. They became the first lay disciples of the Buddha, and their formula of Refuge contained no reference to the Sangha.
According to the Theragatha Commentary, Tapassu and Bhalluka were brothers, sons of a caravan leader of Pokkharavati. Some time later they visited the Buddha at Rajagaha, where he preached to them; Tapassu, thereupon, became a Sotapanna, while Bhaluka entered the Order and became an arahant.
From the Psalms:
Bhalliya:
One day when Mara appeared to the Brother in fearsome terrifying shape, Bhalliya, manifesting how he had passed beyond all fear, uttered a psalm to Mara’s discomfiture:
Whoso hath chased away the Death-king and his host,
E’en as a mighty flood the causeway of frail reeds,
Victor is he, self-tamed. Fear cometh never more.
His is the Goal supreme. And utter steadfastness.
From: PTS; Hare, trans.; The book of the Gradual Sayings, IV; The Book of the Nines; The Great Chapter, x (41).
Thus have I heard: Once, when the Exalted One dwelt among the Mallas near their market-town called Uruvelakappa and had one morning robed early, taken bowl and cloak, entered Uruvelakappa for alms, gone his rounds, returned and eaten his meal, he called the venerable Ananda and said:
‘Prithee wait here, Ananda, while I am gone into Mahavana for the midday rest.’
‘Yes, lord, he rejoined; and the Exalted One entered Mahavana for the midday rest and sat down at the foot of a tree.
Now the goodman, Tapussa, visited the venerable Ananda, saluted him and sat down at one side; and so seated, he said thus:
"We householders, reverend Ananda, are pleasure-seekers, pleasure-fond, pleasure-doting, pleasure-mad and, being so, it seems a real precipice to us, this giving up of all, yet I’ve heard, reverend sir, that in this Dhamma-discipline the heart of every young monk leaps up at this giving up, becomes calm, steadfast and inclined thereto, seeing it is the peace. And just there, reverend sir, is the difference in this Dhamma-discipline ’twixt monk and the many folk, I mean in this giving up.’
‘This, indeed, is a topic for a talk, goodman! Let us go and see the Exalted One; we will visit him and tell him the matter, and as the Exalted One explains, so we will bear it in mind.
‘Very well, sir,’ replied the goodman to the venerable Ananda.
And the venerable Ananda went with the goodman, Tapussa, and visited the Exalted One, saluted and sat down at one side; and the venerable Ananda told the Exalted One all the goodman had said . . .
‘It is verily so, Ananda, it is verily so! When I was but a being awakening, Ananda, and not wholly awakened, ere there was full awakenment, I thought thus: Good is the giving up of all; good it is to go apart -- but my mind leapt not up, became not calm, steadfast, nor inclined to this giving up though I saw "It is the peace." And I thought: Now what’s the cause, the reason . . . ? Then I thought: The peril of pleasures is not seen by me, its not made much of by me; the advantage of this giving up is not won, is not enjoyed by me; so my mind leaps not up, becomes calm, steadfast, nor inclined to this giving up though I see it is the peace. And I thought: If, seeing the peril of pleasures, I were to make much of it; if, winning the advantage of this giving up, I were to enjoy it; it would surely happen that my mind would leap up, become calm, steadfast and inclined to this giving up on seeing it to be the peace.
And presently, Ananda, on seeing the peril I made much of it; on winning the advantage I enjoyed it; and my mind leapt up, became calm, steadfast and inclined to this giving up on seeing it was the peace.
And presently, Ananda, aloof from sense desires, . . . [here the sutta provides the formulas for attaining the four Burnings (jhanas), the four Arupa Jhanas] And presently, Ananda, passing wholly beyond the sphere of neither perception nor non-perception, I entered and abode in the ending of perception and feeling and I saw by wisdom that the cankers were completely destroyed.
And so long, Ananda, as I attained not to, emerged not from these nine attainments of gradual abidings, both forwards and backwards, I realized not completely, as one wholly awakened, the full perfect awakening, unsurpassed in the world with its gods, Maras and Brahmas, on earth with its recluses, godly men, devas and men; but when I attained to and emerged from these abidings suchwise, then, wholly awakened, I realized completely the full perfect awakening unsurpassed. . . Then knowledge and vision rose up within me: Mind’s release for me is unshakable, this birth is final, there is now no becoming again.
[249] At the top, Beggars, of those of my Upasakas who is a giver (dayakanam) is Sudatto (gahapati --The Housefather) Anathapindiko.
(DPPN: A banker (setthi -- financial advisor -- The Buddha, speaking of his setthi in a previous birth when he himself had been reborn as a World Ruling King (a really-rolling, dhamma-talking, wheeling-dealing-King): "One time, to test the Setthi, I brought him with me in a boat to the middle of the river. There I said to him: ‘My good Setthi, I am in need of gold!’ and ‘Very Good, your Highness, yasa!’ he said in reply, ‘Just take me to shore and I will get you gold.’ But I said to him: ‘But my good Setthi, it is just here that I am in need of Gold.’ And at that, he rolled up his sleeves, dipped his two hands into the water and drew up gold.") of Savatthi who became famous because of his unparalleled generosity to the Buddha. His first meeting with the Buddha was during the first year after the enlightenment, in Rajagaha, whither Anathapindika had come on business. His wife was the sister of the setthi of Rajagaha, and when he arrived he found the setthi preparing a meal for the Buddha and his monks on so splendid a scale that he thought that a wedding was in progress or that the king had been invited. On learning the truth he became eager to visit the Buddha, and did so very early the next morning. He was so excited by the thought of the visit that he got up three times during the night. When, at last, he started for Sitavana, the road was quite dark, but a friendly yakka (We have not come across this word before, I believe: PED: Name of certain non-human beings, as spirits, ogres, dryads, ghosts, spooks. Their usual epithet and category of being is amanussa, i.e. not a human being (but not a sublime god either); a being half deified and of great power as regards influencing people (partly helping , partly hurting). They range in appearance immediately above the Petas (ghosts). . . They correspond to our "genii" or fairies of the fairy-tales and show all their qualities. . . Historically they are remnants of an ancient demonology and of considerable folkloristic interest, and in them old animistic beliefs are incorporated and as they represent creatures of the wilds and forests, some of them based on ethnological features.), Sivaka, sped him on with words of encouragement. By force of his piety the darkness vanished.
The Buddha was staying in the Sitavana, and when Anathapindika reached there spirits opened the door for him. He found the Buddha walking up and down, meditating in the cool air of the early dawn. The Buddha greeted him and talked to him on various aspects of his teaching. Anathapindika was immediately converted and became a Sotapanna. He invited the Buddha to a meal the next day, providing everything himself, although the setthi, the Mayor of Rajagaha and King Bimbisara, asked to be allowed to help. After the meal, which he served to the Buddha with his own hand, he invited the Buddha to spend the rainy season at Savatthi, and the Buddha accepted, saying "the Tathagatas, O householder, take pleasure in solitude." "I understand, O Blessed One, I understand," was the reply.
When Anathapindika had finished his business at Rajagaha he set out towards Savatthi, giving orders along the way to his friends and acquaintances to prepare dwellings, parks, rest-houses and gifts all along the road to Savatthi in preparation for the Buddha’s visit. Understanding the request implied in the Buddha’s words when he accepted the invitation, Anathapindika looked out for a quiet spot near Savatthi where the Buddha and the monks might dwell, and his eye fell on the park of Jetakumara. He bought the park at great expense and erected therein the famous Jetavanarama. As a result of this and of his numerous other benefactions in the cause of the Sasana, Anathapindika came to be recognized as the chief of alms-givers.
Anathapindika’s personal name was Sudatta, but he was always called Anathapindika (feeder of the destitute) because of his munificence; he was, however, very pleased when the Buddha addressed him by his own name (Vin. Ii. 156) He spent eighteen crores (a huge amount. Discussed somewhere in one of the footnotes, but escapes me at this time--not in PED) on the purchase of Jetavana and a like sum on the construction of the vihara; another eighteen crores were spent in the festival of dedication. He fed one hundred monks in his house daily in addition to meals provided for guests, people of the village, invalids, etc. Five hundred seats were always ready in his house for any guests who might come.
. . . As a result of Anathapindika’s selfless generosity he was gradually reduced to poverty. But he continued his gifts even when he had only bird-seed and sour gruel. [The story goes he was able to recover a great deal of his wealth by collecting his debts and by happening upon two immense found fortunes -- in this luck he was said to have been helped by "the devata that resided over his front gate."]
Anathapindika went regularly to see the Buddha twice a day, sometimes with many friends, and always taking with him alms for the young novices. But we are told that he never asked a question of the Buddha lest he should weary him. He did not wish the Buddha to feel obliged to preach to him in return for his munificence. But the Buddha of his own accord preached to him on various occasions; several such sermons are mentioned in the Anguttara Nikaya: on the importance of having a well-guarded mind like a well-protected gable in a house (A.i.261f); on the benefits the recipient of food obtains (The Food Giver both Gives and Gets, Life, Beauty, Ease, Energy and Strength of Wits); on the four obligations that make up the pious householder’s path of duty (S.v.387; ghisamikiccani -- waiting on the order with robes, food, lodgings, medical requirements); on the four conditions of success that are hard to win (wealth gotten by lawful means, good report, longevity, happy rebirth); on the four kinds of happiness which a householder should seek (ownership, wealth, debtlessness, blamelessness (all A.ii.64f); Then again, on the five kinds of enjoyment which result from wealth rightfully obtained (enjoyment -- experienced by one self and by one’s friends and relations, security in times of need, ability to pay taxes and to spend on one’s religion, the giving of alms to bring about a happy rebirth A, iii. 45-6) the five things which are very desirable but difficult to obtain (long life, beauty, happiness, glory, good condition of rebirth A.iii. 47-8); the five sinful acts that justify a man’s being called wicked (hurting of life, etc. Ibid. 204); the inadvisability of being satisfied with providing requisites for monks without asking oneself if one also experiences the joy that is born of ease of mind Ibid 206-7).
The Buddha preached the Velama Sutta to encourage Anathapindika when he had been reduced to poverty and felt disappointed that he could no longer provide luxuries for the monks.(A.iv.392). On another occasion the Buddha tells Anathapindika that the Sotapanna is a happy man because he is free from various fears: fear of being born in hell, among beasts, in the realm of Peta or in some other unhappy state; he is assured of reaching Enlightenment (Ibid 405f & S.v. 387).
Anathapindika died before the Buddha. As he lay grievously ill he sent a special message to Sariputta asking him to come (again, probably, because he did not want to trouble the Buddha). Sariputta went with Ananda and preached to him the Anathapindikovada Sutta (M.iii.258). His pains left him as he concentrated his mind on the virtuous life he had led and the many acts of piety he had done. Later he fed the Elders with food from his own cooking-pot, but quite soon afterwards he died and was born in the Tusita heaven. That same night he visited the Buddha at Jetavana and uttered a song of praise of Jetavana and of Sariputta who lived there, admonishing others to follow the Buddha’s teaching.
In [Tusita -- the heaven of Delight, where future Buddha’s wait their turn, and where currently resides the Buddha’s mother] he will live as long as Visakha (Migara’s mother -- we’ll get to her) and Sakka (the King of the Gods)[Buddhaghosa says that Visakha, Sakka and Anathapindika, will enjoy one hundred and thirty-one kappas of happiness in the Brahma worlds -- DA.iii.740]. [Text does not mention that he is an anagamin, a non-returner -- it is not clear, since Anathapindika was reborn in Tusita, and not one of the Suddhavassa Realms, whether that means he will end life and attain Nibbana there or will progress upwards before attaining Nibbana.]
Anathapindika was not only a shrewd business man but also a keen debater. The Anguttara Nikaya (A.v.185-9) records a visit he paid to the Paribbajakas when he could think of nothing better to do. A lively debate ensues regarding their views and the views of the Buddha as expounded by Anathapindika. The latter silences his opponents. When the incident is reported to the Buddha, he speaks in high praise of Anathapindika and expresses his admiration of the way in which he handled the discussion.
[The story of Anathapindika is valuable to us not only as a splendid example of a Master Giver, but also to point out the vast difference that existed at the time between what was taught the layman and the Bhikkhu. Because of the written word and printing, we have available to us some thousands of suttas. Some of us put ourselves through unnecessary grief seeing this mass of information by imposing on ourselves the extra burden of believing that the entire work must be understood. (Understand me here, I am not suggesting that there is anything wrong with the effort to understand the entire work; I am suggesting that we should not create unnecessary anxiety about it in ourselves -- and we should absolutely not make the mistake of giving up the faith because it is very difficult for a layman to put a system meant for Bhikkhus into actual practice as laymen: putting the situation into proper perspective will allow for an acceptance of one’s practice as a layman at the levels expected of a layman). We should remember that the vast majority of people at the time will have heard perhaps one sutta. Anathapindika, on his deathbed, when provided with some sophisticated aspects of Dhamma exclaims his surprise that he had never heard such doctrines taught.]
[250] At the top, Beggars, of those of my Upasakas who teach Dhamma (dhammakathikanam) is Citto gahapati (The Housefather) Macchikasandiko.
(DPPN: A householder of Macchikasanda, where he was Treasurer. He was later declared by the Buddha to be pre-eminent among laymen who preached the Doctrine. On the day of his birth the whole city was covered knee-deep with flowers of various hues, hence his name. [Citta = Shine, Bright] When Mahanama visited Macchikasanda, Citta, pleased with his demeanor, invited him to his park, the Ambatakarama, and built for him a monastery there. And there the Elder preached to Citta the Salayatana-vibhatti (? I cannot find this, although there is a Salayatana Vibhanga Sutta which covers the same subject, but does not mention Citta] and Citta became an Anagamin. Thereafter many monks visited the Ambatakarama and accepted Citta’s hospitality. Among them was Isidatta, a former acquaintance of Citta, but Isidatta left when he found that his identity had been discovered. Mahanama and Mahaka did likewise, after having performed miracles at the request of Citta. The Citta Samyutta (S.iv.282ff) contains a record of conversations between Citta and members of the Order, among whom, besides those already mentioned, were Kamabhu and Godatta. Citta is also said to have had discussions with Nigantha Nataputta [founder of the Jains] and Acela Kassapa [one of the Ajivikas -- naked ascetics] and to have refuted their views.
A thera named Sudhamma was a permanent resident in the Ambatakarama and was looked after by Citta. Once, when the two Chief Disciples and several other eminent Elders came to the Ambatakarama, Citta invited first these and then Sudhamma; the later, feeling slighted, blamed Citta beyond measure, but the Buddha, hearing of this, sent Sudhamma to ask for Citta’s pardon.
Some time later, Citta visited the Buddha. He was accompanied by two thousand others and took with him five hundred cartloads of offerings to the Buddha and the Order. As he fell at the feet of the Buddha, flowers of five hues showered from the sky and the Buddha preached to him the Salayatana-vibhatti. For a fortnight he continued distributing his gifts to the Order and the devas filled his carts with all kinds of valuables.
When Citta lay ill just before his death, devas visited him and advised him to wish for kingship among them, but he refused to aspire to anything so impermanent, and instructed the devas and his kinsfolk gathered round him, telling them of the Buddha and his teachings. He is regarded as the ideal layman [S.iv.302f]
Selections From: PTS: Woodward, trans., The Book of the Kindred Sayings, IV, Kindred Sayings about Citta
Fetter [SAMYOJANA: One’s own yokes to Rebirth]
Once a number of elder brethren were staying at Macchikasanda in Wild Mango Grove.
Now on that occasion, as this number of elder brethren, after going their rounds and eating their meal, were sitting together in conclave at the pavilion [Footnote: An octagonal peaked open-sided ‘summer-house,’ thatched with palm-leaves, as in Ceylon today, but sometimes half-walled and tiled.] the following chance talk arose: --
‘Fetters and things that tend to fetter, friend, -- are these two things different in spirit and in letter, or are they one and the same spirit, but different in letter?’ [The terms are: attha (here, intrinsic meaning) and vyanjana (attribute, mark, characteristic)]
Thereupon the matter was expounded by divers brethren in divers ways thus:--
‘Friend, a fetter and things that tend to fetter, -- both of them are different in spirit and different in letter." While others expounded the matter thus: ‘Friend, a fetter and things that tend to fetter, -- both of these are one and the same in spirit, but different in letter.’
Now at that time Citta, the housefather, had arrived at Migapathaka on some business or other. And Citta, the housefather, heart it said that a number of elder brethren, after going their rounds and eating their meal, were sitting together in conclave at the pavilion, and that the following chance talk had arisen . . .
So Citta, the housefather, went to visit those elder brethren, and on coming to them he saluted them and sat down at one side. So seated, Citta the housefather said to those elder brethren:--
‘I heard, my lords, the rumor that a number of elder brethren . . . were sitting together . . . and that such and such chance talk arose . . . Is it so?’
‘It is so, housefather.’
‘Now, my lords, these two things, the fetter and the things that tend to fetter, are different both in spirit and in letter. Now, my lords, I will make you a comparison. Maybe some wise one here will know the meaning of what I say.
Suppose, my lords, a black steer and a white steer are yoked together by one rope or one yoke. Now he who should say that the black steer is the fetter to the white one, or the white one to the black one, -- would he in so saying be saying rightly/"
‘Not so, housefather. The black steer is not a fetter to the white one, nor is the white one a fetter to the black one. But the fact of their being yoked by one rope or yoke, -- that is a fetter.’
‘Well, my lords, just so the eye is not a fetter of objects, nor objects a fetter to the eye. But the desire and lust that arise owing to the pair of them, -- that is the fetter. [and it is the same for the ear and sounds, the nose and scents, the tongue and tastes, the body and touches and the mind and mental objects] -- it is the desire and lust that arise owing to the pair of them, -- that is the fetter.’
‘Good for you, housefather. Well gotten for you, housefather, that in you the eye of wisdom [pannacakkhu -- note here that Citta is said to be possessed of panna, while not yet an arahant] is conversant with the profound teaching of the enlightened One.’
Isidatta (ii)
[A question asked by Citta, answered by the most junior novice among a group of Theras who were stumped by the question]
Citta: As to these divers views that arise in the world . . . such as: Eternal is the world, not eternal is the world, finite is the world, infinite is the world, life and body are the same, life and body are different, the Tathagata exists after death, he exists not, he both exists and exists not, he neither exists nor exists not; also as to the sixty-two heretical views set forth in the Brahmajala (Dialogues of the Buddha, I) -- owing to the existence of what, lord, do these views prevail: owing to the non-existence of what do these views not prevail?’
Isidatta: . . . it is owing to the person-pack view [sakkaya-ditthi, a samyojana by the way, the first of three, that must be cut to become Sotapanna --the other two being silabbataparamaso, the mistaken belief that rights and rituals, good deeds and moral conduct alone will free one from rebirth, and vicikiccha, doubt as to what constitutes Dukkha, the origin of Dukkha, the end of Dukkha, and the Way] they arise, and if the person-pack view exists not, they do not exist.
Citta: ‘But, lord, how comes the person-pack view to be?’
Isidatta: ‘Herein, housefather, the untaught manyfolk, who discern not those who are Ariyans, who are unskilled in the Ariyan doctrine, who are untrained in the Ariyan doctrine, who discern not those who are worthy ones, who are unskilled in the worthy doctrine, untrained in the worthy doctrine, -- they regard body as the self, they regard the self as having body, body as being in the self, the self as being in the body. They regard feeling as the self . . . perception, the activities [sankhara] . . . they regard consciousness as the self, they regard the self as having consciousness, consciousness as being in the self, the self as being in the consciousness, That, housefather, is how the person-pack view arises.’
Citta: ‘But, lord, how is there no person-pack view?’
Isidatta: ‘Herein, housefather, the well-taught Ariyan disciple . . . such regards not body as the self. . . perception . . . [sankhara] . . . consciousness.
[Another dialogue]
Citta: ‘Sir, how many activities [sankhara] are there?
Kamabhu: ‘There are three activities, housefather: those of body, speech and mind.’
Citta: ‘But what, sir, is the activity of body, what of speech, what of mind?’
Kamabhu: ‘Inbreathing and outbreathing, housefather, is the activity of body; thought directed and sustained [vitaka and vicara] is the activity of speech; perception [sanna] and feeling [vedana] are the activity of mind.’
Citta: ‘But why, sir, are inbreathing and outbreathing the activity of body--etc.?
Kamabhu: ‘Inbreathing and outbreathing, housefather, are bodily processes, dependent on body. Therefore are they called "the activity of body." [This needs a little clarification. This depends on the view that "wind" Pali, vayo, motion; is that which holds the body upright and the lack of it that which causes the body or muscles to relax, thus all other activities of the body depend on in-breathing and out-breathing] First one directs thought and sustains it, then one utters speech. Therefore is thought directed and sustained called "the activity of speech." Perception and feeling are mental processes dependent on mind. Therefore are they called "the activity of mind."
Citta: ‘But how, sir, comes the attainment of the ceasing of perception and feeling? [sannavedayitanirodha]
Kamabhu: A brother, housefather, in attaining the ceasing of perception and feeling does not think: "I shall attain, I am attaining, the ceasing of perception and feeling, I have attained the ceasing of perception and feeling," but his mind has been so practiced that it leads him on to the state of being such [Footnote: tathattaya upaneti, or ‘leads to thusness’ (a term for Nibbana)]
Citta: ‘But, sir, in attaining the ceasing of perception and feeling, what states cease first? Is it the activity of body or of speech or of mind?’
Kamabhu: ‘In so attaining, housefather, a brother’s activity of speech ceases first [Footnote has activity of speech ceasing in the first jhana; this is not correct; it is in the second jhana that speech ceases], then that of body [in the fourth burning, jhana], then that of mind [in the Cessation of Perception and Sense Experience Jhana].’
Citta: ‘But a brother who has so attained, how does he differ from a dead man, from one who has made an end?’
Kamabhu: ‘In a dead man, housefather, in one who has made an end, the activity of body has ceased, become calmed. So also have the activities of speech and mind, -- they have ceased, become calmed. Life has run out, vital heat has ceased, the faculties are scattered. In him, housefather, who has attained the ceasing of perception and feeling, the activity of body also has ceased, become calmed. So also have the activities of speech and mind. But his life has not run out, vital heat has not ceased, the faculties have become clarified. That is the difference . . .
Citta: ‘But how comes about the emerging from attaining the ceasing of perception and feeling?’
Kamabhu: ‘In emerging from such attainment, housefather, a brother does not think: "I will now emerge, I am emerging, I have now emerged from attaining the ceasing of perception and feeling," but his mind has been so practiced that it leads him on to the state of being such.’
Citta: ‘But when a brother is thus emerging from it, what states arise first? Is it activity of body, of speech, or of mind?’
Kamabhu: ‘In a brother so emerging from it, housefather, activity of mind arises first, next that of body, and last that of speech.’
Citta: ‘But when a brother has so emerged from it, how many contacts touch him?’
Kamabhu: ‘When a brother has so emerged from it, housefather, three contacts touch him: the void, the signless and the aimless contact.’ [Footnote: Sunnato, animitto, appanihito phasso. . . ‘empty’ of lust, etc., freed from the three marks or signs of nicca, adukkha, atta, and, being experienced in dukkha, he desires nothing, fixes his aim on nothing but Nibbana. . . Brethren, there are three deliverances, that of the void, the signless, the aimless.’ (-- Please note carefully. This is the real meaning of Emptiness, The Void, etc. not some condition of nothingness that some schools would have one believe is the case. "Beggars, Empty of Empty Habits I dwell in the Fullness of Emptiness."--mo )]
Citta: ‘But when one has so emerged from it, how does a brother’s mind tend, slope, incline?’
Kamabhu: ‘His mind tends to detachment [here viveka = Nibbana], housefather, it slopes to detachment, it inclines to detachment.
Citta: ‘But sir, how many states are most useful for the attainment of the ceasing of perception and feeling?’
Kamabhu: ‘Indeed, housefather, you ask last what you ought to have asked first! Yet will I explain to you. Two states are most useful, housefather, for the attainment of the ceasing of perception and feeling, -- calm and insight.’ [samatha and vipassana -- my "calming down" and "review"].
[Another dialogue]
Godatta (a Bhikkhu): ‘Housefather, this heart’s release [appamana cetovimutti -- boundless] and this utterly unworldly heart’s release [akincanna cetovimutti -- no thing (obstruction) there], and this heart’s release that is by the void [sunnatacetovimutti -- empty] and that which is signless [animitta cetovimutti], -- are these states diverse in spirit, diverse in letter, or are they the same both in spirit and in letter?
Citta: ‘There is one view of the question, sir, according to which these states are diverse both in spirit and in letter. But there is another view, sir, according to which they are one and the same both in spirit and in letter.
But what, sir, is that view according to which they are diverse both in spirit and in letter?
Herein, sir, a brother dwells suffusing one quarter of the world with his heart possessed of kindliness; so also the second third and fourth quarters: and in like manner above, below, across, everywhere, for all sorts and conditions, -- the whole world does he abide suffusing with a heart possessed of kindliness that is widespread, grown great and boundless, free from enmity and untroubled.
And he does likewise with heart possessed of compassion, possessed of sympathy, possessed of equanimity [upekkha --objective detachment] that is widespread, grown great and boundless, free from enmity and untroubled. This, sir, is called "the heart’s release by a boundless heart [appamanena cetasa vimutti].
And what, sir, is the heart’s release that is utterly unworldly?
Herein, sir, a brother, passing utterly beyond the sphere of infinite [kinciti unobstructed, here the letter is important: a sphere of infinite consciousness implies a consciousness that is infinite, but the meaning is that it is infinite in scope; therefore a better term would be "limitless"] consciousness, with the idea of "there is nothing at all," [in fact this is not possible, "There is Nothing" implies that Nothing is Something; better would be "there is no obstruction"] reaches and abides in the sphere of nothingness [No Thing There]. This, sir, is called "the utterly unworldly heart’s release."
And what, sir, is the heart’s release by the void?
Herein, sir, a brother goes to the forest or the root of a tree or a lonely spot, and thus reflects: "Void is this of self or of what pertains to self." This, sir, is called "the heart’s release by the void."
And what, sir, is the heart’s release that is signless?
Herein, sir, a brother, without thought of all signs, reaches and abides in that tranquillity of heart that is signless. This, sir, is called "the heart’s release that is signless."
Such, sir, is the view of the question according to which states are diverse both in spirit and in letter.
And what, sir, is the view according to which states are one and the same, both in spirit and letter?
Lust [rago], sir, sets a limit [pamanakarano = opposite of appamana]. Hate [doso] sets a limit. Illusion [moho] sets a limit. In the brother who has destroyed the asavas these are abandoned, cut down at the root, made like a palm-tree stump, made unable to become, of a nature not to grow again in future time. Of all the boundless ways of heart’s release, the unshaken [akuppa] heart’s release is deemed supreme among them. Truly that unshaken heart’s release is void of lust, void of hate, void of illusion.
Lust, sir, is a hindrance [kincanan -- a something]. Hate . . . Illusion . . . Of all the unobstructed ways of heart’s release, the unshaken heart’s release is deemed supreme among them. Truly that unshaken heart’s release is void of lust, void of hate, void of illusion.
Lust, sir, causes distinctive signs. Hate . . . Illusion. . . Truly that unshaken heart’s release is void of lust, void of hate, void of illusion.
[Here the implication is that there is "release" without attaining unshakable release, or Nibbana.]
[An historically important sutta, in which Nataputta, The Jain, asks Citta if he believes the teaching of Gotama that there is attaining of mental balance in which Vitaka and Vicara have been suppressed. Citta replies that he does not go by faith in such a matter. Nataputta takes this to mean that Citta does not follow Gotama’s belief and praises Citta. But Citta explains that he is able, for himself to attain the Jhanas and therefore does not need to go by faith in this matter. Nataputta then dispraises Citta. Citta then challenges Nataputta this way: ]
If, sir, your first assertion [praising Citta] was true, your last was false. And if your last was true, your first was false. Now here, sir, these ten reasonable questions arise. If you know the way to reply to them, you should give me a counter-blow along with your company. One question, one explanation, one answer. Two questions, two explanations, two answers. Three, four, five, six . . . ten questions, ten explanations, ten answers.’
Then Citta, the housefather, getting no reply to these ten reasonable questions, rose up from his seat and went away.
[Kassapa, the Unnclothed -- to this point, not a follower of Gotama]
Citta: ‘How long have you been a Wanderer, worthy Kassapa?’
Kassapa: Full thirty years, housefather, have I been a Wanderer.’
Citta: ‘In those thirty years, sir, have you come by any super human experience, any truly Ariyan excellence of knowledge and insight, any comfortable life?’
Kassapa: ‘In these full thirty years, housefather, that I have been a Wanderer, I have never come by any superhuman experience, nor any truly Ariyan excellence of knowledge and insight, nor any comfortable life, -- nothing but nakedness and a shaven crown and dusting away the gravel. [Footnote says "a bunch of peacock’s feathers was used for beating away dust and grit from the place where one sits on the ground, a painful thing for the naked!" but I believe the practice also consisted of sweeping the path before one as one walked, so that one brushed away the living creatures that might be crushed by one’s walking -- a practice that usually ended in chronic back problems.]
[Kassapa asks Citta the same question and is answered in the affirmative, citing the four jhanas as the superhuman experience and truly Ariyan excellence of knowledge and insight and comfortable life. Kassapa joins the Order.]
[Citta dies praising the Buddha, Dhamma and Samgha to his relatives.]
[251] At the top, Beggars, of those of my Upasakas who has gathered-round a group by using the Four Basics for Making Friends (catuhi sangaha-vatthuhi parisam sanganhantanam) is Hatthako Alavako.
(DPPN: An eminent lay disciple of the Buddha declared foremost among those who gather a following by means of the four bases of sympathy (catuhi vatthuhi parisam sanganhantanam). He was the son of the king of Alavi (hence his name Alavaka), and the Buddha saved him from being eaten by the Yakkha Alavaka. He was given the name of Hatthaka because he was handed to the Buddha by the Yakkha, after the latter’s conversion, and by the Buddha to the king’s messengers. He was thus "handed" from one to another (hatthato hattham gatatta).
When he grew up Hatthaka heard the Buddha preach, and, in due course, became an Anagamin. He was always accompanied by five hundred lay disciples, and was one of seven laymen who had such a following. The books record several conversations between the Buddha and Hatthaka. He once saw the Buddha at Gomagga in Simsapavana, near Alavi, and asked him if he were one of those who lived happily. The Buddha said he was always happy in any circumstances. On another occasion the Buddha asked Hatthaka how he could command the allegiance of such a large company. "By the four bases of sympathy," he answered, "by giving gifts, by kindly words, by kindly deeds, by equality of treatment." And when Hatthaka had gone, the Buddha praised him for his eminence, in that he possessed eight marvelous qualities: faith, virtue, conscientiousness, fear of blame, ability to listen well, charity, wisdom, modesty. Together with Citta-gahapati, Hatthaka is often held up as an example to be copied by others.
Hatthaka is said to have been reborn in Aviha, one of the Suddhavassa Realms, where anagamins are reborn in their last life.
From: PTS: Woodward, trans., The Book of the Gradual Sayings, The Book of the Threes [abbreviations are translators]
Hatthaka Of Alavi
Thus have I heard: On a certain occasion the Exalted One was staying near Alavi, at Cowpath in Singsapa Grove, lodging on the leaf-strewn ground.
Now Hatthaka of Alavi was wandering there afoot, and as he went along he saw the Exalted One in that place, seated on the ground strewn with leaves. On seeing him he approached and saluting him sat down at one side. So seated Hatthakka of Alavi said this to the Exalted One:
‘Pray, sir, does the Exalted One live happily?’
‘Yes, my lad, I live happily. I am one of those who live happily in the world.’
‘But, sir, the winter nights are cold, the dark half of the month is the time of snowfall. Hard is the ground trampled by the hoofs of cattle, thin the carpet of fallen leaves, sparse are the leaves of the tree, cold are the saffron robes and cold the gale of wind that blows.’
Then said the Exalted One:
‘Still, my lad, I live happily. Of those who live happy in the world I am one. Now, my lad, I will question you about this and do you reply as you think fit. What think you, my lad? Suppose a housefather or housefather’s son has a house with a gabled roof, plastered inside and out, with well-fitting doors and casements. Therein is a couch spread with a long-fleeced woolen rug, a bed-spread of white wool, a coverlet embroidered with flowers, spread with a costly skin of antelope, having a canopy overhead and a scarlet cushion at each end. Here is a lamp burning and four wives to wait upon him with all their charms. Now what think you, my lad? Would he live happily or not? How think you?’
‘Yes, he would, sir. He is one of those who live happily in the world.’
‘Well now, my lad, what think you? Would there not arise in that housefather or housefather’s son torments of body or of mind that are born of lust so that, tortured by them, he would live unhappily?’
‘They would arise, sir.’
‘Well, my lad, as to those torments of body or of mind born of lust, tortured by which he would live unhappily, that lust has been abandoned by the Tathagata, cut off at the root, made like a palm-tree stump, made unable to become again, of a nature not to arise again in future time. That is why I live happily.
Again, would there not arise . . . torments of body or of mind, born of malice, so that, tortured by them, he would live unhappily?’
‘They would arise, sir.’
‘Well, my lad, as to those torments . . . that malice has been abandoned by the Tathagata. . . That is why I live happily.
Again, would not there arise . . . torments of body or of mind, born of delusion, so that, tortured by them, he would live unhappily?’
‘They would arise, sir.’
‘Well, my lad, as to those torments . . . that delusion has been abandoned by the Tathagata . . .That is why I live happily.
Yea, happily he lives, the Brahman set free
Whom lusts defile not, who is cooled and loosed from bonds,
Who hath all barriers burst, restraining his heart’s pain.
Happy the calm one lives who wins the peace of mind.’
[252] At the top, Beggars, of those of my Upasakas who gives plentiful food (panitadayakanam) is Mahanamo Sakko.
(DPPN: A Sakyan raja, son of Amitodana; he was elder brother of Anuruddha and cousin of the Buddha. When the Sakyan families of Kapilavatthu sent their representatives to join the Order of their distinguished kinsman, Mahanama allowed Anuruddha to leave the household, he knowing nothing of household affairs. Mahanama showed great generosity to the Sangha, and was proclaimed best of those who gave choice alms to the monks. Once, with the Buddha’s permission, he supplied the Order with medicaments for three periods of four months each. The Chabbaggiya [Group of Six Beggars], always intent on mischief, tried in vain to discourage him. Mahanama was a devoted follower of the Buddha and wished to understand the Doctrine. The books record several conversations between him and the Buddha, and Ananda, Godha, and Lomasavangisa.
From: PTS; Woodward, trans.; The Book of the Kindred Sayings, V: Kindred Sayings on Stream-Winning, Ch. III
Thus have I heard: On a certain occasion the Exalted One was staying among the Sakyans near Kapilavatthu, in the Banyan Park.
Now Mahanama the Sakyan came to see the Exalted One, and on coming o him saluted him and sat down at one side. As he thus sat Mahanama the Sakyan said this to the Exalted One:
‘Lord, this town of Kapilavatthu is rich, prosperous, populous, crowded with men, a dense mass of folk. Now, lord, when I enter Kapilavatthu at eventide after waiting upon the Exalted One or the worshipful monks, I meet with elephants, horses, chariots, carts and men, all swaying and rolling along. At such times, lord, my thoughts, which are fixed on the Exalted One, on the Norm and the Order, are simply bewildered. Then it occurs to me: If I were at this very moment to make an end, what would be my lot, what would be my destiny in the life to come?’
‘Have no fears, Mahanama! Have no fears, Mahanama! Blameless will be your death. You will make a blameless end. For he whose mind, Mahanama, has for a long time been practiced in faith, in virtue, in learning, in giving up and insight [PANNA], -- though this material body of his, of the four elements compounded, from parents sprung, of a nature to be worn away, pounded away, broken and scattered, though this body be devoured by crows and vultures, devoured by kites and dogs, -- yet his mind, if longtime practiced in faith, virtue, learning, giving up and insight, the mind soars aloft, the mind wins the summit.
Suppose, Mahanama, a man plunges a jar of butter or a jar of oil into a deep, deep pool of water, and breaks it, and it becomes shards or fragments, and sinks down to the bottom; but the butter or oil that is in it floats up and reaches the surface, -- just so, Mahanama, if the mind has long been practiced in faith . . . though all this material body of his . . . be devoured by all manner of creatures, yet the mind soars up aloft, the mind wins the summit.
Now your mind, Mahanama, has long been practiced in faith, virtue, learning, giving up and insight. Have no fear, Mahanama! Have no fear, Mahanama! Blameless will be your death. You will make an end that is blameless.’
[As before] . . . For the Ariyan disciple, Mahanama, who is blessed with four things, bends to Nibbana, slopes to Nibbana, tends to Nibbana. What are the four things?
Herein, Mahanama, the Ariyan disciple is blessed with unwavering loyalty to the Buddha. . . to the Norm . . . to the Order. He is blessed with the virtues dear to the Ariyans . . . virtues unbroken, which conduce to concentration of mind.
For instance, Mahanama, if a tree bends to the east, slopes to the east, tends to the east, which way will it fall when its root is cut?’
‘It will fall whither it bends, slopes and tends, lord.’
‘Just so, Mahanama, the Ariyan disciple who is blessed with four things bends to Nibbana, slopes to Nibbana, tends to Nibbana.’
[253] At the top, Beggars, of those of my Upasakas who gives pleasing gifts (manapadayakanam) is Uggo gahapati Vesaliko.
(DPPN: A householder of Vesali, declared by the Buddha to be the best of those who gave agreeable gifts (manapadayakanam) His original name is not known. He came to be called Ugga-setthi, because he was tall in body, lofty in morals and of striking personality. The very first time he saw the Buddha, he became a sotapanna and later an anagami. When he was old, the thought came to him one day, while he was alone, "I will give to the Buddha whatever I consider most attractive to myself and I have heard from him that such a giver obtains his wishes. I wish the Buddha would come to my house now." The Buddha, reading his thoughts, appeared before his door with a following of monks. He received them with great respect and, having given them a meal, announced to the Buddha his intention of providing him and the monks with whatever they found agreeable.
From: PTS: Hare, trans.; The Book of the Gradual Sayings, The Book of the Eights, III. Gahapati-Vagga: On Householders, #21, IV.208
Once the Exalted One was dwelling in the Gabled Hall, in Mahavana, near Vesali. There the Exalted One addressed the monks, saying: ‘Monks!’
‘Hold it true, monks, that Ugga, the householder of Vesali, is possessed of eight marvelous and wonderful qualities.’
And when the Well-farer had thus spoken, rising from his seat, he entered his dwelling.
Now a certain monk, robing himself early in the morning, taking bowl and cloak, went to the house of Ugga, the householder, and there sat down on a seat made ready for him, And Ugga of Vesali approached that monk, saluted him and sat down at one side.
Then said that monk to Ugga: ‘It has been declared by the Exalted One that you, O householder, are possessed of eight marvelous and wonderful qualities. What are those eight marvelous and wonderful qualities, householder, of which you are declared by the Exalted One to be possessed?’
Said Ugga, the householder of Vesali:
‘Nay, reverend sir, I know not of what eight marvelous and wonderful qualities I am declared by the Exalted One to be possessed; but as to the eight marvelous and wonderful qualities found in me, listen, lend and ear and I will tell you.’
‘Very well, householder,’ replied the monk; and Ugga said:
[1]When I first saw the Exalted One, even a long way off, my heart, sir, at the mere sight of him became tranquil. This is the first marvelous and wonderful quality found in me. Then, with tranquil heart I drew nigh and reverenced the Exalted One. And to me he preached a graduated discourse, that is to say: on almsgiving, on virtue and on heaven. He set forth the peril, the folly, the depravity of lusts and the advantages of renunciation.
[2]And when the Exalted One knew that my heart was clear, malleable, free from hindrance, uplifted, lucid, then he revealed to me that Dhamma-teaching to which Buddhas alone have won, to wit: Ill, its coming-to-be, its ending and the Way. Just as a clean cloth, free of all stain, will take dye perfectly; even so, as I sat there, there arose within me the spotless, stainless Dhamma-sight: that whatsoever is conditioned by coming-to-be, all that is subject to ending. I, sir, saw Dhamma, possessed Dhamma, found Dhamma, penetrated Dhamma, overcame doubt, surpassed uncertainty, possessed without another’s aid perfect confidence in the word of the Teacher, and there and then took refuge in the Buddha, in Dhamma and in the Order, and embraced the five rules of training in the godly life. . .
[3]Now, sir, I had four wives, young girls, and I went and spoke to them thus: "Sisters, I have embraced the five rules of training in the godly life. Who wishes, may enjoy the wealth of this place, or may do deeds of merit, or may go to her own relations and family; or is there some man you desire to whom I may give you?" And when I stopped speaking, the eldest wife said to me: "Sir, give me to such and such a man!" Then I had that man sent for; and, taking my wife by the left hand and holding the water pot in my right, I cleansed that man (by an act of dedication). Yet I was not a whit discomfited at parting with my wife. . .
[4]Moreover, sir, there is wealth in my family, but among the good and lovely in character it is shared impartially. . .
[5]And when I wait upon a monk, sir, I serve him respectfully and not without deference.
[6]If, sir, that reverend monk preach Dhamma to me, I listen attentively and not listlessly. If he preach not Dhamma to me, I preach Dhamma to him.
[7]Furthermore, sir, it is not uncommon for devas to come and declare to me: "Perfectly, O householder, is Dhamma proclaimed by the Exalted One!" When they speak thus, I reply: "Ho! You devas, whether you declare so or not, Dhamma is perfectly proclaimed by the Exalted One!" Yet, sir, I feel no elation because of such thoughts as : "It is to me these devas come. I am the man who talks to devas."
[8] Of those five lower fetters, sir, declared by the Exalted One, I see no remnant whatsoever within me. This, sir, is the eighth marvelous and wonderful quality found in me.
These, sir, are the eight marvelous and wonderful qualities found in me; but I do not know of what eight . . . I am declared by the Exalted One to be possessed."
Then that monk, after taking alms at Ugga’s house, rose from his seat and departed. And when he had eaten his meal, after his alms-round, he went to the Exalted One and saluting him, stood at one side. So standing, he told the Exalted One of all his conversation with Ugga of Vesali.
And the Exalted One said:
‘Well done, well done, monk! As Ugga, the householder of Vesali, in explaining the matter rightly should explain; even so, monk, he is declared by me to be possessed of those eight marvelous and wonderful qualities. Moreover, monk, hold it true that Ugga, the householder of Vesali, is so possessed!"
[254] At the top, Beggars, of those of my Upasakas who serves the Order (sanghupatthakanam) is Uggato gahapati.
Ugga of Hatthigama
(DPPN: A householder of Hatthigama of the Vajji country. Among householders he was declared by the Buddha to be the best of those who waited on the Order (sanghupatthakanam). On his father’s death he was appointed to the post of setthi. Once when the Buddha went to Hatthigama during a tour and was staying in the Nagavanuyyana there, Ugga came to the pleasance, with dancers, at the conclusion of a drinking-feast of seven day’s duration. At the sight of the Buddha he was seized with great shame and his intoxication vanished. The Buddha preached to him and he became an anagami. Thereupon he dismissed his dancers and devoted himself to looking after members of the Sangha. Devas visited him at night and told him of the attainments of various monks, suggesting that he should choose only the eminent ones as the recipients of his gifts. But what he gave, he gave to all with equal delight.
Once the Exalted One was dwelling at Hatthigama among the Vajjians. There he addressed the monks . . . and said:
‘Hold it true, monks, that Ugga, the householder of Hatthigama, is possessed of eight marvelous and wonderful qualities.’
And when the Well-farer had thus spoken, rising from his seat, he entered his dwelling.
Now a certain monk, robing himself early in the morning, taking bowl and cloak, went to the house of Ugga, the householder, and there sat down on a seat made ready for him, And Ugga of Hatthigama approached that monk, saluted him and sat down at one side.
Then said that monk to Ugga: ‘It has been declared by the Exalted One that you, O householder, are possessed of eight marvelous and wonderful qualities. What are those eight marvelous and wonderful qualities, householder, of which you are declared by the Exalted One to be possessed?’
Said Ugga, the householder of Hatthigama:
[1]‘When, sir, I was sporting in Naga glade, I saw the Exalted One a good way off, and at the sight of him, my mind become tranquil and my drunkenness vanished. . .
[2]And when the Exalted One knew that my heart was clear, malleable, free from hindrance, uplifted, lucid, then he revealed to me that Dhamma-teaching to which Buddhas alone have won, to wit: Ill, its coming-to-be, its ending and the Way. Just as a clean cloth, free of all stain, will take dye perfectly; even so, as I sat there, there arose within me the spotless, stainless Dhamma-sight: that whatsoever is conditioned by coming-to-be, all that is subject to ending. I, sir, saw Dhamma, possessed Dhamma, found Dhamma, penetrated Dhamma, overcame doubt, surpassed uncertainty, possessed without another’s aid perfect confidence in the word of the Teacher, and there and then took refuge in the Buddha, in Dhamma and in the Order, and embraced the five rules of training in the godly life. . .
[3]Now, sir, I had four wives, young girls, and I went and spoke to them thus: "Sisters, I have embraced the five rules of training in the godly life. Who wishes, may enjoy the wealth of this place, or may do deeds of merit, or may go to her own relations and family; or is there some man you desire to whom I may give you?" And when I stopped speaking, the eldest wife said to me: "Sir, give me to such and such a man!" Then I had that man sent for; and, taking my wife by the left hand and holding the water pot in my right, I cleansed that man (by an act of dedication). Yet I was not a whit discomfited at parting with my wife. . .
[4]Moreover, sir, there is wealth in my family, but among the good and lovely in character it is shared impartially. . .
[5]And when I wait upon a monk, sir, I serve him respectfully and not without deference.
[6]It is, sir, nothing wonderful for devas to come and tell me, when I have invited the Order, that such an one is freed-both-ways; that he is wisdom-freed; that he is a seer-in-body; that he is a view-winner; that he is faith-freed; that he is a Dhamma-follower; that he is a faith-follower; that he is virtuous and lovely in character; or that such an one is wicked and evil in character. But, sir, while I wait on the Order, I wot of no such thoughts, suggesting: "To him I will give little." "To him I will give much." Rather, sir, I give impartially. . .
[7]Furthermore, sir, it is not uncommon for devas to come and declare to me: "Perfectly, O householder, is Dhamma proclaimed by the Exalted One!" When they speak thus, I reply: "Ho! You devas, whether you declare so or not, Dhamma is perfectly proclaimed by the Exalted One!" Yet, sir, I feel no elation because of such thoughts as : "It is to me these devas come. I am the man who talks to devas."
[8] Moreover, sir, if I should die before the Exalted One, that would not be very wonderful. But that the Exalted One should declare of me: "There is no fetter, fettered by which, Ugga, the householder of Hatthigama, shall come again to this world" (that is wonderful).
These, sir, are the eight marvelous and wonderful qualities found in me; but I do not know of what eight . . . I am declared by the Exalted One to be possessed."
Then that monk, after taking alms at Ugga’s house, rose from his seat and departed. And when he had eaten his meal, after his alms-round, he went to the Exalted One and saluting him, stood at one side. So standing, he told the Exalted One of all his conversation with Ugga of Hatthigama.
And the Exalted One said:
‘Well done, well done, monk! As Ugga, the householder of Hatthigama, in explaining the matter rightly should explain; even so, monk, he is declared by me to be possessed of those eight marvelous and wonderful qualities. Moreover, monk, hold it true that Ugga, the householder of Hatthigama, is so possessed!"
[255] At the top, Beggars, of those of my Upasakas who is of uninterrupted faith (aveccappasannanam) is Suro Ambattho.
(DPPN: An eminent lay disciple, declared by the Buddha foremost among his followers in unwavering loyalty (aveccappasannanam). He was born, in this Buddha-age, in a banker’s family in Savatthi and became a follower of the heretics. One day the Buddha, seeing Sura’s fitness for conversion, went to his door for alms. Out of respect for the Buddha, Sura invited him in, and, giving him a comfortable seat, entertained him to a meal. At the end of the meal, when the Buddha returned thanks, Sura became a sotapanna. Some time after the Buddha had left, Mara, disguised as the Buddha, visited Sura and, in reply to Sura’s questioning, said that he had returned to contradict a wrong statement which he had made earlier. He had said that all sankharas were impermanent, etc., but, on further reflection, he had come to the conclusion that only some sankharas were of that nature. Sura recognized Mara and drove him away.
[256] At the top, Beggars, of those of my Upasakas who is respected by the people (puggalappasannanam) is Jivako Komarabhacco.
A celebrated physician. He was the son of Salavati, a courtesan of Rajagaha. Directly after birth the child was placed in a basket and thrown on a dust-heap, from where he was rescued by Abhayarajakumara. When questioned by Abhaya, people said "he was alive" (jivati), and therefore the child was called Jivaka; because he was brought up by the prince (kumarena posapito), he was called Komarabhacca (Footnote: It has been suggested, however, that Komarabhacca meant master of the Kaumarabhrtya science -- the treatment of infants) When grown up, he learnt of his antecedents, and going to Takkasila without Abhaya’s knowledge, studied medicine for seven years. His teacher then gave him a little money and sent him away as being fit to practice medicine. His first patient was the setthi’s wife at Saketa, and for curing her he received sixteen thousand Kahapanas, a manservant, a maid-servant and a coach with horses. When he returned to Rajagaha, Abhaya established him in his own residence. There he cured Bimbisara of a troublesome fistula and received as reward all the ornaments of Bimbisara’s five hundred wives. He was appointed physician to the king and the king’s women and also to the fraternity of monks with the Buddha at its head. Other cures of Jivaka’s included that of the setthi of Rajagaha on whom he performed the operation of trepanning [releasing brain pressure by drilling a hole in the skull], and of the son of the setthi of Benares who had suffered from chronic intestinal trouble due to misplacement, and for this case Jivaka received sixteen thousand kahapanas.
When Candappajjota, king of Ujjeni, was ill, Bimbisara lent Jivaka to him. Candappajjota hated ghee, which was, however, the only remedy. Jivaka prepared the medicine, prescribed it for the king, then rode away on the king’s elephant Bhaddavatika before the king discovered the nature of the medicine. Pajjota, in a rage, ordered his capture and sent his slave Kaka after him. Kaka discovered Jivaka breakfasting at Kosambi and allowed himself to be persuaded to eat half a myrobalan, which purged him violently. Jivaka explained to Kaka that he wished to delay his return; he told him why he had fled from the court and, having returned the elephant, proceeded to Rajagaha. Pajjota was cured and, as a token of his favor, sent Jivaka a suit of Siveyyaka cloth, which Jivaka presented to the Buddha. Jivaka was greatly attracted by the Buddha. Once when the Buddha was ill, Jivaka found it necessary to administer a purge, and he had fat rubbed into the Buddha’s body and gave him a handful of lotuses to smell. Jivaka was away when the purgative acted, and suddenly remembered that he had omitted to ask the Buddha to bathe in warm water to complete the cure. The Buddha red his thoughts and bathed as required.
After Jivaka became a Sotapanna, he was anxious to visit the Buddha twice a day, and finding Veluvana too far away, he built a monastery with all its adjuncts in his own Ambavana in Rajagaha, which he gave to the Buddha and his monks. When Bimbisara died, Jivaka continued to serve Ajatasattu, and was responsible for bringing him to the Buddha after his crime of parricide [An interesting story, see the Samannaphala Sutta, D.i (Dialogues of the Buddha, V.I)]
Jivaka’s fame as a physician brought him more work than he could cope with, but he never neglected his duties to the Sangha. Many people, afflicted with disease and unable to pay for treatment by him, joined the Order in order that they might receive that treatment. On discovering that the Order was thus being made a convenience of, he asked the Buddha to lay down a rule that men afflicted with certain diseases should be refused entry into the Order (Vin. i. 71f). Jivaka was declared by the Buddha chief among his lay followers loved by the people (puggalappasannanam). He is included in a list of good men who have been assured of the realization of deathlessness.
It may have been the preaching of the Jivaka Sutta which effected Jivaka’s conversion. One discussion he had with the Buddha regarding the qualities of a pious lay disciple is recorded in the Anguttara Nikaya (A.iv.222).
At Jivaka’s request, the Buddha enjoined upon monks to take exercise; Jivaka had gone to Vesali on business and had noticed their pale, unhealthy look (Vin.ii.119).
From: PTS, Hare, trans., The Book of the Gradual Sayings, The Book of the Eights, #VI (26)
Once the Exalted One was dwelling at Rajagaha in Jivaka’s Mango Grove. There Jivaka Komarabhacca came and visited him and, after saluting, sat down at one side. There, addressing the Exalted One, he said:
‘Lord, how becomes a man a lay-disciple?’
‘When, Jivaka, he has found refuge in the Buddha found refuge in Dhamma, found refuge in the Order, then he is a lay-disciple.’
‘Lord, how is a lay-disciple virtuous?’
‘When, Jivaka, a lay-disciple abstains from taking life; abstains from taking what is not given him; abstains from lustful and evil indulgences; abstains from lying; and abstains from spirituous intoxicants, the cause of indolence -- then a lay-disciple is virtuous.’
‘Lord, how does a lay-disciple help on his own welfare, but not that of another?’
‘When, Jivaka, he has achieved faith for self, but strives not to compass faith in another; he achieved virtue for self, but strives not to compass virtue in another; has achieved himself renunciation, but strives not to compass renunciation in another; longs himself to see the monks, but strives not for this sight for another; longs himself to hear Saddhamma, but strives not for this hearing for another; is mindful himself of Dhamma he has heard, but strives not that another should be mindful of it; reflects himself upon the meaning of Dhamma he is mindful of, but strives not for another to reflect thereon; when he knows himself both the letter and the spirit of Dhamma and walks in conformity therewith, but strives not for another so to walk -- then a lay disciple helps on his own welfare, but not that of another.’
‘And how, lord, does a lay-disciple help on both his own welfare and the welfare of another?’
[The reverse.]
[257] At the top, Beggars, of those of my Upasakas who uses the intimate mode [people who naturally relate to people as though on intimate terms; another such mode is the paternal mode where the attitude is that of a caring father] (vissasakanam) is Nakulapita gahapati.
(DPPN: [this description will also serve for Nakulamata who appears in the list of eminent lay females to follow] A man and his wife, householders of Sumsumaragiri in the Bhagga country. When the Buddha visited the village and stayed at Bhesakalavana, they went to see him. They immediately fell at his feet, calling him "son" and asking why he had been so long away. It is said that they had been the bhodhisatta’s parents for five hundred births and his near relations for many more. The Buddha preached to them and they became sotapannas. The Buddha visited their village once more when they were old. They entertained him, telling of their devotion to each other in this life and asking for a teaching which should keep them likewise together in after life. The Buddha referred to this in the assembly of the sangha, declaring them to be the most intimate companions among his disciples.
Once, when Nakulapita lay grievously ill, his wife noticed that he was fretful with anxiety. She assured him there was no need for anxiety on his part, either on behalf of her or his children. She spoke with such conviction that Nakulapita regained his composure of mind and grew well. Later he visited the Buddha and told him of this, and was congratulated by the Buddha on having such an excellent wife.
The Samyutta Nikaya contains records of conversations between Kakulapita and the Buddha. Both husband and wife are mentioned in lists of eminent disciples.
From: PTS: Woodward, trans., The Book of the Gradual Sayings, The Book of the Fours [This sutta is truly magical, I think every couple about to be married should read this one.]
On a certain occasion the Exalted One was staying among the Bhagga near Crocodile Haunt, at Bhesakala Grove in Antelope park.
Now in the forenoon the Exalted One robed himself, and taking outer robe and bowl set out for the dwelling of the housefather, Nakula’s father. On coming there he sat down on a seat made ready. Then the housefather, Nakula’s father, and the housewife, Nakula’s mother, came to see the Exalted One, and on coming to him saluted him and sat down at one side. So seated the housefather, Nakula’s father, said this to the Exalted One:
‘Lord, ever since the housewife, Nakula’s mother, was brought home to me when a mere lad, she being then a mere girl, I am not conscious of having transgressed against her even in thought, much less in person. Lord, we do desire to behold each other not only in this very life but also in the life to come.’
Then also the housewife, Nakula’s mother, said this to the Exalted One:
‘Lord, ever since I, a mere girl, was led home to the housefather, Nakula’s father, when he was a mere lad, I am not conscious of having transgressed against him even in thought, much less in person. Lord, we do desire to behold each other not only in this very life, but also in the life to come.’
[Then said the Exalted One:] ‘Herein, householders, if both wife and husband desire to behold each other both in this very life and in the life to come, and both are matched in faith, matched in virtue, matched in generosity, matched in wisdom, then do they behold each other in this very life and in the life to come.
If both, believers, self-controlled, well-spoken,
Living as dhamma bids, use loving words
One to the other, manifold the blessings
That come to wife and husband, and to them
The blessing of a pleasant life is born.
Dejected are their foes, for both are good.
So in this world, living as dhamma bids,
The pair, in goodness matched, I’ the deva-world
Rejoicing win the bliss that they desire.’
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