(ii) NANDANA VAGGA Nandana Park Discourse 11. Thus have I heard: Once the Bhagava was staying at the Jetavana monastery of Anathapindika in Savatthi. At that time the Bhagava addressed the bhikkhus, saying: "Bhikkhus!" And they replied: " Venerable Sir." Then the Bhagava spoke thus: Bhikkhus, what happened in the past was that a certain deva of the Tavatimsa deva realm, attended on by celestial maidens and enjoying fully the five (kinds of) sensual pleasures of the devas in the Nandana park, recited at that time this verse: "Those who have never seen Nandana Park, the resort of the thirty devas* with large retinues, do not understand bliss." When this was said, bhikkhus, a certain other deva** recited the following rejoinder: "Foolish one! You do not understand the significance of the arahats' words: 'All conditioned and compounded things are impermanent; they have the nature of arising and dissolution; having come into existence, they cease; (the realization of Nibbana on) their cessation is tranquil, bliss." * the thirty devas: tidasa, lit., 'three-ten. Here it refers to the thirty-three devas who are the chief devas of the Tavatimsa realm. ** a certain other deva: He was an ariya, being a sotapanna. |
End of the Nandana Sutta |
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Discourse on Taking Delight 12. The Bhagava was at Savatthi... Standing at a suitable place, the deva spoke thus in verse in the presence of the Bhagava: "He who has children gets delight from the children, Similarly, he who has cows gets delight from the cows. Men get delight from sense-pleasures*; lacking them, one is deprived of such delight". (The Bhagava said:) He who has children worries on account of the children, Similarly, he who has cows worries on account of the cows. Men worry on account of sense-pleasures. When one has no sense-pleasures one is free from worry. * sense-pleasures: In the text, upadhi: lit., substrata, support, basis. Here kama upadi is meant. The four upadhis:
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End of the Nandati Sutta |
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Discourse on No Love Like Love for One's Child 13. The Bhagava was staying at Savatthi. Standing at a suitable place, the deva spoke thus in verse in the presence of the Bhagava: "There is no love like love for one's child. There is no wealth as valuable as the cow. There is no light as great as the sun's. There is no lake greater than the ocean." (The Bhagava said:) There is no love like love for oneself. There is no wealth as valuable as grain. There is no light as great as that of Wisdom. There is no lake greater than the rain. |
End of the Natthiputtasama Sutta |
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Discourse on the King as the Noblest Among Men 14. (The deva said:) "Among bipeds the king is the noblest. Among quadrupeds the strong bull is the noblest. Among wives the maiden bride is the noblest. Among offspring the eldest born is the noblest." (The Bhagava said:) "Among bipeds the Perfectly Self-Enlightened Buddha is the noblest.* Among quadrupeds a well-trained thoroughbred is the noblest. Among wives the attentive wife is the noblest. Among offspring the obedient one is the noblest." * Among bipeds the Perfectly Self-Enlightened Buddha is the noblest: As a matter of fact, the Buddha is the noblest among any species of beings. When a Buddha appears in the world he invariably does so as a human being. Hence the above statement |
End of the Khattiya Sutta, |
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Discourse on Forest Noises 15. (The deva said:) "At noontide when birds take a rest the deep forest seems to rumble,* and that sound strikes me as frightful**" (The Bhagava said:) "At noontide when birds take a rest the deep forest seems to rumble, (but) that sound*** strikes me as pleasing." * The deep forest seems to rumble: Sanateva, from sanati, lit., 'to give noise'. 'As though the forest were giving out a loud noise'. The noise is actually not too loud. But when the animals and birds are taking a rest and not moving about the natural sounds like the wind blowing through hollow trunks and branches rubbing against one another, etc., become very pronounced. It is the general stillness that makes those natural sounds seem loud. ** That sound strikes me as frightful: The stillness of the forest at midday is very suitable for meditators. But the deva here is frightened of sounds exaggerated by the stillness of the forest. Lacking wisdom, he is afraid to stay alone in the forest. *** that sound: In the Pali text 'sa', which is interpreted by the Commentary as 'solitary seclusion in the forest.' |
End of the Sanamana Sutta, |
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Discourse on Sleepiness and Sloth 17. (The deva said:) "Sleepiness, sloth, lethargy, lack of interest (in doing meritorious deeds) and drowsiness after meals---when these (five moral weaknesses) are driven sway by Right Effort,' the Ariya Path becomes pure." |
End of the Niddatandi Sutta, |
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Discourse on the Difficulty of Fulfilment 17. (The deva said:) "Difficult it is for the unwise to fulfil the task of the bhikkhu (i.e., winning the Path); hard it is for him to endure it. Such a foolish one is unable to fulfil the bhikkhu practice---as there are many difficulties in that practice." (The Bhagava said:) If one's (improper) mind be not held in check, for how many days could one maintain the bhikkhu practice? To one who yields to (sensuous) thoughts, there would arise defilements from every sense-object. "Just as the tortoise hides his head and four limbs inside the shell,** so also the bhikkhu should keep his thoughts under control. Not having Craving and wrong view, he does not harass others, he has achieved calm (through the extinction of defilements) and he does not find fault with anyone." * driven away by Right Effort: The Ariya Path of Eight Constituents prescribed by the Buddha includes Right Effort. When one makes the Right Effort, the five types of laziness disappear and thus Magga Insight is attained. ** The simile of the tortoise: Stray thoughts are subject to defilements, so the mind must be guarded by concentrating on the meditation subject. In other words, the mind concentrated on a chosen subject of meditation is safe against defilements. |
End of the Dukkara Sutta, |
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Discourse on Sense of Shame 18. (The deva said:) "Is there in this world any person who out of a sense of shame refrains from doing evil even be fore anyone has any occasion for blaming him, like a good horse that does not need to be whipped?"' (The Bhagava said:) "There are a few who always conduct themselves with mindfulness, who out of a sense of shame refrain from doing evil, and who, having come to the end of dukkha (Nibbana), conduct themselves with serenity in a turbulent world." |
End of the Hiri Sutta, |
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Discourse on the Simile of the Hut 19. (The deva said:) "Don't you have a hut?" "Don't you have a nest?" "Don't you have any entanglement?" "Are you free from bonds?'" (The Bhagava said:) "Indeed, I have no hut indeed, I have no nest, indeed, I have no entanglement. And, indeed, I am free from bonds." (The deva said:) "What do I mean by saying to you 'a hut'? What do I mean by saying to you ' a nest'? What do I mean by saying to you 'an entanglement'? What do I mean by saying to you 'bonds'?" (The Bhagava said:) "What you say 'a hut' is the mother. What you say 'a nest' is the wife. What you say 'an entanglement' is children. What you say to me 'bonds' is Craving." (The deva said:) "Well it is that you have no hut. Well it is that you have no nest. Well it is that you have no entanglement. Well it is that you are freed from bonds!" 1. a hut, a nest, an entanglement, bonds: 'a hut' is the mother whose womb is a little dwelling where human beings have to dwell for nearly ten months; 'a nest' is the wife who is waiting at home for the husband who comes back after the days work like a bird coming back to the nest in the evening, 'entanglements' are the children who are like the ensnaring threads of a cobweb: bonds' are attachment or craving. The Buddha replies he has no hut etc., in the sense that he is without mother or wife or child or craving; and also with the deeper significance that he has no more rebirth. |
End of the Kutika Sutta,. |
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Discourse Concerning Bhikkhu Samiddhi 20. Thus have I heard: At one time the Bhagava was residing at the Tapoda monastery in Rajagaha. During that time at the break of dawn one day the Venerable Samiddhi rose and went to the river Tapoda to bathe. Having had his bath there, he climbed out and stood wearing only a single robe to let the water on his body dry. At that pleasant time a ceratin female deva of exceeding beauty approached the bhikkhu illuminating the entire Tapoda river; then, standing in mid-air, she spoke to the Venerable Samiddhi in verse: "Bhikkhu! Without enjoying
sense-pleasures, you go round for alms-food. "O deva! I do not know the time
when I shall die. That time being hidden is not apparent to me. Thereupon. the female deva, standing on the ground, spoke thus to the Venerable Samiddhi: " O bhikkhu! you became a bhikkhu quite young. Though you are a mere lad with luxuriant dark hair in the prime of youth and in the first period of life, you have not yet enjoyed sense-pleasures. Bhikkhu, do enjoy human pleasures (first). Don't yearn for future pleasures (of the deva world) forsaking present pleasures.2" "Friend! As a matter of fact, I am not yearning for future pleasures by forsaking present pleasures. Indeed, friend, rejecting future pleasures also, I seek the Lokuttara Dhamma3 which can be personally realized here and now. Friend, indeed the Bhagava has said: future pleasures (of the deva world) are full of woes, full of miseries; these (sense pleasures) are full of faults. This Lokuttara Dhamma is personally apperceivable here and now; it is not delayed in its results; it can stand investigation; it is worthy of being perpetually borne in mind: and its truths can be realized and experienced by the Ariyas individually by their own effort and practice." "O bhikkhu! How has the Bhagava pointed out that the future pleasures (of the deva world) are full of woe and full of misery? In what way are these (sense-pleasures) full of faults? How is this Lokuttara Dhamma personally appreciable here and now? How is it not delayed in its results? How can it stand investigation? How is it worthy of being perpetually borne in mind? And how can its truths be realised and experienced by the Ariyas individually by their own effort and practice?" "Friend! I am a newcomer. I have not been long in this bhikkhuhood. I have come under this Teaching4 only recently. I am not capable of explaining that Teaching at length. There is the Homage-Worthy and the Perfectly Self-Enlightened Bhagava, now residing at the Tapoda monastery in Rajagaha. Go to the Bhagava, ask him about this matter, and bear in mind what the Bhagava says. "O bhikkhu! The Bhagava is surrounded by other devas who are much more powerful than myself and it would not be easy for me to get near the Bhagava. Bhikkhu, if you were to approach the Bhagava and were to ask him about this matter, we also would come to listen to the dhamma." "Very well, friend", replied the Venerable Samiddhi to that deva and went to where the Bhagava was staying. Once there, he made obeisance to the Bhagava and sat at a suitable place. Having seated himself, he said to the Bhagava thus: "Venerable Sir, here in this city of Rajagaha, at the break of dawn one day, I rose and went to the river Tapoda to bathe. Having had my bath there, I climbed out and stood wearing only a single robe to let the water on my body dry. At that pleasant time a certain female deva of exceeding beauty approached me, illuminating the entire Tapoda river. There, standing in mid air she spoke to me in verse: O bhikkhu, without enjoying
sense-pleasures you go round for alms-food. Venerable Sir, when this was said I
replied to that deva in verse: "Then, Venerable Sir, the female deva, standing on the ground, spoke this to me: O Bhikkhu, you became a bhikkhu quite young; though you are a mere lad with luxuriant dark hair in the prime of youth, and in the first period of life, you have not yet enjoyed sense-pleasures. Bhikkhu, do enjoy human pleasures (first); don't yearn for future pleasures (of the deva world ) forsaking present pleasures! "When this was said, Venerable Sir, I replied to that female deva thus: Friend! As a matter of fact. I am not yearning for future pleasures by forsaking the present pleasures. Indeed ,friend, rejecting future pleasures also, I seek the Lokuttara Dhamma which can be personally realised here and now. Friend! Indeed the Bhagava has said future pleasures (of the deva world) are full of woe, full of misery. These (sense-pleasures) are full of faults. This Lokuttara Dhamma is apperceivable here and now; it is not delayed in its results; it can stand investigation; it is worthy of being perpetually borne in mind; and its truths can be realised and experienced by the Ariyas individually by their own effort and practice." "Then, Venerable Sir, that deva said to me: ' O Bhikkhu! How has the Bhagava pointed out that the future pleasures (of the deva world) are full of woe and full of misery? In what way are these (sense-pleasures) full of faults? How is this Lokuttara Dhamma person ally apperceivable here and now? How is it not delayed in its results? How can it stand investigation? How is it worthy of being perpetually borne in mind? And how can its truths be realized and experienced by the Ariyas individually by their own effort and practice?" "And when this was said Venerable Sir, I told her: 'Friend! I am a newcomer; I have not been long in this bhikkhuhood. I have come under this Teaching only recently. I am not capable of explaining that Teaching at length. There is the Homage-Worthy, the Perfectly Self Enlightened Bhagava, now residing at the Tapoda monastery in Rajagaha. Go to the Bhagava, ask him about this matter, and bear in mind what the Bhagava says." "Thereupon, Venerable Sir, the deva said to me: 'O Bhikkhu! the Bhagava is surrounded by other devas who are more powerful than myself and it would not be easy for me to get near the Bhagava. Bhikkhu, if you were to approach the Bhagava and were to ask him about this matter, we also would come to listen to the dhamma. "Venerable Sir, if that female deva spoke the truth she should be around now." When this was said, the female deva said to the Venerable Samiddhi: " Bhikkhu, ask! Bhikkhu, ask! I have arrived". Then the Bhagava spoke to that deva in verse: "The beings who perceive the complex of the mental and physical aggregates as individual entities (such as man, woman, animal) are firmly rooted (through attachment, etc.) in the concept of the five aggregates as individual entities and, not accurately understandings the five khandha aggregates, fall a prey to death. He who accurately understands the five khandha aggregates does not see any object which can be spoken of as an individual entity. It is because in him there is no reason (such as attachment) to speak of any individual entity. "If you know such a person in whom defilements are extinct (i.e., an arahat), deva, say it." "Venerable Sir, what the Bhagava has said in brief I do not understand the meaning in full. Venerable Sir, I beg of you to expound the dhamma so that I might understand the meaning in full of what the Bhagava has said in brief." He who considers himself as either equal to, or superior to, or inferior to some other person may dispute with any person on that ground. To one who is not troubled by those three conceits, there do not occur the notions of being equal to, or superior to, or inferior to anyone. If you know such a person in whom the defilements are extinct (i.e., arahat), deva, say it." "Venerable Sir, in this also what the Bhagava has said in brief I do not understand the meaning in full. Venerable Sir, I beg of you to expound the dhamma so that I might understand the meaning in full of what the Bhagava has said in brief." "One who can no longer be called a person with attachment, a person with hatred, a person with bewilderment. one who is without conceit, one who has cut off craving for this mind-matter complex, one who has cut off the (four) bonds, one who is free form suffering and is without longing---, The rebirth of such a one (after death and dissolution), when searched for by devas or human beings, cannot be found in this world or in another world or in the world of devas or in any abode of existence. "If you know such a person in whom the defilements are extinct (i.e., an arahat)6 deva, say it." "Venerable Sir, what the Bhagava has said in brief I understand fully in this way: "Throughout the world no evil whatsoever, bodily, verbally or mentally, should be committed. One should at all times be mindful; with mindfulness and clear comprehension one should avoid indulgence in sense-pleasures; (and also) one should not resort to practices of self-mortification which are of no benefit.7" 1 . I cannot let the opportune time pass me by: By the opportune time is meant the best time for engaging in the practice of a bhikkhu, since youth is the best part of one's life to practise for Insight-Knowledge. 2 . present pleasures: sanditthika: The celestial maiden uses the term sanditthika to refer to sense pleasures of the human world in the present life time. 3 . Lokuttara Dhamma which can be personally realised here and now: the term sanditthika is here used to indicate the lokuttara dhamma which can be personally realized here and now. This Lokuttara Dhamma is the dhamma of Magga, Phala and Nibbana. 4 . Teaching: dhammavinaya: lit., Doctrine and Discipline, also rendered Sasana. 5. Accurately understanding: parinna:
6. This is an expansion according to the Commentary of the terse phrase in the Pali text 'It you know' sace vijanasi.' The Commentary also explains that knowing what an arahat is amounts to knowledge of the Lokuttara Dhamma, the Supramundane dhamma, i.e., Magga, Phala, Nibbana. 7. The last stanza indicates that the deva has attained sotapatti magga. |
End of the Samiddhi Sutta, End of the Nandana Vagga, |
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