34a: The 17th Rains Retreat (Beauty)
After taming and converting the Yakkha Āḷavaka while observing the 16th Rains Retreat (Vassa) at Āḷavī city, the Buddha exhorted and taught those beings who were worthy of his teaching. When the Rains Retreat came to an end, he journeyed from the city of Āḷavī and eventually reached the city of Rājagaha and he stayed at the Veḷuvana monastery in that city to keep the 17th Rains Retreat.
Sirimā the Courtesan
Here is a brief account of Sirimā the courtesan, which should be known in advance: Merchants of Rājagaha who belonged to a trading guild, having personally witnessed the splendour of the city of Vesālī, which was due to the courtesan Ambapālī, told King Bimbisāra on their return to Rājagaha that a courtesan should be kept in their city too. When the king granted permission to do so, they appointed a very pretty woman, Sālavatī by name, a courtesan with appropriate ceremonial emblems who was duly recognized by the king. A fee of 100 coins was charged for those who wanted to enjoy her company for one night.
When the courtesan first gave birth to a son, the infant was abandoned on a road, but was picked up, adopted and named Jīvaka by Prince Abhaya. On coming of age, he went to Takkasilā and studied medicine under a prominent teacher till he became accomplished. He was, in fact, later to be famous as the physician Jīvaka, and his name is well-known even today.
Sālavatī’s second child was a daughter. As a daughter could follow her mother’s occupation as a courtesan, she was not abandoned, unlike in Jīvaka’s case, but nurtured well. The name Sirimā was given to her. On her mother’s death, Sirimā succeeded her and was recognized as city courtesan by the king. Those, who wished to seek pleasure with her for one night, had to pay 1,000 pieces of money. This is a brief account of the courtesan Siramā.
The Buddha’s Instruction to Sirimā
[The following is based on the Dhamma Verses (Dhammapada, Dhp 147-8) and their commentary.]
While the Buddha was keeping the 17th Rains Retreat (Vassa) at Veḷuvana in Rājagaha, Sirimā was still a lady of great beauty. What was peculiar about her was this: During one rainy season, she did something wrong against the Buddha’s female lay devotee (upāsikā) Uttarā, who was daughter-in-law of the wealthy merchant, Puṇṇa, and who was a noble Stream-enterer (Sotāpanna). In order to beg Uttarā’s pardon, she confessed to the Buddha who had finished his meal together with members of the Saṅgha at Uttarā’s house. On that very day, after listening to the Buddha’s discourse, given in appreciation of the meal, she attained Stream-entry (Sotāpatti-phala) when the verse beginning with (Dhp 223): Akkodhena jine kodhaṁ, “through kindness one should overcome anger,” uttered by the Buddha came to a close.
This is just an abridgment. A detailed account will be given when we come to the section on Nandamātā Uttarā in the chronicle about the female lay devotees, chapter 45b.
The day after her attainment of Stream-entry, the courtesan Sirimā invited the Saṅgha with the Buddha at its head for alms and gave an alms giving on a grand scale. From that day onwards, she undertook repeated (nibaddha) giving of alms food to a group of eight monastics. Beginning from the first day of her invitation, the eight monastics went in their turn to Sirimā’s place constantly for food. Speaking respectfully, Sirimā said: “Please accept butter, venerable sirs! Please accept milk, venerable sirs!” and she offered alms by putting her supplies to the brim of the bowls of the eight monks who came in turn. The food received by a monk from Sirimā’s house was sufficient for three or four monks. Sirimā spent sixteen coins each day for offering food.
One day, one of the eight monks went to Sirimā’s place as it was his turn, had his meal
Then one of the monks, after hearing the words in praise of Sirima’s qualities, fell in love with her, even without actual seeing her. Thinking: “I should go and see her,” he told the visiting monk his years of standing as a monastic and asked about the order of monks who were presently due to be at Sirimā’s house. “Friend,” replied the visiting monk, “if you go now you will be one of those at Sirimā’s place tomorrow and receive the food for the eight (aṭṭhaka-bhatta) monastics.” Hearing the reply, the monk set out at that very moment, taking his bowl and robe. Though he could not reach Rājagaha that night, he made a great effort to continue his journey, and he arrived in Rājagaha at dawn. When he entered the lot-drawing booth and stood there, the lot came to him, and he joined the group to receive the food for the eight monastics at Sirimā’s residence.
But Sirimā had been inflicted with a fatal disease since the previous day when the former monk left after having the meal offered by her. Therefore she had to take off her ornaments that she usually put on and lay down on her couch. As her female servants saw the eight monks coming according to their lot, they reported to Sirimā. But she was unable to give seats and treat them personally by taking the bowls with her own hands as in the previous days. So she asked her maids, while lying: “Take the bowls from the monks, women. Give them seats and offer the rice-gruel first. Then offer cakes and, when meal time comes fill the bowls with food and give them to the monks.”
“Yes, madam,” said the servants, and after ushering the monks into the house, they gave them rice-gruel first. Then they offered cakes. At meal time, they made the bowls full with cooked rice and other foods. When they told her of what they had done, Sirimā said to them: “Women, carry me to see the venerable ones, I would like to pay my respect to them.” When they carried her to the monks, she did obeisance to the monks respectfully with her body trembling as she could not remain steady.
The monk, who had became amorous with Sirimā without even seeing her previously, now gazed upon her and thought: “This Sirimā looks still beautiful despite her illness. How great her beauty would have been when she was in good health and adorned with all ornaments.” Then there arose in his person wild lustful passions as though they had accumulated for many millions of years. The monk became unconscious of anything else and could not eat his meal. Taking the bowl, he went back to the monastery, covered the bowl and put it down in a certain place. Then he spread out a robe on which he lay down. No companion monk could persuade him to eat. He starved himself by entirely cutting off food.
That evening Sirimā died. King Bimbisāra had the news sent to the Buddha, saying: “Exalted Buddha! Sirimā, the younger sister of the physician Jīvaka is dead.” On hearing the news the Buddha had his message sent back to the king, asking him: “Do not cremate the remains of Sirimā yet. Place her body on its back at the cemetery and guard it against crows, dogs, foxes, etc,” The king did as he was instructed by the Buddha.
In this way, three days passed and on the fourth day, Sirimā’s body became swollen. Worms came out profusely from the nine openings of the body. The entire frame burst out and was bloated like a boiling-pot. King Bimbisāra sent the drummers all over the city of Rājagaha to announce his orders: “All citizens, except children, who are to look after their houses, must come to the cemetery to see the remains of Sirimā. Those who fail to do so
The Buddha then asked the monks: “Let us go and see Sirimā’s body!” The young passionate monk would not follow the advice of others but starved himself, and remained lying down. The food kept in the bowl four days ago had now gone stale. The bowl also had become filthy. Then a friendly monk told the young monastic: “Friend, the Buddha is about to go and see Sirimā’s body.” Though he was oppressed severely by hunger, the young monk got up as soon as he heard the name Sirimā. “What do you say, friend?” he asked. When the friend replied: “The Buddha, friend, is going to see Sirimā. Are you coming along?” Answering: “Yes, I am,” he threw away the stale food, washed the bowl, put it in the bag and went along with other monks.
Surrounded by monks, the Buddha stood on one side at the cemetery. There were also groups of nuns, members of the royalty and male and female lay devotees, standing on other sides. When all had gathered, the Buddha asked the king: “Great King, who was this woman?” – “Exalted Buddha, she was a young woman named Sirimā, sister of the physician Jīvaka,” answered the king. “Was she Sirimā, Great King?” the Buddha asked again. When the king affirmed it, the Buddha said: “Great King, in that case, if she was Jīvaka’s sister, have an announcement made by beating the drum that: ‘Those who desire Sirimā may take her on the payment of 1,000 pieces of money.’ ”
The king did as instructed by the Buddha. But there was no one who would say even “Hey!” or “Ho!” So the king informed the Buddha that: “Nobody would like to take her,” the Buddha said: “Great King, if there is none to take her for 1,000 pieces of money then reduce the price,” the king then had it announced that those who would like to take her by paying 500. Again none was found desirous of taking her by paying that amount of money. Again the price was reduced to 250, 200, 100, 50, 25, five, one coin, half a coin, one fourth of a coin, one sixteenth of a coin, just a liquorice seed. But nobody came out to take her body. Finally it was announced that the body might be taken for free, without making any payment at all. Still no one muttered even “Hey!” or “Ho!”
The king reported the matter to the Buddha, saying: “Exalted Buddha, there does not exist a single person who would take it even when free of charge!” the Buddha then spoke as follows: “You monks, my dear sons! Behold this woman Sirimā who had been dear to many. Formerly in this city of Rājagaha one could seek pleasure with her by paying as much as 1,000 pieces of money. Now nobody would like to take her even without paying anything at all! The beauty that was so highly valued has now come to destruction. Monks, through your eyes of wisdom observe this physical frame that is always intolerably suffering!” Then the Buddha uttered the following verse (Dhp 147):
Passa citta-kataṁ bimbaṁ, arukāyaṁ samussitaṁ,
āturaṁ bahu-saṅkappaṁ, yassa natthi dhuvaṁ ṭhiti.
My dear sons, monks! There is no such a thing as a nature of firmness or of steadfastness in this bodily frame, not even the slightest bit. The body which is made pleasant and exquisite with dress and ornaments, flowers and perfumes and other forms of cosmetics; which is composed of limbs big and small, beautiful and proportionate, giving a false impression of splendour, which can stand upright because of its 300 bones; which is constantly suffering and intolerable; which is wrongly thought of by many blind worldlings to be pleasant, befitting and fortunate as they know no truth and
By the end of the discourse, 84,000 beings realized the four truths and attained emancipation, and the young monk who had loved Sirimā became established in Stream-entry (Sotāpatti-phala).
While the young monk was starving himself, Sirimā died and was reborn as Chief Queen to Suyāma Deva of the Yāma celestial abode. The Buddha, in the company of monks, took the young monk and went to watch the remains of Sirimā that was not cremated yet but kept by King Bimbisāra under the Buddha’s instructions at the cemetery where dead bodies were thrown away. Similarly, the citizens as well as the king himself were present there.
There, at the cemetery, the people talked among themselves: “Friends, in the past it was hard to get your turn to see and enjoy her even by paying 1,000 pieces of money. But now no person would like to do so even for a liquorice seed.”
In connection with the story of Sirimā, the account contained in the Discourse about Victory (Vijaya-sutta, Snp 1.11) and its commentary, will be included here, for it has so much appeal.
The celestial Queen Sirimā accompanied by 500 divine chariots came to the cemetery. To the monks and lay people who had assembled there at the cemetery, the Buddha delivered the Discourse about Victory (Vijaya-sutta) and to the young monk he uttered in his exhortation the verse beginning with: Passa citta-kataṁ bimbaṁ, “there is no such a thing as a nature of firmness or of steadfastness in this bodily frame,” as preserved in the Dhamma Verses (Dhammapada, Dhp 147).
The Discourse about Victory
The first verse spoken by the Buddha (Snp 195):
Caraṁ vā yadi vā tiṭṭhaṁ, nisinno uda vā sayaṁ,
samiñjeti pasāreti, esā kāyassa iñjanā.
Walking or standing; sitting or lying down; bending one’s joints or stretching them; all these postures of walking, standing, sitting, lying down, stepping forward, stepping backward, bending and stretching are movements of the body.
By this verse is meant the following: In this body there is no person who walks, no person who stands, no person who stretches. In fact, one should:
1. Know that it is the mind that desires to walk, stand, sit or lie down.
2. Know that it is the mind that conditions the wind element that pervades the body and causes movement.
3. Know that when the wind element pervades the body new matter arises, and it is the matter that walks.
4. Know with intelligence that what walks is no person or self, but it is matter which does the walking.
5. Know with intelligence that what stands is no person or self, but it is matter which does the standing.
6. Know with intelligence that what sits is no person or self but it is matter which does the sitting.
7. Know with intelligence that what has lain down is no person or self, but it is matter which does the lying down.
8. Know with intelligence that what bends is no person or self, but it is matter which does the bending.
9. Know with intelligence that what stretches in and out is no person or self, but it is matter that does the stretching.
In accordance with the above lines:
1. When the mind desires to walk, the wind element, conditioned by the mind pervades the body. Because of the pervasion of the wind element, there appears the bodily gesture of striding in the desired direction. That is to say, particular forms of matter come into being in succession by the gesture of striding towards another desired place. Because of the striding gesture of these successive forms of matter, such a gesture is called “going” in worldly parlance.
2. Similarly, when the mind desires to stand, the wind element, conditioned by the mind, pervades the body. Because of the pervasion of the wind element, there appears the vertically erection of the body. That is to say, particular forms of matter come into being in succession by vertical erection. Because of the vertical erection of these successive forms of matter in linking the upper part and the lower part of the body, such a gesture is called “standing” in worldly parlance.
3. Similarly, when the mind desires to sit, the wind element, conditioned by the mind, pervades the body. Because of the pervasion of the wind element, there appears the bending gesture of the lower part and the erecting gesture of the upper part of the body. That is to say, particular forms of matter come into being in succession by the bending of the lower part and the erection of the upper part of the body. Because of the partly bending and partly erecting gesture of these successive forms of matter, such a gesture is called “sitting” in worldly parlance.
4. Similarly, when the mind desires to lie down, the wind element, conditioned by the mind, pervades the body. Because of the pervasion of the wind element, there appears the horizontally stretching gesture of the body. That is to say, particular forms of matter come into being in succession by the horizontally stretching gesture of the body. Because of the horizontally stretching of these successive forms of matter, such a gesture is called “lying down” in worldly parlance.
In the case of “bending” or “stretching” too, as the mind desires to bend or to stretch, the mind-conditioned wind element pervades the joints. Because of this pervasion of the wind element, the bending or the stretching gesture appears. That is to say particular forms of matter come into being in succession to form the bending or the stretching gesture. Because of the bending or the stretching gesture of these successive forms of matter, such a gesture is called “bending” or “stretching” in worldly parlance.
Therefore, all these gestures of walking, sitting, sleeping, bending or stretching belong to the body. That is to say, particular forms of matter come into being by their respective gestures. In this body there is no individuality, no entity, no soul that walks, stands, sits, lies down, bends or stretches. This body is devoid of any individual entity, any soul, that does the walking, the standing, the sitting, the lying down, the bending or the stretching, what is in reality is mind preceding the wind element (SnpA, PTS 1.247).
Citta-nānattam-āgamma, nānattaṁ hoti vāyuno,
vāyu-nānattato nānā, hoti kāyassa iñjanā.
On account of the particular state of mind, the particular state of the wind element arises. On account of the particular state of the wind element, the particular state of the body’s movement arises.
This is the ultimate sense of the verse. By this first verse the Buddha teaches the three characteristics: the characteristic of impermanence (anicca-lakkhaṇa), the characteristic of suffering (dukkha-lakkhaṇa) and the characteristic of non-self (anatta-lakkhaṇa).
The way he teaches is as follows:
The characteristic of suffering is covered over by change in posture. In order to not let the characteristic of suffering appear, it is hidden by means of another posture. That is why the wise say: “The posture (iriyāpatha) covers the characteristic of suffering.”
Thus by the three feet beginning with: Caraṁ vā yadi vā tiṭṭhaṁ, “whether walking or standing,” the characteristic of suffering covered up by a change of posture is taught.
Change of one posture to another is due to body-pain. The cause, which is body-pain, the characteristic of suffering, is known from the aforesaid effect which is change of posture.
In the same way, as there is no posture of standing, sitting, etc., while one walks, the characteristic of impermanence covered by continuity (santati) is taught by the Buddha who says: Esā kāyassa iñjanā, “all these postures of walking, standing, sitting, lying down, stepping forward, stepping backward, bending and stretching are movements of the body.”
Further explanation: The uninterrupted arising of matter and mind is called continuity. Because of this continuity, which is the uninterrupted arising of matter and mind, the cessation and disappearance of matter and mind, that is, the characteristic of impermanence, is not seen. That is why the wise say: “Continuity covers the characteristic of impermanence.” By his teaching: Esā kāyassa iñjanā, the Buddha means to say: “All these postures of walking, standing, sitting, lying down, stepping forwards, stepping backwards, bending and stretching are movements of the body.”
In each posture, an aggregate of mind and matter, in harmony with the posture, arises uninterruptedly. With the change of each posture, the aggregate of mind and matter changes or disappears too. Therefore, it is understood that by the fourth and last line, the Buddha teaches the characteristic of impermanence covered by continuity.
As has been said above, in ultimate reality, it is because of the mind, which desires to walk, to stand, to sit or to lie down that the mind-conditioned wind element arises. Because the wind element pervades the body, particular forms of matter, such as the gesture of walking, of standing, of sitting or of lying down, arise. With reference to these gestures people say: “One walks,” “One stands,” “One sits,” “One lies down,” “One steps forward,” “One steps backwards,” “One bends,” or “One stretches.” In ultimate reality, however, this is the mere arising of particular forms of matter as they rise into being by certain combined causes in harmony. That is to say this is the mere arising of particular forms of matter by the gestures of walking, standing, etc., as motivated by the combination in harmony of the causes belonging to both the matter and the mind of the body. Those who teach soul theory (atta-vāda) have no profound knowledge of this, so they say: “The soul itself walks, stands, sits or lies down.” On the contrary the Buddha declares that it is not the soul that does the walking, standing, sitting and lying down. Esa kāyassa iñjanā, “all these are but movements of the body appearing through their respective gestures, accomplished by a number of causes which harmoniously come together.”
The following account of the four masses is reproduced from the sub-commentary to the Enumeration of Phenonema (Dhamma-saṅgaṇī) and the sub-sub-commentary (Anuṭīkā).
Herein, there are four masses (ghāna):
l. Mass of continuity (santati-ghāna).
2. Mass of coherence (samūha-ghāna).
3. Mass of functions (kicca-ghāna).
4. Mass of sense objects (ārammaṇa-ghāna).
Of these four:
1. The arising of physical and mental elements by uniting, combining and cohering with one another so that they appear as a whole without any gap is the mass of continuity (santati-ghāna).
Herein, “without any gap” means the cessation of the preceding element
2. The arising of mental elements, such as contact (phassa), and of physical elements, such as the earth element (pathavī), by uniting, combining and cohering with one another so that they all give the impression of their being one in reality is a mass of coherence. When mental and physical elements arise, they do so not as one natural quality (sabhāva-satti). On the mental side, there are at least eight elements, such as eye-consciousness (cakkhu-viññāṇa), and seven mental concomitants, dealing with all consciousness (sabba-citta-sādhāraṇa-cetasika); on the physical side too, there are at least eight elements, by which eight material units are referred to. Thus, at least eight natural qualities, whether mental or physical, give the impression that they are but one, by uniting, combining and cohering with one another; such is meant by a mass of coherence (samūha-ghāna). This indeed is the mass of coherence.
3. Elements belonging to a mental or physical unit arise, performing their respective functions. When they arise, it is difficult for those who have no knowledge of Abhidhamma to understand this is the function of contact (phassa), this is the function of sensation (vedanā), this is the function of perception (saññā), and so on. Likewise, it is difficult for them to understand this is the function of the earth element (paṭhavī), this is the function of the water element (āpo), this is the function of the wind element (vāyo), this is the function of the fire element (tejo),” and so on. Thus the functions of the elements, being difficult to grasp, make their appearance as a whole by uniting, combining and cohering with one another; such is called a mass of functions (kicca-ghāna). This indeed is the mass of functions.
4. Elements belonging to each mental unit collectively pay attention to elements belonging to each physical unit form a single object for one’s attention by uniting, combining and cohering with one another, leading one to the impression that they are just one natural quality, in reality it is a mass of sense objects (ārammaṇa-ghāna). This indeed is the mass of sense objects.
In short, several physical and mental elements arise as a result of a cause (paccayuppannā); but it is hard to discern their differences in terms of time, nature, function and attention and thus they create the false impression that they are but one unit; they are called respectively mass of continuity (santati-ghāna), a mass of coherence (samuha-ghāna), a mass of functions (kicca-ghāna) and a mass of sense objects (ārammaṇa-ghāna).
In dealing with ultimate reality, the quality of an element is to be discerned. For instance, with regard to a chilli seed, the mind is to be focussed only on its taste. Only when the natural quality of an element is discerned with the eye of wisdom can the ultimate reality be penetrated. Only when the ultimate reality is penetrated, is the mass (ghāna) dissolved. Only when the mass is dissolved, is the knowledge of non-self (anatta) gained. If the natural quality is not discerned with the eye of wisdom, ultimate reality cannot be penetrated. If the ultimate reality is not penetrated, the mass is not dissolved. If the mass is not dissolved, the knowledge of non-self is not gained. That is why the wise say: “Mass (ghāna) covers up the characteristic of non-self (anatta).”
By the fourth foot of the first verse the Buddha reveals the characteristic of
Having thus taught by way of the three characteristics, the meditation subject of void or absence (suññatā) of permanence (nicca), happiness (sukha), and soul (atta), and in order to preach the two kinds of loathsomeness, that of the living (saviññāṇaka-asubha) and that of lifeless (aviññāṇaka-asubha), the Buddha uttered more verses (Snp 196):
Aṭṭhi-nahāru-saṁyutto, taca-maṁsāvalepano,
chaviyā kāyo paṭicchanno, yathā-bhūtaṁ na dissati.
This living body is composed of 300 bones, 900 tendons that bind the bones and 7,000 capillaries that help experience the tastes. It is plastered by the thick inner skin in white and 900 extremely stinking and disgusting lumps of flesh. This living body is covered by the thinner outer skin of different colours as the walls of a house are painted brown, etc; therefore the reality of loathsomeness is entirely indiscernible in true perspective to the fools who are blind for lack of wisdom.
The nature of the body is said to be as follows: Just as in a house, beams, purlins, principal rafters and common rafters and other substantial parts are fastened and kept immovable by means of rattan stems, even so in the body the 360 substantial bones are fastened and kept immovable by means of the rattan-like 900 tendons. Just as walls of bamboo matting are plastered with cowdung and fine earth, even so the bones and the tendons are plastered by the 900 lumps of flesh. As the walls of the house are finished with cement, so the body is wrapped up by the thicker skin. The aforesaid bones, tendons, lumps of flesh and thicker skin have by nature a foul and loathsome smell. But, as the walls are painted in different colours, such as brown, yellow, green, red, etc., in order to make the house look beautiful, the bones, tendons, lumps of flesh and the thicker skin are covered by the paint-like outer, thin skin, which is flimsy like the wing of a fly, in brown, golden, red, or white colour. The skin is so flimsy that when it is taken off from the body and rolled into a ball, its size would be as small as a plum seed. Therefore those without the eye of wisdom cannot see its loathsomeness in its true state.
In order to preach that the variety of unpleasant internal organs must be seen by penetrating them with the eye of wisdom – the organs, very impure, foul smelling, disgusting and loathsome but which are not obvious to all people because they are thus enveloped by the thicker skin that is again covered by the coloured outer skin – the Buddha went on to utter these verses (Snp 197-198):
Anta-pūro udara-pūro, yakana-peḷassa vatthino,
hadayassa papphāsassa, vakkassa pihakassa ca.
Siṅghāṇi-kāya kheḷassa, sedassa ca medassa ca,
lohitassa lasikāya, pittassa ca vasāya ca.
This living body is not filled with sandalwood perfume, etc. In fact, this body is filled with such things as intestines, newly eaten food, liver, urine, heart, a pair of lungs, a pair of kidneys and the spleen. This living body is filled with the mucus of the nose, saliva, sweat, fat, blood, sinovial fluid, bile, and marrow.
Having taught thus, by these two verses that there is nothing in the body that is worth keeping with pleasure like pearls, rubies and so on and that this body is, in fact, full of impurities, the Buddha uttered the following two verses in order to reveal the internal impurities in contrast to the external appearance and in order to combine those already enumerated with those not enumerated yet (Snp 199-200):
Athassa navahi sotehi, asucī savati sabbadā,
akkhimhā akkhi-gūthako, kaṇṇamhā kaṇṇa-gūthako.
Siṅghāṇikā ca nāsato, mukhena vamatekadā,
pittaṁ semhañ-ca vamati, kāyamhā seda-jallikā.
Besides, from the nine sore openings of the living body ever uncontrollably flow at all times, day and night, filthy and loathsome elements. From the eyes flows an unclean secretion: from the ears flow the unclean wax. Impure mucus sometimes flows from the nose. Sometimes frothy food, when vomited, comes out through the mouth. Sometimes the bile as organ (baddha) and the bile as fluid (abaddha) and the phlegm come out frothy from the mouth. From the body, day and night, sweat, salt, moisture, dirt and other impurities come out at all times.
Herein since the flow of excrement from the opening of the rectum and that of urine are understood by many and since the Buddha wished to show his regard for the occasion, the individual and the audience concerned, he did not mention them explicitly and as he desired only to say that there were impurities that flow by other means as well, he summarized all in the expression: Kāyamhā seda-jallikā, “other impurities come out at all times.”
By these two verses the Buddha gave a simile: Just as when rice is cooked, the impure rice water comes up with the scum and overflows the brim of the pot, even so when the food eaten is cooked by means of the digestive fire element generated by one’s past deeds (kammaja-tejo-dhātu), impurities, such as secretion of the eyes, ears, etc., come up and overflow the body.
The head is recognized as the most sacred part of the body. Because of the sacredness, or sometimes through conceit, the head is not bowed in showing respect even to those worthy of respect. In order to show that the body was impure and loathsome by the fact that even the head, as the most sacred part of the body, was devoid of essence and purity, the Buddha uttered this verse (Snp 201):
Athassa susiraṁ sīsaṁ, mattha-luṅgassa pūritaṁ,
subhato naṁ maññati, bālo avijjāya purakkhato.
Besides, the hollow head of the living body is disgusting, it is filled with the brain. The fool, who is blind to reality through craving, conceit and false views because he is enveloped wrongly by ignorance, wrongly takes the body thus:
Having thus taught the loathsomeness of the living, now, in order, to preach the loathsomeness when life is destroyed, in other words, having taught that even the body of the Universal Monarch is full of putridness, and that therefore even life filled with all kinds of luxury is also unpleasant, the Buddha uttered this verse (Snp 202):
Yadā ca so mato seti, uddhumāto vinīlako,
apaviddho susānasmiṁ, anapekkhā honti ñātayo.
When the body is dead because of the absence of three factors: Life (āyu), or material and mental life (jīvita), body temperature (usmā) or the fire element generated by the past deeds (kammaja-tejo) and consciousness (viññāṇa) it becomes swollen like a leather bag filled with air, it turns black through loss of the original complexion and it lies in the coffin deserted at the cemetery. Then all relatives and friends have no regard for him thinking: “It is certain that the dead will not come to life again.”
In this verse, by “dead (mato)” is shown impermanence; by “lies in the coffin (seti)” is shown a lack of vitality. By both words, it is urged that the two kinds of conceit, the conceit due to living (jīvita-māna) and that due to strength (bala-māna), should be rejected.
By “swollen (uddhumāto)” is shown the destruction of shape; by “turns black (vinīlako)” is shown the loss of the original complexion. By both words it is urged that the conceit due to beauty and that due to good shape should be rejected.
By “deserted (āpaviddho)” is shown the total absence of what is to be taken back; by “at the cemetery (susānasmiṁ)” is shown the loathsomeness that is so intolerable that the body is not worth keeping at home. By both words, it is urged that the grasping with the thought: “This is mine,” and the impression that: “It is pleasant,” should be rejected.
By the words “all the relatives and friends have no regard for it (anapekkhā honti ñātayo),” is shown that those who formerly adored the deceased no longer do so. By showing thus it is urged that the conceit due to having a large number of companions around (parivāra-māna) should be rejected. By this verse, the Buddha thus pointed out the lifeless body that has not disintegrated yet.
Now in order to point out the loathsomeness of the lifeless body that has disintegrated, the Buddha uttered this verse (Snp 203):
Khādanti naṁ suvānā ca, siṅgālā vakā kimī,
kākā gijjhā ca khādanti, ye caññe santi pāṇino.
Domestic dogs and jackals, wolves and worms, eat that discarded body at the cemetery; crows and vultures also eat it; other flesh eating creatures, such as leopards, tigers, eagles, kites and the like, also devour it.
In this way the Buddha taught the nature of this body by virtue of the voidness (suññatā) meditation through the first verse beginning with: Caraṁ vā yadi vā tiṭṭhaṁ, “whether walking or standing,” by virtue of the loathsomeness of the living body through the six verses beginning with: Aṭṭhi nahāru saṁyutto, “his living body is composed of 300 bones,” and by virtue of the loathsomeness of the lifeless body through the two verses
Furthermore, the Buddha revealed, thereby, the state of the fool who thought that the body was pleasant, for he was overcome by ignorance regarding the body that was really devoid of permanence (nicca), pleasantness (subha) and self (atta). By so doing, the Buddha disclosed the fact that the round of suffering (vaṭṭa-dukkha) indeed was led by ignorance (avijjā). Now, in order, to point out the state of the wise man regarding the body of such nature and the fact that the end of suffering (vivaṭṭa) was led by the three phases of thorough understanding (pariññā), the Buddha uttered these verses (Snp 204):
Sutvāna Buddha-vacanaṁ, bhikkhu paññāṇavā idha,
so kho naṁ parijānāti, yathā-bhūtañ-hi passati.
In this Dispensation of the Buddha which consists of eight wonders, the monastic, who is a worldling (puthujjana), a learner (sekkha) or a meditator (yogāvacara), endowed with insight (vipassanā), having heard properly this discourse of the Buddha named the Discourse about Victory (Vijaya-sutta, Snp 1.11), sometimes called the Discourse on Disinterest in the Body (Kāya-vicchandanika-sutta) sees with the eye of insight the body in its true nature; he therefore discerns the body clearly through the three phases of understanding (pariññā): knowledge (ñāta), judgement (tīraṇa) and abandoning (pahāna).
The way of discernment of the body by the three phases of understanding (pariññā) is as follows: After inspecting carefully a variety of merchandise, a merchant considers: “If I buy it at this price my profit would be this much.” Then only he buys the merchandise and sells it at a profit. In the same way, the worldling, learner or meditating monastic inspects his body with his eye of wisdom and comes to understand thoroughly, by understanding-knowledge (ñāta-pariññā): “Things that truly constitute the body are merely bones, sinews, etc. which are directly mentioned in the text and hair on the head, hair on the body, etc. which are not directly mentioned in the text.” He then reflects and judges the body with the eye of insight and comes to understand by judgment (tīraṇa-pariññā): “The phenomena that occur in the body are only impermanent (anicca), unsatisfactory (dukkha), and non-self (anatta).” Finally, he arrives at the noble path (ariya-magga) and comes to understand by abandoning (pahāna-pariññā) and abandons his attachment to the body or his desire and passion for the body.
Herein, because this body, which is visible to all, would not have been thoroughly understood through the three phases of understanding (pariññā) should there be no chance to listen to the Buddha’s teaching, in spite of the body’s visibility, because such thorough understanding is possible only when his teaching is heard, and in order to point out that there is also the way of understanding the characteristics of voidness (suññata), etc. through the three phases of understanding (pariññā) and also to point out that those who are outside the Buddha’s Dispensation are unable to discern in this manner, the Buddha uttered: Sutvāna Buddha-vacanaṁ idha, “in this Dispensation of the Buddha.”
On account of the female monastic Ven. Nandā and on that of the monastic whose mind craved for the beauty of Sirimā, the Discourse about Victory (Vijaya-sutta) was delivered. Of the four assemblies, the assembly of monks ranks highest; it was only that very assembly of monks that was ever close to the Buddha. Anybody, be he a monk or a layman, who meditates on impermanence (anicca), suffering (dukkha) and selflessness (anatta), can be designated a monastic. In order to point out these things, the Buddha uses the term monastic, not because the three phases of understanding (pariññā) are confined to monastics. This import should also be noted in particular.
Now, in order to point out the way of seeing things as they really are in accordance with the words: Yathā-bhūtañ-hi passati, “he therefore discerns the body clearly,” the Buddha uttered this verse (Snp 205):
Yathā idaṁ tathā etaṁ, yathā etaṁ tathā idaṁ,
ajjhattañ-ca bahiddhā ca, kāye chandaṁ virājaye.
Even as this living body full of loathsomeness walks, stands, sits and lies down, because it is not without the three factors of physical and mental life (āyu), the kamma-generated body heat (usmā) and consciousness (viññāṇa) so was the lifeless body of loathsomeness at the cemetery, which before its death could walk, stand, sit and lie down, as it was then not without those three factors.
Even as the dead, lifeless body is now unable to walk, stand, sit or lie down because of the cessation of those three factors, so will this body of mine be unable to walk, stand, sit or lie down because of the cessation of the very three factors.
Thus, the practising wise one who ponders and discerns the events of the body threatened by the danger of Saṁsāra should be able to uproot the attachment to, or the desire and passion for, the internal body as well as the external, by means of the fourfold path-knowledge, in the mode of abandoning by cutting off (samuccheda-pahāna).
In this verse, by identifying oneself with the lifeless body one abandons the defilement of anger (dosa-kilesa) that would arise with regard to the external body as he ponders: Yathā idaṁ tathā etaṁ, “even as this living body of mine is, so was that lifeless body of loathsomeness in the past.”
By identifying the lifeless body with oneself, one abandons the defilement of passion (rāga-kilesa) that would arise in the internal body as he ponders: Yathā etaṁ tathā idaṁ, “even as this lifeless body, so will be my living body in future.”
As one knows, by one’s wisdom, the manner of mutual identification of the two internal and external bodies, or of the two living and lifeless bodies, one abandons one’s defilement of ignorance (moha-kilesa), i.e., ignorance of the nature of both bodies.
In this way, even at the earlier moment of the arising of insight (vipassanā) one knows things as they really are and removes the three roots of unwholesomeness, greed (lobha), hatred (dosa) and delusion (moha). At the later moment of the arising of insight, through the four stages of the path, one can abandon all desire and passion, leaving no trace of them, in the mode of abandoning by cutting off (samuccheda-pahāna). This import is to be noted.
Having pointed out the level of learners (sekkha-bhūmi), the Buddha now desired to point out the level of those beyond learning (asekkha-bhūmi) and uttered this verse (Snp 206):
Chanda-rāga-viratto so, bhikkhu paññāṇavā idha,
ajjhagā amataṁ santiṁ, Nibbānaṁ padam-accutaṁ.
In this teaching which consists of eight wonders, or, with regard to this body, living or lifeless, within or without, the monastic, who has totally abandoned all craving and desire, who possess the path-wisdom of an Arahat, who has reached the fruition immediately after the path and become an Arahat, attained Nibbāna that is deathless or excellent like ambrosia, the cessation of all condioned things (saṅkhāra) or the characteristic of peace, the release from craving, the state absolutely free from the nature of falling, the goal that can be attained by path-wisdom.
By this verse, the Buddha meant to say that the one who practises in the manner mentioned previously, abandons craving and desire, or all moral defilements led by craving and desire, and secures the two elements of Nibbāna.
Having taught thus the loathsomeness meditation (asubha-kammaṭṭhāna) by means of the
Dvipādakoyaṁ asuci, duggandho parihārati,
nānā-kuṇapa-paripūro, vissavanto tato tato.
Etā-disena kāyena, yo maññe uṇṇam-etave,
paraṁ vā avajāneyya, kim-aññatra adassanā.
This human body, having two feet, which is full of impure, disgusting things and is foul-smelling, has to undergo daily maintenance such as through bathing, perfuming, etc. But despite such daily maintenance it is still filled with numerous kinds of filth, and from the nine openings and the pores on the body flow incessantly such disgusting things as saliva, secretion of the eye, sweat, mucus of the nose, wax of the ear, in spite of repeated attempts to cover them up by applying perfumes and wearing flowers.
By the body, or because of the body, which is thus impure and full of disgusting things, the fool, whether male or female, may think, through craving, that: “This is my body!” Through conceit that: “This I am indeed!” Through wrong view, that: “My body is lasting!” which only enhances one’s arrogance. On the other hand one may despise others for their lowly birth, name, clan and the like. In so exalting oneself and despising others what reason can be there other than not discerning the four truths in their true perspective. It is only due to one’s ignorance of the four truths that one praises oneself and has contempt for others.
By the end of the discourse, 84,000 beings realised the four truths and were released. The divine Queen Sirimā attained the Non-returner fruition (Anāgāmi-phala). The monastic who was previously enamoured of Sirimā attained Stream-entry (Sotāpatti-phala).
This Discourse is called by three names: 1) The Discourse about Victory (Vijaya-sutta); 2) the Discourse on Disinterest in the Body (Kāya-vicchandanika-sutta); and 3) the Discourse to Nandā (Nandā-sutta). The reason is:
1. It leads to the victory (vijaya) over desire and passion (chanda-rāga) or craving and greed (taṇhā-lobha) for the body: hence it is called the Discourse about Victory (Vijaya-sutta).
2. It teaches the eradication of desire and passion, craving and greed, for the body; hence it is called the Discourse on Disinterest in the Body (Kāya-vicchandanika-sutta).
3. The story of the courtesan Sirimā was the introduction to the second delivery of the discourse. This very discourse was previously given to Ven. Janapadakalyāṇī Nandā in Sāvatthī; hence it is called the Discourse to Nandā (Nandā-sutta).
Explanation:
1. The Discourse about Victory (Vijaya-sutta) was first taught in connection with Ven. Janapadakalyāṇī in Sāvatthī.
2. The same discourse was taught with reference to the courtesan Sirimā in Rājagaha.
The account of the second teaching has been told. That of the first teaching was as follows:
Ven. Janapadakalyāṇī Nandā
While visiting the city of Kapilavatthu for the first time after becoming a Buddha, the Buddha exhorted the Sakyan Prince and ordained Prince Nanda and
1. Nandā, sister of Ven. Ānanda.
2. Abhirūpanandā, daughter of the Sakyan Prince Khemaka.
3. Janapadakalyāṇī Nandā, fiance of Prince Nanda were also ordained.
At the time of their ordination, the Buddha was still staying in Sāvatthī. Of these three princesses, Abhirūpanandā was so-called because of her great beauty. Janapadakalyāṇī Nandā too saw nobody else comparable to her in beauty. Since both were highly conceited with their beautiful appearance, they never approached the Buddha nor did they want to see him either; for they thought: “The Buddha dispises beauty. In various ways, he points out the fault in good looks.”
“Why then did they become female monastics?” it may be asked. The answer is: “Because they had none to depend on in society; hence their becoming female monastics.”
Explanation: The husband of the Sakyan Princess, Abhirūpanandā, died on the day they were married. Then the parents made her a nun against her will.
Janapadakalyāṇī became a nun because she had lost her hope to win back her fiance when the latter, as Ven. Nanda, became an Arahat. Then she thought: “My Lord, Prince Nanda, my mother Mahā Pajāpati Gotamī, and other relatives have joined the Saṅgha. It is indeed a misery to live without one’s kinsmen in the world of householders,” and finding no solace in living in an organised community of families. Both of their ordinations took place, but not out of faith (saddhā).
Knowing the maturity of wisdom of both, the Buddha gave an order to Ven. Mahā Pajāpati Gotamī that: “All female monastics are required to come in turn for receiving an exhortation.” When their turn came, the elder nuns sent someone else on their behalf. This prompted the Buddha to issue another order: “Coming in person to me, in turn, is compulsory. Sending a representative is not permitted.”
Thereafter, one day, Ven. Abhirūpanandā came to the Buddha to receive his exhortation. Then the Buddha stirred her mind by means of his created figure of a woman and by uttering the following verses of exhortation (Dhp 150):
Aṭṭhīnaṁ nagaraṁ kataṁ, maṁsa-lohita-lepanaṁ,
yattha jarā ca maccu ca, māno makkho ca ohito.
Dear daughter Abhirūpanandā! Just as a typical barn for storing crops is built by fixing timber, by binding it with rattan stems, and by plastering it with earth, even so the barn-like body has been built by the carpenter-like craving by fixing the 300 bones, by binding it with sinews, and by plastering it with 900 lumps of flesh and a measure (pattha) of blood. Deposited in it are old age, death, conceit and ingratitude (1st line = Nandātherīapadānaṁ, Thī 19a; 2nd line = Thg 394b):
Āturaṁ kuṇapaṁ pūtiṁ, passa nande samussayaṁ;
Uggharantaṁ paggharantaṁ, bālānaṁ abhinanditaṁ.
Dear daughter Abhirūpanandā! Behold carefully with the eye of wisdom, the body which is constantly painful, impure, stale, having a flow of filth going upwards and downwards, that body the fools are highly fond of.
The second half of the verse in the Verses of the Elder Nuns (Therī-gāthā) reads (Thī 19b):
Asubhāya cittaṁ bhāvehi, ekaggaṁ susamāhitaṁ.
Which may be translated as:
Develop your absorption (jhāna) consciousness on the loathsomeness of the living body, the consciousness that has one-pointedness by access concentration (upacāra-samādhi) and that is well concentrated by fixed concentration (appana-samādhi). The following verse reads (Thī 20):
Animittañ-ca bhāvehi, mānānusayam-ujjaha,
tato mānābhisamayā, upasantā carissasi.
Dear daughter Abhirūpanandā! Develop incessantly your meditation on impermanence (anicca-bhāvanā), your meditation on suffering (dukkha-bhāvanā) and your meditation on non-self (anatta-bhāvanā) which are collectively designated as things having no sign of permanence (animitta). Uproot the impression of “I” that has latently come along in the Saṁsāra which has no beginning. By so doing in the mode of abandoning by cutting off (samuccheda-pahāna), dear daughter, you will live with all the heat of moral defilement quenched.
By giving his exhortation by these verses, as mentioned in the Verses of the Elder Nuns (Therī-gāthā), the Buddha established the elder Abhirūpanandā in the Arahat fruition (Arahatta-phala) in due course.
One day, the citizens of Sāvatthī gave alms and observed the precepts in the morning. They also dressed themselves well and went to the Jetavana monastery, carrying unguents and flowers and other offerings to attend to the Buddha’s discourse. When the discourse was over, they did obeisance to the Buddha and entered again into the city. The female monastics also returned to their living quarters after listening to the discourse.
In the city of Sāvatthī, the lay people, as well as the female monastics, spoke in praise of the master as follows: There is nobody who fails to have devotion on seeing the Buddha in the assembly of Devas and humans, who are particularly attracted by four things: His body (rūpa), his voice (ghosa), his austerity (lūkha) and his Dhamma. To wit:
1. Those who are mainly attracted to body (rūpappamāṇika) become devoted to the Buddha when they see his splendid beauty with his major and minor signs and the radiance of light in six colours.
2. Those who are mainly attracted to his voice (ghosappamāṇika) become devoted to the Buddha when they hear his good reputation as a Bodhisatta from numerous Birth Stories (Jātaka) and his voice as a Buddha that has eight qualities.
3. Those who are attracted to austere use of the four requisites and scarcity of moral defilement (lūkhappamāṇika) become devoted to the Buddha when they know of his few wants of the four requisites and of his striving (dukkara-cariyā).
4. Those who are mainly attracted to such virtues as morality (sīla), concentration (samādhi) and wisdom (paññā) and other attributes (dhammappamāṇika) become devoted to the Buddha when they reflect on one of his five attributes, such as morality as an attribute (sīla-guṇa), mental concentration as an attribute (samādhi-guṇa), wisdom as an attribute (paññā-guṇa), emancipation as an attribute (vimutti-guṇa) and insight leading to emancipation as an attribute (vimutti-ñāṇa-dassana), which are all beyond compare.
In this way, words were spoken everywhere in praise of the Buddha, words that
1) Two thirds (66%) of beings are attracted to his body; 2) four-fifths (80%) are attracted to his fame and voice; 3) nine-tenths (90%) are attracted to his austere use of the four requisites and scarcity of moral defilement; 4) one in 100,000 is attracted to such virtues as morality, concentration and wisdom. However numerous beings are they all make four divisions if divided in this way.
Of these four divisions of beings, those who fail to be devoted to the Buddha were very few, far more were those devoted. Explanation: 1) To those attracted to his body, there was no beauty more attractive than the Buddha’s; 2) to those attracted to fame and voice, there was no fame and voice more attractive than the Buddha’s; 3) to those attracted to his austere use of the four requisites and scarcity of moral defilement, there was no austerity than that of the Buddha who gave up fine clothes made in the country of Kāsi, gold vessels, the three golden palaces befitting the three seasons and replete with various sensual pleasures, but who put on rag-robes, used a lithic bowl, stayed at the foot of a tree for lodging, etc.; and 4) to those attracted to such virtues as morality, concentration and wisdom, there was no attribute more attractive in the whole world than the attributes of the Buddha such as morality, concentration, etc. In this way, the Buddha held in his grip the entire world of beings, so to speak, who formed the four categories (catuppamāṇika). This explanation is based on the Abhidhamma and the commentary to the Anthology of Discourses (Sutta-nipāta).
When the Ven. Janapadakalyāṇī Nandā got back to her dwelling, she heard various words in praise of the Buddha’s attributes, and it occurred to her: “These people are talking about the attributes of my brother the Buddha as though their mouths have no capacity to contain them all. If the Buddha were to speak ill of my beauty the whole day long how much could he do so? What if l go to the Buddha and pay homage to him and listen to his discourse without showing my person.” Thus thinking she told her fellow female monastics: “I shall come along with you to listen to his discourse.” The other female monastics were glad and went to the monastery taking along Ven. Nandā as they thought: “It took Ven. Nandā so long to approach the master! Surely, the master will discourse marvellously in various exquisite ways.”
The Buddha foresaw the visit of the elder nun and created by his supernormal power the figure of a very pretty fifteen or sixteen year old maiden and made her stand fanning him in order to humble Ven. Rūpanandā’s pride in her own beauty, just as a man removes a thorn with a thorn or a prick with a prick.
Together with other female monastics, Ven. Rūpanandā moved towards the Buddha and paid homage to him, after which she remained amidst her companions, watching the Buddha’s splendour from the tip of his feet up to the top of the hair. Then seeing the lady standing fanning the Buddha at the side, as the Buddha had created it, Ven. Rūpanandā thought: “Oh, so fair is this maiden indeed!” And her thought led her to an extreme fondness of the created beauty and a burning desire to have that very beauty herself as she lost pride in her own beauty.
Then the Buddha while discoursing changed the age of the created maiden to 20. A lady is at the height of her beauty indeed when she is sixteen. Beyond that age she is not so fair. Therefore when the age of the created maiden was changed, Ven. Rūpanandā saw with her own eyes the decrease of the lady’s beauty, and her desire and passion (chanda-rāga) became less than before.
Thereafter, the Buddha increasingly changed the age of the created maiden step by step to that of a lady not being yet in labour, to that of a lady having given birth but once, to that of a middle-aged lady, to that of an aged lady and to that of an old one of 100 years, unsteady with a walking stick in her hand and with her body freckled all over. While Ven. Rūpanandā was watching her, the Buddha caused death to overcome the created old lady, her remains thereafter bloated and decomposed and had a disgustingly foul smell.
On seeing the decaying process of the created figure, Ven. Janapadakalyāṇī Rūpanandā reflected on it: “This process I am watching now, all of us beings are commonly subject to,” and the perception of impermanence (anicca-saññā) arose in her; following which the perception of
Then the Buddha, coming to know that Ven. Nandā was engaged in meditation, uttered the following verses that were most appropriate to her (DhpA PTS 3.118):
Āturaṁ asuciṁ pūtiṁ, passa Nande samussayaṁ,
uggharantaṁ paggharantaṁ, bālānaṁ abhipatthitaṁ.
Yathā idaṁ tathā etaṁ, yathā etaṁ tathā idaṁ,
dhātuto suññato passa, mā lokaṁ punar-āgami,
bhave chandaṁ virājetvā, upasanto carissati.
Dear daughter Nandā! Behold carefully with the eye of wisdom, the body which is constantly painful, impure, stale, having a flow of filth going upwards and downwards, that body only fools are highly fond of.
Dear daughter Nandā, as this internal body is subject to impermanence, suffering, etc., so is the external body. As that external body you have seen, discards all its various stages and comes to the state of being swollen, etc., so will this internal body of yours discard all its various stages and come to the state of being swollen, etc.
With the eye of insight (vipassanā) see both the internal and external bodies as devoid of such elements as earth or self and things associated with self. Do not desire to come again to the world of the five aggregates of attachment. Eradicate in the mode of abandoning by cutting off (samuccheda-pahāna) your craving for the three existences of the sense-realm (kāma), form-realm (rūpa) and formless-realm (arūpa). If you have eradicated these, you will abide with all the heat of your moral defilements quenched.
At the end of the verse Ven. Janapadakalyāṇī Nandā was established in Stream-entry (Sotāpatti-phala). Then did the Buddha give the Discourse about Victory (Vijaya-sutta) teaching in order to preach insight meditation (vipassanā) with the accompaniment of voidness (suññatā) so that Ven. Nandā might reach the higher paths and fruitions.
The Buddha gave this Discourse about Victory (Vijaya-sutta) firstly, to Janapadakalyāṇī when he was in his fifth or sixth year after his Awakening; , and later, it was in his 17th year that he delivered it to the monk craving for Sirimā.
When the delivery of the discourse was over, Ven. Nandā was greatly stirred with fear, thinking: “Oh, it was so stupid of me! To this brother of mine, the Buddha, who taught me such a wondrous doctrine, paying much attention to me and so compassionately, I had failed to come and attend earlier!” Having feared thus she repeatedly reflected on the discourse and diligently practised voidness (suññatā) meditation, and accordingly, in two or three days’ time, she became an Arahat.