40a: The Last Days 1, In Magadha

At one time, when the Buddha had completed his 44^th Rains Retreat the Buddha of illustrious attributes was staying at the mountain abode, up on Gijjakuṭa Hill, near Rājagaha.

King Ajātasattu and the Vajjians

At that time, King Ajātasattu of Rājagaha was keen on invading Vesālī, the country of the Licchavīs. “I will exterminate them however powerful and mighty they may be, play havoc with them, cause their ruin,” he kept saying, being a haughty monarch, as he was.

The reason for his deep-seated hatred of the Licchavīs could be traced to some unhappy incidents: Rājagaha and Vesālī were two flourishing cities on either side of the river Ganges which flowed east, with Rājagaha on the southern side and Vesālī on the northern side. There was a caravan station known as Paṭṭanagāma, the present-day Patna, which was around that place. With Paṭṭanagāma in the middle, the region extending about half a league came under the domain of King Ajātasattu while the region of the same extent towards the other side of that region came under the domain of the Licchavīs.

There were rich deposits of precious materials on the hillside near Paṭṭanagama. As King Ajātasattu learnt about the treasures and was making plans to go there, the Licchavīs reached there first and took away all the treasures. When King Ajātasattu arrived and learnt that the Licchavīs had taken them, he went back home in great fury.

In the following year too, the Licchavīs were ahead of King Ajātasattu in getting there and enjoyed the find. King Ajātasattu’s anger knew no bounds. He was obsessed with the thought of exterminating, destroying and ruining the mighty Licchavīs. In all his four bodily postures he cursed them aloud. He even went so far as giving orders to his men to plan an expedition.

On second thoughts, however, he restrained his action. “War is disastrous for both sides. There is no clash of arms that does not result in loss of life and property. By taking wise counsel, I may avoid harsh consequences. There is no one in the world greater in wisdom than the Buddha. Just now the Buddha is staying near my city, on a mountain abode at Gijjakuṭa Hill. I shall send a minister to him and seek his advice about my [984] proposed expedition. If my plan is of any benefit to me, he will remain silent; if it is against my own good, he would say: “What good is it for the king to go on such an expedition?”

Reflecting thus, he said to the Brahmin Vassakāra, his chief minister: “Here, Brahmin, go to the Fortunate One. Pay homage at his feet and convey my message. Enquire after his health whether the Fortunate One is free from any affliction and disease, whether he is well and fit and at ease. Say to the Fortunate One: ‘Venerable sir, King Ajātasattu of Magadha, son of Queen Vedehī, pays homage at your feet. He enquires after the Fortunate One’s health, whether the Fortunate One is free from affliction and disease, whether the Fortunate One is well and fit and at ease.’ Then say to him: ‘Venerable sir, the king wishes to make war against the Vajjī princes, the Licchavīs of Vesālī, and is making declarations that he will exterminate the Vajjī princes, however powerful and mighty they might be, and that he will play havoc with them and cause their ruin.’ And then carefully note what the Fortunate One says and report it back to me. The Fortunate One never speaks falsely.”

“Very well, your majesty,” said the Brahmin Vassakāra and he went to the Gijjakuṭa Hill amidst a splendid formation of carriages. Once there, he descended from the carriage, and approached the Buddha, and after exchanging greetings and concluding courteous words of felicitation, sat at a suitable distance. Then he said to the Buddha: “Revered Gotama, King Ajātasattu of Magadha, son of Queen Vedehī, pays homage at your feet. He enquires after your health, whether you are free from affliction and disease, whether you are well and fit, and whether you are well and at ease. Revered Gotama, King Ajātasattu wishes to make war against the Vajjī princes, the Licchavīs of Vesalī, and is making declarations that he will exterminate the Vajjī princes, play havoc with them, and cause their ruin.”

At that time, Ven. Ānanda was at the back of the Buddha, fanning him.

Seven Factors of Growth and Non-Decline for Kings

The First Factor of Growth and Non-Decline

When the Buddha had heard the Brahmin’s words he did not say anything to him but entered into a dialogue with Ven. Ānanda, saying: “Ānanda, do the Vajjian princes hold meetings frequently? Do they have meetings many times? What have you heard?” – “Venerable sir, I have heard that the Vajjian princes hold meetings frequently, and that they have meetings many times.” – “Ānanda, so long as the Vajjī princes assemble frequently and have many meetings, they are bound to prosper; there is no reason for their decline.”

The Second Factor of Growth and Non-Decline

“Ānanda, do the Vajjian princes assemble in harmony and do they disperse in harmony? Do they act in harmony in discharging their duties in the affairs of the Vajjian country? What have you heard?” – “Venerable sir, I have heard that the Vajjian princes assemble in harmony and disperse in harmony, and that they act in harmony in discharging their duties in the affairs of the Vajjian country.” – “Ānanda, so long as the Vajjian princes assemble and disperse in harmony and act in harmony in discharging their duties in the affairs of the Vajjian country, they are bound to prosper; there is no reason for their decline.”

The Third Factor of Growth and Non-Decline

“Ānanda, do Vajjian princes abstain from enacting ordinances that have not been enacted previously, and do they abstain from revoking what has been enacted previously, and do they follow the time-honoured Vajjian traditions and practices? What have you heard?” – “Venerable sir, I have heard that the Vajjian princes abstain from enacting ordinances that have not been enacted previously, and that they follow the time-honoured Vajjian traditions and practices.” – “Ānanda, so long as the Vajjian princes abstain from enacting ordinances that have not been enacted previously, and abstain from revoking what has been enacted previously, and follow the time-honoured Vajjian traditions and practices, they are bound to prosper; there is no reason for their decline.”

The Fourth Factor of Growth and Non-Decline

“Ānanda, do Vajjian princes treat their elders with courteous regard, deference, esteem and veneration, and do they consider that the advice of elderly people is worth listening to? What have you heard?” – “Venerable sir, I have heard that the Vajjian princes do treat their elders with regard, deference, esteem and veneration, and that they consider the advice of elderly people is worth listening to.” – “Ānanda, so long as the Vajjian princes treat their elders with regard, deference, esteem, and veneration, and consider that the advice of elderly people is worth listening to, they are bound to prosper; there is no reason for their decline.”

The Fifth Factor of Growth and Non-Decline

“Ānanda, do the Vajjian princes refrain from carrying away by force women and girls, and keeping them? What have you heard?” – “Venerable sir, I have heard that the Vajjian princes do not carry away by force women and girls, and keep them.” – “Ānanda, so long as the Vajjian princes refrain from carrying away by force women and girls, and keeping them, they are bound to prosper, there is no reason for their decline.”

The Sixth Factor of Growth and Non-Decline

“Ānanda, do the Vajjian princes hold in respect, reverence, honour and veneration their traditional shrines within and without the city? Do they see to it that appropriate offerings and oblations are made at those shrines as of yore, without remiss? What have you heard?” – “Venerable sir, I have heard that the Vajjian princes hold in respect, reverence, honour, and veneration their traditional shrines within and without the city. They see to it that appropriate offerings and oblations are made at those shrines as of yore, without remiss.” – “Ānanda, so long as the Vajjian princes hold in respect, reverence, honour, and veneration their traditional shrines within and without the city, and see to it that appropriate offerings and oblations are made at those shrines as of yore, without remiss, they are bound to prosper; there is no reason for their decline.”

The Seventh Factor of Growth and Non-Decline

“Ānanda, do the Vajjian princes see to it that Arahats are given suitable protection and security so that those Arahats who have not yet visited the Vajjian country may go, and so that those Arahats who have already arrived may live in the Vajjian country in a genial atmosphere? What have you heard?” – “Venerable sir, I have heard that the Vajjian princes make careful provisions for the protection of and security for Arahats so that those Arahats who have not yet visited the Vajjian country may go, and so that those Arahats who have already arrived may live in the Vajjian country in a genial atmosphere.” – “Ānanda, so long as the Vajjian princes see to it that Arahats are given suitable protection and security so that those Arahats who have not yet visited the Vajjian country may go, and so that those Arahats, who have already arrived may live in the Vajjian country in a genial atmosphere, they are bound to prosper; there is no reason for their decline.”

Then the Buddha said to the Brahmin Vassakāra, chief minister of Magadha: “Brahmin, on one occasion I taught the Vajjian princes these seven principles of progress while I was staying at the Sārandada shrine in Vesālī. Brahmin, so long as these seven factors of growth and non-decline remain with the Vajjian princes, and so long as the Vajjian princes carefully abide by these seven principles, they are bound to prosper; there is no reason for their decline.”

Then the Brahmin Vassakāra replied to the Buddha: “Revered Gotama, careful abidance to just one of those factors of growth would ensure the prosperity of the Vajjian princes, allowing no cause whatsoever for their decline. How much more so, if they carefully abide [989] by all the seven factors! Revered Gotama, it is not likely that King Ajātasattu will conquer the Vajjian country simply by making war upon it unless he can successfully seduce the Vajji princes or sow seeds of dissension among them. O revered Gotama, we shall go now. We have many affairs to attend to.” – “Brahmin, you know the time to go.” Then the Brahmin Vassakāra, being greatly pleased with the Buddha’s words, expressed his delight, rose from his seat and departed.

The Fall of Vesālī

When Brahmin Vassakāra returned from the Buddha and got back to the palace King Ajātasattu asked him: “Brahmin, what did the Fortunate One say?” – “Your majesty, according to Buddha Gotama, the Vajjians cannot be captured unless through deceit or through causing disunity amongst them.” – “If we employ deceit, we shall have to suffer losses in our armed forces. We had better try to cause disunity amongst them. But Brahmin, how should we go about it?”

“In that case, hold a meeting at the palace and announce your intention to make war with the Vajjians. Then I shall pretend to disapprove of the idea and leave the council chamber. At that, you should feign anger with me and blame me openly. Thereafter, I shall send gifts to the Vajjians in open daylight which you should promptly find out and confiscate. Then branding me as a traitor, you should, instead of inflicting physical punishment, appear to choose to disgrace me, shave my head and expel me from the city. Then I shall speak out defiant words to the effect that: ‘I know the defence system of your city; I will lead the Vajjians to destroy the city walls and ransack the city.’ At those impertinent words from me you should show great anger and order my immediate departure.” King Ajātasattu carried out Vassakāra’s scheme in detail. [990]

The Licchavī princes learnt that Vassakāra had left Rājagaha. But they had fear of him as he was known as a crooked person. “Let him not cross the Ganges to our shore,” they protested strongly. However, some of the Licchavīs said: “Vassakāra is in his plight because he spoke in our defence.” So the Licchavīs allowed the Brahmin to cross the Ganges.

Brahmin Vassakāra came to the Licchavī princes and on being asked the reason for his banishment he told them what had taken place at the Rājagaha court. The Licchavīs were sympathetic with Vassakāra. They thought he was treated too severely for such a small offence. “What was your official status at the Rājagaha court?” They asked of Vassakāra. “I was the Minister of Justice.”

“Then you can have that post at our court,” the Licchavīs told him. Vassakāra proved himself a very competent judge. The Licchavīs then learned the princely arts from him.

When Brahmin Vassakāra had established himself as the royal teacher, he started to put his scheme into effect. He would call up a Licchavī Prince in private and ask some trifling thing such as: “Do youths under your royal highness do cultivating?” – “Yes, they do,” would be the natural answer. “Do they yoke a pair of oxen?” – “Yes, they do.”

The dialogue did not go further. The two parted. But when one of the Licchavīs who saw the private discussion asked the Licchavī who had conversed with Vassakāra about the subject of their discussion, and was told the truth, the inquirer naturally could not believe it. “There must be something that he is keeping to himself,” he thought. A wedge had been thus placed between the two princes.

On another day, Brahmin Vassakāra took another Licchavī Prince into private and asked: “Your Royal Highness what did you have for breakfast today?” And that was all. When some other Licchavī princes asked about the meeting and was told the truth it struck them as unbelievable. Another wedge had been laid at another place.

On another occasion, Brahmin Vassakāra asked another Licchavī Prince in private: “Your Royal Highness is said to be in straitened circumstances, is that true?” – “Who told you so?” asked the prince. “Prince so and so told me.” And so ill-will between two innocent Licchavī princes was created.

Yet on another occasion, Brahmin Vassakāra said to another Licchavī Prince in private: “Your Royal Highness is called a coward by someone.” – “Who dares call me a coward?” asked the prince. “Prince so and so did.” Thus enmity arose between two innocent Licchavī princes.

After three years of insidious scheming, Brahmin Vassakāra brought the Licchavī princes to such a state that no two princes had faith in the other. Then to test the effectiveness of his scheme, he had a public proclamation made by the beat of the gong, for an assembly of the Licchavī princes. Each bearing a grudge against another, none of the princes was prepared to work together in unison as before. “Let the well-to-do princes attend; we are the wretched ones,” some would say, or “Let brave men go; we are but cowards.” And on these diverse grounds of disunity, the assembly did not take place.

Brahmin Vassakāra then sent a secret message to King Ajātasattu that it was the time to attack Vesālī. Ajātasattu gave the war cry by the beat of the gong and marched out of Rājagaha. [991]

The ruling princes of Vesālī heard the news. “We will not let them cross the Ganges!” they declared and an assembly was called, but nursing old grudges, no one attended. “Let the brave ones go,” etc., they would say in derision.

When Ajātasattu’s forces had crossed the Gangā, the ruling princes of Vesālī declared: “We will not let them enter our city. We will close our city gates and stand firm. Come! Let’s set our defences now!” They shouted and tried to convene an assembly. Yet there was no response.

Ajātasattu’s army met no resistance whatsoever from Vesālī whose city gates remained open. They massacred all the Licchavī princes and returned to Rājagaha as conquerors.

Seven Factors of Non-Decline for the Monastics

The First Set of Seven Factors of Non-Decline

Even when the Buddha was giving a discourse on the seven factors of growth for rulers to Brahmin Vassakāra, he had in mind making a similar discourse for the guidance of monastics, in the interest of the prolongation of his teaching, which will be conducive to release from the round of existences, and realization of Nibbāna and hence are more beneficial than the seven factors of growth for rulers which are merely mundane principles.

Accordingly, soon after the Brahmin Vassakāra had left, the Buddha said to Ven. Ānanda: “Go, Ānanda, and let all the monastics living around Rājagaha gather in the Assembly Hall.”

“Very well, venerable sir,” said Ven. Ānanda and arranged for a full gathering of monastics. He sent monastics endowed with special powers to inform those monastics who dwelled at some distance from Rājagaha, and went personally to those monastics who were living near by. When the monastics had gathered in the Assembly Hall, Ven. Ānanda approached the Buddha, made obeisance to him, and standing at a suitable distance, said to him: “Venerable sir, the community of monastics is assembled. It is time for the Fortunate One to go, as and when he wishes.”

Then the Buddha went to the Assembly Hall and, taking the seat prepared for him, addressed the monastics thus: “Monastics, I shall expound to you the seven factors of non-decline. Listen and pay attention to what I am going to say in detail.” – “Very well, venerable sir,” the monastics responded, and the Buddha gave this discourse:

Monastics, so long as these seven factors of non-decline remain with the monastics, and so long as the monastics live by them, they are bound to progress spiritually; there is no reason for their decline.”

The above seven factors are called the first set of seven factors of non-decline of monastics.

1. Of these seven the first factor of assembling often is essentially the same as the first principle of progress taught the Vajjians. Unless monastics meet together often they cannot get to know what is going on at various monasteries. For instance, a certain monastic boundary hall (sīma) in a certain monastery may be flawed for having mixed boundaries so that valid Saṅgha functions cannot be held in them, or that certain monastics at a certain monastery are practising medicine, or acting as messengers for lay persons, or taxing the patience of their lay supporters by too many requests; or are pursuing gain with gain, etc. When the laxity of monastic conduct is not taken note of by the Saṅgha, evil monastics may take undue advantage of it, and multiply their numbers with adverse consequences for the teaching.

By the Saṅgha frequently meeting in assembly and promptly, a faulty monastic boundary hall (sīma) can be put right by Saṅgha acts so that it can function according to the Vinaya. When evil monastics have formed a community of their own, noble monastics who have attained paths and fruitions can be despatched to teach them the ways and practices of the noble ones (ariya-vaṁsa-dhamma); evil monastics can be chastised by sending monastics adept at the Discipline. In such cases, evil monastics will know that the Saṅgha is vigilant and that they cannot thrive. Thus the progress for the monastics in the threefold training is assured.

2. “Monastics assembling in harmony,” means promptly responding to a call for the Saṅgha congregation to carry out any Saṅgha business such as clearing the relic shrine (stūpa) precincts or doing repair work to the shrines, or making vows or imparting instructions under the Discipline. On no account should the signal for the gathering of the monastics be treated lightly. All personal engagements, such as stitching robes, or baking an alms bowl, or repairing the monastery, should be dropped for the moment to attend the assembly. This attitude of always giving priority to the business of the Saṅgha assembly assures harmony in monastic assemblies.

“Dispersing in harmony,” means to rise from the meeting all at once and to break up without exception. If some monastics were to stay on, those who have left the Assembly Hall might harbour suspicions against those staying behind. They might think: “Those monastics have real business to discuss between themselves only,” and misunderstandings may [993] arise.

“Dispersing in harmony,” may also mean rising up together eagerly to take responsibility to carry out the resolutions made at the assembly such as participation in Saṅgha acts concerning monastic boundary halls (sīma) or volunteering for chastising an errant monastic.

“Attending to the affairs of the Saṅgha in harmony,” means a readiness, on the part of every monastic, to live as a community, never being selfish. For instance, if a guest monastic arrives, he should be given a warm welcome instead of being directed to another monastery, or making undue inquiries about his identity. This is particularly important in respect of a sick monastic needing shelter and attention. Finding monastic requisites, such as alms bowl, robes, medicine for the needy is also an act of harmonious discharge of a monastic’s obligations. Where there is a dearth of learned monastics at a certain place and there is the danger of the Pāḷi text or the correct meaning thereof going to extinction, the monastics of that place should find a competent monastic to teach the text and interpret the meaning thereof, and he should be looked after properly, by way of the four monastic requisites.

3. In the third factor of non-decline, prescribing a monastic undertaking which is not in accordance with the doctrine amounts to prescribing something that had not been prescribed by the Buddha. An example of such an undertaking: There is a certain provision in the Discipline called a Sitting-Blanket (Nisīdana-santhata) rule or an Old Blanket (Purāṇa-santhata) rule in the Pārājika Pāḷi (PTS 3.232). When the Buddha was staying in Sāvatthī at the Jetavana monastery, he said to the monastics: “Monastics, I wish to remain in seclusion for three months. No monastic shall come to me except the one who brings my meals.” The monastics then made an undertaking among themselves that any monastic who went to the Buddha, other than the one bringing food for him, should be liable to a confession (pācittiya) offence, and breach of this offence should be conveyed to the Saṅgha. Now this is overdoing the Buddha’s orders. These monastics had no right to classify a breach of the Buddha’s words on that particular occasion as one of a confession (pācittiya) offence, nor any right to declare by their own undertaking the breach a cause for confession. Such an undertaking is against the Dhamma-Vinaya, and amounts to prescribing something which the Buddha had not prescribed.

Disregarding what the Buddha prescribed is best illustrated by the case of the Vajjiputtaka monastics of Vesālī when they tried to introduce ten unlawful rules of their liking, in flagrant disobedience to the Buddha’s Vinaya rules. That event took place on the hundredth year of the Buddha’s passing away see the Council of the Seven Hundred (Satta-satikakkhandhaka, Vin Kandh 22).

During the time of the Buddha, there were monastics Assaji and Punabbasuka who intentionally infringed minor rules of the discipline. However trifling the offence might be, non-observance of what the Buddha prescribed is still a non-observance.

In the story of an Old Blanket (Purāṇa-santhata), the Arahat Upasena, the brother of Ven. Sāriputta, refrained from making a novel undertaking a monastic rule of conduct. This is a case of not prescribing rules that had not been prescribed by the Buddha.

Ven. Yasa, who headed the Second Council, taught the Dhamma-Vinaya to the monastics. This is an instance of not disregarding the training rules prescribed by the Buddha.

On the eve of the First Council, a lively discussion took place among the Saṅgha whether minor offences should be dropped from the code of Vinaya because the Buddha, when his passing away was near, gave this option to the Saṅgha after he was gone. Ven. Kassapa, as head of the First Council, made a formal proposal at the Saṅgha congregation to uphold all minor offences as prescribed by the Buddha. This is a case of observing well the training rules prescribed by the Buddha.

4. With reference to this factor of non-decline, elders would give spiritual guidance only to those monastics who are courteous and reverential [994] towards them and who approach them twice or thrice every day. To those who willingly seek guidance by showing their admiration, the elders would impart practical wisdom handed down from generations of teachers and essential points in the doctrine that are fit to be taught only to sincere and devoted pupils. If the monastics do not show due respect and regard to the elders, they will be deprived of the five benefits such as morality, and the seven properties of the noble ones (ariya), and so stand to have a great loss and decline.

Those monastics who are courteous and reverential towards the elders and approach them twice or thrice every day, gain knowledge from them in many ways. They get practical instructions in insight meditation, such as: “You should go forward thus, being mindful and with clear comprehension, you should go backward thus; you should look straight ahead thus; you should look sideways thus; you should bend the arm thus; you should stretch out the folded arm thus; you should carry the double robe and alms bowl thus, etc.”

The elders would impart to them practical wisdom, which was handed down from generations of teachers, and the essential points in the doctrine, which were worthy to only sincere and devoted pupils. They would teach them the thirteen ascetic practices and warn them against the pitfalls in doctrinal controversy by explaining to them the moot points contained in the ten Points of Controversy (Kathā-vatthu). Thus, being established as good pupils of worthy teachers, these monastics will gain the five benefits such as morality, fulfilling the task of Awakening, the fruit of becoming a monastic.

5. As regards the fifth factor of non-decline, a monastic who goes about from village to village, town to town, always at the heels of their supporters for the sake of acquiring the four monastic requisites, is one who yields to the power of craving. One who yields to craving is on the decline in the benefits of monastic practice such as morality. One who does not yield to craving progresses spiritually, beginning with morality.

6. As regards the sixth factor of non-decline, a remote forest dwelling is a place away from human settlements, but not necessarily in a forest. One must be willing to dwell in seclusion in such a place. In a monastery close to a town or village, when a monastic rises from absorption (jhāna), he hears human voices, male, female or children’s voices which spoil his concentration.

At a forest abode, one wakes up in the morning to the sounds of animals and birds, which makes for peace and contentment and creates a delightful satisfaction (pīti) and by wisely reflecting on that delightful satisfaction, one can attain the Arahat fruition. Thus the Buddha speaks in praise of a monastic sleeping at a remote forest dwelling even more than a monastic in meditation absorption living near a town or a village. This is because he sees the potential to become an Arahat in the forest-dwelling monastic. That is why he says that as long as monastics are willing to dwell in seclusion in a forest abode, they are bound to progress spiritually and that there is no reason for their decline.

7. Regarding the seventh factor of non-decline, resident monastics who do not welcome co-practitioners of the monastic practice who cherish morality, are those who lack faith in the Three Treasures. This type of monastic would not greet guest monastics on arrival, would not offer a seat, nor would fan them to cool them and would not do any act normally expected of a host monastic. A monastery, where such monastics live, earns the reputation it deserves, that such and such a monastery is a place where monastics lacking in faith in the Three Treasures live, that it is unfriendly to guest monastics, and inhospitable. That reputation keeps away guest monastics from entering that monastery even though they may happen to be passing by it. Therefore, virtuous monastics who have not been there, will never go there. Those virtuous monastics, who have not been there, not knowing the inhospitable nature of the monastery, will soon find out that the place is not the right [995] one for them to stay long, and will go away in disgust. In this way that monastery will become a place where other virtuous monastics do not care to settle down. The result is that the resident monastics of that monastery will lack any opportunity of seeing virtuous ones who can share with them the doctrine which could dispel doubts in them, teach them the training precepts, and preach to them the excellent doctrine. These resident monastics will then hear no new discourse, nor will they try to retain through constant recitation whatever they have learnt. Thus the benefits of the monastic life such as morality will dwindle day by day.

Resident monastics, who wish to see guest monastics arrive at their monastery, are those that have faith in the Three Treasures, so they would cordially greet those virtuous monastics who visit them, would offer lodging, and ask them to join them on the alms round. They get an opportunity to learn the doctrine from the guest monastics and have their doubts dispelled. They can hear discourses on the excellent doctrine. The monastery resided in by this type of monastic earns a good reputation as a place where monastics with faith in the Three Treasures live, as a hospitable place that honours virtuous guest monastics. That reputation attracts virtuous monastics to it. When they arrive, the resident monastics do whatever acts of hospitality are due. They would pay respects to the visiting monastics who are senior to them, or would sit on their own seats around the visiting monastics who are junior to them, and then ask whether the visitor plans to stay or to move on to another place. If the visitor says he intends moving on, the resident monastics would invite him to stay on, pointing out that the place is a suitable one for them and that alms gathering would also be no problem for him. If the visitor agrees to stay on, then the resident monastics get the privilege of learning the Discipline, if the visitor is proficient in the Vinaya; or learning the Doctrine (Suttanta), if the visitor is proficient in the discourses. Abiding by the instructions given by the virtuous visitors, the resident monastics become Arahats with the four discriminative knowledges (paṭisambhidā-ñāṇa). As for the virtuous guest monastics, they say gladly: “When we first came here, we thought of staying only a few days but since the resident monastics make our stay pleasant, we shall stay here for ten or twelve years.” Thus the benefits of the monastic life such as morality increase.

The Second Set of Seven Factors of Non-Decline

Further, the Buddha said to the monastics: “Monastics, I shall expound to you another set of seven factors of non-decline. Listen and pay good attention. I shall explain in detail.” – “Very well, venerable sir,” the monastics responded. And the Buddha said this:

Monastics, so long as these seven factors of non-decline remain with the monastics, and so long as the monastics live by them, they are bound to progress spiritually; there is no reason for their decline.”

1. Of those seven factors, the first factor: “Mundane activities,” means assigning a robe for use, stitching robes, reinforcing the layers of a robe, making a needle-container, stitching a sling for the alms bowl, stitching the girdle, stitching a water-strainer, making a circular stand for the alms bowl, making a potsherd for scraping the feet, or making a broom, etc.

Some monastics devote all their time to these matters. This, pointed out as the first factor, is not proper. A monastic should apportion his time for such matters, but he should have time for learning, studying, cleaning the relic shrine (stūpa) precinct, etc., as well as to allow some time for meditation. A monastic who uses his time judiciously is not one who enjoys worldly affairs.

2. “Idle talk,” means speaking fondly about women or about men, and any other flippant speech that is not conducive to the paths and fruitions. A monastic, who indulges in such petty talk all the time, is one who seeks enjoyment in idle talk. A monastic, who discourses on the doctrine by day and by night, who answers doctrinal questions, is called: “A reticent monastic, one who is disciplined in speech.”

The Buddha has said: Sannipatitānaṁ vo bhikkhave dvayaṁ karaṇīyaṁ dhammī vā kathā ariyo vā tuṇhī-bhāvo, “for you, monastics, there are only two things to do when you meet one another: talk about the doctrine, or remain silent in deep contemplation.”

3. A monastic, who is given to sloth and torpor even while going, sitting or lying down, is one who seeks enjoyment in slothfulness and is fond of sleeping. A monastic, who might have a cat-nap due to earnest effort at monastic practice that tires his body, is not one who is slothful or is fond of sleeping.

4. A monastic, who feels uneasy in being alone but is fond of company of one or more to talk to, is one who seeks enjoyment in company. A monastic, who delights in being alone in all the four bodily postures and who is perfectly at ease while alone, is not one who is fond of company.

5. A monastic, lacking morality, may claim morality; such a monastic is called one who has an evil desire. A monastic, who does not have pretention to morality, is not one who has an evil desire.

6. A friend is one whom one loves; a companion is one who lives, goes or eats together with oneself.

7. A monastic who does not rest contented with purity of morality, or attainment of insight knowledge, or attainment of absorption (jhāna), or attainment of Stream-entry, or attainment of Once-returning, or attainment of Non-returner, but relentlessly strives to become an Arahat is one who is bound to progress spiritually; there is no reason for his decline.

The Third Set of Seven Factors of Non-Decline

Further, the Buddha said to the monastics: “Monastics, I shall expound to you another set of [997] seven factors of non-decline. Listen and pay good attention. I shall explain it in detail.” – “Very well Sir,” the monastics responded and the Buddha said this:

Monastics, so long as these seven factors of non-decline remain with the monastics, and so long as the monastics live by them, they are bound to progress spiritually; there is no reason for their decline.”

1. Of these seven factors, the first factor of non-decline is conviction or faith (saddhā). It is of 4 kinds:

In the present context about the first factor of non-decline, clear faith and trusting faith are meant.

2-3. In the second and third things that prevent decline, the distinction between conscience (hiri) and concern (ottapa) should be understood by means of this analogy: Let us say, there are two balls of iron, the first is cool but is smeared with human excreta, the second is just a red hot iron ball. A wise man would not touch the first iron ball lest he would pollute his hand, and he would not touch the second one lest his hand would get burnt. Likewise, a wise [998] person abhors wrong doing because he detests it for its shameful quality; his sense of conscience to do wrong doing is called conscience (hiri). He is concerned about wrong doing because he is full of apprehension about the consequences, both here and in the hereafter; his concern about doing wrong doing is called concern (ottappa).

4. In the fourth thing that prevents decline: “A person of vast learning” means one who is well read in the Pāḷi texts and doctrine (pariyatti), and one who has penetrative knowledge of the truth, that is, one who has gained supermundane knowledge (paṭivedha). In the present context the first meaning should be taken.

Of the type of persons well-read in the canon, there are these four kinds:

In the context regarding the fourth thing that prevents decline, this fourth kind of learned person is meant. Only such a person can become established in the good practice (paṭipatti), the good penetration (paṭivedha-saddhamma), because being well read is the foundation for both of them.

5. In the fifth thing that prevents decline, the diligent person fulfils two aspects of diligence, physical and mental. “Physical diligence,” refers to a loner who shuns company and cultivates, in all the bodily postures, the eight subjects on which diligence should be built. “Mental diligence” refers to a yogi who distances himself from the six sense objects and dwells in the eight stages of absorption (jhāna), and who, in other moments, in all the bodily postures, allows no defilements to enter his mind which is constantly vigilant. So long as monastics are diligent both physically and mentally, they are bound to prosper; there is no possibility for them to decline.

6. In the sixth thing that prevents decline: “Established in mindfulness,” means persons who have such power of awareness as being able to remember all deeds or words that they had done or spoken long ago, as in the case of Ven. Mahā Gatimbhaya Abhaya, Ven. Dīghabhāṇaka Abhaya, and Ven. Tipiṭaka Cūḷābhaya.

Ven. Mahā Gatimbaya Abhaya was a precocious child. At the traditional ceremony for feeding him with the auspicious milk rice, on the fifth day after he was born, he made the sound: “Shoo! Shoo!” to scare away the crow that tried to poke its head into the rice-bowl. When he grew up and later became an elderly monastic, his pupils asked him: “Venerable sir, what earliest physical or verbal action of yours do you remember?” he related the event of his shooing away the crow when he was just five days old.

When Ven. Dīghabhāṇaka Abhaya was just nine days old, his mother, in trying to kiss him, bent down over his fac, and her big hairdo adorned with lots of Spanish jasmine buds came loose, letting handfuls of the flower buds drop on his bare chest. He remembered how that dropping of buds caused him pain. When asked by his pupils about his earliest memories, he recounted this event that he experienced as a nine-day old child.

When Ven. Tipiṭaka Cūḷābhaya was asked about his power of memory, this great elder said: “Friends, there are four gates to the city of Anurādhapura. After the closing of three of these gates, when only the fourth gate was allowed to be used by the people, I would ask the name of each person going out in the morning. When they re-entered the city by the same gate in the evening, I could call up all of their names.”

7. In the seventh thing that prevents decline: “Insight,” means the comprehension of the rising and dissolution of the five aggregates (udayabbaya-paññā). In another sense, mindfulness or awareness mentioned as the sixth thing that prevents decline and insight mentioned in the seventh refer to right mindfulness and insight which are the foundation of insight development, that is, having awareness and perception while meditating. [999]

The Fourth Set of Seven Factors of Non-Decline

The Buddha then continued with the further seven factors of non-decline thus:

Monastics, so long as these seven factors of non-decline remain with the monastics, and so long as the monastics live by them, they are bound to progress spiritually; there is no reason for their decline.”

The Fifth Set of Seven Factors of Non-Decline

The Buddha then continued with the further seven factors of non-decline thus:

Monastics, so long as these seven factors of non-decline remain with the monastics, and so long as the monastics live by them, they are bound to progress spiritually; there is no reason for their decline.”

Herein, the perception of impermanence means perception that arises with concentrated reflection on the impermanence of mind and body. The perception of non-self should be understood likewise. Insight into the impermanent nature of conditioned phenomena that pertains to the three spheres of existence is insight wisdom (vipassanā-paññā), the perception of that knowledge is worth cultivating since it is perception associated with knowledge. It should be noted that the word perception essentially means knowledge. The same method of the Buddha’s teaching should be understood regarding perception of non-self, etc. Of the above seven factors, the first five are mundane; the last two are both mundane and supermundane.

The Six Factors of Non-Decline

Further, the Buddha said to the monastics: “Monastics, I shall expound to you six factors of non-decline. Listen and pay good attention. I shall explain it in detail.” – “Very well Sir,” responded the monastics. The Buddha said this:

Monastics, so long as these six factors remain with the monastics, and so long as the monastics live by them, they are bound to progress spiritually; there is no reason for their decline.”

Thus the Buddha taught the assembly of monastics five sets of seven factors of [1001] non-decline and one set of six factors of non-decline.

Regarding factors 1-3 above: “Showing kind regards by one’s physical action,” means doing any deed with loving-kindness. “Showing kind regards by one’s speech,” means speech uttered with loving-kindness. “Keeping a kind attitude towards others,” means thinking kind thoughts towards them.

In this text, although the Buddha taught that a monastic’s deeds, words and thoughts are to be expressions of loving-kindness towards fellow monastics, the same principle should govern all actions of lay persons too. The Buddha addressed the monastics here simply because in the four kinds of assembly the assembly of monastics is the noblest.

Thus, a deed of a monastic’s loving-kindness may consist in doing personal service to fellow monastics. In the case of a lay person, going to worship at a shrine or at Bodhi tree, or going to the monastery to invite the Saṅgha to an offering ceremony, warmly greeting the monastics on their alms round, offering a suitable seat, seeing the monastic off on his religious mission, etc, are deeds of loving-kindness.

A verbal action of a monastic’s loving-kindness may be expressed in terms of teaching the Discipline, showing the methods of meditation, teaching the doctrine, teaching the canon as the most important action. With lay persons, stimulating and organizing one’s friends to do meritorious deeds, such as going to a relic shrine (stūpa) or to the Bodhi tree to pay respects, going to hear a discourse on the Dhamma, or to offer flowers or lights at the shrines; urging them to abide by the ten moral actions; or to offer ticket alms food or to offer robes for the Rains Retreat (Vassa) period, or to donate the four monastic requisites to the Saṅgha; and then having invited the Saṅgha for the offering, to organize and urge friends to prepare the food, to lay the seats, to provide drinking water, to greet the Saṅgha, to conduct them to the seats prepared for them, and above all, to remind them to have the right attitude in serving the Saṅgha. All these verbal activities spring from loving-kindness.

A mental action of a monastic’s loving-kindness takes the form of diffusing goodwill, after having made the morning’s ablutions, seated at a secluded place, and wishing all monastics in the monastery well, that they all be free from trouble and ill-will. On the part of lay persons they should diffuse a similar spirit of good will to all the Saṅgha, thinking: “May the Saṅgha be well, may they be free from trouble and ill-will.” Such an attitude constitutes mental action springing from loving-kindness.

Overt Action and Action in Private

1. Deeds. Examples of overt action: Helping in the stitching of robes of fellow monastics, whether senior or junior to oneself, the younger monastics washing the feet of elders or doing other personal services, such as fanning, respecting him, etc.

Example of action in private: Looking after the personal property of fellow monastics, whether senior or junior to oneself, which have not been properly looked after by the owner, and in doing so, doing it without having any disrespectful opinion about the lack of care on the part of the owner, but doing it as if it were one’s own property that needs looking after.

2. Words. Example of overt verbal action: Addressing another monastic in reverential terms. e.g., Venerable Elder Tissa. Example of verbal action in private: in inquiring after a certain elder, asking: “Where is our Ven. Elder Deva?” or “Where is our Ven. Elder Tissa? When is he expected here?”

3. Thoughts. [1002] Example of overt mental action: When one looks at a fellow monastic with endearing eyes in a clearly pleased expression this is the outcome of the loving-kindness in the mind of the one looking; it reflects his thoughts, the facial expression itself is bodily action springing from loving-kindness. Example of mental action in private; wishing Ven. Elder Deva or Tissa, to be well and happy, etc., is mental action in private, due to loving-kindness.

Regarding the fourth factor of non-decline above: “To enjoy something alone,” means either not sharing something as an article that is obtained, or not sharing something with a certain person or persons. In the first case, the extent one is prepared to share something is an instance of enjoying something alone in respect of an article. In the second case, one has in mind: “I shall share it with monastic so and so; but I shall not share it with monastic so and so,” this is an instance of enjoying something alone in respect of person.

In this fourth factor, a monastic who regards any item received as an offering to the Saṅgha as common property of all virtuous monastics co-resident with him, considers thus: “This alms food is of great value morally; I shall not give it to lay persons since that would amount to pursuing gain with gain. I shall not enjoy it alone first. I shall offer it to the Saṅgha. If anything is left after all the Saṅgha have partaken of it, I shall then eat it. For this food has been obtained with the intention of becoming the common property of the Saṅgha.” Accordingly he first announces the meal time for all the Saṅgha by the striking of the gong. This noble practice under the Buddha’s teaching is called memorable practice.

Fraternal Living

The Noble Practice of Fraternal Living

What kind of monastic is competent or qualified to take up this fraternal practice (sāraṇīya)? An immoral monastic is not in a position to take up fraternal practice. Only a monastic endowed with morality can take up this practice. The reason is that virtuous monastics cannot receive offerings from a monastic of immoral conduct. They will always refuse it.

Only a monastic with impeccable morality is qualified to take up the fraternal practice. Once taken up; the practice must be fulfilled without a break, flawlessly. The details of the practice are given below.

Where a monastic gives discriminately the alms food to his mother, or father, or preceptor, or any such person, he is sharing it with someone whom he is bound to offer. But his sharing is not fraternal practice: it is merely removing an impediment (paḷibodha), by fulfilling an obligation, as it is termed in the teaching. That indeed is so. Fraternal practice is of a superior nobler way of sharing which is suitable only for a monastic who is free from impediments, obstructions and personal obligations.

A practitioner of fraternal practice may give, in fulfilment of his practice, the share of his alms food to a sick monastic, or to a monastic tending a sick monastic, or a guest monastic, or a way-faring monastic or to a newly admitted monastic who has not learnt the proper way to robe himself or to hold his alms bowl. After giving the alms food to these types of monastics, if any alms food is left, he offers it to the monastics beginning from the most senior of the elders who should be allowed to partake of it as much as they like, and not in a small quantity only.

If the food runs out and if there is time to collect alms food for the day, he may go on another round of alms gathering and then continue the distribution of whatever food he has collected. If there is any food left after the distribution, he eats it. If none is left and if there is no time to go on another round of alms gathering, he stays without any food for that day and his sole sustenance then is the delightful satisfaction (pīti) derived from the successful undertaking of the fraternal practice.

In actual practice, the practitioner of fraternal practice will find it not too difficult, if it is to be undertaken in the company of monastics who are skilful in this practice, but will find it rather difficult if in the company of monastics who are not so skilled.

The reason is as follows: Where the associate monastics are skilful in fraternal practice, those who have collected alms food themselves do not partake of the practitioner’s food, considering the trouble that would otherwise cause to the practitioner. Other monastics who do not get alms food elsewhere would partake of the food just to satisfy their need. Thus, no unnecessary burden is placed on the practitioner. Where the associate monastics do not know how stringent the fraternal practice is, those monastics who have got alms somewhere else would, under the influence of greed, also partake of the food offered by the practitioner. Other monastics who do not get alms food elsewhere would take more than what they actually need. In such a situation the practitioner has to make repeated rounds of alms collection within the time proper to do so, and has, more often than not, to go without food as all his collection having been distributed to others.

This self-assigned task of feeding one’s associates must be pursued for twelve years without break so that it can be called a success. A full twelve years self-denial regarding daily sustenance is the unique character of this practice.

If, supposing on the last day of the twelve years, there should occur the slightest vexation in the mind of the practitioner, then he fails. For instance, if the practitioner went away to bathe, leaving his alms bowl containing alms food gathered by him, and if it was seen by a senior monastic and its contents distributed according to seniority and nothing were left in it, the practitioner must be able to take it in the proper attitude. Otherwise, if he had the slightest indignant attitude towards his associates for leaving nothing for him, his twelve-year long practice goes to waste. If he is still willing, he has to start it all over again for twelve more years. In this respect, the rule is as stringent as in the case of the probationary service period of probation after belonging to an outside sect (titthiya-parivāsa); once broken, a fresh period must be undertaken by the incumbent.

If the practitioner, under the same circumstances, instead of being vexed, feels joy to know that his fellow monastics have partaken of all his food, his practice is then accomplished. It is a success.

The benefits of fulfilling the fraternal practice are:

Stories Related to the Fraternal Practice

1. Ven. Tissa feeds 50 wayfaring monastics. Ven. Tissa was a forest dweller who lived in the forest abode known as Senavana. His place for the alms gathering was a village named Mahāgiri. A group of 50 venerables, who [1004] were on a pilgrimage to the Nāgadīpa Shrine, went on the alms round in Mahāgiri village but they collected none. As they were leaving the village, they met Ven. Tissa, the local resident monastic, who was entering the village for alms food. Tissa asked the 50 venerables whether they had got alms food. The venerables did not give a straight answer but merely replied: “Friend, we have been on the alms round there.” Tissa knew that the venerables had got no alms food and so he said to them: “May the venerable ones wait here till I come back.” The venerables then said to him: “None of us 50 monastics got alms food there. How could you alone get it?” – “Venerable sir,” Tissa replied, “resident monastics can manage somehow; though not possessing great power, they know where alms food can be collected.” The 50 venerables remained waiting there.

As Ven. Tissa entered Mahāgiri village, the very first house was ready with alms food, the lady of the house had milk rice prepared to offer to him. As soon as Tissa called in front of her house, she poured the milk rice into his alms bowl to the full. Tissa returned to the group of venerables and respectfully offered the aims-food, addressing the most senior monastic, he said: “May the venerable ones accept my offering.” The elder looked surprised. “Fifty of us have been in that village and none of us have collected any alms food whatsoever. This monastic has got milk rice in no time. How could it happen like this?” These thoughts, though not spoken out loud, were reflected in their expressions. Ven. Tissa then said to them: “Venerable sirs, this alms food is righteously obtained. Do not have any misgivings about it.” The 50 venerables partook of the rice meal to their satisfaction. After they had finished, Ven. Tissa ate the leftovers to his satisfaction too.

After Ven. Tissa had finished his meal, the venerables asked: “Friend, when did you gain penetrative knowledge of the supermundane?”

To this he replied: “Venerable sirs, I have not attained the supermundane.”

“In that case, are you endowed with absorption (jhāna)?”

“No, venerable sirs.”

“How, friend, could you easily get milk rice where 50 of us failed to get even a morsel. Is that not a miraculous feat?”

Ven. Tissa was obliged to admit his attainment to dispel doubts in those monastics. Since the attainment of fraternal practice is not a supermundane Dhamma (uttari-manussa-dhamma), he considered it proper to admit to it: “Venerable sirs, I have fulfilled the fraternal practice. Since I had done that, I could provide food for even 100,000 fellow monastics out of my alms bowl.” – “Virtuous One! Excellent it is! Excellent it is! This miraculous feat is befitting a virtuous one like yourself.”

This is an instance of the alms bowl that has virtually become an inexhaustible source of food; the fourth benefit of fraternal practice. This story also proves the second benefit of being adored by everyone, and the third benefit of being blessed with the four requisites all the time. The commentary picks up this story to exemplify the fourth benefit which is the most significant here.

2. Ven. Tissa at the national offerings ceremony. In ancient Śrī Laṅkā, there was the Giribhanda Mahāpūjā, an annual festival of offerings held on Mount Cetiya which was a grand national occasion. When Ven. Tissa arrived there, he inquired from fellow monastics what was the most significant item of offering that year. Being told that two finest fabrics intended for robe-making were the most significant item, Ven. Tissa said: “Those two pieces will come to my lot.” This was overheard by an official who reported to the king: “Your Excellency, there is a junior monastic who says that the two fine fabrics will come to his lot.” The king said: “That is what he imagines. But those fabrics are worthy of elders only.” And he thought of making the offering of the fabrics to the elders. [1005]

When the procession of monastics arrived for the offering ceremony, the king himself headed the offerings. The two choicest fabrics were placed foremost, ready to hand. But they did not reach the king’s hand, when he was presenting the gifts to the elders. Only other items reached his hand. When Ven. Tissa came along, the two pieces of fabrics strangely reached the king’s hand. The king offered them to Tissa. He also signalled by his facial expression to the official who reported to him about the fabrics to ask Ven. Tissa to sit there a while.

After the procession had passed by, the king asked Ven. Tissa: “Venerable sir, when did you become endowed with this special apperception?” Ven. Tissa did not want to give even a faint suggestion of him of having attained the paths and fruitions and so he simply replied: “Great King, I have not attained the supermundane.” – “But venerable sir, you had said even before the gift-making that the two fabrics would come to you.” – “That is true, O king, that was because since I had successfully completed the fraternal practice, whenever common property of gifts are distributed among the Saṅgha the choicest items always come to me.” – “Venerable sir! Excellent it is! Excellent it is! This miraculous happening becomes you well.”

After respectfully paying obeisance to Ven. Tissa, the king went back to the palace. This is an example of the fifth benefit.

3. The elder nun Nāgā. At one time, ancient Śrī Laṅkā underwent troubled times due to an insurgency headed by one Tissa, a Brahmin. At a village known as Bhārata where the elder nun Nāgā resided, the whole village fled for fear of insurgents, without letting it be known to the elder. Early in the morning the elder nun Nāgā noticed the strange silence of the village and said to her pupils: “Bhārata village is strangely silent. Go and enquire what’s the matter.” The younger female monastics went into the village and having seen that no one was left, reported it to their teacher.

The elder nun Nāgā said to her pupils: “Do not be alarmed or upset by the flight of the whole village. You go on as usual with your studying the texts, the commentaries and meditation. When the time came for the alms round, she robed herself and went to the great banyan tree near the village gate, leading her eleven disciples. The guardian spirit of the banyan tree came down and offered the twelve female monastics sufficient alms food. He then said to them: “Venerable ones, do not move away to another place. Always come to this banyan tree for your alms food.”

Now, the elder nun Nāgā had a younger brother, a monastic by the name of Nāga. He assessed the situation and decided that Śrī Laṅkā was no safe place and that he could not find sustenance here. So he left the monastery accompanied by eleven disciples meaning to cross the sea to the mainland. Before leaving Śrī Laṅkā he went to bid farewell to his elder sister Nāgā. Learning of their arrival at Bhārata village, the elder nun Nāgā went to see them and was told by monastic Nāga of his plan to cross over to the mainland. The elder nun Nāgā then said to him: “Would the venerable ones stay at the monastery for tonight, and proceed the next day.” The twelve venerables accepted the invitation.

The elder nun Nāgā collected the alms food in the morning as usual from the banyan tree. She offered the food to Ven. Nāga and his disciples. “Venerable elder, is this alms food properly gotten?” Ven. Nāga asked his elder sister and then remained silent. “Brother, this aims-food is righteously obtained. Do not have any doubts about this.” But Ven. Nāga was still doubtful: “Ven. sister is it properly obtained?”

Thereupon, the elder nun Nāgā took the alms bowl and threw it upwards where it remained for a while. Ven. Nāga said: “Even if the alms bowl stays aloft at seven palm trees high, it is still the alms food collected by a nun, is it not venerable sister?” Then he [1006] continued: “This disturbance and danger is not to last forever. After the famine has passed I, who speak in praise of the contented nature of the noble ones (ariya) with the four requisites, will be asking myself: ‘O virtuous one, trained in the ascetic practice regarding food, you have survived the scourge of Tissa the Brahmin by eating the alms food of a nun.’ I shall not be able to bear such criticism of myself. I must go now, you remain in mindfulness, elder sisters.”

The guardian spirit of the banyan tree was watching. If Ven. Nāga partook of the elder nun Nāgā’s alms food, he would say nothing to the monastic; but if the monastic were to refuse it, he would intervene, and ask him to drop the idea of going away. When he saw that the monastic refused the alms food, he descended from his abode in the tree and asked Ven. Nāga to hand over the alms bowl, and inviting him and his company to the foot of the banyan tree, offered them the meal on prepared seats. After the meal, he got an undertaking from Ven. Nāga not to go abroad. And from that day onwards the guardian spirit of the banyan tree offered meals daily to twelve female monastics and twelve male monastics for seven years. This is an example of the sixth benefit.

In this story the elder nun Nāgā was unaffected by famine, thanks to her fulfilment of the fraternal practice whereas Ven. Nāga was helped by the guardian spirit on account of his morality.

Regarding the fifth factor of non-decline: “Morality that is unbroken, intact, unchequered and unspotted,” is explained thus: For monastics, there are seven groups of breaches of morality in brief outline. Of the list of precepts to be observed, if the first precept or the last precept is broken, it is called “broken” like in a piece of cloth whose edges are frayed; if the precepts in the middle are broken, it is no more intact, just as in a piece of cloth that has holes in the middle part; if two or three precepts in a series are broken, it is chequered, like a cow whose skin is of different colours either on her back or underneath; if there is a breach of precepts at alternate places, it is spotted, like a cow with spots. Morality to be unbroken, intact, unchequered, and unspotted must be such that no manner of breach of the above four ways occurs anywhere in the observance of the monastic precepts.

Morality that is flawless in those above four ways is a sufficing condition for the paths and fruitions. One who is endowed with it is free from the bonds of craving and is therefore a truly happy person. Since it is very pure, it is extolled by the Buddha and noble ones (ariya). Since that morality is not conceived as a means of glorious future existences, such as a Deva of any specific name or unspecified name, it is not a misconception due to craving for existence; or not wrongly conceived as something permanent or eternal, a misconception due to wrong view; it is said to be not subject to misconception. Further, since none of the four deviations (vipatti) can be connected to this kind of morality, it is said to be not subject to misconception. Since it provides sufficient precondition for the attainment of access concentration (upacāra-samādhi) and absorption concentration (appanā-samādhi), it is also called morality conducive to concentration. Since the four purities in morality (catu-pārisudhi-sīla) of worldlings cannot, in reality, be equal between one person and another, the fifth factor here is meant as the morality of the path, the supermundane morality which is the same for all noble ones (ariya). In the sixth factor also, right view as the path factor is meant. These six factors of non-decline are taught by the Buddha also as the six memorable (sāraṇīya) factors (Saṅgīti-sutta, DN 33, Sāraṇīya-sutta, AN 6.11-12).

During the sojourn at the Gijjhakūṭa hill in Rājagaha, as his passing away was drawing near, only one year and three months hence, whenever the Buddha discoursed to the monastics, the following theme occurred repeatedly: “Such is morality (sīla); such is concentration (samādhi); such is wisdom (paññā). Concentration that is developed through morality is highly efficacious and [1007] productive. Wisdom that is developed through concentration is highly efficacious and productive. The mind that is developed through wisdom is thoroughly liberated without any remnant from the moral taints or pervasive defilements or pollutants (āsava), namely the pollutant of sense-desire (kammāsava), the pollutant of craving for continued existence (bhavāsava), and the pollutant of ignorance of the four noble truths (avijjāsava).”

Morality, Concentration and Wisdom

Then the Buddha, after staying at Rājagaha for as long as he wished, said to Ven. Ānanda: “Come, Ānanda, let us go to the Ambalaṭṭhikā Mango Grove.” – “Very well, sir,” Ven. Ānanda replied.

Having expressed his assent to the Buddha, Ven. Ānanda signalled to the monastics: “Friends, make ready with your alms bowl and double robe. The Fortunate One intends to go to the Ambalaṭṭhikā garden.”

Then the Buddha, accompanied by many monastics, went to the Ambalaṭṭhikā garden where he stayed at the King’s rest house. While there also, considering his approaching death, the Buddha discoursed to the monastics on the same theme: “Such is morality (sīla); such is concentration (samādhi); such is wisdom (paññā). Concentration that is developed through morality is highly efficacious and productive. Wisdom that is developed through concentration is highly efficacious and productive. The mind that is developed through wisdom is thoroughly liberated without any remnant from the moral taints or pollutants (āsava), namely the pollutant of sense-desire (kammāsava), the pollutant of craving for continued existence (bhavāsava), and the pollutant of ignorance of the four noble truths (avijjāsava).”

Herein, in the passage: “Such is morality, such is concentration, such is wisdom,” morality (sīla) refers to mundane morality, that is, the four kinds of monastic precepts (catu-pārisuddhi-sīla); concentration means mundane concentration at the threshold of perfect concentration (upacāra-samādhi) and perfect concentration (appanā-samādhi) itself. Wisdom means mundane insight wisdom (vipassanā-paññā). All these three factors are the necessary conditions for path-knowledge (magga-ñāṇa).

“Concentration developed through morality,” means supermundane concentration pertaining to path and fruition, path concentration and fruition concentration. Concentration of path is highly efficacious because it leads to the fruition of the noble one’s knowledge (ariya-phala). Fruition itself means direct result. It is also highly productive because it has the advantage (ānisaṁsa) of liberation or pacification. Advantage here means the indirect result or consequence. The same interpretation should be understood for similar statements that follow. Concentration of fruition produces the direct result of abandoning the burning defilements through tranquillity (paṭippassaddhi-pahāna), and gives the indirect result or consequence of the peace of cessation or extinction of defilements.

“Wisdom developed through concentration,” means supermundane knowledge of the paths (magga-ñāṇa) and fruitions (phala-ñāṇa). Its direct result and indirect result or consequence should be construed as in the case of concentration.

“The mind developed through wisdom,” here, wisdom means mundane insight (vipassanā-paññā) and wisdom associated with absorption (jhāna); mind here means supermundane consciousness of path and fruition. Path consciousness completely eradicates defilements as abandoning by cutting off (samuccheda-pahāna). Fruition-consciousness thoroughly liberates one from the moral taints by abandoning through tranquillity (paṭipassaddhi-pahāna). [1008]

Then the Buddha, after staying at the Ambalaṭṭhikā garden for as long as he wished, said to Ven. Ānanda: “Come, Ānanda, let us go to the town of Nāḷanda.” – “Very well, sir,” Ven. Ānanda assented, and called upon the monastics to accompany the Buddha.

Ven. Sāriputta’s Brave Utterance

Then the Buddha, accompanied by many monastics, went to the town of Nāḷanda and stayed at the Mango Grove of Pāvārika, the rich man. At that time, Ven. Sāriputta approached the Buddha, and after paying respects to him, entered into a stirring and remarkable dialogue with him.

Ven. Sāriputta: “Venerable sir, as regards Perfect Awakening, I am convinced that there has never been nor is there, nor will there be any ascetic or Brahmin who can excel the Fortunate One.”

Buddha: “You say solemnly and with certitude, like the brave sound of a lion’s roar, that as regards Perfect Awakening, you are convinced that there has never been nor is there, nor will there be any ascetic or Brahmin who can excel the Fortunate One. How is it Sāriputta, do you know definitely in your mind the minds of those Arahat, Perfectly Self-Awakened Buddhas of the past so that you can assert such was their practice of morality (sīla), such was their practice of concentration (samādhi), such was their wisdom (paññā), such was their manner of abiding in the sustained attainment of cessation, such was their emancipation?”

“I have no such knowledge, venerable sir.”

“How is it then, Sāriputta, do you know definitely in your mind, the minds of those Arahat, Perfectly Self-Awakened Buddhas of the future, so that you can assert such will be their practice of morality, such will be their practice of concentration, such will be their wisdom, such will be their manner of abiding in the sustained attainment of cessation, such will be their emancipation?”

“I have no such knowledge, venerable sir.”

“How is it, Sāriputta, do you know definitely in your mind, the mind of myself, the present Buddha, the Arahat, the Perfectly Self-Awakened, so that you can assert such is the practice of morality of the Fortunate One, such is the strength of the concentration of the Fortunate One, such is the wisdom of the Fortunate One, such is the manner of the Fortunate One’s abiding in the sustained attainment of cessation, such is the emancipation of the Fortunate One?”

“I have no such knowledge, venerable sir.”

“Sāriputta, if you do not have the faculty of reading another person’s mind (ceto-pariyāya-ñāṇa), by which you can know definitely the minds of the Arahat, the Perfectly Self-Awakened Buddhas of the past, the future and the present, how can you say solemnly and with certitude, and sounding like a lion’s roar, that as regards Perfect Self-Awakening, you are convinced that there has never been, nor will there be any ascetics or Brahmins who can excel the Fortunate One?”

“Venerable sir, I do not have the faculty of reading another person’s mind by which I can know definitely the minds of the Arahat, the Perfectly Self-Awakened Buddhas of the past, the future and the present. But I do have the knowledge by inference from personal experience (Dhammanvaya-ñāṇa).

Venerable sir, if I may give an example, let us say that there is a remote border town with its solid walls built on a firm foundation which has only one arched gateway, and that there is a gate-keeper who is wise, prudent and intelligent, who would keep out strangers and would admit only persons known to him. When he makes his rounds along the roadway that encircles the town, he sees no breaks, no holes in [1009] the walls, not even one that would allow a cat to pass through it. Then he will come to the conclusion rightly that all big creatures that enter or leave the town do so only by that single gateway.

In the same way, venerable sir, I am possessed of the knowledge by inference from personal experience. Venerable sir, thus I know that all the Arahat, the Perfectly Self-Awakened Buddhas, who had arisen in the past, had abandoned the five hindrances (nīvaraṇa) that defile the mind and weaken the intellect had well established their minds in the four methods of steadfast mindfulness (satipaṭṭhāna), had correctly cultivated the seven factors of Awakening (bojjhaṅgaṁ) and will attain Supreme Perfect Self-Awakening.”

“Venerable sir, thus I know that all the Arahat, the Perfectly Self-Awakened Buddhas who will arise in the future will abandon the five hindrances that defile the mind and weaken the intellect; will well establish their minds in the four methods of steadfast mindfulness, will correctly cultivate the seven factors of Awakening and will attain Supreme Perfect Self-Awakening.

Venerable sir, thus I know that the Arahat, the Perfectly Self-Awakened Buddha also, who has arisen in the world, has abandoned the five hindrances; has well established his mind in the four methods of steadfast mindfulness; has correctly cultivated the seven factors of Awakening, and has attained Supreme Perfect Self-Awakening.

Venerable sir, all these conclusions I make are due to the knowledge by inference from personal experience which I am possessed of.”

During the sojourn at the Mango Grove of Pāvārika the rich man in the town of Nāḷanda, also considering his approaching death, the Buddha discoursed to the monastics on the same theme: “Such is morality; such is concentration; such is wisdom. Concentration that is developed through morality is highly efficacious and productive. Wisdom that is developed through concentration is highly efficacious and productive. The mind that is developed through wisdom is thoroughly liberated without any remnant from the moral taints or pervasive pollutants (āsava), namely the pollutant of sense-desire (kāmāsava), the pollutant of craving for continued existence (bhavāsava), and the pollutant of ignorance of the four noble truths (avijjāsava).”

The Buddha’s Discourse on Morality

Then after staying at the town of Nāḷanda for as long as he wished, the Buddha said to Ven. Ānanda: “Come, Ānanda, let us go to Pāṭali village.” – “Very well, venerable sir,” said Ven. Ānanda, and he called upon the monastics to accompany the Buddha. Then the Buddha, accompanied by many monastics, went to Pāṭali village.

When the lay devotees of Pāṭali village heard that the Buddha had arrived at their village, they were very glad, for they had the great good fortune of having to receive the Buddha even without asking for it. They had just finished building a guest-house. They thought how appropriate it would be if their first guest was the Buddha himself. “We shall request the Fortunate One to accept our offering of the guest-house and we will listen to the Fortunate One’s words of appreciation of our good deed.” They approached the Buddha, made obeisance to him, and sat at a suitable distance. Then they said to him: “May it please the Fortunate One to accept our new guest-house as his living quarters during his sojourn.” The [1010] Buddha showed his consent by remaining silent.

Having received the Buddha’s consent, the lay devotees of Pāṭali village rose from their seats, made obeisance to him and went to their guest-house. They made it ready for use by furnishing it with floor coverings throughout, arranging separate seats, filling the big water pots and lighting the lamps. They arranged with the mothers to feed their infants early that evening and to put them to bed. Then they went back to the Buddha, made obeisance to him, and stood on one side. They said to him: “Venerable sir, at the guest house, the floor has been covered throughout with floor-coverings, separate seats have been arranged, big water pots have been filled and lamps have been lit. May the Fortunate One proceed there when he wishes to.”

Then the Buddha, at evening time, arranged his robes, and taking his alms bowl and double robe, proceeded to the guest-house accompanied by the monastics. After washing his feet, he entered the guest-house where he sat against the middle post, facing east. The monastics also washed their feet and entered the guest-house, and sat against the west wall, facing east, with the Buddha in front of them. The lay devotees of Pāṭali village also washed their feet and entered the guest-house, and sat against the east wall facing west, with the Buddha in front of them. Then the Buddha discoursed on the five disadvantages (ādīnava) befalling an immoral person and the five advantages that bless a person of virtue.

Five Disadvantages for an Immoral Man

“Householders, five disadvantages descend on an immoral person who lacks morality. What are the five?

Householders these are the five disadvantages befalling an immoral person through lack of morality.”

Five Advantages for a Virtuous Person

“Householders, five advantages bless a virtuous person for his being virtuous. What are the five?

Householders, these are the five advantages that wait on a virtuous person for his being virtuous.”

Although this discourse was addressed to lay persons it also applies to monastics.

1. With a lay person, lack of moral virtue may lead to committing evil deeds such as killing. As he indulges in evil, he tends to forget his usual means of livelihood, such as cultivation or trading, thereby incurring great losses of property. Worse still, his evil deed might be illegal under the law proclaimed by the king such as killing of animals, and he is liable to criminal punishment. If he steals, he also commits a crime equally liable to punishment. Thus, his lack of moral virtue can bring him great losses of property.

Similarly, a monastic lacking morality, being heedless, loses virtue, loses the good doctrine, the word of the Buddha, loses absorption (jhāna), and loses the seven noble properties of noble ones (ariya). The seven noble properties of the noble ones (satta-ariya-dhanāni) are:

2. An immoral man earns a bad repute so that he is written off as an outcaste, useless for this world and hopeless for future worlds. “This man is so stingy that he would not even take part in offering alms food by drawing lots,” this is the kind of name he builds up for himself. All the four kinds of assemblies see him in that light only.

Similarly, in the case of a monastic who lacks moral virtue, ill repute follows that monastic who is loose in monastic morality, does not take up serious learning of the good doctrine, makes a living by the practice of medicine, or similar methods of livelihood abhorred by the Buddha, and his behaviour is marked by six kinds of disrespect, which spreads among the four kinds of assemblies. [1012]

3. An immoral lay person is always pricked by a guilty conscience for the misdeeds he has done. Therefore, he does not dare to face the crowd. “Someone there might recognize me,” he fears, “and I might be apprehended and sent to the authorities.” That is why, in any of the four kinds of assemblies, he holds his face down and his shoulders stooping, and uneasily keeps on scratching the earth with a stick. He keeps his mouth shut as far as possible.

Likewise, an immoral monastic feels uneasy to face an assembly which might have knowledge of his misdeeds, in which case he might have to face punishment under the Vinaya process such as expulsion. Therefore, he goes into the assembly with great misgivings and speaks little. Some immoral monastic, however, might put up a bold face and might wander around in the Saṅgha, but in his heart he is feeling miserable only.

4. An immoral person, whether lay or monastic, may put up pretences while living but, on his death bed, his evil deeds appear before him in their respective sense spheres. He feebly opens his eyes to see the present world, and then closes his eyes to see his oncoming world where he finds no solace whatever. His imminent destination, the four worlds of the downfall (apāya), becomes vividly clear to him. He feels great pangs of conscience as if thrust by 100 spears on his head. “Help me! Help me!” he screams in desperation and then breathes his last. This is what the Buddha means by saying he dies in a state of bewilderment.

5. The fifth disadvantage befalling an immoral person needs no explanation.

The Buddha then went on late into the night instructing the lay devotees of Pāṭali village on other topics including the happy consequences of their donation of the guest-house, thereby pointing out the benefits of the doctrine, exhorting them to set themselves up in the practice thereof, and gladdening them in the practice. Then he sent them away, saying: “Householders, the night is far advanced, you may leave when you wish.”

“Very well, venerable sir,” the devotees of Pāṭali village said in assent, and paying respects to him, departed respectfully. Then not long after their departure, the Buddha retired in seclusion.

The Founding of Pāṭaliputta

At that time, two Brahmins, Sunidha and Vassakāra, chief ministers of Magadha kingdom, were building a fortified city at the site of Pāṭali village to keep out the Vajjī princes. During that period, many Devas in groups of 1,000 each, were occupying plots of land in Pāṭali village.

In the location where the Devas of great power were occupying the officials responsible for the building of the city were inclined to build houses for princes and the king’s ministers of great power. In the location where the Devas of medium power were occupying, there, the officials responsible for the building of the city were inclined to build houses for princes and king’s ministers of medium power. And in the location where the Devas of lesser power were occupying, there, the officials responsible for the building of the city were inclined to build houses for princes and king’s ministers of lesser power.

The Buddha saw with his divine eye (dibba-cakkhu) how the Devas in groups of 1,000 each were occupying plots of land at Pāṭali village. Then he woke up at dawn and asked Ven. Ānanda: “Who are those building a city at the site of Pāṭali village?”

Ven. Ānanda replied: “Venerable sir, the Brahmins Sunidha and Vassakāra, chief ministers of Magadha kingdom, are building a fortified city to keep out the Vajjī princes.”

“Ānanda, the chief ministers are building the fortified city as though they were acting in consultation with the Devas of the Tāvatiṁsa Realm. Ānanda, I have seen with my divine eye how the Devas, in groups of 1,000 each, were occupying plots of land at Pāṭali village.

Ānanda, in the locations where the Devas of great power are occupying, there, the officials responsible for the building of the city are inclined to build houses for princes and king’s ministers of great power. In the locations where the Devas of medium power are occupying, there the officials responsible for the building of the city are inclined to build houses for princes and king’s ministers of medium power. In the locations where the Devas of lesser power are occupying, there the officials responsible for the building of the city are inclined to build houses for princes and king’s ministers of lesser power. Ānanda, three catastrophes will bring about the downfall of the city of Pāṭaliputta. They are fire, floods, and internal dissension.”

After saying this, the Buddha went to the river Ganges to wash his face and awaited the time to go on alms round.

Then Sunidha and Vassakāra remembered that since their King Ajātasattu was a lay supporter of the ascetic Gotama, it would only be proper if they were to invite the Buddha to an offering of a meal, because they would be seeing him in the village of Pāṭali. Further, they considered it a wise thing to request the ascetic Gotama, to bless their city-building project with auspicious words, for then the black devils would be driven away from the city site. So both went to the Buddha and stood at a suitable distance. After exchanging memorable words of felicitation, they said to him: “May it please the revered Gotama and the company of monastics to accept our offering of food for today.” The Buddha, by his silence signified his acceptance.

Then the Magadhan chief ministers, Sunidha and Vassakāra, knowing that the Buddha had accepted their invitation, went to the place where they were putting up, and having prepared the choicest food and delicacies, informed the Buddha by messengers who said: “Revered Gotama, it is time to proceed. The food offering is ready.”

Then in the morning, the Buddha rearranged his robes, and taking his alms bowl and [1014] double robe, went in the company of the monastics to the place where the two Magadhan chief ministers were being housed, and sat at the place prepared for him. Sunidha and Vassakāra attended to the Buddha and the monastics, offering the choicest food and delicacies with their own hands till they signified they had had enough, causing them to stop. When the Buddha had finished his meal and had removed his hand from his alms bowl, Sunidha and Vassakāra took low seats and sat at a suitable distance.

To Sunidha and Vassakāra, who were thus seated, the Buddha expressed his pleasure and appreciation by three verses in Pāḷi:

Yasmiṁ padese kappeti, vāsaṁ paṇḍita-jātiyo,
sīlavantettha bhojetvā, saññate brahmacārayo.

Brahmins, when the wise man makes offerings of food to those possessed of virtue, self-control and purity of life at the place where he has made his home, he should share the merit of his offering with the Devas who are the guardians of that place.

Yā tattha devatā āsuṁ, tāsaṁ dakkhiṇam-ādise,
tā pūjitā pūjayanti, mānitā mānayanti naṁ.

If the Devas are honoured thus, they will give protection to him, as their way of honouring him in return. If they are revered thus, they help him out of trouble, as their way of revering him in return.

Tato naṁ anukampanti, mātā puttaṁ va orasaṁ,
devatānukampito poso, sadā bhadrāni passatī.

The wise man comes under the protection of the Devas who safeguard him, just as a mother safeguards her own son. That person is blessed with auspiciousness at all times.

After expressing his pleasure and appreciation in these verses to the Magadhan chief ministers, Sunidha and Vassakāra, the Buddha rose from his seat and left.

Then Sunidha and Vassakāra followed the Buddha all along the route, thinking: “We shall call the gateway, by which the revered Gotama leaves today, the Gotama Gateway, and the landing place, by which the revered Gotama crosses the Ganges, the Gotama Landing Place.”

The gateway by which the Buddha left that day came to be known as the Gotama Gateway. Then the Buddha went to the river Ganges. At that time the river was full to the brim so that a crow on the bank might easily drink from it.

Then in the instant it might take a strong man to stretch out his bent arm or bend in his out stretched arm, the Buddha vanished from this side of the Ganges and reappeared on the other shore together with the company of monastics.

The Buddha saw the people who wanted to cross from one shore to the other, some of whom were looking for boats, some for log rafts, and some were making bamboo rafts. Then he, understanding the matter, uttered these joyous words in exultation:

“The noble ones (ariya) have crossed the deep and wide river of craving (taṇhā) by building the bridge of the noble path, upon having overcome the quagmire of moral defilement. As for the multitudes, they have to build rafts just to cross this insignificant river, the Ganges. However, the noble ones (ariya) who have crossed the river of craving by means of the noble path of eight constituents have no need to make rafts.”