එලකිරි ඔන්ල්යින් ‘ධම්මපදය’

[DX-]

එලකිරි ඔන්ල්යින් ‘ධම්මපදය’

බෞද්ද අබෞද්ද හැමොම ධම්ම පදය ගන වචනයක් හරි අහල ඇති කියල හිතනවා. දන්නෙ නැති අයත් ඇති කියල හිතුන නිසා මුලින්ම ධම්ම පදය ගැන විස්තර ටිකක් කියනනත් ඔනෙ කියල හිතුවා.......

ධම්මපදය බෞද්දයාගේ අත්පොත කියලත් හදුන්වනවා. ධම්ම පදයෙ ඇතුලත් වෙන්නෙ 'ගාථා' නම් වු ධර්ම කොටසයි. 'ධම්මපදය' 'වර්ග' නැත්තන් කොටස් 26 කට බෙදා වෙන්කර තිබෙනවා. ඉතින් එ එක එක කොටස ගැන මම පොඩි විස්තරයක් කරන්නම්.....

01) යමක වර්ගය - පිලිවෙලකට යුගලය බැගින් ගලපා වදාළ ගාථා 20 කින් යුක්තයි.
02) අප්පමාද වර්ගය - කුසලයෙහි යෙදිමෙහි ලා කෙනෙකු තුල තිබිය යුතු ඉක්මන් කම පිළිබද වදාළ - ගාථා 12 කින් යුක්තයි.
03) ච්ත්ත වර්ගය - සිත පිළිබද වදාළ ගාථා 11 කින් යුක්තයි.
04) පුෂ්ප වර්ගය - විවිධ පුෂ්ප වර්ග උපමා කරගෙන වදාළ ගාථා 16 කින් යුක්තයි.
05) බාල වර්ගය - සම්මා දිට්ඨියෙන් තොර පුද්ගලයාගේ පුහු අහන්කාරකමත්, නුවණ මද බවත් පිළිබද වදාළ ගාථා 16 කින් යුක්තයි.
06) පණ්ඩිත වර්ගය - සත්පුරුෂයන්ගේ වටිනාකමත්, ඔවුන් ඇසුරු කිරිමේ වටිනාකමත් පිළිබද වදාළ ගාථා 14 කින් යුක්තයි.
07) අර්හන්ත වර්ගය - රහතන් වහන්සේලාගේ ගුණයන් පිළිබද වදාළ ගාථා 10 කින් යුක්තයි.
08) සහස්ස වර්ගය - එක් කරුණකට යටත් වන කරුනු දහසක් ( හෝ සියයක් ) බැගින් ගලපා වදාළ ගාථා 16 කින් යුක්තයි.
09) පාප වර්ගය - පව සහ එහි ස්වභාවය පිළිබද වදාළ ගාථා 13 කින් යුක්තයි.
10) දණ්ඩ වර්ගය - පෘථග්ජන පුද්ගලයා නිරයේ උපත ලබා දඩුවම් ලබන අයුරුත්, භික්ෂුව නිවනින් සැනසෙන අයුරුත් පිළිබද වදාළ ගාථා 17 කින් යුක්තයි.
11) ජරා වර්ගය - ආර්ය මාර්ගිකයා ජාති, ජරා, මරණ රහිත නිර්වාණය කරා ආර්ය අශ්ඨාන්ගික මාර්ගයේ ගමන් ගන්නා අකාරය පිළිබද වදාළ ගාථා 11 කින් යුක්තයි.
12) අත්ත වර්ගය - තම සිත සුරක්ශිත කරගැනිම අයිති තමාටම බව පෙන්වා දෙමින් එ පිළිබද වදාළ ගාථා 10 කින් යුක්තයි.
13) ලෝක වර්ගය - ලෝකය ( ජිවිතය ) පිළිබද වදාළ ගාථා 12 කින් යුක්තයි.
14) බුද්ධ වර්ගය - සම්මා සම්බුදු රජානන් වහන්සේලා පිළිබද වදාළ ගාථා 18 කින් යුක්තයි.
15) සුඛ වර්ගය - සැපය ( නිවන ) යනු කුමක්ද? පිළිබද වදාළ ගාථා 12 කින් යුක්තයි.
16) පිය වර්ගය - ප්රියමනාප විම, එහි ස්වභාවය පිළිබද වදාළ ගාථා 12 කින් යුක්තයි.
17) කෝද වර්ගය - සිත, කය සහ වචනය සන්වර කරගැනිම සහ එමගින් තරහව නැති කර ගැනිම පිළිබද වදාළ ගාථා 14 කින් යුක්තයි.
18) මල වර්ගය - මල යනු මලකඩයි…..එනම් කෙලෙස් මල දුරු කරගත යුතු ආකාරය පිළිබද වදාළ ගාථා 23 කින් යුක්තයි.
19) ධම්මට්ඨ වර්ගය - ධර්මයෙහි පිහිටි ජිවිතය පිළිබද වදාළ ගාථා 17 කින් යුක්තයි.
20) මග්ග වර්ගය - ආර්ය අශ්ඨාන්ගික මාර්ගය ( නිවන් මග) පිළිබද වදාළ ගාථා 17 කින් යුක්තයි.
21) පකිණ්ණක වර්ගය - විවිධ තේමාවන්ට අදාලව වදාළ ගාථා 16 කින් යුක්තයි.
22) නිරය වර්ගය - පාපය දුරු කිරිම පිළිබද වදාළ ගාථා 14 කින් යුක්තයි.
23) නාග වර්ගය - නාග යනු හස්තියා ( ඇතා ) කියන තෙරුමයි….. ඇතා උපමා කරගනිමින් වදාළ ගාථා 14 කින් යුක්ත කොටසයි.
24) තන්හා වර්ගය - සසර දුකට හේතුව වූ තන්හාව පිළිබද වදාළ ගාථා 26 කින් යුක්තයි.
25) භික්ෂු වර්ගය - බුදු සසුනෙහි භික්ෂුව කවරෙක්දැයි හදුන්වා දෙමින් එ පිළිබද වදාළ ගාථා 23 කින් යුක්තයි.
26) බ්රාහ්මණ වර්ගය - අර්හත් භික්ෂුව හැදින්වීමට බ්රාහ්මණ වචනය යොදා ගනිමින් වදාළ ගාථා 41 කින් යුක්තයි.

ධම්ම පදය මේ මුලු කොටස් 26 ම එකතුවෙන් ගාථා 423 න් සෑදී තිබෙනවා. මම දවසකට 1 ගාථාව ගානෙ, තේරුමත් එක්ක එම ගාථාව ට අදාල නිධාන කාතාව පොස්ට් කරනවා…… අවශ්ය වන්නේ මේ එක එක ගාථාව, එහි තේරුම සහ ඉන් කියවෙන දේ කොයිතරම් වැදගත්ද කියන එක ගැන පොඩි සන්වාදයක් ගොඩනැහීමයි……
ධම්ම පදය කියෙව්වය කියලා කිසිම ආගමක කෙනෙකුට අවැඩක් නම් වෙන එකක් නැහැ කියල හිතනවා. එ වගෙම තමන් අදහන මොනම හෝ ආගමකට විරුද්ද නොවේය කියලත් හිතනවා. එ නිසා ඕනම ආගමක කෙනෙකුට තමන්ගේ අදහස ඉදිරිපත් කරන්න පුලුවන්….තමන්ට නොගැලපෙන තැන් තියෙනවනම් එ පිළිබද විවේචනය කරලා පොස්ට් දාන්නත් එපා කියලා ඉල්ලනවා……. අවශ්ය වන්නේ සන්වාදයක් මිසක් විවාදයක් ගොඩනැහිම නෙමෙයි කියලත් මතක් කරනවා……….

ගාථා 423 ක් තියෙන නිසා පුලුවන් තරම් කාලයක් මෙ වැඩේ දිගටම කරන්නයි හිතන් ඉන්නෙ……

 

[DX-]

01) යමක වර්ගය.

පිලිවෙලකට යුගලය බැගින් ගලපා වදාළ ගාථා 20 කින් යුක්තයි​

01.

Suffering is Mind-made​

Mind is the forerunner of (all evil) states.
Mind is chief; and they are mind-made.
If one speaks or acts with a corrupt mind,
from that, suffering follows,
as the wheel follows the hoof of the ox.1​

The Story of Cakkhupāla Thera

A monk named Cakkhupāla determined not to lie down for the entire Rains Retreat. He contracted an eye infection and the doctor told him that he must lie down to take the medicine. He refused to lie down, so the disease got worse. He realised Arahantship, but simultaneously went blind.
As he was pacing up and down, he unintentionally killed many insects. Visiting monks noticed the trampled insects on the elder’s walking meditation path, and told the matter to the Buddha. The Buddha explained that the monk had killed them unintentionally and that he was an Arahant.
The monks then asked the cause of his blindness.
The Buddha related how, in a previous life as a doctor, he had treated a poor woman’s eyes. She promised to become his servant if her eyesight was restored. The treatment worked, but the woman pretended that her eyesight was getting worse. The doctor retaliated by giving her another medicine, which blinded her. Due to that evil action Cakkhupāla became blind.


02.

Happiness is Mind-made

Mind is the forerunner of (all good) states.
Mind is chief, and they are mind-made.
If one speaks or acts with a pure mind,
from that, happiness follows,
as one’s own shadow that never leaves.2​

The Story of Matthakundalī

The only son of a stingy millionaire was on the verge of death because his father was too mean to call a doctor, and tried to treat his son himself. The Buddha saw the dying boy with his Divine Eye, and stood for alms in front of his house. Seeing the Buddha, Matthakundalī was delighted. Dying with a mind full of faith in the Buddha he was reborn in the celestial realm. After his son’s death, the millionaire was grief-stricken. Every day he went to the cemetery crying for his son.
The deity appeared before his father in a form like his son, and stood weeping. The millionaire saw the youth and asked him why he was crying. The deity replied that he wanted two wheels for his chariot, but could not get them. The millionaire offered to buy him whatever chariot wheels he wanted. The deity said that he wanted the sun and the moon for his chariot wheels. The millionaire told the youth that his wish was folly as it was impossible to obtain the sun and the moon. The deity admonished the millionaire, “You are even more foolish than me in crying for your dead son. At least I can see the sun and the moon, but you cannot even see your dead son.” The millionaire realised that the youth was his own son, and gained some faith in Dhamma. The next day, he offered alms to the Sangha and the deity appeared, telling the assembly how he had gained such bliss just by revering the Buddha in his mind.

 

[sudunone]

වටින ත්‍රෙඩ් එකක්. වරින් වර එක් එක්කෙනා ධම්ම පදයෙ ගාථාවන් පළ කළ නමුත් සියල්ල එක තැනක දකින්න වුණේ නෑ. බොහොම පින්. දිගටම කරගෙන යමු.

 

[DX-]

වටින ත්‍රෙඩ් එකක්. වරින් වර එක් එක්කෙනා ධම්ම පදයෙ ගාථාවන් පළ කළ නමුත් සියල්ල එක තැනක දකින්න වුණේ නෑ. බොහොම පින්. දිගටම කරගෙන යමු.

ස්තුතියි සහෝදරයා.....


03.

Hatred is Never Appeased By Hatred​

“He abused me, he beat me, he defeated me, he robbed me,”
in those who harbour such thoughts hatred is not appeased.3
​

04.

“He abused me, he beat me, he defeated me, he robbed me”,
in those who do not harbour such thoughts hatred is appeased.4
​

The Story of Tissa Thera


Venerable Tissa, a cousin of the Buddha, did not pay due respect to the senior monks. When they admonished him, he threatened them, and complained to the Buddha. The Buddha urged him to apologise, but Tissa was obstinate. The Buddha related a story to show that Tissa had been just as obstinate in a previous life. He had to ask forgiveness from the senior monks.

 

[sudunone]

සිත සියල්ල පෙරටුකොට යයි; සිතම ප්‍රධාන වේ; සියල්ල සිත නිසාම හටගනී. යමෙක් දූෂිත වූ සිතින් ක්‍රියා කරන්නේද, කතා කරන්නේද, දුක ඔහු පිටුපස ලුහු බඳී; ගොනු පසුපස ගැල එන්නාක් මෙනි.

සිත සියල්ල පෙරටුකොට යයි; සිතම ප්‍රධාන වේ; සියල්ල සිත නිසාම හටගනී. යමෙක් පිවිතුරු සිතින් ක්‍රියා කරන්නේද, කතා කරන්නේද, ඔහු පසුපස සැප ලුහු බඳී; හැර නොයන සෙවණැල්ල මෙනි.

අසවලා මට පරිභව කළේය; මට ගැසුවේය; මා පරාජය කළේය; මගෙන් සොරකම් කළේය යනාදී සිතුවිලි මත යමෙක් එල්බ සිටින්නේද, ඔහු තුළ වෛරය නොසන්සිඳේ.

අසවලා මට පරිභව කළේය; මට ගැසුවේය; මා පරාජය කළේය; මගෙන් සොරකම් කළේය යනාදී සිතුවිලි යමෙක් අත හරීද, ඔහු තුළ වෛරය සන්සිඳේ.

 

[DX-]

complete Story of Tissa Thera .........

Tissa, son of the Buddha's maternal aunt, was at one time staying with the Buddha. He had become a monk only in his old age, but he posed as a senior monk and was very pleased when visiting monks asked his permission to do some service for him. On the other hand, he failed to perform the duties expected of junior monks; besides, he often quarrelled with the younger monks. Should anyone rebuke him on account of his behaviour, he would go complaining to the Buddha, weeping, very much dissatisfied and very upset.

Once, the Teacher asked him, "Tissa, why have you come to me so sad and sorrowful with tears in your eyes, weeping"?

The other monks had discussed among themselves, "If he goes alone, he may cause trouble." So they too went along with him, paid obeisance to the Teacher, and sat down respectfully on one side.

Tissa answered the Teacher's question, "Venerable, these monks are abusing me."

The Teacher asked. "But where were you sitting?"

"In the centre of the monastery in the Hall of State, Venerable."

"Did you see these monks when they came?"

"Yes, Venerable I saw them."

"Did you rise and go to meet them?"

"No, Venerable I did not."

"Did you offer to take their monastic utensils?"

"No, Venerable, I did not offer to take them."

"Tissa, do not act thus. You alone are to be blamed; ask their pardon."

"I will not ask their pardon, Venerable."

The monks said to the Teacher, "He is an obstinate monk, Venerable." The Teacher replied, "Monks. this is not the first time he has proved obstinate; he was obstinate also in a previous state of existence. "We know all about his present obstinacy, Venerable; but what did he do in a previous state of existence?" "Well then monks, listen," said the Teacher. So saying, he told the following story.

Once upon a time, when a certain king reigned at Benares, an ascetic named Devala, who had resided for eight months in the Himalaya country, desiring to reside near the city during the four months of the rains, for salt and vinegar, returned from the Himalayas. Seeing two boys at the gate of the city, he asked them, "Where do monks, who come to this city spend the night?" "In the potter's hall, Venerable." So Devala went to the potter's hall, stopped at the door, and said, "If it is agreeable to you, Bhaggava, I would like to spend one night in your hall." The potter turned over the hall to him, saying, "I have no work going on in the hall at night, and the hall is a large one; spend the night here as you please, Venerable." No sooner had Devala entered the hall and sat down than another ascetic named Narada, returning from the Himalayas, asked the potter for a night's lodging. The potter thought to himself, "The ascetic who arrived first may or may not be willing to sped the night with him; I will therefore relieve myself of responsibility."

So he said to the ascetic who had just arrived, "Venerable, if the ascetic who arrived first approves of it, spend the night at your pleasure. "So Narada approached Devala and said, "Teacher, if it is agreeable to you, I would like to spend one night here." Devala replied, "The hall is a large one; therefore come in and spend the night on one side." So Narada went in and sat down beside the ascetic who had gone in before him. Both exchanged friendly greetings.

When it was bedtime, Narada noted carefully the place where Devala lay and the position of the door, and then lay down. But when Devala lay down, instead of lying down in his proper place, he lay down directly across the doorway. The result was that when Narada went out at night, he trod on Devala's matted locks.

Thereupon Devala cried out, "Who is treading on my locks?" Narada replied, "Teacher, it is I." "False ascetic," said Devala, "You come from the forest and tread on my locks." "Teacher, I did not know that you were lying here; please pardon me." Narada then went out, leaving Devala weeping as if his heart would break. Devala thought to himself, "I will not let him tread on me when he comes in also." So he turned around and lay down, placing his head where his feet had been before.

When Narada came in, he thought to himself, "The first time I injured the teacher, this time I will go in past his feet." The result was that, when Narada entered, he trod on Devala's neck. Thereupon Devala cried out, "Who is that?" Narada replied, it is I teacher." "False ascetic," said Devala, "The first time you trod on my locks. This time you tread on my neck. I will curse you." "Teacher, I am not to blame. I did not know that you were lying in this position. When I came in I thought to myself, "The first time I injured the teacher, this time I will go in past his feet.' Please pardon me." "False ascetic, I will curse you. "Do not so, teacher." But Devala paying no attention to what Narada said, cursed him all the same, saying, "May your head split into seven pieces at sunrise."

Now Narada, perceiving that the curse would fall back on his brother-ascetic, he felt compassion for him, and therefore put forth the power of his meditation and prevented the sunrise. When the sun did not rise, the king had intervene and ask Devala to apologise. Devala refused. Then said Narada to Devala, "teacher, I will put forth my power of meditation and make the sun to rise. At the moment of sunrise please keep a lump of clay on your head and submerge in water and rise in different places as you go your way." As soon as the sun's rays touched the lump of clay on his head, it divided into seven pieces. Thereupon Devala ducked in water, and came up in a different place, and ran away.

When the Buddha had given his instruction, he said, "monks, at that time the king was Ananda, Devala was Tissa, ans Narada was myself, when at that time he was obstinate."

The Buddha advised them not to keep thought of enmity, for this could be only appeased by thought of friendliness.

 

[DX-]

5.

Hatred is Conquered by Love

Na hi verena verani
sammantidha kudacanam
averena ca sammanti
esa dhammo sanantano.

Hatred never ceases through hatred in this world;
through love alone does it cease. This is an eternal law.5​

A Story of Jealousy

While residing at the Jetavana Monastery in Savathi, the Buddha spoke this verse, with reference to a certain woman who was barren and another capable of bearing a child.
Once there lived a householder, whose wife was barren. Being unable to bear a child and afraid that she would be mistreated by her husband and her mother-in-law, she arranged for her husband to marry another woman. But on two occasions, as soon as she knew the second wife was pregnant, the barren wife gave her food mixed with drugs causing her to have a miscarriage. On her third pregnancy, the pregnant wife kept it to herself without informing the barren wife. But when the latter came to know about it, she again caused an abortion. Eventually the second wife died in childbirth. Before her death, the unfortunate woman was filled with hatred and vowed vengeance on the barren wife and her future offspring. Thus a feud started.
Among their later existences the two were reborn as a hen and a female cat; a doe and a leopard, and finally as the daughter of a nobleman in Savatthi and a female evil spirit. One day she (Kali Yakkhini) was in pursuit of the nobleman's daughter and her baby. When this lady heard the Buddha was giving a religious discourse at the Jetavana Monastery, she fled to Him and placed her son at His feet for protection. The evil spirit was prevented from entering the Monastery. She was later called in and both the lady and the evil spirit were admonished by the Buddha. The Buddha told them about their past trouble as rival wives and how they had been harboring hatred towards each other. They were made to see that hatred could only cause more hatred, and that it could only cease through friendship, understanding and goodwill. Both realised their mistake, and on the admonition of the Buddha, made their peace with each other.
The Buddha then requested the woman to hand over her son to the evil spirit. Fearing for the safety of her son, she hesitated, but because of her devotion and confidence in the Buddha she did hand over her son.
The child was warmly received by the evil spirit. After kissing and caressing the child tenderly like her own son, she handed back the child to his mother. As a result, there was no more hatred.
however, compelled both to meet the Buddha, who pacified them by advising them not to retaliate.
Those who attempt to conquer hatred by hatred are like warriors who take weapons to overcome others who bear arms. This does not end hatred, but gives it room to grow. But, ancient wisdom has advocated a different timeless strategy to overcome hatred. This eternal wisdom is to meet hatred with non-hatred. The method of trying to conquer hatred through hatred never succeeds in overcoming hatred. But, the method of overcoming hatred through non-hatred is eternally effective. That is why that method is described as eternal wisdom.


6.

Quarrels Destroy Both Parties​

Pare ca na vijananti
mayamettha yamamase
ye ca tattha vijananti
tato sammanti medhaga.

The others know not that in this quarrel we perish;
those who realise it, have their quarrels calmed thereby.6
​

The Dispute at Kosambī

While residing at the Jetavana Monastery in Savatthi, the Buddha uttered this verse, with reference to the monks of Kosambi.
The monks of Kosambi had formed into two groups. One group followed the master of Vinaya and the other followed the teacher of the Dhamma. Once they were quarrelling among themselves over a minor Vinaya rule. Even the Buddha could not stop them from quarrelling; so He left them and spent the vassa, religious retreat in the monsoon season, all alone in Rakkhita Grove near Parileyyaka forest. There, the elephant Parileyya waited upon the Buddha.
The lay disciples of Kosambi, on learning the reason for the departure of the Buddha, refused to make offerings to the remaining monks. This made them realize their mistake and reconciliation took place among themselves. Still, the lay disciples could not treat them as respectfully as before, until they owned up their fault to the Buddha. But the Buddha was away and it was in the middle of the vassa; so the monks of Kosambi spent the vassa in misery and hardship.
At the end of the vassa, the Venerable Ananda and many monks approached the Buddha and gave the message from Anathapindika and other lay disciples imploring Him to return. In due course the Buddha retuned to the Jetavana Monastery in Savatthi. The monks followed Him there, fell down at His feet, and admitted their fault. The Buddha rebuked them for disobeying Him. He told them to remember that they must all die some day and therefore, they must stop their quarrels and must not act as if they would never die.
Most of us are not willing to face the reality of impermanence and death. It is because we forget this fact that our lives are transitory, that we quarrel with each other, as if we are going to live for ever. But, if we face the fact of death, our quarrels will come to an end. We will then realize the folly of fighting when we ourselves are doomed to die. Excited by emotions our thought being clouded, we cannot see the truth about life. When we see the truth, however, our thoughts become free of emotions.

 

[sudunone]

5. මෙලොව කිසි විටෙකත් වෛරයෙන් වෛරය නොසන්සිඳේ; අවෛරයෙන්ම එය සන්සිඳේ. මෙය සනාථන දහමකි.

6. කලහ කිරීම නිසා අප විනාශයට පත් වන බව ඇතැම්හු නොදනිත්. ඒ බව අවබෝධ කරගන්නෝ එයින්ම කලහ සමථයකට පත් කරගනිත්.

 

[DX-]

Yamaka Vagga of Dhammapadaya (Part 01), as recited by Ven. Kiribathgoda Gnanananda Thero of Mahamevnawa Buddhist Monastery, Sri Lanka

 

[DX-]

08.

Death overpowers the sensuous, undisciplined and gluttonous like the wind a weak tree.

Subhanupassim viharantam
indriyesu asamvutam
bhojanamhi amattannum
kusitam hinaviriyam
tam ve pasahati maro
vato reukkham'va dubbalam


One who beauty contemplates,
whose faculties are unrestrained,
in food no moderation knows,
is languid, who is indolent:
That one does Mara overthrow
as wind a tree of little strength.
​

Sloth Defeats Spirituality

​

While residing in the neighbourhood of the town of Setavya, the Buddha uttered these verses, with reference to Mahakala and his brother Culakala. For Culakala, majjhimakala, and Mahakala were three househloders who lived in Setavya, and they were brothers. Culakala and Mahakala, the oldest and youngest respectively, used to travel abroad with their caravan of five hundred carts and bring home goods to sell, and Majjhimakala sold the goods they brought. Now on a certain occasion the two brothers, taking wares of various kinds in their five hundred carts, set out for Savatthi, and halting between Savatthi and Jatavana, unharnessed their carts. In the evening Mahakala saw Noble Disciples, residents of Savatthi, with garlands and perfumes in their hands, going to hear the Law. "Where are they were going?" he asked. Receiving the answer that they are going to hear the Law, he thought to himself, "I will go too." So he addressed his youngest brother, "Dear brother, keep watch over the carts; I am going to hear the Law." So saying, he went and paid obeisance to the Buddha and sat down in the outer circle of the congregation.
On that day the Teacher preached the Law in orderly sequence with the reference to Mahakala's disposition of mind, and quoting the Sutta on the Aggregate of Suffering, and other Suttas, discoursed on the sinfulness and folly and contamination of sensual pleasures. Mahakal, after listening to the discourse, became a monk under the Teacher. Culakala likewise became a monk. But the thought in Culakala's mind was, "After a time I will return to the world and take my brother with me."
Somewhat later Mahakala made his full profession, and approaching the Teacher, asked Him, "How many duties are there in this Religion?" The Teacher informed him that there him that there were two. Said Mahakala, "Venerable, since I became a monk in old age, I shall not be able to fulfill the Duty of Study, but I can fulfill the Duty of Contemplation." So he had the Teacher instructed him in the Practice of meditation in a cemetery, which leads to Arahatship. At the end of the first watch, when everyone else was asleep, he went to the cemetery, at dawn, before anyone else had risen, he returned to the Monastery. Now a certain young woman of station was attacked by a disease, and the very moment the disease attacked her, she died, in the evening without a sign of old age or weakness.
In the evening her kinsfolk and friends brought her body to the burning-ground, with firewood, oil and other requisites, and said to the keeper of the burning-ground, " Burn this body." And paying the keeper the usual fee, they turned the body over to her and departed. When the keeper of the burning-ground removed the woman's dress and beheld her beautiful golden-hued body, she straightway thought to herself, "This corpse is a suitable Subject of Meditation to show to His reverence." So she went to the Venerable, paid obeisance to him, and said, "I have a remarkably good subject of Meditation; pray look at it, Venerable," "Very well," said the Venerable. So he went and caused the dress which covered the corpse to be removed, and surveyed the body from the soles of the feet to the tips of the hair. Then he said, "Throw this beautiful golden-hued body into the fire, and as soon as the tongues of fire lave laid hold of it, please tell me." So saying, he went to his own place and sat down. The keeper of the burning-ground did as she was told and went and informed the Venerable. The Venerable came and surveyed the body. Where the flamed had touched the flesh, the colour of her body was like that of a mottled cow; the feet stuck out and hung down; the hands were curled back; the forehead was without skin. The Venerable thought to himself, "This body, which but now caused those who looked thereon to forget the Sacred Word, has but now attained decay, has but now attained death." And going to his night-quarters, he sat down, discerning clearly Decay and Death. Mahakala developed Spiritual Insight and attained Arahatship, together with the Supernatural Faculties.
Those who dwell on the attractiveness of sensual enjoyments, and live with the senses unguarded, and are immoderate in eating, they are slothful and weak in perseverance and will-power. Emotions overpower such persons as easily as the wind overpowers a weak tree.



09.

Death overpowers not the steadfast thinker just as the wind does not tremble a firm rock.

subhanupassim viharantam
indriyesu susamvutam
bhojanamhi ca mattannum
saddham araddha viriyam
tam ve nappasahati maro
vato selam'va pabbatam

One who foulness contemplates,
whose faculties are well-restrained
in food does moderation know,
is full of faith, who's diligent:
that one no Mara overthrows,
as wind does not a rocky mount.
​

Spiritual strength is undefeatable

When Mahakala attained Arahatship. the Buddha. surrounded by the Congregation of Monks. traveling from place to place, arrived at Setavya and entered the Simsapa forest. Culakala's wives, hearing that the Buddha had arrived, thought to themselves, "Now we shall recover our husband." So they went and invited the Buddha. Now when a visit is expected from the Buddha, it is customary for a single monk to go in advance and give warning. When Culakala went home to prepare for alms-giving his wives tore off his robes. Mahakala's eight wives also thought that they will get their husband also give up the robes. One day, they arranged an alms-giving for the Buddha and the Disciples and asked the Buddha to leave Mahakala behind to pronounce the formula of thanksgiving after alms-giving. The Buddha left him at his former home and went away with the other disciples.

When the Buddha reached the village gate, the congregation of monks was offended and said, "What a thing for the Buddha to do! Did he do it wittingly or unwittingly? Yesterday Culakala came and that was the end of his monastic life. But today, a different monk came and nothing of the sort happened." The Buddha sent Mahakala back and continued on his way. Said the monks, " The monk Mahakala is virtuous and upright. Will they put on an end to his monastic life?" Mahakala's wives tried to make him a layman but he rose into the air through his psychic power as an Arahat and appeared before the Buddha as he was reciting these two verses. Monk Mahakala paid obeisance to the Buddha and the Buddha told the other monks that they were wrong about Arahat Mahakala to compare him with Monk Culakala.

Those who dwell on the unattractiveness of sensual enjoyments, and live with the senses well guarded, and moderate in eating, they are devoted to the Teaching and to persistent methodical practice. Such persons are not overpowered by emotions just as a rocky mountain is not shaken by the wind.

 

[DX-]

Execution of Veera eppetipola and Madugalle.

Execution of Veera eppetipola and Madugalle.

Death sentences were passed on both Keppetipola and Madugalle.

Both tried to commute their sentences to banishment, but failed. Dr. Henry Marshall’s record of the last moments of the two chiefs is touching as described by M. A. Durand Appuhamy in his book, The Rebels, Outlaws and Enemies to the British (Colombo, Author, 1990).

"Early in the morning of 25th of November, 1818, Keppetipola and Madugalle were in compliance with their own request, taken to the Dalada Maligawa, or temple of the sacred tooth relic. At the request of Keppetipola, and by permission of His Excellency Sir Robert Brownrigg, Mr. Sawers met him at the temple. Kneeling before the priest, upon the threshold of the sanctuary, the repository of the sacred relic, the Chief detailed the principal meritorious actions of his life, such as benefits he had conferred on priests, together with the gifts he had bestowed on temples, and other acts of piety. He then pronounced the Proptannawah, or last wish; namely, that on his next birth, he might be born on the mountains of the Himalayas, and finally obtain Nibbana, a state of partial annihilation. Having concluded his devotions he was addressed by the priest, who in an impressive tone, pronouncing a benediction, the last words of which were as follows: ‘As sure as a stone thrown up into the air returns to the earth, so certain you will, in consideration of your religious merits, be present at the next incarnation of the Buddha, and receive your reward.’ The scene between the Chief, and the priest was most solemn and impressive. The Chief, who had continued kneeling, rose and turned round to Mr. Sawers, addressed in the following words:- ‘I give you a share of the merit of my last religious offering’ – and forthwith unwinding his upper cloth from his waist he presented it to the temple, jocularly observing, that although it was both foul and ragged, ‘the merit of the offering would not on’ those accounts be diminished, it being all he had to give. He then requested Mr. Sawers to accompany him to the place of execution, which was kindly and respectfully, declined.

"Madugalle’s devotions were conducted in a similar manner, but although he had evinced great bravery in the field, he lost self possession on this occasion. When the priest had given him his benediction, he sprang forward, and rushed into the sanctuary, where he loudly craved mercy for the sake of the relic. He was instantly dragged from behind the dagoba by Lieut. Mackenzie, the fort adjutant, with the assistance of some of the guard.

Keppetipola who conducted himself with great firmness and self possession, and was greatly surprised at the pusillanimity of his fellow prisoner, in the most dispassionate manner observed, that Madugalle acted like a fool. He then, in a firm and collected manner shook hands with Mr. Sawers, and bade him farewell.

"The prisoners were then taken to the place of execution which was near to the Bogambara tank about a mile distant from the temple. Here they requested to be provided with water for the purpose of ablution, which was brought to them. Keppetipola then begged to be allowed a short time to perform the ceremonies of his religion. This request being granted, both the prisoners washed their hands and face. Keppetipola then tied up his hair in a knot on the top of his head and sat down on the ground, beside a small bush, grasping it at the same time with his toes.

From the folds of his cloth which encircled his loins, he took a small Bana potha or prayer book
( Dhammapadaya ) and, after reciting some prayers or verses, he gave the book to a native official who was present, requesting him to deliver it to Mr. Sawers, as a token of the gratitude he felt for his friendship and kindness, when they were officially connected at Badulla, - Mr. Sawers as Agent of the government, and Keppetipola as Dissawe of Uva.

"The Chief continued to repeat some Pali verses; and, while he was so employed, the executioner struck him on the back of his neck with a sharp sword. At that moment he breathed out the word Arahan, one of the names of the Buddha. A second stroke deprived him of his life and he fell to the ground a corpse. His head being separated from his body, it was, according to custom, placed on his breast.

"Madugalle continued to evince great want of firmness: and being unable to tie up his hair, that operation was performed by the Heaigha Kangaan, the chief public executioner. The perturbed state of his mind was evinced by the convulsive action of the muscle of his face. He earnestly begged to be dispatched by means of one blow, and then finally pronounced the word Arahan. In consequence of his not having sufficient resolution to bend his head forward, it was held by one of the executioners. After the first blow of the sword he fell backwards; but he was not deprived of his life until he received the second stroke."

That Madugalle flinched faced with the jaws of death, is both understandable and pardonable.

 

[mohan_sliit]

thankx.... godaaaak PIN...

 

[TakurZ]

honda thread ekak
thnx mcn

 

[priyanka_hdp]

මමත් හෙමිහිට පටන් ගත්තා වැඩේ..

http://mennamagelokaya.blogspot.com

බලලා ජීවිතේට දෙයක් ගන්නකෝ කෂ්ටිය.....

 

[Y2K]

wow good share brother thanks