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Dhammapada Verse 66
Suppabuddhakutthi Vatthu

Caranti bala dummedha
amitteneva attana
karonta papakam kammam
yam hoti katukapphalam.

Verse 66: With themselves as their own enemies, fools lacking in intelligence, move about doing evil deeds, which bear bitter fruits.


The Story of Suppabuddha, the Leper

While residing at the Jetavana monastery, the Buddha uttered Verse (66) of this book, with reference to Suppabuddha, a leper.

Suppabuddha, the leper, while sitting at the back of the crowd and listening attentively to the discourse given by the Buddha, attained Sotapatti Fruition. When the crowd had dispersed, he followed the Buddha to the monastery as he wished to tell the Buddha about his attainment of Sotapatti Fruition. Sakka, king of the devas, wishing to test the leper’s faith in the Buddha, the Dhamma and the Samgha, appeared to him and said, “You are only a poor man, living on what you get by begging, with no one to fall back on. I can give you immense wealth if you deny the Buddha, the Dhamma and the Samgha and say that you have no use for them.” To this, Suppabuddha replied. “I am certainly not a poor man, with no one to rely on. I am a rich man; I possess the seven attributes which the ariyas possess; I have faith (saddha), morality (sila), sense of shame to do evil (hiri), sense of fear to do evil (ottappa), learning (sula), generosity (caga) and knowledge (panna).

Then, Sakka went to the Buddha ahead of Suppabuddha and related the conversation between himself and Suppabuddha. To him the Buddha replied that it would not be easy even for a hundred or a thousand Sakkas to coax Suppabuddha away from the Buddha, the Dhamma and the Samgha. Soon after this, Suppabuddha arrived at the monastery and reported to the Buddha about his attainment of Sotapatti Fruition. On his way back from the Jetavana monastery, Suppabuddha was gored to death by an infuriated cow, who, in fact, was an ogress assuming the form of a cow. This ogress was none other than the prostitute who was killed by Suppabuddha in one of his previous existences and who had vowed to have her revenge on him.

When the news of Suppabuddha’ s death reached the Jetavana monastery, the bhikkhus asked the Buddha where Suppabuddha was reborn and the Buddha replied to them that Suppabuddha was reborn in Tavatimsa deva realm. The Buddha also explained to them that Suppabuddha was born a leper because, in one of his previous existences, he had spat upon a paccekabuddha.

Then the Buddha spoke in verse as follows:

Verse 66: With themselves as their own enemies, fools lacking in intelligence, move about doing evil deeds, which bear bitter fruits.

Seven Sombojjhanga

Awareness is a link to Awakening (sati-sambojjhanga).
Investigation of the states is a link to Awakening (vicaya-sambojjhanga).
Energy is a link to Awakening (viriya-sambojjhanga).
Joy is a link to Awakening (pīti-sambojjhanga).
Tranquillity is a link to Awakening (passaddhi-sambojjhanga).
Concentration is a link to Awakening (samādhi-sambojjhanga).
Equanimity is a link to Awakening (upekkhā-sambojjhanga).
These are the seven links leading to final Enlightenment… 

 

This body is neither yours, nor anybody else’s…
These feelings are neither yours, nor anybody else’s.
These perceptions are neither yours, nor anybody else’s.
These mental constructions are neither yours, nor anybody else’s.
These verbal constructions are neither yours, nor anybody else’s.
These bodily constructions are neither yours, nor anybody else’s.
This consciousness is neither yours, nor anybody else’s.
They are results of old kamma, prior actions, something to be seen as generated and
shaped by accumulations of past intention, emerging as effects to be sensed now…
When this exists, that comes to be. With the arising of this, that arises.
When this does not exist, that does not come to be.  When this ceases, that ceases too:
That is:
The fading away of Ignorance causes Mental Construction to cease.
The fading away of Mental Construction causes Consciousness to cease.
The fading away of Consciousness causes Name-&-Form to cease.
The fading away of Name-&-Form causes The 6 Senses to cease.
The fading away of The 6 Senses causes Contact to cease.
The fading away of Contact causes Feeling to cease.
The fading away of Feeling causes Craving to cease.
The fading away of Craving causes Clinging to cease.
The fading away of Clinging causes Becoming to cease.
The fading away of Becoming causes Birth to cease.
The fading away of Birth causes Ageing, Decay & Death to cease.
The fading away of Ageing, Decay & Death causes Pain to cease…
Such is the ceasing of this entire immense mass of Suffering!!!
 

 

 

Sutta Nipàta1. Uraga Vagga.Uraga Sutta. – The Snake.
1. If someone controls arisen anger, like snake poison checked with medicine,
He gives up this and the other world, like the snake that discards the decayed skin.
2. If someone gives up greed remainderlessly, like plucking lotuses in a pond
He gives up this and the other world, like the snake that discards the decayed skin.
3. If someone cuts up craving remainderlessly, like drying up a swiftly flowing river,
He gives up this and the other world, like the snake that discards the decayed skin.

 

4. If someone destroys measuring remainderlessly, like a bridge of reeds destroyed by a flood,
He gives up this and the other world, like the snake that discards the decayed skin.
 

 

5. If someone does not see any essence in being,1 seeing it as a search for wood-apple flowers,
He gives up this and the other world, like the snake that discards the decayed skin.

6. If someone has no anger what-so-ever, having overcome the view, this should and the other
should not happen,
He gives up this and the other world, like the snake that discards the decayed skin.

7. If someone internally well settled2 has discarded thoughts all together ,
He gives up this and the other world, like the snake that discards the decayed skin.

8. If someone has overcome the diffusedness of the world3 , gone beyond expectations and past recollections,
He gives up this and the other world, like the snake that discards the decayed skin.

9. If someone goes beyond expectations and recollections, knowing the world as unreal,
He gives up this and the other world, like the snake that discards the decayed skin.

10. If someone goes beyond expectations and recollections and is not greedy
knowing the world as unreal,
He gives up this and the other world, like the snake that discards the decayed skin.

11. If someone gone beyond expectations and recollections, is free from craving
knowing the world as unreal,
He gives up this and the other world, like the snake that discards the decayed skin.

12. If someone gone beyond expectations and recollections, is free from craving,
knowing the world as unreal,
He gives up this and the other world, like the snake that discards the decayed skin.

13. If someone gone beyond expectations and recollections, is free from delusion1
knowing the world as unreal.
He gives up this and the other world, like the snake that discards the decayed skin.

14. If someone has no latent tendencies2, as demerit and their roots are completely destroyed,
He gives up this and the other world, like the snake that discards the decayed skin.

15. If someone has no anxiety what so ever, the supportive condition to be reborn here,
He gives up this and the other world, like the snake that discards the decayed skin.

16. If someone has no lustful desires what so ever, the supportive binding condition to be born,
He gives up this and the other world, like the snake that discards the decayed skin.

17. If someone has overcome the hindrances, is without lust, with arrow pulled out3, is free of doubts.
He gives up this and the other world, like the snake that discards the decayed skin.

Anguttara Nikàya
3. Tika-Nipàta

1. Bàlavaggo

1. Bhayasuttaü-Fear

I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta’s grove in Sàvatthi. The Blessed One addressed the bhikkhus from there. Bhikkhus, all fear arises from the foolish not the wise. All troubles come from the foolish not the wise. All annoyances come from the foolish not the wise. A house of reeds or of grass catching fire would burn the ridge poles, the flames running up and down would touch the bolts and closed windows and would burn them all. In the same manner all fear arises from the foolish not the wise. All troubles come from the foolish not the wise. All annoyances come from the foolish not the wise. Therefore bhikkhus, the foolish are with fear, with troubles and annoyances the wise are not.

Therefore bhikkhus, you should train thus: We should avoid the three things by which the fool is known and develop the three things by which the wise man is known.

2. Lakkhanasuttaü-Characteristics

Bhikkhus, the fool is known by his actions, the wise man shines when it is suitable. Bhikkhus, the fool should be known by three things. What three? On account of bodily, verbal and mental misbehaviour. . Bhikkhus, the wise man should be known by three things. What three? On account of bodily, verbal and mental good conductòherefore bhikkhus, you should train thus: We should avoid the three things by which the fool is known and develop the three things by which the wise man is known.

3. Cintãsuttaü-Considering

Bhikkhus, these three are the characteristics of the fool. What three? Here bhikkhus, the fool thinks incorrectly, speaks incorrectly and acts incorrectly. If the fool did not think, speak and act incorrectly, how could the wise man know, this one is a fool. Since he thinks, speaks and acts incorrectly, the wise know, this good person is a fool.

Bhikkhus, these three are the characteristics of the wise man. What three? Here bhikkhus, the wise man thinks correctly, speaks correctly and acts correctly. If the wise man did not think, speak and act correctly, how could the wise man know, this good man is a wise one. Since he thinks, speaks and acts correctly, the wise know, this good person is wise.

4. Accayasuttaü -Pardoning

Bhikkhus, endowed with three things the foolish man should be known. What three? Not seeing the fault as the fault, seeing it is a fault not asking pardon according to the Teaching, when someone asks pardon according to the Teaching, not granting pardon. Bhikkhus, the foolish man should be known by these three characteristics.

Bhikkhus, endowed with three things the wise man should be known. What three? Seeing the fault as the fault, seeing it is a fault he asks for pardon according to the Teaching, when someone asks for pardon according to the Teaching, he grants it. Bhikkhus, the wise man should be known by these three characteristics.

5. Ayonisosuttaü- Without wise thinking

Bhikkhus, endowed with three things the foolish man should be known. What three? He evolves a question without wise thinking, explains the question without wise thinking. If someone else considers the question wisely and smoothly explains it with connected words and letters he does not accept it. Bhikkhus, the foolish man should be known by these three characteristics Bhikkhus, endowed with three things the wise man should be known. What three? He wisely thinking evolves a question, wisely thinking explains the question. If someone else would consider the question wisely and explains it smoothly with connected words and letters he accepts it. Bhikkhus, the wise man should be known by these three characteristics.

6. Akusalasuttaü

Bhikkhus, endowed with three things the foolish man should be known. What three? With demeritorious bodily, verbal and mental actions. Bhikkhus, the foolish man should be known by these three characteristics Bhikkhus, endowed with three things the wise man should be known. What three? With meritorious bodily, verbal and mental actions. Bhikkhus, the wise man should be known by these three characteristics.

Therefore bhikkhus, you should train thus: We should avoid the three things by which the fool is known and develop the three things by which the wise man is known.

7. Sàvajjasuttaü-Blamable

Bhikkhus, endowed with three things the foolish man should be known. What three? With blamable bodily, verbal and mental actions. Bhikkhus, the foolish man should be known by these three characteristics

Bhikkhus, endowed with three things the wise man should be known. What three? With blameless bodily, verbal and mental actions. Bhikkhus, the wise man should be known by these three characteristics.

8. Sabyàbajjhasuttaü-Troubled

Bhikkhus, endowed with three things the foolish man should be known. What three? With troubled bodily, verbal and mental actions. Bhikkhus, the foolish man should be known by these three characteristics.

Bhikkhus, endowed with three things the wise man should be known. What three? With non troubled bodily, verbal and mental actions. Bhikkhus, the wise man should be known by these three characteristics.

Therefore bhikkhus, you should train thus: We should avoid the three things by which the fool is known and develop the three things by which the wise man is known.

9. Khataüsutta-Destroyed

Bhikkhus, endowed with three things the foolish ordinary man destroys himself and becomes blamable, blamed by the wise accrues much demerit. What three? By misconduct him bodily, verbally and mentally.

Bhikkhus, endowed with three things the Great wise man does not destroy himself and does not become blamable, not blamed by the wise accrues much merit. What three? By bodily, verbal and mental good conduct.

10. Malasuttaü- Blemishes

Bhikkhus, without dispelling these three blemishes, as though led and lain there, one goes to hell. What three? Evil character and stains of evil character, jealousy and stains of jealousy, selfishness and stains of selfishness. Without giving up these three blemishes, one is born in hell, as though led and lain there.

Bhikkhus, dispelling these three blemishes, as though led and lain there, one goes to heaven. What three? Become virtuous is without evil blemish, not jealous, has given up stains of jealousy, not selfish has given up stains of selfishness. Giving up these three blemishes, one is born in the heven

 

 

 

 

 

 

 

 

3 Comments leave one →
  1. marta permalink
    Friday, January 2, 2009 Friday, January 2, 2009

    Hello! I travel to Sri Lanka next week and would like to have information about your meditation courses.
    Thank you. Marta.

  2. Sunday, December 19, 2010 Sunday, December 19, 2010

    Important book, Jatakas from prakrit of Sri Lanka collection have been released in Polish on November 24, In Asia and Pacific Museum in Warsaw.

    Janusz Krzyzowski, a long acting IPCC member have translated and adapter this monumental work of Buddhist literature.

    The merit of the translation lies in the fact that Jatakas have been translated first time in Polish which enhances the beauty for the readers.

    While releasing the books First Secretary of Indian Embassy Mr. Vikrant Rattan gave short introduction about Jatakas and Buddhas teaching. Jatacas are full of nuances and to bring those subtle thoughts into Polish and translator have done a remarkable job. It is a boon for Polish readers to enrich themselves with something novel. The curator of the Museum Mr Maciej Goralski sad: „We are proud of contributions of this outstanding scholar. He is a pioneer in this field. The way he have enriched the cultural aspects of India and Poland in recent years is highly praiseworthy.”

    ”We are proud of their achievements. It is our privilege to publish this work in Poland” said Janusz Krzyzowski, head of IPCC, to the audience which included several well-known polish intellectuals from Polish Academy of Science, Colegium Civitas, Ibn Khaldun Institut in Warsaw and others.
    Umesh Nautiyal president of IPCC Poland

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