Verses on Dhamma 8.2: 2. Bāhiyadārucīriyattheravatthu

8.2.p1

Sahassamapi ce gāthāti imaṃ dhammadesanaṃ satthā jetavane viharanto dārucīriyattheraṃ ārabbha kathesi.

*Though a Stanza consist of a thousand words.* This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to the Elder Bāhiya Dārucīriya.

8.2.p2

Ekasmiñhi kāle bahū manussā nāvāya mahāsamuddaṃ pakkhanditvā antomahāsamudde bhinnāya nāvāya macchakacchapabhakkhā ahesuṃ. Ekovettha ekaṃ phalakaṃ gahetvā vāyamanto suppārakapaṭṭanatīraṃ okkami, tassa nivāsanapārupanaṃ natthi. So aññaṃ kiñci apassanto sukkhakaṭṭhadaṇḍake vākehi paliveṭhetvā nivāsanapārupanaṃ katvā devakulato kapālaṃ gahetvā suppārakapaṭṭanaṃ agamāsi, manussā taṃ disvā yāgubhattādīni datvā ‘‘ayaṃ eko arahā’’ti sambhāvesuṃ. So vatthesu upanītesu ‘‘sacāhaṃ nivāsessāmi vā pārupissāmi vā, lābhasakkāro me parihāyissatī’’ti tāni vatthāni paṭikkhipitvā dārucīrāneva paridahi. Athassa bahūhi ‘‘arahā arahā’’ti vuccamānassa evaṃ cetaso parivitakko udapādi ‘‘ye kho keci loke arahanto vā arahattamaggaṃ vā samāpannā, ahaṃ tesaṃ aññataro’’ti. Athassa purāṇasālohitā devatā evaṃ cintesi.

For once upon a time a party of men put to sea in a boat. When they were well out to sea, the boat sprang a leak. Thereupon all of the men, with a single exception, became food for fishes and tortoises. Only one man, who seized a plank and struggled with all his might, succeeded in reaching land near Suppāraka Port. When he came to land, he lacked both under and upper garments. So for lack of anything better, he wrapped himself with dry twigs and sticks and bark, and obtaining a potsherd from the royal household, went to Suppāraka Port. All who saw him gave him broth, rice-porridge and other kinds of food, and did reverence to him, saying, “This is some Arahat.”

Thought he, “If I clothe myself in under and upper garments of fine texture, I shall no longer receive gain and honor.” Therefore he avoided such garments, using only the bark of trees to clothe himself withal. As many persons greeted him with the salutation “Arahat! Arahat!” the following consideration presented itself to his mind, “Am I perhaps one of those who are Arahats in this world, or who have entered the Path leading to Arahatship?” Thereupon a certain thought occurred to a deity who was a former blood-relative of his.

8.2.p3

Purāṇasālohitāti pubbe ekato katasamaṇadhammā. Pubbe kira kassapadasabalassa sāsane osakkamāne sāmaṇerādīnaṃ vippakāraṃ disvā satta bhikkhū saṃvegappattā ‘‘yāva sāsanassa antaradhānaṃ na hoti, tāva attano patiṭṭhaṃ karissāmā’’ti suvaṇṇacetiyaṃ vanditvā araññaṃ paviṭṭhā ekaṃ pabbataṃ disvā ‘‘jīvite sālayā nivattantu. Nirālayā imaṃ pabbataṃ abhiruhantū’’ti vatvā nisseṇiṃ bandhitvā sabbepi taṃ abhiruyha nisseṇiṃ pātetvā samaṇadhammaṃ kariṃsu. Tesu saṅghatthero ekarattātikkameneva arahattaṃ pāpuṇi. So anotattadahe nāgalatādantakaṭṭhaṃ khāditvā uttarakuruto piṇḍapātaṃ āharitvā te bhikkhū āha – ‘‘āvuso, imaṃ dantakaṭṭhaṃ khāditvā mukhaṃ dhovitvā imaṃ piṇḍapātaṃ paribhuñjathā’’ti. Kiṃ pana, bhante, amhehi evaṃ katikā katā ‘‘yo paṭhamaṃ arahattaṃ pāpuṇāti, tenābhataṃ piṇḍapātaṃ avasesā paribhuñjissantī’’ti? ‘‘No hetaṃ, āvuso’’ti. ‘‘Tena hi sace mayampi tumhe viya visesaṃ nibbattessāma, sayaṃ āharitvā paribhuñjissāmā’’ti na icchiṃsu. Dutiyadivase dutiyatthero anāgāmiphalaṃ pāpuṇi. Sopi tatheva piṇḍapātaṃ āharitvā itare nimantesi. Te evamāhaṃsu – ‘‘kiṃ pana, bhante, amhehi evaṃ katikā katā ‘mahātherena ābhataṃ piṇḍapātaṃ abhuñjitvā anutherena ābhataṃ bhuñjissāmā’’’ti? ‘‘No hetaṃ, āvuso’’ti. ‘‘Evaṃ sante tumhe viya mayampi visesaṃ nibbattetvā attano purisakārena bhuñjituṃ sakkontā bhuñjissāmā’’ti na icchiṃsu. Tesu arahattaṃ patto bhikkhu parinibbāyi, anāgāmī brahmaloke nibbatti. Itare pañca therā visesaṃ nibbattetuṃ asakkontā sussitvā sattame divase kālaṃ katvā devaloke nibbattitvā imasmiṃ buddhuppāde tato cavitvā tattha tattha kulagharesu nibbattiṃsu. Tesu eko pukkusāti rājā (ma. ni. 3.342) ahosi, eko kumārakassapo (ma. ni. 1.249), eko dārucīriyo (udā. 10), eko dabbo mallaputto (pārā. 380; udā. 79) eko sabhiyo paribbājakoti (su. ni. sabhiyasuttaṃ). Tattha yo brahmaloke nibbatto bhikkhu taṃ sandhāyetaṃ vuttaṃ ‘‘purāṇasālohitā devatā’’ti.

By “former blood-relative” is meant one who formerly practiced meditation with him. It appears that in former times, when the religion of Kassapa Possessed of the Ten Forces was disappearing from the earth, seven monks, observing with regret a change for the worse in the conduct of probationers, novices, and others, said to themselves, “So long as our religion has not yet disappeared, we will make our own salvation sure.” So after reverencing their golden shrine, they entered the forest, and seeing a certain mountain, they said, “Let those who still cherish attachment for the life of this world turn back; let those who have rid themselves of attachment ascend

this mountain." Thereupon they set up a ladder, and all of them ascended the mountain, whereupon they kicked the ladder down and devoted themselves to meditation. After but a single night had passed, one of them, the Elder of the Assembly, attained Arahatship.

The Elder of the Assembly chewed a toothstick of betel at Lake Anotatta, rinsed his mouth, brought food from North Kuru and said to those monks, "Brethren, chew this toothstick, rinse your mouths, and then eat this food." But this they refused to do, saying, "But, Reverend Sir, did we make the following agreement, 'All shall eat the food brought by him who first attains Arahatship'?" "We made no such agreement, brethren." "Well then, if, like you, we also develop Specific Attainment, we will bring food for ourselves and eat it." On the second day the Second Elder attained the Fruit of the Third Path, whereupon he likewise brought food to the monks and invited them to eat it. But they said, "But, Reverend Sir, did we agree not to eat the food brought by the Chief Elder, but to eat that which should be brought by a subordinate Elder?" "We did not so agree, brethren." "In that case, if, like you, we also develop Specific Attainment, we shall be able by our own unaided efforts to provide ourselves with food, and we shall so provide ourselves with food." Thus did they refuse to eat the food he had brought.

Of the seven monks, the Elder of the Assembly who had attained Arahatship passed into Nibbāna, he who had attained the Fruit of the Third Path was reborn in the Brahmā world, and the remaining five, unable to develop Specific Attainment, wasted and withered away, died on the seventh day, and were reborn in the World of the Gods. In the period of this present Buddha they passed from that state of existence, and were reborn in various households. One of them was King Pukkusāti, one was Kumāra Kassapa, one was Dārucīriya, one was Dabba the Malla, and one was the monk Sabhiya. The term "former blood-relative" therefore refers to the monk who was reborn in the Brahmā world.

8.2.p4

Tassa hi brahmuno etadahosi – ‘‘ayaṃ mayā saddhiṃ nisseṇiṃ bandhitvā pabbataṃ abhiruhitvā samaṇadhammaṃ akāsi, idāni imaṃ laddhiṃ gahetvā vicaranto vinasseyya, saṃvejessāmi na’’nti. Atha naṃ upasaṅkamitvā evamāha – ‘‘neva kho tvaṃ, bāhiya, arahā, napi arahattamaggaṃ vā samāpanno, sāpi te paṭipadā natthi, yāya tvaṃ arahā vā assa arahattamaggaṃ vā samāpanno’’ti. Bāhiyo ākāse ṭhatvā kathentaṃ mahābrahmānaṃ oloketvā cintesi – ‘‘aho bhāriyaṃ kammaṃ kataṃ, ahaṃ ‘arahantomhī’ti cintesiṃ, ayañca maṃ ‘na tvaṃ arahā, napi arahattamaggaṃ vā samāpannosī’ti vadati, atthi nu kho loke añño arahā’’ti. Atha naṃ pucchi – ‘‘atthi nu kho etarahi devate loke arahā vā arahattamaggaṃ vā samāpanno’’ti. Athassa devatā ācikkhi – ‘‘atthi, bāhiya, uttaresu janapadesu sāvatthi nāma nagaraṃ, tattha so bhagavā etarahi viharati arahaṃ sammāsambuddho. So hi, bāhiya, bhagavā arahā ceva arahattatthāya ca dhammaṃ desetī’’ti.

To this denizen of the Brahmā world, then, occurred the following thought, "This man was associated with me in setting up the ladder and in the ascent of the mountain and in the practice of meditation; but now he has adopted false views, and by his present course of conduct he is in danger of perdition; I will stir him up." Accordingly he approached him and spoke thus, “Bāhiya, you are not an Arahat, nor have you entered the Path that leads to Arahatship; moreover the course that you have adopted is not such that you will thereby attain Arahatship or enter the Path that leads to Arahatship.” As Mahā Brahmā, poised in the air, spoke these words, Bāhiya looked upon him and thought to himself, “Oh, what a plight I am in! I thought to myself, ‘I am an Arahat;’ but yonder spirit says to me, ‘You are not an Arahat, nor have you entered the Path that leads to Arahatship.’ Is there perhaps any other Arahat in the world?”

Accordingly Bāhiya asked the spirit, “Deity, are there perhaps now in the world Arahats or those who have entered the Path leading to Arahatship?” Then the deity informed him as follows, “Bāhiya, there lies to the north a city named Sāvatthi; and there, at the present time, dwells he that is the Exalted One, the Arahat of Arahats, the Supremely Enlightened; and he that is the Exalted One, the Arahat of Arahats, preaches the Truth of Arahatship.”

8.2.p5

Bāhiyo rattibhāge devatāya kathaṃ sutvā saṃviggamānaso taṃ khaṇaṃyeva suppārakā nikkhamitvā ekarattivāsena sāvatthiṃ agamāsi, sabbaṃ vīsayojanasatikaṃ maggaṃ ekarattivāseneva agamāsi. Gacchanto ca pana devatānubhāvena gato. ‘‘Buddhānubhāvenā’’tipi vadantiyeva. Tasmiṃ pana khaṇe satthā sāvatthiṃ piṇḍāya paviṭṭho hoti. So bhuttapātarāse kāyaālasiyavimocanatthaṃ abbhokāse caṅkamante sambahule bhikkhū ‘‘kahaṃ etarahi satthā’’ti pucchi. Bhikkhū ‘‘bhagavā sāvatthiṃ piṇḍāya paviṭṭho’’ti vatvā taṃ pucchiṃsu – ‘‘tvaṃ pana kuto āgatosī’’ti? ‘‘Suppārakā āgatomhī’’ti. ‘‘Kadā nikkhantosī’’ti? ‘‘Hiyyo sāyaṃ nikkhantomhī’’ti. ‘‘Dūratosi āgato, nisīda, tava pāde dhovitvā telena makkhetvā thokaṃ vissamāhi, āgatakāle satthāraṃ dakkhissasī’’ti. ‘‘Ahaṃ, bhante, satthu vā attano vā jīvitantarāyaṃ na jānāmi, ekarattenevamhi katthaci aṭṭhatvā anisīditvā vīsayojanasatikaṃ maggaṃ āgato, satthāraṃ passitvāva vissamissāmī’’ti. So evaṃ vatvā taramānarūpo sāvatthiṃ pavisitvā bhagavantaṃ anopamāya buddhasiriyā piṇḍāya carantaṃ disvā ‘‘cirassaṃ vata me gotamo sammāsambuddho diṭṭho’’ti diṭṭhaṭṭhānato paṭṭhāya onatasarīro gantvā antaravīthiyameva pañcapatiṭṭhitena vanditvā gopphakesu daḷhaṃ gahetvā evamāha – ‘‘desetu me, bhante, bhagavā dhammaṃ, desetu sugato dhammaṃ, yaṃ mamassa dīgharattaṃ hitāya sukhāyā’’ti. Atha naṃ satthā ‘‘akālo kho tāva, bāhiya, antaragharaṃ paviṭṭhamhā piṇḍāyā’’ti paṭikkhipi.

As Bāhiya listened in the night time to the speech of the deity, he became greatly agitated in mind; and instantly departing from Suppāraka, in the space of one night he arrived at Sāvatthi. The entire distance of a hundred and twenty leagues he traveled in the space of one night; but when he went thus, he went by the supernatural power of the deity. (Others would say, “by the supernatural power of the Buddha.”) At the moment when he arrived, the Teacher had entered the city for alms. When Bāhiya had breakfasted, he observed many monks taking their exercise in the open air by walking up and down, and he asked them, “Where is the Teacher now?” Said the monks, “He has just entered Sāvatthi for alms.” Then the monks asked Bāhiya, “But whence have you come?” “I have come from Suppāraka.” “When did you leave Suppāraka?” “Yesterday evening.” “You have come a long way. Just sit down, bathe your feet, anoint them with oil, and rest yourself a while. When the Teacher returns you will see him.” “Reverend Sir, I know not when the Teacher may die, or when I may die myself. I came here in the space of but a single night, neither stopping nor sitting down anywhere to rest. I have come a journey of a hundred and twenty leagues. So soon as I have seen the Teacher, I will rest myself.”

When he had thus spoken, his body all of a tremble, he entered Sāvatthi and beheld the Exalted One making his round for alms with the incomparable grace of a Buddha. Said he to himself, “It is a long time indeed since I have seen Gotama the Supremely Enlightened." And from the point where he had first seen him, he proceeded with his body inclined in an attitude of profound reverence; even as he stood in the street, he paid obeisance to him with the Five Rests, and took him firmly by the ankles, and spoke thus to him, "Let the Exalted One teach me the Law; let the Happy One teach me the Law, that it may avail for a long time to come to my welfare and salvation."

But the Teacher turned him away, saying, "You come out of due season, Bāhiya; I have entered among the houses for alms." When Bāhiya heard these words, he said, "Reverend Sir, as I have passed through the round of existences, I have not before received material food. I know not the hour when you or I shall die: teach me the Law." But the Teacher turned him away the second time as before. (This, we are told, was the thought that occurred to him, "From the time this man first saw me, his whole body has been suffused with joy; from the great shock of joy he has received, though he should listen to the Law, he would not be able to comprehend it; let him remain for a time in a state of placid equanimity. Moreover, by reason of the fact that he has come a journey of a hundred and twenty leagues in but a single night, his weariness is great; just let this subside.") Therefore did the Teacher turn him away twice. When Bāhiya put his request the third time, the Teacher, remaining where he was in the street, said to him:

8.2.p6

Taṃ sutvā bāhiyo, bhante, saṃsāre saṃsarantena kabaḷīkārāhāro na aladdhapubbo, tumhākaṃ vā mayhaṃ vā jīvitantarāyaṃ na jānāmi, desetu me dhammanti. Satthā dutiyampi paṭikkhipiyeva. Evaṃ kirassa ahosi – ‘‘imassa maṃ diṭṭhakālato paṭṭhāya sakalasarīraṃ pītiyā nirantaraṃ ajjhotthaṭaṃ hoti, balavapītivego dhammaṃ sutvāpi na sakkhissati paṭivijjhituṃ, majjhattupekkhāya tāva tiṭṭhatu, ekaratteneva vīsayojanasatikaṃ maggaṃ āgatattā darathopissa balavā, sopi tāva paṭippassambhatū’’ti. Tasmā dvikkhattuṃ paṭikkhipitvā tatiyaṃ yācito antaravīthiyaṃ ṭhitova ‘‘tasmātiha te, bāhiya, evaṃ sikkhitabbaṃ ‘diṭṭhe diṭṭhamattaṃ bhavissatī’’’tiādinā (udā. 10) nayena dhammaṃ desesi. So satthu dhammaṃ suṇantoyeva sabbāsave khepetvā saha paṭisambhidāhi arahattaṃ pāpuṇi. Tāvadeva ca pana bhagavantaṃ pabbajjaṃ yāci, ‘‘paripuṇṇaṃ te pattacīvara’’nti puṭṭho ‘‘na paripuṇṇa’’nti āha. Atha naṃ satthā ‘‘tena hi pattacīvaraṃ pariyesāhī’’ti vatvā pakkāmi.

"Therefore, Bāhiya, thus you must learn: In the seen, there can be only what is seen; in the heard, there can be only what is heard; in the thought, there can be only what is thought; in the known, there can be only what is known. For, Bāhiya, thus you must learn: Since, Bāhiya, for you, in the seen there can be only what is seen, in the heard what is heard, in the thought what is thought, in the known what is known, therefore you, Bāhiya, are not here. Since you, Bāhiya, are not here, therefore you, Bāhiya, are neither in this world, nor in the next world, nor betwixt the two. This alone is the end of suffering."

Even as Bāhiya listened to the Teacher's discourse, he threw off all the Depravities and obtained Arahatship, together with the Supernatural Faculties. Straightway he asked the Teacher to admit him to the Order. Upon this the Teacher asked him, "Have you bowl and robe complete?" "I have not bowl and robe complete," replied Bāhiya. Then said the Teacher to him, "Well then, seek bowl and robe." So saying, the Teacher went his way. We are told that during the period of twenty thousand years during which Bāhiya practiced meditation, he never did a single monk the favor of presenting him with bowl and robe; but that he used to say, “A monk ought to provide himself with his own requisites without looking to another; he ought through his own unaided efforts to provide himself with food;” and that the Teacher, knowing this, and knowing that for this reason he would not obtain bowl and robe created by supernatural power, did not admit him to the Order with the usual formula, “Come, monk!”

8.2.p7

‘‘So kira vīsati vassasahassāni samaṇadhammaṃ karonto ‘bhikkhunā nāma attanā paccaye labhitvā aññaṃ anoloketvā sayameva paribhuñjituṃ vaṭṭatī’ti ekabhikkhussāpi pattena vā cīvarena vā saṅgahaṃ na akāsi, tenassa iddhimayapattacīvaraṃ na upajjissatī’’ti ñatvā ehibhikkhubhāvena pabbajjaṃ na adāsi. Tampi pattacīvaraṃ pariyesamānameva ekā yakkhinī dhenurūpena āgantvā uramhi paharitvā jīvitakkhayaṃ pāpesi. Satthā piṇḍāya caritvā katabhattakicco sambahulehi bhikkhūhi saddhiṃ nikkhanto bāhiyassa sarīraṃ saṅkāraṭṭhāne patitaṃ disvā bhikkhū āṇāpesi, ‘‘bhikkhave, ekasmiṃ gehadvāre ṭhatvā mañcakaṃ āharāpetvā imaṃ sarīraṃ nagarato nīharitvā jhāpetvā thūpaṃ karothā’’ti. Bhikkhū tathā kariṃsu, katvā ca pana vihāraṃ gantvā satthāraṃ upasaṅkamitvā attanā katakiccaṃ ārocetvā tassa abhisamparāyaṃ pucchiṃsu. Atha nesaṃ bhagavā tassa parinibbutabhāvaṃ ācikkhitvā ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ khippābhiññānaṃ yadidaṃ bāhiyo dārucīriyo’’ti (a. ni. 1.216) etadagge ṭhapesi. Atha naṃ bhikkhū pucchiṃsu – ‘‘bhante, tumhe ‘bāhiyo arahattaṃ patto’ti vadetha, kadā so arahattaṃ patto’’ti? ‘‘Mama dhammaṃ sutakāle, bhikkhave’’ti. ‘‘Kadā panassa, bhante, tumhehi dhammo kathito’’ti? ‘‘Piṇḍāya carantena antaravīthiyaṃ ṭhatvā’’ti. ‘‘Appamattako hi, bhante, tumhehi antaravīthiyaṃ ṭhatvā kathitadhammo kathaṃ so tāvattakena visesaṃ nibbattesī’’ti, atha ne satthā ‘‘kiṃ, bhikkhave, mama dhammaṃ ‘appaṃ vā bahuṃ vā’ti mā pamāṇaṃ gaṇhatha. Anekānipi hi gāthāsahassāni anatthanissitāni na seyyo, atthanissitaṃ pana ekampi gāthāpadaṃ seyyo’’ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

As Bāhiya was seeking bowl and robe, a certain ogress in the form of a heifer approached, struck him with her left shoulder, and deprived him of life. The Teacher, after making his round for alms and after eating his breakfast, came forth with a large company of monks, and saw the body of Bāhiya lying prostrate on the dust-heap. Straightway he commanded the monks as follows, “Monks, bring a litter which stands at the door of a certain house, carry the body of this man out of the city, burn it, and erect a mound over the remains.” The monks did so, and having so done, returned to the monastery, approached the Teacher, told him what they had done, and inquired about the future state of the dead man.

Thereupon the Teacher announced that he had passed into Nibbāna, and assigned him preëminence, saying, “Monks, preëminent among my disciples and monks who are quick to learn the truth is Bāhiya Dārucīriya.” Then the monks asked him, “Reverend Sir, you say, ‘Bāhiya Dārucīriya has attained Arahatship;’ when did he attain Arahatship?” “Monks, it was when he heard me preach the Law.” “But when did you preach the Law to him?” “While I was making my rounds for alms, standing in the middle of the street.” “Was not the discourse you delivered standing in the middle of the street an extremely short one, Reverend Sir? How was it that he developed Specific Attainment after hearing so very little?” Then said the Teacher to them, “Monks, do not measure my Law as being ‘little’ or ‘much.’ There is no virtue even in many thousands of Stanzas. A single sentence of a Stanza, which contains the truth, is better.” And when he had thus spoken, he joined the connection, and preaching the Law, he pronounced the following Stanza,

8.2.101

‘‘Sahassamapi ce gāthā, anatthapadasaṃhitā;
Ekaṃ gāthāpadaṃ seyyo, yaṃ sutvā upasammatī’’ti.

101. Though a Stanza consist of a thousand words, if the sentences lack meaning, Better were a single sentence of a Stanza, which if a man hear he is at peace. -N.2.21813]

8.2.101_2

Tattha ekaṃ gāthāpadaṃ seyyoti ‘‘appamādo amatapadaṃ…pe… yathā mayā’’ti (dha. pa. 21) evarūpā ekā gāthāpi seyyoti attho. Sesaṃ purimanayeneva veditabbaṃ.

8.2.101_3

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

8.2.101_4

Bāhiyadārucīriyattheravatthu dutiyaṃ.