Khuddaka Nikāya (Semester III) – Āvuso Sumana
Khuddaka Nikāya - Āvuso Sumana
- petavatthu
- introduction
- definition of petavatthu
- 2 definitions of peta (pa + i + ta)
- pecca itā gatā'ti petā: one who departed from this world
- sukhasamussayato pecca pakaṭṭhaṃ pavāsaṃ dūraṃ gatāti petā: one who departed from happiness
- 4 definitions of vatthu
- karaṇa (cause): the cause (kamma - mainly lobha) that leads to being a peta
- dabba (thing/stuff): dānavatthu
- bhūbheda (land): kuṭivatthu
- ratanattaya (triple gem)
- note:
- vatthu’ttaṃ kāraṇe dabbe, bhūbhede ratanattaye
yakkho deve mahārāje, kuverā’nucare nare
- petti
- collection of petas "petānaṁ samūho petti"
- pettivisaya
- the sphere of petas which refers to the petas themselves "pettiyeva pettivisayo."
- visaya is the place of occurance "visayotica pavattideso vuccati"
- sources of information on petas
- 51 stories in petavatthu
- 4 vaggas
- uragavagga (12 stories)
- ubbarivagga (13 stories)
- cūḷavagga (10 stories)
- mahāvagga (16 stories)
- notes:
- how the vaggas are named in the tipiṭaka
- ādiladdhanāma: named after the first item (such as musāvādavagga)
- antaladdhanāma: named after the last item (such as tacapañcaka)
- sabbaladdhanāma: named after all of the items (such as
- further divided into 4 (an observation only)
- those in which good results are experienced
- those in which bad results are experienced
- those in which both good and bad results are experienced
- departed ones or loss in general
- 21 stories in Vinaya / Lakkhaṇasaṁyutta
- Lokapaññāttipakaraṇa / chagatidīpanī gives 12 families of petas
- Abhidhamma (4 types of petas starting with paradattūpajīvikapeta)
- 3 in dhammapada
- ahipeta
- ajagarapeta
- saṭṭhikūtapeta
- in jataka as well
- 2 types of incidents that led to the stories
- aṭṭuppapatti (atthuppattika)
- pucchāvissajjana (pucchāvasika)
- IIT - Nissayamuttaka Course
- adissamānakāya
- category of beings that cannot be seen
- note:
- one thera touched a certain root and became able to see petas temporarily
- types of petas
- 4 types of petas mentioned in the aṭṭhakathā: #[[suttanta exam ]]
- paradattūpajīvi(ka)-peta – those who depend on the merits of relatives. As it is mentioned in Tirokuṭṭapeta.
- khuppipāsika-peta – those who are always oppressed by hunger and thirst.
- nijjhāmataṇhika-peta – those who are constantly burnt by craving or intense heat.
- kālakañcika- / kālakañjika-peta – those who have black eared. It is said that their body appears to be like a dry leaf with only skin covering the skeletons, their eyes stick out like those of the crabs and their mouth is extremely small like needle. He suffers from hunger and thirst as well.
- notes:
- In the Apadāna Aṭṭhakathā, Suttanipāta Aṭṭhakathā, and Buddhavaṃsa Aṭṭhakathā, it is mentioned that the Bodhisatta, after obtaining prophecy, is not reborn as a Khuppīpāsika peta, a nijjhāmataṇhika, or a kālakañjika “Avīcimhi nuppajjanti, tathā lokantaresu ca; Nijjhāmataṇhā khuppipāsā, na honti kālakañjikā.” If he is to be reborn as a peta, he will only be reborn as a paradattūpajīvika peta
- dvādasavidhapeta (acc. to lokapaññattipakaraṇa and chagatidīpanī) (not for exam)
- Vantāsa-peta (peta who desires vomit): a peta who eats what has been vomited by human such as phlegm or saliva. because of spitting at people who came to ask for something, or who have spat in front of holy places
- Kuṇapakhādaka-peta: consumes putried and rotten corpses of humans and animals
- Gūthakhādaka-peta: feeds on foul and rotten feces of humans and animals; because of telling people to eat excrement when they have come to ask for foodṭ
- Aggijālamukha-peta: emits flames of fire from the mouth; result of one who gave poisonous or toxic things to those who asked for food due to macchariya
- Sucimukha-peta: has large feet, long neck, but a mouth the size of a needle hole;
- Taṇhāṭṭika-peta: emaciated body, constantly craving and burning with insatiable hunger; results of hiding what is available for others
- Nijjhāmaka-peta: form resembling a house pole and a burnt-high tree; its entire body is scorched, his teeth protruding out from the mouth, his upper lips hangind down; result of frightening another in order to kill them or due to chasing monks away while they wander for alms
- Satthaṅga-peta: massive body, large fingernails, and toenails with sharp edges like knives and swords; whenever they scratch themselves the skin peels off and they eat it; as result of hitting their parents
- Pabbataṅga-peta: colossal body like a mountain in the sky, burnt and engulfed by flames at night; they try to put out the flames by rolling on the ground; the result of trying to burn things such as saṅgha's properties
- Ajagaraṅga-peta: takes the form of a venomous python, consumed by flames entirely; chasing monks with insults
- Vemānika-peta: enjoys divine pleasure and dwells in a divine mansion due to wholesome kamma, but endures suffering due to unwholesome kamma;
- Mahiddhika-peta: possesses great powers and a beautiful form resembling a deity, remains hungry and searches for various disgusting things to eat; preventing others to mediate, discouraging others from meditating, but kept sīla
- vocab: #[[pāḷi vocab (2nd year)]]
- vantāsa [vanta + āsā + a] adj.↔vomited one’s food; given up hope; free from desire; given up all wants; lit. vomited desire
- kuṇapa masc.↔corpse; carcass; dead body 2: nt. corpse; carcass; dead body; nt. disgusting thing; gross object
- aṭṭiyati [√add + iya + ti]↔pr. (+instr) is troubled (by); perturbed (by)
- 3 reasons for petas to show themselves (exam) #[[khuddaka exam]]
- to chase away those who disturb their belongings
- to give some information
- to ask for merits
- 21 petas (mentioned in vinaya and lakkhaṇasaṃyutta as being seen in Gijjhakūṭa mountain in Rājagaha by Ven. Moggallāna): (exam - name and their kamma) #[[khuddaka exam]]
- 7 related to body parts
- aṭṭhisaṅkalika-peta (the skeleton-peta): goghātaka (cow-butcher) the skeleton of the cow he killed became his maraṇāsanna object He, a&er killing cows, peeling their skins un5l only skeletons remained, and selling them, earned a living. (gāvo vadhitvā aṭṭhito maṃsaṃ mocetvā vikkiṇitvā jīvikaṃ kappanakasaBo
- maṃsapesika-peta (the lump of meat-peta who float around while being pecked, stabbed and torn by birds): goghātaka (cow-butcher who used to kill cows and then dry and sell the meat)
- maṃsapiṇḍa-peta (the piece of meat-peta): sākuṇika (fowler) This peta used to be a fowler or poultry (sākuṇika) in Rājagaha. In the commentary, "This person caught many birds . When it came time to sell them, he would remove the feathers, peel off the skin, and sell the piece of meat. That's how he earned a living. This became his nimitta"
- nicchavi-peta (the flayed man peta): orabbhika (sheep-butcher) "This person earned a living by killing a lot of sheep and peeling off their skins. This became his nimitta."
- nicchavitthi-petī (the flayed woman petī): she was seen flying in the sky; aticārinī (adultress)
- "...I saw a flayed woman moving in the sky..." The cause: this petī used to be an adulterer (aticārinī) in Rājagaha city. In the commentary, "she cheated on her husband (she stole the contact that belongs to her husband to someone else) and enjoyed contact with other men. As residue effect of the kamma, she was born as nicchavitthi-petī."
- kumbhaṇḍa-peta (pot testicles-peta): gāmakūṭaka (corrupt judge)
- "I saw a man with pot-like testicles (his testicles are in the same size of a pot) moving in the sky. even when he moved, he having put those testicles on his shoulder went and when he sat, he sat on those testicles. Vultures, crows, and hawks, chasing it, were pecking at it between ribs, stabbing it, tearing it apart while the peta was crying out loud. The cause: this peta used to be a corrupt village magistrate or one who used to deceive villagers (gāmakūṭaka) in Rājagaha city. In the commentary, "This being served as the king's judge. Secretly, he took bribes in hidden places and rendered unjust judgments, wrongly identifying those who possessed as those who did not. Consequently, his private parts were exposed. Due to imposing unbearable burdens on others with harsh penalties, his private parts became a burden for him. Moreover, private parts are meant to be in their natural positions for comfort, but in his case, they became uneven, forcing him to sit uncomfortably."
- asīsaka-peta (the headless trunk-peta): coraghātaka (executioner)
- "...I saw a headless trunk of the body moving in the sky. Its eyes and mouth in the chest..." The cause: this peta used to be an executioner named Hārika in this Rājagaha city.
- mem aid: from inner body parts to outer (bones, flesh, skin, organ, head
- note:
- when the -ṇika is added to the name of a certain animal, it refers to the person whose livelihood depends on such animals
- 5 related to weapons
- sattiloma-peta (spear hair-peta): māgavika (deer-hunter who used to hunt deer using a deer as bait and a spear)
- asiloma-peta (the sword-hair-peta): sūkarika (pig-butcher)
- usuloma-peta (the arrow hair-peta): kāraṇika (torturer who worked for the king and used to inflict several punishments on criminals and then finally shoot them dead with arrows)
- sūciloma-peta (needle hair-peta): sūta (horse-trainer who used to beat horses with a spike attached to a whip or goad)
- dutiyasūciloma-peta (the second needle hair-peta): sūcaka (a slanderer who slandered others to the royal family, bringing them to ruin)
- mem aid: weapons from bigger to smaller
- 2 related to filth
- sasīsaka-peta (with head submerged in into a cesspit): paradārika (adulterer who engaged in filthy pleasures [mīḷhasukha] with either protected / married women)
- gūthakhādaka-peta (the dung-eater peta who eats excrement with both hands): duṭṭhabrāhmaṇa who, during the Buddha Kassapa's time, invited the Saṅgha for a meal and offered pots filled with excrement
- mem aid: filthy pleasure ⇒ filth ⇒ one with head submerged and another eating
- 5 related to sahadhammikas
- bhikkhu-peta (the bhikkhu-peta)
- bhikkhunī-peta (the bhikkhunī-peta)
- sikkhamāna-peta (the probationary nun-peta)
- sāmaṇera-peta (a novice-peta)
- sāmaṇerī-peta (a novice nun-peta)
- note:
- these petas move about in the sky with their requisites (robes, bowl, belt...) and bodies burning, blazing and flaming while they cry out loud - they were pāpabhikkhu / pāpabhikkhunī...etc The cause: this peta had been an evil monk (pāpabhikkhu) in the Sammāsambudddha Kassapa's dispensation. In the commentary, "This bhikkhu used the four requisites offered by faithful people, but he did not restrain his bodily and verbal conduct. He was corrupt in his means of livelihood, and he let his mind wander playfully."
- 2 others
- maṅgulitthi-petī (the hideously ugly female petī): she was a ikkhaṇika (fortune-teller) who performed yakkhadāsikamma (/devadāsikamma), deceiving people and accepting scents and flowers as well as causing them to accept wrong views
- "...I saw a woman with a foul odor and and hideously ugly appearance, moving in the sky...." The cause: this petī used to be a fortune-teller (ikkhaṇika) in Rājagaha city. In the commentary, "This woman performed yakkhadāsikamma (devadāsi), claiming 'through such a ritual, prosperity will come to you.' Deceiving people, she accepted scents and flowers. Furthermore, she caused people to accept a wicked view, a wrong view. Therefore, due to residue effect of the kamma, she acquired a foul odor due to accepting scents and flowers and became ugly because of making people accept a wrong view."
- 5 meanings of yakkha
- satta
- sakka
- rakkhasa
- khīṇāsava
- deva
- okilinī-petī (the scalding female petī )
- "...I saw a woman who was scorched with burning charcoals, exuding the moisture (pestering) and oozing as she moved in the sky, crying out loud..." In the commentary, it is said that she lay on a bed of burning charcoal, shaking and turning around as she was cooked; hence, she was scorched (uppakkā). Her body was subjected to intense heat; therefore, her body was pestering (yellow-colored liquid flowed from her body). The hot charcoals fell from below, both sides, and above. The cause: this petī used to be the chief queen of the king of Kaliṅga. She out of jealousy poured a pot of charcoals over a king's co-wife/ consort (sapattī). In the commentary, "A dancer of the king placed a fireplace close by, wiped herself with e effect of the kamma, she was born as nicchavitthi-petī." water, and removed sweat with her hand. The king was pleased and talked with her. Due to jealousy, the chief queen could not tolerate the sight. Not long after the king left, she took a fire-stove and poured it on the dancer."
- vocab: #[[pāḷi vocab (2nd year)]]
- maṅguli adj.→hideously ugly; repulsive in appearance; lit. as ugly as sin
- okilī adj.↔(comm) discharging; exuding moisture
- ikkhaṇika masc.↔fortune-teller
- mem aid:
- tipitaka order:
- Aṭṭhisaṅkhalika-peta (the skeleton-peta):
- Maṃsapesika-peta (the lump of meat-peta):
- Maṃsapiṇḍa-peta (the piece of meat-peta):
- Nicchavi-peta (the flayed man-peta):
- Asiloma-peta (the sword-hair-peta):
- Sattiloma-peta (spear hair-peta):
- Usuloma-peta (the arrow hair-peta):
- Sūciloma-peta (needle hair-peta):
- Dutiyasūciloma-peta (the second needle hair-peta):
- Kumbhaṇḍa-peta (pot testicles-peta):
- Sasīsaka-peta (with head submerged in cesspit):
- Gūthakhādaka-peta (the dung eater-peta):
- Nicchavitthi-petī (the flayed woman):
- Maṅgulitthi-petī (the ugly female petī):
- Okilinī-petī (the scalding female petī ):
- Asīsaka-peta (the headless trunk-peta):
- Bhikkhu-peta (the bhikkhu-peta):
- Bhikkhunī-peta (the bhikkhunī-peta):
- Sikkhamāna-peta (the probationary nun-peta):
- Sāmaṇera-peta (a novice-peta):
- Sāmaṇerī-peta (a novice nun-peta):
- background
- While the Buddha was staying in the bamboo grove (Veḷuvana), the squirrel sanctuary in Rājagaha city, venerable Lakkhaṇa and venerable Mahāmoggallāna were staying on Gijjhakūṭa mountain. At one time, venerable Mahāmoggallāna got dressed in the morning, took the bowl and outer robe, and approached venerable Lakkhaṇa, saying, 'Friend, shall we enter Rājagaha city for alms-food?' Venerable Lakkhaṇa replied, 'Yes, friend.' While climbing down from Gijjhakūṭa mountain at a certain place, venerable Mahāmoggallāna smiled. After seeing the smile, venerable Lakkhaṇa asked, 'Friend Moggallāna, what is the reason? What is the cause for your displaying a smile?' Mahāmoggallāna responded, 'This is not the proper time to ask this question, friend Lakkhaṇa. Please ask me in front of the Buddha.' After finishing the alms-round and the meal, both of them approached the Buddha, paid respect, and sat on one side. Venerable Lakkhaṇa, who was sitting there, asked venerable Mahāmoggallāna the same question. Venerable Mahāmoggallāna responded, 'While climbing down Gijjhakūṭa mountain, I saw a skeleton (a chain of bones) moving in the sky. Vultures, crows, and hawks, chasing it, were pecking at it between ribs, stabbing it, tearing it apart while the skeleton peta was crying out loud. Friend Lakkhaṇa, the thought occurred to me: "It was amazing indeed, it was marvelous indeed that such a being exists, such a demon comes into being, and a being can possess such a form. The Buddha then addressed the monks, saying, 'Oh, monks, disciples who have such eyes and knowledge know, see, and witness such a being. I had seen this being (peta) before, but I did not tell. If I told about it, others would not have believed me. It would have been harmful and caused suffering for them for a long time.'" The cause: the Buddha explained that this being used to be a cow butcher (goghātaka)1 in Rājagaha city. As a result of that karma, he underwent boiling in hell for many years, hundreds of years, and even thousands of years. Due to the residue effects of this kmma action2 , he was experiencing suffering in his present form.
- what is meant by residue effects of a kamma?
- this is aparāpariyakamma
that paṭisandhi is the residue effect of the kamma because it comes out through correspondence of kamma or correspondence of object (Kammasabhāgatāya ārammaṇasabhāgatāya vā)." It is said that when he was released from the hell, he took a sign of skeletons of cows and was reborn as aṭṭhisaṅkalika
- why do arahants smile when seeing a suffering peta?
- Attano sampattiṃ samanussaraṇato (because of recalling one's own attainment): Upon seeing the peta, the elder thought, "I am free from such a form, which should only be obtained by the one who does not realize the truth. This is a gain for me, a great gain for me."
- 2. Buddhañāṇassa sampattiṃ samanussaraṇato (because of recalling the attainment of the Buddha's knowledge): Upon seeing the peta, the elder thought "Oh Wow! the attainment of the Buddha's knowledge. The Buddha expounded 'The result of kamma should not be pondered too much; it is unthinkable (acinteyya).' The Buddha will expound Dhamma by clarifying the kamma of this peta. The nature of reality (dhammadhātu) is wellpenetrated by the Buddha."
- why did V. Lakkhaṇa not see the peta? Did he not possess the divine eye?
- Yes, he did possess the divine eye. However, Venerable Moggallāna was reflecting; therefore, he saw the peta. Since Venerable Lakkhaṇa did not reflect, he did not see the peta.
- tirokuṭṭasutta
- background
- IIT - Nissayamuttaka Course
- where, to whom, and when was it delivered?
- in Rājagaha to King Bimbisāra on the second day of the great offering made by the king to the Buddha, because he wished to understand and see the situation of the petas
- 92 kappas ago, there was a city named Kāsi where a king named Jayasena and his queen Sirimā dwelt;
the queen conceived the bodhisatta Phussa; after enlightenment the king, considering the Buddha and the Saṅgha his, attended them without allowing others to do so. The Buddha's three half-brothers, wishing to extend such benefits to others, employed a plan, creating a mock uprising on the kingdom's border. The king sent them, and after returning the king offered them a boon. They asked to attend upon the Buddha, and after much bargain, were given 3 months to do so. Some individuals got to make offerings, but some others, being envious, destroyed some of the offerings. The generous ones were reborn in the heavens while the envious ones in hell for for 92 kappas. During Kassapa Buddha's time, the envious ones became petas and after inquiring from Him how could they attain prosperity were told that they could only acquire it during Buddha Gotama's time.
- When one Buddhantara had passed away, our Buddha was born in the world. The three king’s sons, along with 1,000 people, died from the celestial world and were reborn into a Brahmin family. Gradually, they went forth as hermits. They were three dreadlocked ascetics (jaṭila) in Gayāsīsa. The welfare officer was reborn as King Bimbisāra. The storekeeper was reborn as the millionaire Visākha. His wife was reborn as a millionaire's daughter named Dhammadinnā. The rest of the company became the retinues of King Bimbisāra. The Blessed One, having attained enlightenment in the world, after seven weeks, journeyed to the city of Bārāṇasī in sequence, and set the Wheel of Dhamma in motion. He made Pañcavaggiya attained enlightenment and trained the three dreadlocked ascetics together with 1,000 retinues2 , and then went to the Rājagaha city. There, he facilitated King Bimbisāra in attaining Sotāpattiphala upon his arrival, along with eleven nahuta Brahmins and householders in Magadha. Subsequently, the Buddha accepted the king’s invitation for the following day's meal.
- During the time of the Kassapa Buddha, stingy and envious individuals were reborn as hungry ghosts. They sought advice from the Buddha on attaining prosperity, and were told that in the future, during the time of the Buddha Gotama and King Bimbisāra, they would have the opportunity to attain it. Later, the three royal sons and others were reborn and played significant roles in the Buddha's journey, including facilitating King Bimbisāra in attaining Sotāpattiphala.
- notes:
- In khuddakapāṭha's commentary: te kāsāyava?haniva?hā hutvā aḍḍhateyyehi purisasahassehi veyyāvaccakarehi bhagavantaṃ sakkaccaṃ upaṭṭhahamānā janapadaṃ netvā vihāraṃ niyyātetvā vasāpesuṃ. In Petava?hu commentary: te kāsāyava?haniva?hā hutvā purisasahassehi veyyāvaccakarehi bhagavantaṃ bhikkhusaṅghañca sakkaccaṃ upaṭṭhahamānā janapadaṃ netvā vihāraṃ niyyātetvā vassaṃ vasāpesuṃ. 2 Here, instead of 1,000 re8nues, it is men8oned in Khuddakapāṭha again "2,500 re8nues "amhākaṃ bhagavā loke uppajjitvā ... aḍḍhateyyasahassaparivāre tayo jaṭile vinetvā rājagahaṃ agamāsi." This is somehow controdicted to the Vinaya book because it is said Uruvelakassapa is the head of 500 dreadlocked asce8cs; Nadīkassapa is the head of 300 dreadlocked asce8cs and Gayākassapa is the leader of 200 dreadlocked asce8cs (V.III.32).
- As it is mentioned in Mahāvaggapāḷi: The following morning King Bimbisāra had various kinds of fine foods prepared. He then had the Buddha informed that the meal was ready. The Buddha robed up, took his bowl and robe, and together with a large sangha of a thousand monks, all previously dreadlocked ascetics, he entered Rājagaha. Just then Sakka, the ruler of the gods, had transformed himself into a young brahmin. He walked in front of the Sangha of monks headed by the Buddha, chanting these verses: Danto dantehi saha purāṇajaṭilehi, Vippamutto vippamuttehi; Siṅgīnikkhasavaṇṇo, Rājagahaṁ pāvisi bhagavā. “The Tamed One with the tamed ones, previously dreadlocked; The Liberated One with the liberated ones: Golden in color, The Buddha entered Rājagaha,” etc3
- After being praised by the verses, the Buddha entered the king’s place and accepted a great offering. Those petas stood surrounding that place, wishing, 'Now the king will dedicate offerings to us. Now he will dedicate to us.' The king, after offering dāna, only thought about the dwelling place of the Buddha: 'Where would the Buddha stay?' He did not dedicate that offering to anyone. The petas lost hope and cried in distress, making extremely terrified sounds in the king’s place during the night. Encountered with fear, after dawn, the king informed the Buddha, 'Venerable sir, I heard such a voice. What will happen to me?' The Buddha said, 'Do not be afraid, great king. Nothing bad will happen to you. Nevertheless, your past relatives were reborn as petas. They wander for Buddhantara, wishing, 'Having offered dāna to the Buddha, he will dedicate to us.' But you did not dedicate merits to them yesterday. They, without hope, made such a sound.
- The petas hoped for offerings from the king, but he only thought about providing a dwelling for the Buddha and did not dedicate any offerings to them. As a result, the petas cried out in distress during the night. The Buddha reassured the king that nothing bad would happen to him, but explained that his past relatives had been reborn as petas and were distressed because he didn't dedicate merits to them.
- The king said, “How about now, venerable sir? If I dedicate now, can they receive?” “Of course, great king,” replied the Buddha. The king invited the Buddha, saying, “Therefore, venerable sir, may you accept my offering tomorrow so that I will dedicate it to them.” The Buddha accepted. The king went to the place, had others prepare great offerings, and announced the time to the Buddha. The Buddha entered the king’s inner chamber, sat on the prepared seat with the monk community. Those petas also went there and stood outside the wall and so on, hoping, “Today we might get something.” The Buddha made all those petas appear to the king. The king, while offering water, dedicated, “May this be for my relatives.” Immediately, ponds covered with lotuses appeared for those petas. They bathed and drank water there, soothing their anxiety, tiredness, hunger, and thirst. They also possessed a golden-colored complexion.
- The king asked the Buddha if he could dedicate offerings for the petas now, to which the Buddha agreed. The king then invited the Buddha to accept his offering the next day, and when the Buddha did, the petas were made to appear before the king. The king dedicated water offerings to them, and immediately ponds covered with lotuses appeared for the petas, providing them relief and a golden-colored complexion.
- The king dedicated to them after giving rice gruel and non-stable food. Instantly, divine rice gruel and non-stable food appeared for them. After eating, they had happy faces. Then the king dedicated after offering clothes and dwellings. Divine clothes, vehicles, dwellings, bedsheets, and beds appeared for them. The Buddha showed the king whatever prosperity the petas obtained. The king was very happy. After the meal, the Buddha uttered these verses, "Tirokuṭṭesu tiṭṭhanti…," for rejoicing in merits (anumodanā) to the king of Māgadha.
- The king dedicated offerings to the petas, including rice gruel, food, clothes, and dwellings, which instantly appeared for them. The Buddha showed the king the prosperity the petas obtained, and after the meal, he uttered verses to rejoice in the king's merits.
- notes:
- verse 1
- Tirokuṭṭesu tiṭṭhanti, sandhisiṅghāṭakesu ca,
Dvārabāhāsu tiṭṭhanti, āgantvāna sakaṃ gharaṃ.
Outside the walls they stand, at the junctions and cross-roads.
They stand at the door-posts, having returned to their own home.
- vocab: #[[pāḷi vocab (2nd year)]]
- sandhisiṅghāṭaka→crossroads and forks
- āgantvāna sakaṃ gharam: the house which belonged to the relatives in a former existence or the house which belonged to one in former existences is named as “one’s own house.” Although the Petas did not reside in the house before, since the house belonged to their relatives, they went to King Bimbisāra’s house (palace) as if it were their own.
- some types of Petas mentioned in the commentary: among petas that had come home standing at the junctions, cross-roads and door-posts, etc., due to result of their issā (envy) and macchariya (stinginess) during their existence as human beings
- 3.1. Some had long beards and hair, distorted faces, loose and drooping jaws, lean bodies with coarse and dark-colored body parts resembling burnt trees or palm trees. nijjhamapeta
- 3.2. Some Petas' bodies were burnt up by flames which were emitted from their stomachs up to their mouths due to the crushing effects of hunger and thirst. aggijalamukhapeta
- 3.3. Some Petas had abdomen as big as mountains and throats about the size of a needle-eye. They could not satisfy their hunger even though they had food, and thus they suffered greatly. (sucimukhapeta)
- 3.4. Some Petas, unable to find any other food, joyfully consumed pus, impure blood and mucus that come out of pimples, boils, and other creatures. As a result, they had ugly and terrifying bodies. (vantāsapeta)
- verse 2
- Pahūte annapānamhi, khajjabhojje upaṭṭhite, (bhavalakkhaṇa)
Na tesaṃ (gen. in the acc. sense) koci sarati, sattānaṃ kammapaccayā (abl.)
When plenty of food, drink, hard and soft foods are served (offered),
no one remembers them (the dead) on account of their (bad) kamma.
- "koci kammapaccayā tesaṁ sattānaṁ na sarati"
- khajjabhojja↔hard and soft food the four types of food: that which is eaten (asita), drunk (pīta), chewed (khāyita) and tasted (sāyita)
- pahūta [pa + √hū + ta]↔adj. much; considerable; abundant; vast; 2 pp. arisen; appeared; come into being
- why their relatives cannot remember them?→No one, neither mother, father nor son remembers them. While their relatives are performing merits, they fail to share those merits with these petas because of their previous evil deeds, such as not giving anything or preventing others from making offerings.
- verse 3
- (te) Evaṃ dadanti ñātīnaṃ, ye honti anukampakā,
Suciṃ paṇītaṃ kālena, kappiyaṃ pānabhojanaṃ,
Idaṃ vo ñātīnaṃ hotu, sukhitā hontu ñātayo.
"Thus, those who have compassion provide clean / well-presented, delicious, timely (when the petas approach), and suitable (according to the receiver) drink and food to their relatives, saying, 'May this be for the relatives, and may the relatives be happy.'"
- this verse is constructed in two ways
- even though they do not remember those beings on account of kamma, those who have compassion should give something to their relatives
- those who have compassion should give pure, delicious, timely, and suitable drinks and food to their relatives
- note:
- comm. says the first line should be paired with the 3rd as well (1st, 2nd, 1st, 3rd)
- 4 qualities of the offering (and another 4 extra factors for sappurisadāna):
- suciṁ: spotless, good to see, delightful to the mind, well-presented
- paṇītaṁ: delicious, excellent, tasty
- kālena: suitable time (when the peta approaches)
- kappiyaṃ: suitable or allowable to use (according to the receiver)
- (5th would be viceyya)
- (6th would be abhiṇha)
- (7th would be dadaṁ cittaṁ pasīdati)
- (8th would be datvā attamano hoti)
- 'vo' is considered nipātamattaṃ and is not in the genitive case. This is evident in passages such as 'Kacci pana vo anuruddhā samaggā sammodamānā' (I hope, Anuruddha, you are harmonious and friendly) and 'yehi vo ariyā' (one of those noble beings), etc."4. 4 Some teachers suggest that the transla8on can be “may this be for you, rela8ves, and may you, rela8ve be happy.”
- 9. How should one give to his/her relatives? While giving, one should make a wish like “idaṃ vo ñātīnaṃ hotu, sukhitā hontu ñātayo (May this be for relatives! May our relatives be happy!”)
- NB: na aññena kataṁ kammaṁ aññassa phaladaṁ hoti (khuddakapāṭhā-a) the deed done by one does not yield result for another
- it is not the donor's kamma that produces result for the petas
- the donor's deed only serves as condition for the peta to make merit and experience the results
- can the merit be shared afterwards? why didn't King Bimbisāra share merits the next day? #q🙋🏼♂
- couldn't petas rejoice in anyone's donation and get the results? does it have to be relatives / friends? #q🙋🏼♂
- verse 4 and 5
- 4. Te ca tattha samāgantvā, ñātipetā samāgatā,
Pahūte annapānamhi, sakkaccaṃ anumodare.
5. Ciraṃ jīvantu no ñātī, yesaṃ hetu labhāmase,
Amhākañca katā pūjā, dāyakā ca anipphalā.
Those relative petas, having come, gather there and express appreciation gratefully for abundant food and drinks, saying, 'May our relatives live long! Of/For those from whom we obtain gain, the donors who have honored us are not without fruit.'
- 3 factors for the peta to receive results instantly: #[[suttanta exam ]]
- petānañhi attano anumodanena (the petas must rejoice in the merit by themselves)
- dāyakānaṃ uddesena (the offerings must be referred to a particular peta by the donors by sharing merits)
- dakkhiṇeyyasampadāya (the excellence of the recipients, i.e., he is virtuous)
- after receiving merits, the petas are very thankful and grateful to the donors; so in return, they bless their donors with loving-kindness as “Cīraṃ jīvantu no ñāti (may our relatives live long), etc.”
- Can all beings who passed away receive merits? Mainly it is paradattūpajīvika petas that can receive, not other beings
- when sharing merits of a donation, the petas then will make use of what appears to them, not the food itself
- The commentator mentions that beings in the hell have their own unwholesome kamma as food; the food of animal is grass, leaves and so on; the food of human is rice, grain etc.; deity’ food is suddhābhojana (ambrosia) and some petas have saliva, snot and so on as food. The five destinations also can be classified into duggati and sugati. The hell, animal and peta are called duggati realm while the human and deity are called sugati realm. One who commits 10 kinds of unwholesome course of action (akusalakammapatha) will be reborn in duggati realms. The kammas which are opposite to akusala kammapatha are called kusala kammapatha (wholesome course of action). They can lead one to sugati realm. The Buddha said that even though the donee commits any one of ten unwholesome courses of actions, he offers recluses and Brahmins ten kinds of offerings: annaṃ (food), pānaṃ (drinks), vatthaṃ (clothes), yānaṃ (vehicles), mālā (garlands), gandho (scents), vilepanaṃ (perfume), seyyā (seats, beds), āvassatho (dwelling) and padīpeyyaṃ (light). He may get food, water and so on in this life or next life (even being reborn as animals).
- upakappati↔pr. approaches, is beneficial or suitable
- Question about Pubbapeta, etc. in Milindapañhā6 In the Milindapañhā, King Milinda asked Venerable Nāgasena thus, 'Venerable Nāgasena, after giving an offering, when the donors dedicate, "May these merits reach our relatives," do the petas receive these merits because of that?' Venerable Nāgasena replied, 'Oh great king, some receive, and some do not.' 'Venerable sir, who receives, and who does not?' 'Those who are reborn in hell do not receive the merits; those who are reborn in heavens do not receive the merits; those who are reborn in animal kingdoms do not receive the merits. Among the four types of petas, three kinds — Vantāsikapetas, khuppipāsikas, and nijjhāmataṃhikas—do not receive the merits. Only Paradattūpajīvī-petas can receive the merits but only when they recall.' 'Venerable Nāgasena sir, if they do not receive the offering done by donors, is the offering wasted and fruitless?' 'Oh great king, the offering is not without fruit. The donors themselves receive the fruit of that offering.'
- Can demerit be shared? (asked by King Milinda) Nāgasena said no, kusala can pervade (like lovingkindness) but not akusala
- but the mechanism is the same; if one rejoices in an unwholesome action the akusalacitta arises as well, multiplying that demerit #q🙋🏼♂
- 'Please convince me with examples.' 'Oh great king, some people, having prepared fish, meat, liquor, food, and staple food, go to their relatives. If those relatives do not accept, would the gift be wasted?' 'No, venerable sir, that would belong to the owner.' 'In the same way, great king, the donors would receive the fruition.' 'Oh great king, just as a man enters a room; if there is no other door to exit, where would he exit?' 'He would exit the same door he entered.' 'In the same way, great king, the donors would receive the fruition.' "Venerable sir, I see your point that the donors receive the fruition. However, I still do not accept the explanation."
- NB: what are the five destinations? and in which destination can being receive merits according to the Jāṇussoṇisutta
- 13. Can we share demerits to the departed one? This question was also asked by King Milinda. He inquired, 'Venerable Nāgasena, if an offering can be dedicated, then can a hunter or a killer, having committed heinous kamma (killing), dedicate the demerit by saying, "May the result of kamma reach the departed ones"? Can this result of killing reach them?' Nāgasena replied, 'No, great king.' The king then asked, 'Venerable sir, what is the reason why wholesome deeds can reach them, but not unwholesome deeds?' Nāgasena responded, 'This question is not proper to ask at all, great king. You are asking something that should not be asked, thinking, "there is a responder." It is like asking "why is space without support? Why does the Ganges River not flow backward? Why do people and birds have two legs, but deer have four legs?" Venerable Nāgasena continued: 'Just as oil in a lamp can cause fire, but not water, or just as water from a pond can cause grains to grow, but not water from the sea and so on. Similarly, we can share merits but not demerits. One of the reasons is that unwholesome is little, but wholesome is abundant (akusalaṃ, mahārāja, thokaṃ, kusalaṃ bahukaṃ). Since the unwholesome is little, it overpowers only the doer, but since the wholesome is abundant, it can pervade both the world and the celestial realm. Why is unwholesome little but wholesome more? When one has done wholesome deeds, that person is happy, delighted, and filled with joy, and even later on, joy (pīti) arises. When joy arises more, wholesome increases. On the other hand, when one has done unwholesome deeds, one feels regret, sorrow, torment, and the mind is drawn back, bent, and not spread.'
- NB: Can we share demerits to the departed ones? Why? focus on the nature of the kusala and akusala
- 14. “If the dead relative is not reborn in the Peta world, who would enjoy the offering?” asked the Brahmin. The Buddha replied “there are still some other departed ones who would enjoy it, as there could never be anytime void of any other departed ones. Anyhow, he who offers to the petas is not without reward.” Therefore, we should share merits to departed ones whether they are reborn as petas and receive the merits or not. The true is that we do receive meritorious deeds. Moreover, the merits done by ourselves are much better and safer than the others’ sharing merits because the others’ merits just support our past kusala kammas to arise but it is indeed our own good deeds which help us release from being peta.
- verse 6
- Na hi tattha kasi atthi, gorakkhettha na vijjati,
Vaṇijjā tādisī natthi, hiraññena kayākayaṃ
Ito dinnena yāpenti, petā kālaṅkatā tahiṃ.
In the Peta realms, there is no agriculture, cattle herding, trading, or buying and selling of gold.
Those who have passed away, there, as petas, subsist on offerings from here
- tādisī adj. [ta + ādisa + ī]↔(+gen) such; like that (of); of such character; of such quality; kind (of); adj. (+gen) such; like that (of); of such character; of such quality; kind (of); adj. (+gen) such; like that (of); of such character; of such quality; kind (of)
- tādisa [ta + ādisa] adj.↔(+gen) such; like that (of); of such character; of such quality; kind (of)
- yāpeti [√yā + *āpe + ti]↔pr. (+instr) sustains oneself (with); nourishes oneself (with); continues to live (by); lit. causes to go
- verse 7 - 10
- Unname udakaṃ vuṭṭhaṃ, yathā ninnaṃ pavattati;
Evameva ito dinnaṃ, petānaṃ upakappati.
Just as water that rains (vuṭṭhaṁ) in the high place (unname) flows down to the low place (ninnaṁ),
in the same way, what is given from here reaches the petas
- 17. The Kathāvatthu7 and its commentary clearly reject the view that the petas benefit by the very same physical items offered in their names (as held by some sects like the Rājagiriya and the Siddhatthika). The ghosts’ spiritual change occurs when they greatly rejoice and become happy on seeing the offerings made in their name (nanu petā attano atthāya dānaṃ dentaṃ anumodenti cittaṃ pasādenti, pītiṃ uppādenti, somanassaṃ paṭilabhantīti)
- story of a father whose son passed away. Daily food was offered directly to to him, but one day the food was offered to a monk and merit shared. The peta appeared and said only today he had received the offering.
- 19. The petas come to their homes with the wish 'we might get something from here,' but they cannot beg, saying 'please give this to us.' Therefore, one who recalls the grateful persons or actions should perform merits and dedicate them to the petas
- vocab: #[[pāḷi vocab (2nd year)]]
- unnama masc.↔elevation
- upakappati pr.↔approaches, is beneficial or suitable
- 8. Yathā vārivahā pūrā, paripūrenti sāgaraṃ;
Evameva ito dinnaṃ, petānaṃ upakappati.
Just as river streams (vārivahā) which are full fill up the ocean,
in the same way, what is given from here reaches the petas.
- vocab: #[[pāḷi vocab (2nd year)]]
- upakappati→pr. approaches, is beneficial or suitable
- vārivaha [vāri + vaha]↔adj. carrying water
- vaha [√vah + a] vārivaha, vahato padaṁ↔adj. carrying; transporting
- 9. Adāsi me akāsi me, ñātimittā sakhā ca me;
Petānaṃ dakkhiṇaṃ dajjā, pubbe katamanussaraṃ.
— 'he gave [this] to me, he did [that] for me; he is my relative, friend, or companion' — one should give gifts to the petas having recalled what they had previously done
- 18. Friend (Mittā): This term refers to someone as a "friend" because they serve as a refuge based on love. The term "sakhā" (companion) is used for someone who engages in playful activities, akin to a companion in childhood games or a dear friend from one's youth.
- What should one do? One who knows the gratitude by recalling what those people have done to oneself should do merits and share with them. By doing that, it would be very beneficial for those petas for a long time.
- dajjā [√dā + a + ā] opt.↔(+acc) would give; should give
- 10. Na hi ruṇṇaṃ vā soko vā, yā caññā paridevanā;
Na taṃ petānamatthāya, evaṃ tiṭṭhanti ñātayo.
Neither crying, grief, nor other lamentations,
None of that is useful for the petas. The relatives remain as they are (the petas remain in their situation regardless)
- ruṇṇa [√rud + na] nt.↔wailing; crying; 2 pp. cried; wailed
- 20. After the beloved ones passed away, one should not do these things:
- 20.1. Ruṇṇa = cry (bodily distress),
- 20.2. Soka = sorrow (mental distress),
- 20.3. Paridevana = lamentation or mourning like “Oh my only child, my darling, where are you? And so forth” (verbal distress).
- Because doing these things is useless and not beneficial for their relatives and himself/herself. They will not be freed from being petas by means of crying, etc.
- 11. Ayañca kho dakkhiṇā dinnā, saṅghamhi suppatiṭṭhitā;
Dīgharattaṃ hitāyassa, ṭhānaso upakappati.
This very offering, given and well-established in the Saṅgha community,
is for his long-term benefit, and is beneficial on the spot
- TBC: long-term benefit for the donor, and beneficial on the spot for the receiver
- hitāya assa
- vocab: #[[pāḷi vocab (2nd year)]]
- suppatiṭṭhita [su + pati + √ṭhā + ita]↔adj. well established; firmly grounded; firmly planted; fully centered
- ṭhānaso [√ṭhā + ana + so] ind.↔on the spot; right there; immediately; lit. from the place; 2 ind. according to possibility; (comm) according to cause
- 12. So ñātidhammo ca ayaṃ nidassito, petāna pūjā ca katā uḷārā;
Balañca bhikkhūnamanuppadinnaṃ, tumhehi puññaṃ pasutaṃ anappakan'ti.
Tirokuṭṭasuttaṃ niṭṭhitaṃ
Moreover, the relative’s duty is fulfilled, excellent honor is done to the petas, strength is provided to the bhikkhus, and no small merit is accumulated by ye.
- vocab: #[[pāḷi vocab (2nd year)]]
- nidassita pp.↔pointed out, explained, defined
- uḷāra [ud + √ar + *a]→adj. excellent; lofty; high; noble; 2 adj. vast; extensive
- anuppadinna↔pp. given, handed over
- pasuta↔pp. collected; accumulated
- anappaka↔adj. great; considerable; not little, not small
- 3 immediate results of doing merits: #[[khuddaka exam]]
- so ñātidhammo ca ayaṁ nidassito: the relatives' duty is fulfilled: every duty that one relative should do for another is accomplished by giving this gift, not by crying or grieving
- petāna pūjā ca kayā uḷārā: the excellent devotion is demonstrated by enabling the petas to attain divine prosperity
- balañca bhikkhūnamanuppadinnaṁ: the strength is provided to the monks by satisfying the monk community with the Buddha as their leader, with food, drink, etc
- note:
- tumhehi puññaṁ pasutaṁ anappakaṁ: and one accumulates great merit
- 4 styles / manners of the Buddha’s teachings (not the suttanikkhepas) (examples based on the verse "so ñātidhammo ca ayaṁ nidassito...") #[[khuddaka exam]]
- sandassana (instructing, showing, pointing out, elucidating or causing to see clearly): it is as if the Buddha were taking the listener by the hand, for them to see it with their own eyes; wisdom
example: so ñātidhammo ca ayaṃ nidassito / ime dhammā kusalā ime dhammā akusalā
- samādapana (inculcating, inducing, instigating): causing to undertake; causing listeners to accept and desire to practice; to remove pamāda; related to appamāda
example: petāna pūjā ca katā uḷārā / saccādhigamāya ime nāma dhammā attani uppādetabbā
- samuttejanā (instigating, urging, encouraging, filling with enthusiasm); to remove any laziness, or lack of energy; related to vīriya
example: balañca bhikkhūnamanuppadinnaṃ
- sampahaṃsanā (gladdening or causing listener's mind to fill with delight and joy with good results and clear objectives): related to pītisomanassa
example: tumhehi puññaṃ pasutaṃ anappakaṃ
- note:
- sandassana ⇒ wisdom
samādapana ⇒ appamāda
samuttejana ⇒ vīriya
sampahaṁsana ⇒ pītisomanassa
- tattha sandassesīti "ime dhammā kusalā, ime dhammā akusalā"tiādinā kusalādidhamme kammavipāke idhalokaparaloke paccakkhato dassento anupubbikathāvasāne cattāri ariyasaccāni sammā dassesi.
samādapesīti "saccādhigamāya ime nāma dhammā attani uppādetabbā"ti sīlādidhamme sammā gaṇhāpetvā tesu taṃ patiṭṭhapesi.
samuttejesīti te dhammā samādinnā anukkamena bhāviyamānā nibbedhabhāgiyā hutvā tikkhavisadā yathā khippaṃ ariyamaggaṃ āvahanti, tathā sammā uttejesi sammadeva tejesi.
sampahaṃsesīti bhāvanāya pubbenāparaṃ visesabhāvadassanena cittassa pamodāpanavasena suṭṭhu pahaṃsesi.
apicettha sāvajjānavajjadhammesu dukkhādīsu ca sammohavinodanena sandassanaṃ, sammāpaṭipattiyaṃ pamādāpanodanena samādapanaṃ, cittassālasiyāpattivinodanena samuttejanaṃ, sammāpaṭipattisiddhiyā sampahaṃsanaṃ veditabbaṃ. evaṃ so bhagavato sāmukkaṃsikāya dhammadesanāya sotāpattiphale patiṭṭhahi
- vocab:
- samuttejanaṁ nt.↔instigation
- sampahaṃsanaṁ nt.↔gladdening; 2 approval; agreement
- samādapana [saṃ + √ādā + *āpe + ana]↔nt. (+loc) inculcating (in); inducing (to); instigating (to); lit. causing to take
- Tirokuṭṭasutta - mem aid
- Tiirokuṭṭesu tiṭṭhanti, sandhisiṅghāṭakesu ca,
Dvārabāhāsu tiṭṭhanti, āgantvāna sakaṃ gharaṃ.
Outside the walls they stand, at the junctions and cross-roads.
They stand at the door-posts, having returned to their own home.
- tirokuṭṭesu: Tirokuṭṭasutta ⇒ tirokuṭṭesu, petas standing outside the walls, outside the walls (of a city) the road has crossroads and forks, the gate of the city has its pillars where they also stand, and inside the city the sakaghara
- Pahūte annapānamhi, khajjabhojje upaṭṭhite, (bhavalakkhaṇa)
Na tesaṃ (gen. in the acc. sense) koci sarati, sattānaṃ kammapaccayā (abl.)
When plenty of food, drink, hard and soft foods are served (offered),
no one remembers them (the dead) on account of their (bad) kamma.
- pahūte annapānamhi: inside the sakaghara plenty of food and drink, 2 types of foods are served, those eating have broken arrows in their hearts (they do not remember - sara - the dead), and the forgotten petas outside the house hold bows on their hands (the arrows are due to their actions)
- (te) Evaṃ dadanti ñātīnaṃ, ye honti anukampakā,
Suciṃ paṇītaṃ kālena, kappiyaṃ pānabhojanaṃ,
Idaṃ vo ñātīnaṃ hotu, sukhitā hontu ñātayo.
"Thus, those who have compassion provide clean / well-presented, delicious, timely (when the petas approach), and suitable (according to the receiver) drink and food to their relatives, saying, 'May this be for the relatives, and may the relatives be happy.'"
- evaṁ dadanti ñātīnaṁ: from the opposite house, 4 people come out with donations to give to their relatives, their hearts are white and shaking (it shakes - kampati - out of compassion - anukampa ⇒ anukampakā), from left to right: one is offering hand sanitizer (clean ⇒ suci), the next is standing on a stand higher than the others (paṇītaṁ), the third is offering a clock (kālena), the fourth is holding a knife doing kappiyaṁ harohi (kappiyaṁ) in front of them drinks and food, they all say together "idaṁ vo..."
- Te ca tattha samāgantvā, ñātipetā samāgatā,
Pahūte annapānamhi, sakkaccaṃ anumodare.
Those relative petas, having come, gather there and express appreciation gratefully for abundant food and drinks
- te ca tattha samāgantvā: the petas come to that place, and after all relative-petas are gathered, seeing all the food and drink offered, they rejoice respectfully
- Ciraṃ jīvantu no ñātī, yesaṃ hetu labhāmase,
Amhākañca katā pūjā, dāyakā ca anipphalā.
'May our relatives live long! Of/For those from whom we obtain gain, the donors who have honored us are not without fruit.'
- ciraṁ jīvantu no ñātī: they wish the long life of their relatives and the signals of a heart beating flow from their mouths to the relatives; holding roots on their hands (hetu); the relatives perform pūjā and a shower of fruits falls on the donors (dāyakā anipphalā)
- Na hi tattha kasi atthi, gorakkhettha na vijjati,
Vaṇijjā tādisī natthi, hiraññena kayākayaṃ
Ito dinnena yāpenti, petā kālaṅkatā tahiṃ.
In the Peta realms, there is no agriculture, cattle herding, trading, or buying and selling of gold.
Those who have passed away, there, as petas, subsist on offerings from here
- na hi tattha kasi atthi: a farmer comes, takes some of the fruit that fell and plants it, a peta just looks - he cannot do that; some cows around the farmer being led by a cowboy, the peta just looks - he cannot do that, on the dusty road behind 500 bullock-carts lead by a trader, the peta just looks - he cannot do that; the trader buys and sells his properties with gold with which his belt bags are full of; the peta - holding a broken clock, there on the peta world, only subsists on what is offered from here
- Unname udakaṃ vuṭṭhaṃ, yathā ninnaṃ pavattati;
Evameva ito dinnaṃ, petānaṃ upakappati.
Just as water that rains (vuṭṭhaṁ) in the high place (unname) flows down to the low place (ninnaṁ),
in the same way, what is given from here reaches the petas
- unname udakaṁ vuṭṭhaṁ: even further behind the road where the trader travels, on a hill (a higher place - unnama) the rain falls, and goes to a lower place (ninnaṁ) on the right; the sky, as a mirror, shows an upside down hill that is actually a hand offering something; the donation reaches the petas
- 8. Yathā vārivahā pūrā, paripūrenti sāgaraṃ;
Evameva ito dinnaṃ, petānaṃ upakappati.
Just as river streams (vārivahā) which are full fill up the ocean,
in the same way, what is given from here reaches the petas.
- yathā vārivahā pūrā: returning to the river: the river is filled up, flows downwards, joining other rivers, and they together fill up the ocean in the distance; the sky, as a mirror, shows flows of donations given here that also reach the petas
- 9. Adāsi me akāsi me, ñātimittā sakhā ca me;
Petānaṃ dakkhiṇaṃ dajjā, pubbe katamanussaraṃ.
— 'he gave [this] to me, he did [that] for me; he is my relative, friend, or companion' — one should give gifts to the petas having recalled what they had previously done
- adāsi me akāsi me: the entire seen, with the mirror, is happening inside a pocket mirror which is then closed and given away to a receiver who thinks "adāsi me"; then the receiver's surroundings are cleaned - "akāsi me"; turning around and seeing who did it: the relatives, friends and companions - "ñātimittā sakhā ca me"; they immediately die and become petas and the previous receiver now gives them gifts of arrows engraved with the letter "E" (E - > east ⇒ pubba; arrows ⇒ sara ⇒ anussara)
- 10. Na hi ruṇṇaṃ vā soko vā, yā caññā paridevanā;
Na taṃ petānamatthāya, evaṃ tiṭṭhanti ñātayo.
Neither crying, grief, nor other lamentations,
None of that is useful for the petas. The relatives remain as they are (the petas remain in their situation regardless)
- na hi ruṇṇaṁ vā soko vā: looking back at the giver of the arrows: the giver cries, than grieves beating their chest, and wails; the petas look disappointed with empty hands, they remain standing there, their condition remains the same
- 11. Ayañca kho dakkhiṇā dinnā, saṅghamhi suppatiṭṭhitā;
Dīgharattaṃ hitāyassa, ṭhānaso upakappati.
This very offering, given and well-established in the Saṅgha community,
is for his long-term benefit, and is beneficial on the spot
- ayañca kho dakkhiṇā dinnā: the peta relatives, with empty hands, point at another offering: the offering, in turn, is given to the Community; the offering is a pillar that is well-established among the Community members; on that pillar, a clock with a long pendulum is seen with its edge shaped as a + sign (hitāya); that plus sign spreads to all members immediately
- 12. So ñātidhammo ca ayaṃ nidassito, petāna pūjā ca katā uḷārā;
Balañca bhikkhūnamanuppadinnaṃ, tumhehi puññaṃ pasutaṃ anappakan'ti.
Tirokuṭṭasuttaṃ niṭṭhitaṃ
Moreover, the relative’s duty is fulfilled, excellent honor is done to the petas, strength is provided to the bhikkhus, and no small merit is accumulated by ye.
- so ñātidhammo ca ayaṁ nidassito: the donors share merit with the relatives who appear happily around them (the relatives-duty is fulfilled); the petas then rejoice and acquire much benefit (a great honor to the petas is done), the community becomes all muscular; and the donors stand on a huge pile of accumulated seeds
- chapter I - suffering petas
- sāṇavāsipetavatthu & rājaputtapetavatthu
- Buddha: Veḷuvana
story about: Ven. Sāṇavāsi's peta relatives
- Harming Paccekabuddha Sunetta
- In the city of Baraṇasī, a young prince, the son of King Kitava, enjoyed having fun in the royal park. One day, he encountered the Paccekabuddha Sunetta, who remained humble and cheerful despite the prince's disrespect. The prince, with arrogance, broke Sunetta's food bowl and left.
- Suffering in great hell and as Peta
- he felt intense burning, suffered excruciating pain, passed away and was reborn in Avīci where he suffered 84k yeras. Then, he was reborn as a Khuppipāsika peta.
- Rebirth as a Fisherman’s Son and Encounter with venerable Ānanda
- being reborn in the fisherman village of Kuṇḍi during the Buddha's time, he remembered the suffering from his past lives and refused to fish which led to conflict with his relatives, who eventually chased him out, but his brothers remained kind to him
- The fisherman's son, rejected by his relatives, encountered Venerable Ānanda near Kuṇḍi, who was staying in the mountain of Sāṇa. After receiving food and encouragement from the Venerable, he expressed his desire to be ordained.
- The Novice’s Path to Arahantship
- The novice was ordained and ven. Ānanda's compassion towards him was praised by the Buddha. Since he had little merit, he received little, so the Buddha encouraged him to fill water pots for monks. Seeing that, thereafter he received consistent food from lay devotees. Later, he attained Arahantship and became an elder, staying at Sāṇa mountain (therefore Sāṇavāsi) with twelve monks. His real name was Poṭṭhapāda.
- The brother asked for merits
- However, his approximately five hundred relatives, due to the non-accumulation of merits and the accumulation of unwholesome actions such as stinginess and so on, passed away and were reborn as petas. Among those petas were his parents, who hesitated to approach the elder, thinking, 'We once drove him out of our home in the past.' Therefore, they sent his brother, who had taken care of him. Alone, he approached the elder with fear and trembling, dreading reproach, along a road. He knelt on the ground, placing his hands and knees to cover his front, and then revealed himself to the elder. However, the elder paid no attention and silently passed by. His brother then informed him, saying, 'I am your brother, now a peta.' Following this, his brother began to describe the sufferings of their parents who had descended into a peta world (yama world) as follows:
- The elder's approximately five hundred relatives, due to their lack of merits and accumulation of unwholesome actions, were reborn as petas, including his parents. His brother, now a peta, approached the elder with fear and trembling, informing him of their parents' suffering in the peta world.
- puñña can refer to an arahants actions (tbc) #q🙋🏼♂
- “mātā pitā ca te bhante, duggatā yamalokikā;
Pāpakammaṃ karitvāna, petalokaṃ ito gatā.”
“tena duggatā sucikaṭṭā, kilantā naggino kisā;
Uttasantā mahattāsā, na dassenti kurūrino.”
"Parents are tormented or oppressed by hunger and thirst, just as needles pierce (sūcikaṭṭā).
They are exhausted, naked, with emaciated bodies, as their forms are reduced to mere skin and bone.
They are filled with terror, haunted by the fear of reproach, thinking, 'This monk was once our son.'
Overwhelmed by the weight of past misdeeds, they dare not reveal themselves, and they are marked by cruelty, their hands stained with blood."
- The elder offerred food
- Then his brother implored the elder to share merits with them. Through giving, their difficulties were subsided. When the elder and twelve other monks, having wandered for alms, gathered at one place with the intention of sharing a meal, the elder addressed them all, saying, 'Please contribute whatever you have obtained to me so that I can prepare a meal for the Sangha out of compassion for my relatives.' The other monks then handed their food over to the elder, who invited the Saṅgha (the twelve monks themselves as the Saṅgha). He then indicated the merits towards his parents and his brother, saying, 'Idaṃ me ñātīnaṃ hotu, sukhitā hontu ñātayo' (May this be for my relatives, and may my relatives be happy!). As soon as the elder dedicated, the food, which was clean, well-prepared, and curried with various flavors, appeared before his brother. His brother, too, was nourished, strengthened, and filled with joy
- The elder offerred clothes
- Then his brother said, 'The food you have provided is abundant, but we are still naked. Please dedicate the merits to us in a way that we can obtain clothing.' The elder brother collected pieces of ragged cloth from a rubbish heap and made them into proper clothes, which he then offered to the Saṅgha in all four directions. Afterward, he dedicated the merits to his relatives in the same manner as before. Immediately, his brother and parents dressed in beautiful clothes, remarking that these clothes appeared to be fine and much more than any in the entire realm of King Nanda (Nandarāja). These garments were made of silk, wool, linen, and cotton, and they were of considerable value. They even hang down from the sky.
- The elder offered a hut
- His relatives could wear any clothes they liked. His brother continued to ask him to dedicate merits in a way that they could obtain a home. So the elder built a leaf hut and offered it to the Saṅgha coming from the four directions. Then the elder dedicated the merits to his relatives, as he had done before. Immediately, while he was dedicating, houses appeared, which were pinnacled and divided into regular shapes such as rectangles, long structures, circles, and so on, in equal proportions. The relatives thought, 'Houses like these are not found among men and the devas.' The houses were dazzling and shone in all four directions.
- The elder offered water
- The brother continued to ask for water to drink. The elder then filled a water pot and offered it to the Saṅgha from the four quarters. Then the elder dedicated the merits to his relatives, as he had done before. Immediately, while he was dedicating the water pot, water appeared, and a lotus pond emerged. It was deep, four-cornered, and well laid out, with clear water and beautiful banks. It was cool and fragrant, covered with lotuses and water lilies, and the water was full of lotus filaments.
- The elder offered slippers
- When they had bathed and drank from them, they appeared to the elder, mentioning that they had abundant water but their feet were painfully cracked. While roaming about, they stumbled on gravel and thorny kusa grass. The brother continued to ask for vehicles (yāna). When the elder obtained a sandal, he gave it to the Saṅgha from the four quarters. Things unfolded as before. Immediately, as he was dedicating, the carriage appeared to them. The petas arrived by carriage, saying, 'Venerable sir, you have shown compassion by dedicating food, clothes, a house, water, and now vehicles (through both gifts: gifts of requisites like food and so on, and this same gift of a vehicle). We, sir, have come to pay our respects and express gratitude to the compassionate sage for the world
- Moral
- "Speaking ill of a noble one is deemed a wick within the realms of Dhammavinaya" "Oh, monks! I have seen beings endowed with bodily misconduct, verbal misconduct, and mental misconduct—those who condemn noble ones and those who hold wrong views and undertake actions based on wrong views. After death, due to the breakup of the body, they are reborn in a world of misery, a bad destination, a lower realm, or hell."10 “"diṭṭhā mayā, bhikkhave, sattā…ariyānaṃ upavādakā…te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā.”
- Ariya-upavādaka (one who insults or condemns a noble person) is someone who wishes harm, blames, insults, or condemns noble beings, such as the Buddha, the Paccekabuddha, the disciple of the Buddha, or even the lay sotāpanna, either by pointing out offenses/faults (antimavatthunā) or by degrading their qualities (guṇaparidhaṃsanena). One who blames them for faults is someone who says, 'There is no Samaṇadhamma in them, or they are not true recluses, etc.' One who blames them by degrading their qualities is someone who says, 'They do not possess Jhāna, Vimokkha, Magga, phala, etc.' Whether he accuses them knowingly or unknowingly, both are considered ariyūpavāda. Ariyūpavāda is regarded as a serious bad kamma because it hinders progress towards heaven and the attainment of magga, but it is curable by asking for forgiveness.
- How to ask for forgiveness? It is mentioned as follows: 'Venerable sir, I said this and this to you; may you please forgive me.' If he does not forgive or departs to another place, one should approach monks who live in that monastery. Paying respect to the elders, especially if one is younger, say, 'Venerable sir, I said this and this to such a venerable; may that venerable forgive me.' If the person
- has passed away, go to his deathbed or even his charnel ground and ask for forgiveness. When one does this, it does not hinder progress towards heaven and the attainment of magga11. Ariyūpavāda is included as one of the five antarāyikadhamma: kammantarāyika, kilesantarāyika, vipākantarāyika, upavādantarāyika, and paññattivītikkamantarāyika.
- 1. Kammantarāyika: This includes five types of anantariyakamma. Even bhikkhunīdūsakakamma is considered kammantarāyika, but it hinders only liberation (mokkha) and not entrance into heaven.
- 2. Kilesantarāyika: This involves three types of akiriyadiṭṭhi (view of the inefficacy of action), natthikadiṭṭhi (view of non-causality), and ahetukadiṭṭhi (nihilistic view).
- 3. Vipākantarāyika: It pertains to the paṭisandhidhamma (the birth) of paṇḍaka, tiracchānagata, ubhatobyañjanaka.
- 4. Upavādantarāyika: This is ariyūpavāda (insulting noble beings). It hinders when one does not ask for forgiveness but ceases to hinder after asking for forgiveness.
- 5. Paññattivītikkamantarāyika: This is intentional transgression of the Buddha’s promulgational rules
- Questions
- 1. Whom was the prince of king Kitavā harming?
- 2. Why was he reborn in Avīci hell?
- because he broke the bowl of the paccekabuddha sunetta, taunted him and called him beggar
- 3. In what way was he subjected to torture in the great hell for eight-four thousand years? And what kind of peta was he after that?
- lying on his right side, left side, face up, face down, and even standing. Afterward, he was reborn as a Khuppipāsika peta, experiencing never-ending hunger and thirst
- 4. Where was he reborn after dying in the Peta world? why did he refuse to go finishing with his relatives, even though he was of age?
- he was reborn in a village of fishermen near the city of Kuṇḍi during the time of Buddha.
- . In this life, he could recall the suffering he had undergone in previous lives in the great hell as well as in the Peta world. Therefore, even though he was of age, he would not go to catch fish together with his relatives due to his fear of the results of unwholesome deeds.
- 5. How did the encounter with Venerable Ānanda impact the fisherman's son?
- the encounter with the venerable led allowed him to listen to the dhamma and ordain in the sāsana and meet the Buddha, eventually attaining arahatship
- 6. Why did his brother come to request merits instead of his parents? And what did his brother reveal about the sufferings of their parents?
- because they had driven him out of home while his brother had continued to take care of him
- “mātā pitā ca te bhante, duggatā yamalokikā; Pāpakammaṃ karitvāna, petalokaṃ ito gatā.”
“tena duggatā sucikaṭṭā, kilantā naggino kisā; Uttasantā mahattāsā, na dassenti kurūrino.”
- "your Parents are tormented or oppressed by hunger and thirst, just as needles pierce (sūcikaṭṭā). They are exhausted, naked, with emaciated bodies, as their forms are reduced to mere skin and bone. They are filled with terror, haunted by the fear of reproach, thinking, 'This monk was once our son.' Overwhelmed by the weight of past misdeeds, they dare not reveal themselves, and they are marked by cruelty, their hands stained with blood."
- why is the peta world here called yamaloka? #q🙋🏼♂
- 7. What did the bhikkhu sāṇavāsī dedicate to his parents and his brother?
- a meal
- paṁsukūla cloths made into proper robes offered to the saṅgha of the four direction
- a leaf hut offered to the saṅgha of the four directions
- a water pot filled with water to the saṅṅha of the four directions
- a pair of sandals
- saṭṭhikūṭapetavatthu
- head hit with 60k hammers
in Bārāṇasī, stone-throwing cripple who lived under a tree close to the city gate; he made leaves into the shapes of elephants, horses, men, chariots, npinnabled houses with flags, water pots, etc in exchange for food; king left the city, witnesses the cripple's ability, hired him to silence a talkative brahmin by tossing goat dung into his mouth; from behind a screen he did so; king rewards the cripple 14 villages, a minister said:
“Sādhu kho sippakaṃ nāma, api yādisa kīdisaṃ; Passa khañjappahārena, laddhā gāmā catuddisā.” Whatever is called an art is profitable. Look at the cripple who acquired villages in all four directions by throwing a stone.
the cripple makes merit and teaches his skill; one pupil comes and learns the skill and then tests his skill by hitting paccekabuddha Sunetta on the head while he was sitting on the bank of the Ganga, causing his parinibbāna; people got angry and killed him; he is reborn in avīci and then as a peta nor far from Rājagaha, 60k iron hammer fell on his head splitting it repeatedly; his body was 3 gāvutas high; V. Mgln sees him and inquires about his condition, approaches the Buddha who teaches the dhamma
- Questions
- 1. What kinds of shapes did the crippled man make for the children to have fun in exchange for food?
- leaf shapes such as the patterns of elephants, horses, chariots, men, pinnacled houses with flags, full water pots and so on
- 2. Why would the king like to bring the crippled man to the royal palace?
- he hired him to silence a talkative Brahmin, his chief priest or royal advisor , by tossing goat dung into his mouth.
- 3. What did the minister say after the crippled man received rewards from the king? #[[khuddaka exam]]
- “Sādhu kho sippakaṃ nāma, api yādisa kīdisaṃ;
Passa khañjappahārena, laddhā gāmā catuddisā.”
Whatever is called an art is profitable. Look at the cripple who acquired villages in all four directions by throwing stones.
- 4. Why was the crippled man's pupil reborn in the avīci hell?
- After seeing Paccekabuddha Sunetta, he struck his head with a pebble while the Paccekabuddha was sitting on the bank of the Ganges, leading him to attain Parinibbāna by the river.
- 5. How did the pupil, the peta, experience suffering in the peta's world?
- sixty thousand iron hammers would be raised and dropped on his head repeatedly, causing excruciating pain, cutting and splitting his head. He would fall to the ground, but as soon as the iron hammers had disappeared, he would stand up with his head restored to its original state. It is mentioned that his head enlarged to the size of a mountain peak, large enough for sixty thousand iron hammers to descend upon it. These descending hammers split his head to such an extent that not even a space as tiny as the tip of a hair was left unharmed. This is why he lets out his anguished cry. It is also mentioned in Dhammapada aṭṭhakathā that this peta’s body was three gāvuta in height.
- 6. What contradictions and details are mentioned in the Dhammapada-aṭṭhakathā?
- The cripple did not teach his art to other people, only to the man who gained his favor
- The reason why he chose to throw the stone on the Paccekabuddha, being encouraged to seek an ownerless and guardianless target
- The Paccekabuddha was not sitting near the Ganga when he passed away, but after being hit during piṇḍapāta he flied back to his residence
- V. Moggallāna did not question the peta, but was descending the mountain with V. Lakkhaṇa who asked the reason for his smiling, to which he answered to ask in the presence of the Buddha as in the Lakkhaṇasaṁyutta
- 7. Which verse did the Buddha conclude in the Dhammpada?
- “Yāvadeva anatthāya, ñattaṃ bālassa jāyati; Hanti bālassa sukkaṃsaṃ, muddhamassa vipātayaṃ”
- The skill of a fool can only harm him; it destroys his merits and his wisdom (lit., it severs his head).
- moral of this story
- killing a noble one is anantariyakamma and is a severe kamma
- bhusapetavatthu (chaff-peta)
- In a village near Sāvatthi, a merchant lives by deceiving others taking the paddy husks, filling them with red clay powder to increase the weight, mixing them with red paddy and seeling it; his son, angry that his mother did not honor his friends and visitors, hit her with a leather belt on the head; his daughter in law, steals meat meant for everyone, eats it and then lies about it making a false determination saying "If I have eaten it, may I devour the lesh cut fro my own back in every life"
his wife also made a false oath when asked for some instruments
after passing away, they are reborn in Viñjhā forest as petas
the merchant scatters blazing chaff over his head
his son split his own head with iron clubs
the daughter in law cuts and eats flesh from her own back with large finger nails
the wife eats excrement with worms instead of rice
V. Mgln inquires and the then wife explains to him their condition
- Questions
- 1. Who are the four family members in the Bhusa-peta story?
- the deceitful merchant: sold fake rice
- his son: hit his mother
- his daughter in law: stole and ate meat and made a false oath
- his wife: lied and made a false oath
- 2. What led the deceitful merchant, a father, to become a peta?
- he sold fake rice: he would take the rice husks, permeate them with red clay powder to increase its weight, and mix it with the red rice and sell it
- 3. Due to striking his mother's head with a leather band/ belt, what consequence did the son face after death?
- His son split his own head with iron clubs and experienced great suffering.
- 4. As a result of what kamma did the daughter-in-law cut off her own flesh from her back with a sharp nail and eat it?
- his daughter in law: stole and ate meat and made a false oath saying that if she had eaten the meat, she wished for devouring the flesh cut from her own back in every life
- 5. After passing away and being reborn as a peta, what did the mother experience?
- When a rice meal of fragrant, well-cleansed rice, from which the black grains had been removed, was brought to his wife, it turned out to be extremely foul-smelling, disgusting excrement mixed with various species of worms. She took that excrement up with both hands and ate, experiencing great suffering.
- moral:→the seeds of unwholesome deeds yield
- pañcaputtakhādakapetivatthu & sattaputtakhādakapetivatthu
- Buddha: Sāvatthi
Pañcaputtakhādakapetivatthu: In a certain village close to Sāvatthī, the wife of a wealthy man was barren. Pressed by his relatives and his barren wife, he accepted another wife and she eventually conceived. The barren wife became jealous and had a female ascetic cause her to miscarry. The pregnant wife's relatives questioned her, but she lied and made a false oath, saying 'If I am guilty, may I be born in a woeful state, be oppressed by hunger and thirst, give birth to five sons each time, eat them in both morning and evening, yet find no satisfaction. Moreover, may I always be foul-smelling and surrounded by flies.’ She died and was reborn as a peti with such characteristics. She presented herself to 8 theras, explained that her suffering was due to her evil deed of lying and making a false oath and requested them to visit her previous husband, accept his offerings and have him dedicate the offering to her. The elders did so and informed the Buddha about it. The peti got immediate benefits and was free from the suffering of having to eat her children and ate divine food instead.
- Sattaputtakhādakapetivatthu: there were two handsome and virtuous sons of a certain householder. However, their mother looked down on her husband because of the power of the sons, thinking, 'I have such nice sons.' Weary of her disrespect and disheartened, he brought another woman into his life. Soon, she became pregnant. Out of jealousy, the first wife persuaded a certain doctor with material gains and caused her second wife’s three-month embryo to miscarry. When questioned by the second wife’s relatives and brothers, 'Did you cause her embryos to be aborted?' she lied, saying, 'I did not do it.' They did not believe her and asked her to make an oath: 'If I have done it, may I give birth to seven children in the morning and evening, eat children’s flesh, and always have a foul smell and be surrounded by flies.' After her death, as a result of causing the miscarriage and lying, she was reborn in the realm of petas. She wandered around near that village and ate her children’s flesh. On one occasion, many elders, while coming to Sāvatthī city to see the Buddha, ended up in that place during the night. The female peta showed herself to those elder monks. The most senior monk asked the question in the same way as aforementioned.
- Moral→"Swearing one's own untruth will put oneself in danger."
- Sapatha is "swearing an oath." It is a kind of cursing oneself and another as in bhikkhunīpātimokkha, it is mentioned "yā pana bhikkhunī attānaṃ vā paraṃ vā nirayena vā brahmacariyena vā abhisapeyya, pācittiyyaṃ (whoever nuns curse herself or another nun with regard to holy hell or holy life, she commits pācittiya offense)". Here, the verb form is found 'abhisapeyya' which is derived from the same root 'sapa (curse).' In the commentary, it is said that if she mentions "May I be reborn in hell or may I be reborn in Avīci." or "May she be reborn in hell or may she be reborn in Avīci." This is called nirayena abhisapeyya. If she curses "may I become a lay woman or may I wear white clothes." or "May she become a lay woman or may she wear white clothes." Then it is called brahmacariyena abhisapeyya.
- In Petavatthu, the term 'sapatha' is typically used to curse oneself with heavy punishment as in "If I have done this, may this thing happen to me."
- sapatha↔curse, sometimes towards oneself
- Questions
- 1. What was the concern of the barren wife when the other woman became pregnant, and what thoughts crossed her mind?
- The barren wife thought, 'If this woman has a child, she will become the mistress of this house.' Out of envy, she sought a way to make the second wife miscarry. She treated a female ascetic with food, drink, and so forth, and had her cause the second wife to miscarry.
- 2. How did the relatives challenge the barren wife, and what false oath did she make in response?
- When the second wife miscarried, she informed her own mother. Her mother gathered her relatives and reported to them what had happened. They said to the barren wife, 'Did you cause the abortion?' She replied, 'I did not cause her to miscarry.' They challenged her, 'If you are not responsible for the abortion, then swear.' She made a false swear saying, 'If I am the one who caused her to miscarry, may I be destined for a bad destination. May I be oppressed by hunger and thirst, give birth to five sons each time, eat them in both morning and evening yet find no satisfaction. Moreover, may I always be foul-smelling and surrounded by flies.’
- 3. In the second story (sattaputtakhādakapetī), what caused her to look down on her husband?
- because of the power of the sons, thinking, 'I have such nice sons.'
- 4. In the second story (sattaputtakhādakapetī), due to causing the miscarriage and lying while making an oath, what result did she face after death?
- she was reborn in the realm of petas. She wandered around near that village and ate her children’s flesh acc to her false oath: 'If I have done it, may I give birth to seven children in the morning and evening, eat children’s flesh, and always have a foul smell and be surrounded by flies.'
- sapatha↔swear, usually cursing oneself
- sapa↔curse
- pūtimukhapetavatthu
- Buddha in: Rājagaha, Veḷuvane Kalandakanivāpe
During the time of Buddha Kassapa, 2 men renounce and live in harmony in a certain village. A monk visits the place and is welcomed, and finds the place to be very pleasing. He decides to create discord between the 2 monks to have the place for himself. He slanders one monk to the other. Though they do not believe at first, gradually their trust lessens. They stop talking, eat separately, and leave the monastery without informing each other. The slanderer monk, after being asked, answers the villagers saying the monks quarreled and left, while he himself asked them not to quarrel. People believe him and ask him to stay. After a few days, he fells remorseful, falls ill, soon dies and is reborn in avīci.
Later, those 2 monks discuss and find out about the lies the slanderous monk told. They return to the same place. People welcome them, and treat them well. Obtaining suitable food, they are able to concentrate their minds, and attain arahatship.
The slanderous monk stays in hell for one Buddhantara and is reborn as pūtimukhapeta (putrid-mouth peta) near Rājagaha with a beautiful body but with a mouth that is eaten by worms that come out of it. V. Nārada inquires about it and the peta explains his past deeds and encourages the elder not to lie or slander.
After piṇḍapāta, the elder informs the Buddha who then teaches the Dhamma based on this story.
moral: slandering is the cause for the putrid mouth
- Questions
- 1. After returning to the monastery, what did the slanderous monk think?
- After returning to the monastery, the monk thought, 'This village is beautiful, and its people are faithful and devoted. They offer increasingly fine food. The monastery also has plenty of shade and water. I can stay here peacefully. However, if these monks continue to reside here, I will not have the comfort I desire. I will act to create discord between these monks. Whatever it takes to ensure they cannot stay here, I will do that.'
- 2. What made the first elder monk have second thoughts?
- The elder, having a second thought due to the nature of a worldly being, pondered, 'That may be the truth.'
- 3. After hearing the divisive speech, what was the interaction between the elder monks?
- As a result, both elder monks did not converse with each other on the second day. They took their bowls and robes, went to the village for alms-food, and after obtaining alms-food, they consumed it in their own places without exchanging friendly greetings. They stayed in their monastery during the day, and at dawn, without informing each other, they left for their preferred places.
- 4. What advice did the slanderous monk claim to have given to the elders, and how did he describe the consequences of quarreling?
- I told them, "Please don’t argue with each other. Live in harmony. Quarreling is unbeneficial; it produces a lot of suffering in the future and leads to the accumulation of unwholesomeness. Even in the past, people lost great benefits because of quarreling."
- 5. What realization did the slanderous monk have after staying in the village for a few days, and what impact did this realization have on him?
- While staying there, after a few days, he thought, 'I have split apart two well-behaved monks because of greed for the dwelling place. I indeed have accumulated vast unwholesome deeds.' Overwhelmed by regret, he became ill due to sorrowfulness, and not long after that, he died and was reborn in the Avīci hell.
- 6. What was the slanderous monk look like while being the peta?
- His body was beautiful, but the worms coming out from his mouth ate his mouth here and there. The foul smell spread all around the place even far away from him.
- Exam I
- Tirokuṭṭasutta memorize with translation
- IIT - Nissayamuttaka Course
- NB of tirokuṭṭa
- NB: Does ones' action yield results for another person?
- Idaṃ vo ñātīnaṃ hotu, sukhitā hontu ñātayo"ti vatvā puna yasmā "idaṃ vo ñātīnaṃ hotū"ti vuttepi na aññena kataṃ kammaṃ aññassa phaladaṃ hoti, kevalantu tathā uddissa diyyamānaṃ taṃ vatthu ñātīnaṃ kusalakammassa paccayo hoti.
- Even when it is said, 'May this be for relatives,' it does not imply that one's actions directly yield results for another person. However, the act of offering and dedicating in this way becomes a condition for the wholesome deeds of one's relatives, providing them with an opportunity to arise. As it is mentioned in Dhammapada:
- attanā hi kataṁ pāpaṁ
attanā saṁkilissati
attanā akataṁ pāpaṁ
attanāva visujjhati
suddhī asuddhi paccattaṁ
nāññō aññāṁ visodhaye
- "Evil deeds are done by oneself, and by oneself, one is defiled. By oneself, evil is not done, and by oneself, one is purified. Purity or impurity is individual; no one can purify another person."
- NB: three factors for the peta to receive merits instantly.
- Petānañhi attano anumodanena = the petas must rejoice in merits by themselves.
- Dāyakānaṃ uddesena = the offerings must be referred to particular person by donors.
- Dakkhiṇeyyasampadāya = the excellence of the recipients, i.e., he is virtue. there is a story mentioned in Dakkhiṇāvibhaṅgasutta commentary: a person who gave offering to an unvirtuous monk three times. At the third time, a peta shouted, "This unvirtuous non-human plunders me." When he/she gave an offering to a virtue monk, the peta received the offering19.
- mem aid: each one involved fulfills one factor
- 5 destinations according to the jāṇussoṇisutta and in which can beings receive the benefits? #[[suttanta exam ]]
- aṭṭhāna
- ṭhāna
- the only possible place (ṭhāna) is peta (mainly paradattūpa-jīvika) which can receive donations
- NB: Can we share demerits to the departed ones? Why?
- no. One reason is that aku is little while ku is abundant - "akusalaṃ, mahārāja, thokaṃ, kusalaṃ bahukaṃ". Aku is little because after it one experiences regret, sorrow, torment, remorse, and the mind is drawn back, bent, and does not spread - therefore, it overpowers only the doer. Ku, on the other hand, is abundant because after it one experiences happiness, is filled with joy, even later on, which increases the wholesome - therefore, ku can pervade both the world and the celestial realm.
Just as oil in a lamp can cause fire, but not water, or just as water from a pond can cause grains to grow, but not water from the sea and so on. Similarly, we can share merits but not demerits.
- NB: what are the three immediate results of doing merits?
- NB: what are the four characteristics of the manner of the Buddha's teachings?
- IIT - Nissayamuttaka Course
- IIT - Nissayamuttaka Course
- Stories
- sāṇavāsī
- IIT - Nissayamuttaka Course
- saṭṭhikūta
- IIT - Nissayamuttaka Course
- bhusa
- IIT - Nissayamuttaka Course
- pañca/satta putta khādaka
- IIT - Nissayamuttaka Course
- pūtimukhapetavatthu
- IIT - Nissayamuttaka Course
- chapter II - vemānika
- introduction - vemānika
- vimāna + ṇika ⇒ vemānika
vimānaṃ yassa atthīti vemāniko ⇒ a peta/petī who possesses a divine mansion is called vemānika
- what kamma produces their paṭisandhi?
- kusalakamma, but they have done mixed kammas and experience mixed results throughout their lives (kaṇhasukkakamma kaṇhasukkavipāka); therefore they are not really duggati petas, but catumahārājikadevas, and can attain magga and phala - after which they do not experience the unpleasant results.
- As stated in Paramatthadīpanī, some yakkhas, rakhasas, vemānikapetas and paradattūpajīvi petās are also included in under the category of vinipātika asuras. #q🙋🏼♂
- IIT - Nissayamuttaka Course
- 4 types of kamma (acc. to Vitthārasutta - kaṇha / sukka): "cattārimāni, bhikkhave, kammāni mayā sayaṃ abhiññā sacchikatvā paveditāni. katamāni cattāri? atthi, bhikkhave,
- kammaṃ kaṇhaṃ kaṇhavipākaṃ, (sattā nerayikā)
- atthi, bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ, (devā subhakiṇhā)
- atthi, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ,
- atthi, bhikkhave, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati. (cattāri kammāni mayā sayaṃ abhiññā sacchikatvā paveditāni - 4 maggacetanās)
- 3 types of loka according to this sutta:
- sabyābajjhaṁ lokaṁ: afflictive world - niraya
- abyābajjhaṁ lokaṁ: unafflictive world - subhakiṅhā brahma world
- sabyābajjhampi abyābajjhampi lokaṁ: manussā ekacce ca devā ekacce ca vinipātikā
- note: these could also be tipes of kamma, tipes of vipāka, tipes of phassa, tipes of vedanā
- kings of vemānikapetas
- Kings Yama - there is one in each of the four doors of hell - they sometimes experience divine mansions, divine kappa trees, divine parks, etc and other times he is a righteous king or yama king due to kammavipāka
- In the Paramatthadīpanī, it is described that the Vemānika-peta is included in the Asurakāya. The term 'asura' is derived from 'na' + 'sura' + 'kāya.' 'Na' means 'not,' the word 'sura' means 'deity,' and 'kāya' means 'group.' Therefore, it means the group of non-deities. This normally refers to deities that oppose (sura-paṭipakkhā) or look similar (sura-sadisā) to Tāvatimsa deities such as Vepacitti and Pahārāda asura, and so on. The term 'asura' has five meanings.33:
- Five meanings of asūra
- 1. surapaṭipakkhā sura sadisā: Those who oppose (sura-paṭipakkhā) or who look similar (sura-sadisā) to tāvatiṁsa devas
- 2. khuddakasurā or cūḷasurā: Those who are in lower positions (khuddakasurā or cūḷasurā) than tāvatiṁsa devas: such as vinipātika asuras who can be ti-, dvi-, or ahetuka and have less influence and power
- 3. ekadesena surasadisā: Those who have some part similar to deities (ekadesena surasadisā): some vinipātika petas that are majestic and powerful, who control the realm of nirayas and petas
- 4. sabbaso suraguṇarahitā: Those completely devoid of qualities of deities (sabbaso suraguṇarahitā): lokantarikanerayika beings
- 5. sabbaso surabhāvarahitā: Those completely devoid of the deities' states (sabbaso surabhāvarahitā): kālakañcikapetas
- note: asurakāya can also refer to all 4 woeful states
- 30 M.III-ṭī.362: vemānikapetā kaṇhasukkavasena missakakammaṃ katvā vinipā kadevatā viya sukkena kammunā paṭisandhiṃ gaṇhan . tathā hi te maggaphalabhāginopi hon , pava yaṃ pana kammānurūpaṃ kadāci puññaphalaṃ, kadāci apuññaphalaṃ paccanubhavan . yesaṃ pana ariyamaggo uppajja , tesaṃ maggādhigamato paṭṭhāya puññaphalameva uppajja daṭṭhabbaṃ. apuññaphalaṃ pubbe viya kaṭukaṃ na ho . manussa abhāve ṭhitānaṃ mudukameva ho apare.
- 31 M.II-a. 74: seyyathāpi manussā ādīsu manussānaṃ tāva kālena sukhaṃ kālena dukkhaṃ pākaṭameva, devesu pana bhummadevatānaṃ, vinipā kesu vemānikapetānaṃ kālena sukhaṃ kālena dukkhaṃ ho veditabbaṃ. ha hiādīsu racchānesupi labbha yeva.
- 1. Those who oppose (sura-paṭipakkhā) or who look similar (sura-sadisā) to Tāvatimsa deities, such as Vepacitti, Pahārāda, etc., are included among the Tāvatimsa deities.
- 2. Those who are in lower positions (khuddakasurā or cūḷasurā), such as Vinipātika (one who falls away from happiness) like Uttaramātā, Piyaṅkaramātā, etc., have different bodies with varying colors such as yellow skin, white skin, black skin, or golden skin, and different appearances such as thin, fat, short, and long. They do not possess great influence like deities; rather, they have little influence, akin to beggars or poor people. Some of them experience suffering during the dark fortnight of the lunar month (kāḷapakkha) but find happiness during the bright fortnight of the lunar month (juṇhapakkha). They are also included among the cātumahārajika deities. Like human beings, they can be tihetuka, dvihetuka, and ahetuka, as mentioned in the Kathāvatthupāḷi: 'vinipātikāsurā viya tihetukāpi duhetukāpi ahetukāpi honti"
- 3. Those who have some part similar to deities (ekadesena surasadisā): Vemānikapetas such as the king Yama such as Vessabhū, Notti, Petti, Somo, Yamo and Vessavaṇo, are very powerful and majestic, despite being included among vemānikapetas. They show compassion towards beings who are reborn in hell and govern all realms of hell and those of the petas. Since all the realms of petas and those of hell are governed by them, those realms are called Yamaloka or Yamavisaya. Yakkhas in Revatīvimānavatthu and Rakkhasas in Saṅkiccajātaka, who are of rough nature and ill-will, are also included in the Cātumahārājika. Yakkhas and Rakkhasas, having departed from this realm, who torture hell-beings in the Ussadaniraya hell in various ways, are also included in the Cātumahārājika. The Yama king is more powerful than the nirayapāla named Kāla and Upakāla that appear in the Nāradajātaka, etc
- 4. Those completely devoid of qualities of deities (sabbaso suraguṇarahitā) are Lokantarikanerayika beings.
- 5. Those completely devoid of the deities' states (sabbaso surabhāvarahitā) are Kālakañcikapetas.
- Moreover, the term "asurakāya" can be referred to as four woeful beings) "cattāro apāyā asurakāya" as it is mentioned in the sutta: "Dibbā vata bho kāyā parihāyissanti, paripūrissanti asurakāya" (Sir, the deities will decline, and the asurakāya will be filled/ prospered).
- suttapetavatthu
- 700 y before the Buddha; in a village near Sāvatthi, a young man supported a Paccekabuddha; on his wedding day he was bitten by a snake and died because he was possessed by a yakkha; due to the attachment he had for his wife-to-be, he was reborn as vimānapeta but with great might; looking for a way in which his wife could perform a diṭṭhadhammavedanīyakamma to enjoy her life with him he saw a pckbuddha making a robe, approached him in human appearance and asked if he needed thread and directed him to her house; she offered him a ball of thread; the peta visited her as a human, filled the vessels with gold with a message saying: "this wealth given by the deity should not be taken by anyone", took the girl and went to his own mansion; the mother used and distributed the wealth and before death instructed the wealth to be given to her daughter in case she returned; 700 years later, the Buddha appeared; the girl feels dissatisfied and wish to go back to her house; (she had abundant results from her donation to the pckbuddha, including koṭis of dresses); the mansion of the peta is scattered with flowers, countless jewels and served by men and women; he discourages her saying that in the peta world she maintained her youth, supported by the kamma she made , divine food and weather, and that in the human world all her relatives have died and she would get old and die as well; she did not believe him due to having lost the track of time, thinking only 7 years had passed; after insisting, she was taken by the peta to her village and he instructed her to tell others to make merit, even if being in a dire situation, offer her wealth to recluses and brahmins and be reborn with him again; as a human, she did as instructed and quickly aged; she did a mahādāna for 7 days, passed away and was reborn in tāvatiṁsa; the Buddha expounded the dhamma based on this;
- Questions
- 1. When did the Suttapetavatthu take place?
- 700 y before the Buddha's appearance
- 2. Whom did a young man support?
- 3. Why was he reborn as a Vimānapeta/ vemānikapeta?
- because of attachment to the wife-to-be
- 4. What did a woman, the peta had been about to marry, offer the Paccekabuddha?
- 5. What were the last words of her mother to her relative?
- to give the wealth to her daughter in case she returned
- 6. How long did the woman live with the peta? How long did she think she had stayed with the peta? And how long did she live in the human world?
- 700 years, she thought it was 7; she lived for 7 days in the human world
- 7. What advice did she give people after returning from the peta world?
- “Diṭṭhā mayā akatena sādhunā, petā vihaññanti tatheva manussā; Kammañca katvā sukhavedanīyaṃ, devā manussā ca sukhe ṭhitā pajā’ti "Petas and human beings alike were seen by my own eyes. Because they did not do or accumulate good deeds, they suffered, experiencing hunger and thirst. Devas and human beings firmly establish their happiness by performing deeds that lead to happiness (meritorious deeds resulting in happiness). Therefore, stay far away from evil deeds and engage in doing good deeds."
- kaṇṇamuṇḍapetivatthu
- During Kassapa Buddha's time, 6 lay sotāpannas with the same aspiration made merit such as planting trees, building bridges, creating walking meditation paths and built a monastery for the Saṅgha; their wives also participated; one day some scoundrels saw the wives at a hall, made a bet of 1k coins to see who could break their virtue; one played a lute and sang and seduced one wife who then committed adultery with him; the other bandits informed her husband who questioned her; she denied it and made a false oath saying, "if I have done it, may this black dog with broken ear eat me wherever I am reborn"; the other 500 female devotees lied to protect her and made false oaths saying that if they knew, they would become slaves to the woman; the adultress felt remorse, became lean and soon died, being reborn as vimānapetī near the Kaṇṇamuṇḍa lake; she had a pond around her mansion and the other ladies were reborn as her slaves; during the day she experienced divine prosperity, and during the night she was oppressed and eaten by a black dog who came out of the lake, the size of a small elephant, with broken ears, with sharp teeth and nails, eyes like glowing embers, tongue like lightning and rough, long and disgusting hair; after the dog threw her skeleton on the lake, it disappeared, and she would again reapear in her mansion; this went on for 550 years; the women, bored without any men, threw mangoes down the river to attract men; the fruits ended up in different places; The King of Bārāṇasī found it while bathing, gave it to a death-penalty thief to try and seeing it tasted like divine food and made him younger the King asked for more to be brought offering 1k coins to the foresters and one went in search of it; being guided by hermits the forester arrived at sunrise; all petis, seeing him, exclaimed: "he is mine, he is mine!"; he, having no merit to enjoy such divine pleasures, felt afraid and ran away; he reported it to the king; under the guise of a hunting trip the King went in search of it; he eventually reached the place and was welcomed by the petis where he dwelt for 150 years; one midnight, the King saw what regularly happened to the adultress and after investigating it for 3 nights and shot the dog (acc. to saṅgītisutta: the king slashed the dog who then became 2; he slashed them again, and they became 4...8...16; the peti then instructed him to spit on the ground and step on it; he did so and the dogs disappeared; her kamma was exhausted, but the king was displeased and left); being questioned by the king, the peti explains her story adding that she had been eaten by the dog for 700 years and begging the king to stay; he nonetheless wished to depart; she took him back suffering and returned to her mansion; the king made merits and was reborn in heaven; The Buddha appeared; V. Mgln saw the petis, taught them the dhamma, and reported it to the Buddha
- Questions
- 1. How did the gangster ultimately succeed in breaking the virtue of one of the female devotees?
- by playing a seven-strings lute and singing a seducive song
- 2. What swearing did the female devotee and her friends make?
- 'If I committed such an evil deed, may this black dog with broken ear eat me whenever I am reborn in any existence.' The other five hundred female devotees, aware of her adultery, when questioned, lied, 'We do not know of such a thing' and sweared, 'If we know, may we become slaves to the woman.
- 3. Why were they reborn as Vimānapetī?
- the adultress because of the
- 4. How did the female devotee, now a Vimānapetī, experience daytime and nighttime?
- during the day she enjoyed dinive pleasures in a divine masion and during daytime she was eaten by a black dog
- 5. Which fruit did those female petas throw along the river? What were the destinies of the fruit?
- mangoes, they ended up in different places, including in some hermitages and in the King of Bārāṇasī's possession
- 6. Why did the forester not stay with those Vimānapetī, and what did he do after seeing them?
- he did not have enough merit to enjoy such divine pleasures, so he felt afraid and left
- 7. How long did the kingy stay there with those Vimānapetī, and why did he want to leave?
- for 150 years
- he left after witnessing the situation of the adultress peti being eaten by a dog
- 8. To whom did the Kaṇṇamuṇḍa-Vimānapetī tell her story?
- pathama- / dutiy-migaluddakapetavatthu
- paṭhamamigaluddakapetavatthu: A hunter lived in Rājagaha; a lay devotee friend of his, not being able to prevent him from killing completely, encouraged him to make merits at night; after death he was reborn as a vemānikapeta there, experiencing suffering during the day and divine pleasures at night; V. Nārada inquired about it; explained his story, saying that at night dogs come from all directions and devour him; the elder reported to the Buddha who taught the dhamma based on his story.
- dutiyamigaluddakapetavatthu: also in Rājagaha, Veḷuvana; a rich hunter left his comforts to hunt day and night; a good friend tried to dissuade him from doing so without success, eventually asking an arahant to help him; the arahant went for alms on his house, and after being welcomed and served, he taught the disadvantages of killing and the benefits of abstaining from it; the hunter did not want to restrain himself; the arahant then encouraged him to restrain himself at night; the rest as the paṭhama...
- atthakkhāyī
- pāpā nivāreti
- kalyāṇe niveseti
- assutam sāveti
- saggassa maggaṁ ācikkhati
- A good friend is an external factor for right understanding. Therefore, the Buddha mentioned that a good friend is one who points out what is profitable (atthakkhāyī). A friend who is endowed with these four qualities is called an atthakkhāyī friend:
- 1. Pāpā nivāreti - one who prevents another friend from doing bad deeds. Every time he sees another friend doing bad deeds, he prevents him by saying, 'Friend, please don't engage in the five kinds of animosity (pañca-verāni) or the ten kinds of unwholesome courses of action.'
- 2. Kalyāṇe niveseti - one who encourages another friend to establish good deeds. He urges him thus, 'You should take refuge in the Triple Gem, observe the five precepts, practice the ten kinds of wholesome courses of action. You should also perform donations and engage in acts of merit.'
- 3. Assutaṃ sāveti - one who enables another friend to hear what they have not heard before. He helps him to hear profound teachings.
- 4. Saggassa maggaṃ ācikkhati - one who points out the path to heaven. By doing this and that, you will be reborn in heaven, etc
- Questions
- 1. In both stories, who could convince the hunters to refrain from killing at night?
- in the paṭhama, a good lay devotee friends of the hunter
- in the second, the arahant
- 2. In the second story, what did his friend tell the arahant?
- he asked the arahant to help his friend to desist from killing
- 3. To whom did both petas retell the stories?
- (after the Buddha's parinibbāna:)
- dhātuvivaṇṇapetavatthu
- After the Parinibbāna of the Buddha, between the twin Sāla trees in the Malla’s Upavattana Sāla Grove at Kusinārā, during the distribution of the relic, King Ajātasattu took his portion and held a ceremony for 7 years, 7 months and 7 days; many became devoted and were reborn in sugati but 86k men had no faith and held wrong view; they were reborn as petas; while the wife, daughter and daughter-in-law of a wealthy man were devoted, the husband disapproved of it saying: "What is the use of worshipping bones?"; they nonetheless kept worshipping the dhātus; soon they passed away and were reborn in sagga; the husband was reborn as a peta; V. M. Kassapa, out of compassion, once made so that people could see petas and devas, the petas who had shown contempt for the relics had a foul smell, putrid mouths eaten by worms, and had their mouths cut repeatedly by beings born of their kamma; the elder inquired about their evil deeds; they explain it adding that they would undergo suffering for 86k years and praising the benefits of making merit; the elder taught the dhamma based on this
- Notes (not for exam)
- "The king of Māgadha, Ajātasattu, the son of Queen Vedehi, heard, 'The Buddha has passed away in Kusinārā.' He then sent a messenger to the Malla people who lived in Kusinārā, saying, 'The Buddha is a king, and I am also a king. I am worthy of a share of the Buddha's relics. I will build a big stupa for the Buddha's relics.' The Licchavī people who lived in Vesālī city also heard,'...we will build a big stupa for the Buddha's relics.' The Sakya people who lived in Kapilavatthu also heard, 'The Buddha has passed away in Kusinārā.' They then sent a messenger to the Malla people in Kusinārā, saying, 'The Buddha is our most important relative. Hence, we are worthy of a share of the Buddha's relics. We will build a big stupa for the Buddha's relics.' The Bulaya people who lived in Allakapa heard,'...'we will build a big stupa for the Buddha's relics.' The Koḷiya people who lived in Rāmagama heard, '...we will build a big stupa for the Buddha's relics. A Brahmin who lived in Veṭṭhadīpa heard,'...I will build a big stupa for the Buddha's relics. The Malla people who lived in Pāveyyaka heard, '...we will build a big stupa for the Buddha's relics. When this was said, the Malla people who lived in Kusinārā said to those assemblies, 'The Buddha has passed away in our local area; we will not share the Buddha's relics.' When thus was said, Brahmin Doṇa said this to those assemblies,
- "suṇantu bhonto mama ekavācaṃ, amhāka buddho ahu khantivādo; na hi sādhu yaṃ uttamapuggalassa,sarīrabhāge siyā sampahāro. sabbeva bhonto sahitā samaggā, sammodamānā karomaṭṭhabhāge, vitthārikā hontu disāsu thūpā,bahū janā cakkhumato pasannā"ti.
- "Sir, may you listen to my words. Our Blessed One is the one who speaks about forbearance (khantivādī). It would not be good to fight over a portion of the relics of the highest person. Let all of us unite in harmony, in concord, with joyful minds, and divide the relics into eight portions. May stupas be set up in all directions so that many people may have faith in the Cakkhumā (the Buddha)." Then they said, 'If that's so, may you distribute the Buddha's relics into eight portions equally.' The Brahmin Doṇa accepted the assembly's request by saying 'Yes, sir,' divided the Buddha's relics into eight portions equally, and said to them, 'Sir, please give me the relic urn (tumba). I will also make a big stupa for the urn.' They gave the relic urn to the Brahmin.
- The Moiyas who live in Pippalivana also heard and sent an envoy to the Mallas of Kusinārā in the same way. However, the Mallas of Kusinārā said, 'There is no portion of the Buddha's relic remaining. All Buddha's relics have been distributed. May you take this ember or ash (aṅgāra).' They brought the ember from there. Then all those people who received the relics built a big pagoda to enshrine the Buddha's relics. There were eight pagodas for the Buddha's body relic (sarīrathūpa), the ninth one is called pagoda for the relic urn (tumbathūpa) and the tenth one is pagoda for the ember (aṅgārathūpa).
- why cakkavattirājā is thūpāraha and not the silavantabhikkhu?
- because at that time the cakkavattirājā is unique
- if people were to build thūpas for every monk, there would be no space
- Questions
- 1. When did the Dhātuvivaṇṇapeta-story take place?
- 2. For how long did King Ajātasattu hold a grand ceremony to honor the Buddha’s relics?
- 3. How did the husband react upon seeing his family members setting out to worship the relics?
- he discouraged them questioning the use of worshipping bones
- 4. How did the peta, who was the husband, experience suffering as a peta?
- he had a foul body, a putrid mouth with worms and beings produced by his kamma appeared and cut his mouth repeatedly, applying alkaline subtances before proceeding with the cutting
- 5. What will the peta do if he is reborn as a human being again?
- he would worship the cetiya repeatedly
- uttaramātāpetivatthu
- After the Buddha's passing, when the first Buddhist council was convened, Venerable Kaccāya and twelve monks resided near Kosambī. When King Udena's advisor passed away, the advisor's son Uttara took on his responsibilities. Uttara, while roaming with carpenters for wood, encountered V. M. Kaccāyana in the forest, where he embraced Buddhism and invited the elder for a meal at his home, later including other lay devotees. He made the offering, and requested the elder to come for alms regularly. Later he attained sotāpatti, built a monastery and admonished others. His mother disapproved of it saying, "'May the food and drink you give to monks against my wishes become like blood to you in the next world!". Nonetheless, she allowed the offering of a bundle of peacock's tail feathers on the day of the monastery's dedication. After death, she became a peta and her hair became black, sleek, curled at the ends, fine, and long. The peta suffered immensely for 55 years, tormented by hunger and thirst. She wandered until she reached the banks of the river Ganges, where she encountered Elder Kaṅkhārevata. Desperate and parched, she begged for water, revealing her agonizing plight. The peta explained to the elder that she could not drink from the river as it turned into blood for her. She confessed her past misdeed of cursing Uttara for his generous offerings to the monks against her wishes. Touched by her suffering, Elder Kaṅkhārevata offered water on her behalf to the order of monks, collected alms for them, and provided them with necessities. He then gathered rags, washed them, and made cushions and carpets for the monks. Through his compassionate actions, the peta attained heavenly prosperity (dibbasampatti). She appeared before the elder to display the blessings she had received and the elder gave a talk on it. The story was added to this collection on the second council.
- Questions
- 1. When did the Uttaramātāpetavatthu take place?
- After the Buddha's parinibbāna, after the first Budhist council.
- 2. Why did the king appoint the position to the adviser's son, Uttara?
- Because the advisor passed away.
- 3. Whom did Uttara meet inside the forest? And how many monks, apart from Venerable Kaccāyana, did he invite?
- Ven. Mahākaccāyana. He invited another twelve monks
- 4. What did Uttara's mother say when Uttara offered food and drink to the monks?
- "May this food and water turn out to be blood for you in the next life!"
- 5. Which offering did she approve on the day of the monastery’s dedication? And what was the result of that?
- morapiñchakalāpa
- her hair was long, good looking
- 6. How did Uttara’s mother, as a peta, undergo suffering?
- for 55 years she was oppressed by hunger and thirst and the Gaṅga's water turned blood for her
- 7. What did Venerable Kaṅkhārevata offer to the monks on behalf of the peta?
- water, alms, necessities, cushions and carpets
- When was this petavatthu added to the tipiṭaka?
- In the second Buddhist council
- note:
- some peta stories seem to refer to a khippipāsika peta but they can receive merits
- nandakapetavatthu
- 200 y after the Parinibbāna, King Piṅgala, in the country of Suraṭṭha, had a general, Nandaka, who held natthikadiṭṭhi. The general's daughter, Uttarā, was upāsika. He was reborn as vemānikapeta in a big Banyan tree in the forest of Viñjha. She offered an arahant a bowl filled with colorful cakes with pleasant aroma and taste made from barley gruel (kummāsa) along with water and shared merits with the peta who then acquired water and cake without limit. After realizing he had committed unwholesome deeds by making others hold natthikadiṭṭhi, he decided to convince the king of right view. He created a road to his dwelling for the King to take and while the king was on it, he could see the road ahead but not behind him and was frightened and thought he was lost. The king and his following could smell strange odors and hear horrible sounds (Com: ghoso suyya dāruṇo paccekanirayesu kāraṇaṃ kāriyamānānaṃ sa ānaṃ ghorataro saddo suyya) and believed they had come close to yamapurisa (petas). The king then went to the Banyan where the peta greeted him friendily and served cakes and water. After recovering, the king asked whether he was a deity or gandhabba and what he had done in the past and he answered that he was a peta and had committed unwholesome deeds in the past. He had bad toughts, held wrong view, had a bad behavior, was greedy, spoke harshly, prevented others from giving and helping.
- the peta's wrong views (5)
- wrong view of Pūraṇakassapa (akiriyadiṭṭhi - antinomian ethics)
- no action called dāna, saṁyama and dama (bhāvanā); these actions do not yield results
- rejects kamma
- “vipāko natthi dānassa, saṃyamassa kuto phalaṃ,
natthi ācariyo nāma, adantaṃ ko damessati.”
"There is no result of giving, where will the result of self-control come from?,
there is no such thing as teachers, who shall tame the untamed?"
- vipāko natthi dānassa: is to show how he prevented people from making offerings
- "...Dānena, damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo'ti."
In generosity, self-taming, self-restraint, and truthful speech, there is no merit, or source of merit
- wrong view of Makkhali Gosāla (ahetukadiṭṭhi - saṁsārasuddhi - and niyatipariṇāma (fatalism or everything happens by chance - the worst wrong view)
- There is no use of respecting elders (jeṭṭhāpacāyika) There is no use of balaṁ (strength) and vīriya (effort). Rejecting the Buddha’s doctrine ‘kammavāda & vīriyavāda’ One who kills cannot be purified through morality, etc. [opposite from Aṅgulimāla’s case).
- one is naturally purified after wandering saṁsāra for 8M 400k kappa
- buddha's teaching is kammavāda and vīriyavāda
- “samatulyāni bhūtāni, kuto jeṭṭhāpacāyiko,
natthi balaṃ vīriyaṃ vā, kuto uṭṭhānaporisaṃ.”
All beings are exactly the same, so why honor the elder ones?
There is no power or effort, so what is the use of mans’ exertion?
- samatulyāni bhūtāni: all beings are equal
- tulya [√tul + ya]↔adj. equal; similar; of same kind; lit. balancing #[[pāḷi vocab (2nd year)]]
- kuto jeṭṭhāpacāyiko: contradicts the verse 'abhivādanasīlissa...
- natthi balaṃ vīriyaṃ vā, kuto uṭṭhānaporisaṃ: this view is the same with Makkhali Gosāla "natthi kammaṃ, natthi kiriyaṃ, natthi vīriyaṃ”
- “natthi dānaphalaṃ nāma, na visodheti verinaṃ,
laddheyyaṃ labhate macco, niyatipariṇāmajaṃ.”
- There is no fruition in giving. Giving gift is useless just like being laid down in ash. Through giving or practicing morality, one cannot be purified. A person receives what should be received through the vicissitudes of fate (niyatipariṇāmajaṃ).
- “natthi dānaphalaṃ nāma: shows the peta's wrong view
- niyatipariṇāmajaṃ↔born of vicissitudes of fate #[[pāḷi vocab (2nd year)]]
- wrong view of Ajita Kesakambala (natthikadiṭṭhi - materialism and annihilationism) rejects the result
- No result from doing good or bad to parents or siblings. No beings from this world to another world or from another world to this world No anugamikanidhi (dāna, sīla, bhāvanā) follows to next life
- “natthi mātā pitā bhātā, loko natthi paro paraṃ,
natthi dinnaṃ natthi hutaṃ, sunihitaṃ na vajjati”
There is no mother, no father, no siblings, (or anyone from whom one gains rewards or consequences based on their actions towards them, whether right or wrong). There is neither this world nor the next world from here (Beings are annihilated there itself.) There is no result of a big offering (dinnaṃ) and offering to the guests (hutaṃ). There is no well-established principle known: those offerings for recluses and Brahmins, which they claim will serve as a foundation (anugāmikanidhi) in the next world, are not a reality; it's merely a figure of speech they use.
- dattupaññattaṃ yadidaṃ dānaṃ, tesaṃ tucchaṃ musā vilāpo ye keci atthikavādaṃ vadanti. generosity is promulgated by fools, those who say there is result of offering, etc., tell lie and empty chatter
- vocab: #[[pāḷi vocab (2nd year)]]
- nihita [ni + √dhā + ita] pp. put down; laid down 2 pp. given up; cast off; removed [ni + √dhā + ita] 3 pp. deposited, buried some treasure
- vilāpa [vi + √lap + *a] masc.↔idle talk; babbling; incoherent chatter; 2. wailing
- wrong view of Pakudhakaccāyana (atomism)
- These seven substances: 4 great elements, happiness and suffering and atta (self) in one’s life are uncreated or irreducable. Even one cuts off another’s head, there is no one taking anybody’s life. The sword merely passes through the spaces amongst the seven substances.
- “Yopi haneyya purisaṃ, parassa chindate siraṃ,
Na koci kañca hanati, sattannaṃ vivaramantare."
“If a man were to kill another man, to cut off another man's head, one would not be killing anyone in terms of ultimate reality. It would just look like one is putting swords into empty space or the gap between the seven elementary substances."
- According to Sāmaññaphalasutta, these seven substances are uncreated, irreducible, barren, stable as a mountain-peak, standing firm like pillars, that do not obstruct one another, are incapable of causing one another happiness, pain or both happiness and suffering. Which are the seven? the earth substance, the water substance, the fire substance, the wind substance, happiness, suffering, and the soul as the seventh. When one cuts off a person's head, there is no one taking anybody's life. the sword merely passes through the spaces amongst the seven substances."
- Just like the soul, these elements cannot be completely destroyed because they are permanent in nature."
- Acchejjābhejjo hi jīvo, aṭṭhaṃso guḷaparimaṇḍalo;
yojanānaṃ sataṃ pañca, ko jīvaṃ chettumarahati.
"The soul is an indestructible and invisible entity. It cannot be destroyed by swords or anything else due to its permanent nature. It takes on shapes, sometimes resembling an eight-sided figure or a round ball. When it reaches its complete form, it stands about five hundred yojanas tall. No one can truly harm this permanent and unchanging soul with swords or any other means."
- Yathā suttaguḷe khitte, nibbeṭhentaṃ palāyati;
evameva ca so jīvo, nibbeṭhento palāyati.
Just like a ball of thread, when it's wound up, it starts running by unwinding itself. It keeps going, unwinding, until the thread runs out. Similarly, the soul continues in the same way, unwinding its cycle of existence, which lasts for a very long time, about eighty-four hundred thousand great aeons (8, 400,000 mahākappa), and then it stops.
- “Yathā gāmato nikkhamma, aññaṃ gāmaṃ pavisati;
evameva ca so jīvo, aññaṃ bondiṃ pavisati.
Yathā gehato nikkhamma, aññaṃ gehaṃ pavisati,
evameva ca so jīvo, aññaṃ bondiṃ pavisati.
cullāsīti mahākappino, satasahassāni hi;
ye bālā ye ca paṇḍitā, saṃsāraṃ khepayitvāna,
dukkhassantaṃ karissare.”
“mitāni sukhadukkhāni, doṇehi piṭakehi ca;
Just as one leaves one village and enters another village, even so in that same way does the soul enter another body. Just as one leaves one house and enters another house, even so in that same way does the soul enter another body. This cycle goes on for eighty-four hundred thousand great aeons, both for the foolish and the wise, before they finally find an end to their suffering. "Fate’s ups and downs are distributed individually to different people, almost as if happiness and sorrow were measured using by measurement “doṇa”, baskets, and the māna-vessel."
- jino sabbaṃ pajānāti’, sammūḷhā itarā pajā.” "The enlightened one, known as the conqueror, comprehends this entirely because he has transcended the cycle of life and death (saṃsāra), whereas others, lost and confused, continue to wander within the cycle of saṃsāra." He was in the past of such a view, he was bewildered and enveloped by delusion, being of wrong views and badly behaved, miserly and abusive.
- wrong view of Jīva/ atta (soul or self)
- Soul is indestructible and indivisible. It has the shape of eight-sided round ball figure. Its full form is 500 yojana tall. Just as after leaving one’s village/ house one enters another village/ house, in the same way does the soul enter another body
- The peta’s regretfulness
- the peta explains within 6 moths he would be reborn in hell where every 100k years a voice is heard saying the amount of time one has been there
- "vassāni satasahassāni, ghoso suyyati tāvade; lakkho eso mahārāja, satabhāgavassakoṭiyo. koṭisatasahassāni, niraye paccare janā; micchādiṭṭhī ca dussīlā, ye ca ariyūpavādino."
- 100k = lakkha
- 10M = koṭi
- lifespan in the hell he is about to be born in→100.000 koṭi = satabhāgavassakoṭiyo = koṭisatasahassāni = life span counted according to the hell being's perspective
- The Peta’s advice
- The peta recounted how his daughter donated alms to an Arahant who possessed virtue, had downcast eyes, practiced mindfulness, guarded his senses, and embarked on an uninterrupted alms round in the village. Consequently, the peta accumulated merit through this act. He, the Peta, then advised the king to seek refuge in the Triple Gems: the supreme Buddha, the Dhamma (the Eightfold Noble Path leading to Nibbāna), and the virtuous Saṅgha. Additionally, he told the king to observe the five precepts: abstaining from harming living beings, refraining from taking what is not freely given, avoiding intoxicating drinks, speaking only the truth, and finding contentment with his spouse. The king followed the peta's advice, had a peta as his teacher, determined to cast away his wrong view, just as one discards something into a strong wind or a swiftly flowing river. He devoted himself to the Buddha's teachings. After Soraṭṭhapeta had communicated this, the king abandoned his former unwholesome wrong view beliefs, paid his respects to the Buddha, boarded his carriage, which was ready to depart, and expressed gratitude to the Yakkha. Under the divine influence of the Yakkha, he reached his city on the same day and entered his royal residence. Later, he discussed this matter with the monks, who subsequently brought it to the elders' attention. This story was then recorded in the Buddhist Third Council.
- Questions
- 1. When did the Nandakapetavatthu take place?
- 200y after B's parinibbāna
- 2. What kind of wrong view did General Nandaka grasp?
- 3. What did the daughter dedicate to Vimānapeta Nandaka?
- 4. What did the peta do in order to lead King Piṅgala to his dwelling?
- made a road to his dwelling
- 5. What was the peta’s wrong view about ahetukavāda?
- 6. What was the peta’s wrong view about natthikadiṭṭhi?
- 7. What were the peta’s similes about the soul?
- from this village to another
- 8. When is this proclamation, "The amount of time you have been boiled here, ladies and gentlemen, is one hundred thousand years," made?
- 9. What advice did the peta give to the kings?
- to take refuge in the triple gem and observe the 5 precepts
- piṭṭhadhītalikapeta
- 1. What did the nursemaid give to Anāthapiṇḍika's granddaughter?
- 2. After the doll was broken, what did the girl do?
- she cried thinking her daughter was dead
- 3. In order to console her granddaughter, what did Anāthapiṇḍika do?
- he offered the buddha and 500 monks a meal in the behalf of the doll
- 4. After finishing the meal, what did the Buddha preach in the anumodanakathā?
- “An unselfish person, having made anyone such as the departed ones, the deities residing in the house, or the four great kings, the guardians of the world—namely Kuvera, Dhataraṭṭha, Virūpakkha, and Virūḷhaka as the objects should make offerings and dedicate merits to them. When these four great kings, the departed ones, and the deities residing in the house are worshipped, the donor will not be without results."
- na hi ruṇṇaṁ vā soko vā...
ayañca kho dakkhiṇā dinnā...
- uragapetavatthu
- Questions
- 1. Why did the Buddha preach the Uragapetavatthu, and what advice did the Buddha give before discussing the Uragapetavatthu?
- a son of a lay follower passed away and he was overwhelmed with sorrow
- that which is subject to destruction is indeed destroyed. This does not occur in just one family or village but in countless world systems. In the three Bhavas (kāmabhava, rūpabhava, and arūpabhava), there isn't a single entity that isn't subject to death, and there isn't a single conditioned thing capable of remaining in the same state. All beings are subject to death, and all conditioned things are subject to dissolution. Therefore, the wise in the past, when their son passed away, didn't grieve thinking, "That which is subject to death has died. That which is subject to destruction has been destroyed.”
- 2. How many members are there in this Uragapeta story?
- the father, the wife, the son, the sister, the daughter-in-law and the slave
- 3. Before one of them left the house, what advice did each of them give to each other?
- to practice maraṇānussati
- 4. Among the family members, who got bitten by the snake?
- 5. After being asked by Sakka, what was the father's reply?
- like a snake leaves its old skin, beings leave the body and go to other life; the body does not fell pain nor hear lamentations, therefore i do not cry, he is gone according to his deeds
- 6. After being asked by Sakka, what was the mother's reply?
- he came without invitation, and departed without permission, as he came, so he went, what is the use of lamenting?
- 7. After being asked by Sakka, what was the sister's reply?
- crying would make me emaciated, what is the purpose?, it would not bring him back nor help him reach a good destination, mourning would make my relatives suffer more
- 8. After being asked by Sakka, what was the wife's reply?
- Just as a child cries for the going moon, one who mourns the departed achieves the same result."
- 9. After being asked by Sakka, what was the female slave's reply?
- Just as a brahmin cannot put a broken water pot back together after it breaks, one who mourns the departed achieves the same result."
- chapter IV - departed ones
- piṭṭhadhītapetavatthu (A doll made of flour-peta story)
- A wealthy man, Anāthapiṇḍika, had his granddaughter playing with a flour doll gifted by a nursemaid. The girl believed it to be a real child and cried hysterically when it broke. Anāthapiṇḍika, witnessing this, decided to offer merit to the "deceased doll" by inviting the Buddha and 500 monks for a meal.
- The Buddha, after the meal, delivered a message about the importance of proper offerings. He advised that offerings should be directed towards those who can benefit, like departed ancestors, house deities, or even powerful guardians, instead of objects. He explained that crying and lamenting wouldn't help the departed, but offering merit through the Sangha (monastic community) would bring both immediate and long-term benefits.
- Questions
- 1. What did the nursemaid give to Anāthapiṇḍika's granddaughter?
- 2. After the doll was broken, what did the girl do?
- she cried histerically and said "my daughter passed away!"
- 3. In order to console her granddaughter, what did Anāthapiṇḍika do?
- he offered a meal to the Buddha and 500 monks and shared merits with the deceased doll
- 4. After finishing the meal, what did the Buddha preach in the anumodanakathā?
- a selfless person, having chosen a recipient, be it the departed ones, the vatthudevas, or the four mahārājā lokapālā yasassino — namely Kuvera, Dhataraṭṭha, Virūpakkha, and Virūḷhaka - should make offerings and the donor will not be without results
- "na hi ruṇṇaṃ vā soko vā, yā caññā paridevanā,
na taṃ petassa atthāya, evaṃ tiṭṭhanti ñātayo.
- "ayañca kho dakkhiṇā dinnā, saṅghamhi suppatiṭṭhitā,
dīgharattaṃ hitāyassa, ṭhānaso upakappatī"ti.
- note: from some book: 3 levels of kumbhaṇḍa, some kumbhaṇḍa
- rakkhasa water demons, included under kumbhaṇḍa
- uragapetavatthu
- “Uragova tacaṃ jiṇṇaṃ, hitvā gacchati saṃ tanuṃ;
Evaṃ sarīre nibbhoge, pete kālakate sati.”
- tanuṁ↔sarīra
- nibbhoga [nir + √bhuj + *a]↔adj. poor; useless; lit. without wealth
- “ḍayhamāno na jānāti, ñātīnaṃ paridevitaṃ;
Tasmā etaṃ na rodāmi, gato so tassa yā gatī”
- Questions
- 1. Why did the Buddha preach the Uragapetavatthu, and what advice did the Buddha give before discussing the Uragapetavatthu?
- He preached it because a lay devotee was grieveing for the death of his son and his advice was: "all that is conditioned in countless world systems is subject to dissolution - nothing and no one remains in the same state. Therefore, the wise in the past did not grieve when his son passed away thinking, "that which is subject to death had died. That which is subject to destruction has been destroyed."
- 2. How many members are there in this Uragapeta story?
- 3. Before one of them left the house, what advice did each of them give to each other?
- 4. Among the family members, who got bitten by the snake?
- 5. After being asked by Sakka, what was the father's reply?
- 85."uragova tacaṃ jiṇṇaṃ, hitvā gacchati santanuṃ,
evaṃ sarīre nibbhoge, pete kālaṅkate sati.
"ḍayhamāno na jānāti, ñātīnaṃ paridevitaṃ,
tasmā etaṃ na rodāmi, gato so tassa yā gati".
- 6. After being asked by Sakka, what was the mother's reply?
- "anabbhito tato āgā, nānuññāto ito gato,
yathāgato tathā gato, tattha kā paridevanā.
"ḍayhamāno na jānāti, ñātīnaṃ paridevitaṃ,
tasmā etaṃ na rodāmi, gato so tassa yā gati".
- 7. After being asked by Sakka, what was the sister's reply?
- "sace rode kisā assaṃ, tattha me kiṃ phalaṃ siyā,
ñātimittasuhajjānaṃ, bhiyyo no aratī siyā.
"ḍayhamāno na jānāti, ñātīnaṃ paridevitaṃ,
tasmā etaṃ na rodāmi, gato so tassa yā gati".
- 8. After being asked by Sakka, what was the wife's reply?
- "yathāpi dārako candaṃ, gacchantamanurodati,
evaṃ sampadamevetaṃ, yo petamanusocati.
"ḍayhamāno na jānāti, ñātīnaṃ paridevitaṃ,
tasmā etaṃ na rodāmi, gato so tassa yā gati".
- 9. After being asked by Sakka, what was the female slave's reply?
- "yathāpi brahme udakumbho, bhinno appaṭisandhiyo,
evaṃ sampadamevetaṃ, yo petamanusocati.
"ḍayhamāno na jānāti, ñātīnaṃ paridevitaṃ,
tasmā etaṃ na rodāmi, gato so tassa yā gatī"ti.
- seṭṭhiputtapetavatthu
- kosala ⇒ sāvatthi ⇒ pasenadi
- King Pasenadi of Kosala, impressed by a beautiful woman, manipulates her husband into royal service to acquire her. The husband, fearing for his life, serves diligently but is ultimately framed and killed by the king. Before his death, the king tasks him with fetching red clay and lotus, threatening his life if he fails. Rushing home, the husband hastily prepares food, grabs the supplies, and sets off on a long journey to fulfill the king's demand. This story illustrates the abuse of power and manipulation by the king, leading to tragic consequences for the innocent husband.
- An old man, tasked by the king to bring red clay, white water lily, and lotus, shares rice with travelers and river beings for help. The king of nāga grants him the items, but the king plans to thwart him. Upon returning, the man is barred from the palace, leading him to seek refuge at a monastery. Meanwhile, consumed by desire for the man's wife, the king plans the man's execution. The story illustrates the man's compassionate actions, the king's deceitful intentions, and the contrast between seeking refuge in times of suffering and ignorance of monks in times of joy.
- During the night, King Pasenadi hears haunting sounds from hell and seeks advice from his minister. The minister, fearing his own ignorance, declares the danger to the king's life and prescribes a grand sacrifice to avert it. The king, valuing his life above all else, orders the sacrifice of a hundred of various beings, including humans. The preparations exceed expectations, reminiscent of a past sacrifice for the king. The story highlights the king's desperation to protect himself, the minister's attempt to provide a solution, and the extreme measures taken to ward off perceived threats from the supernatural realm.
- The Buddha recites verses condemning violent sacrifices and praising non-violent ones. Queen Mallikā questions King Pasenadi's troubled state, criticizing his reliance on a foolish brahmin for advice that brings suffering. She urges him to seek the Buddha's counsel. Accompanied by the queen, the king visits the Buddha in distress, unable to speak. The queen narrates their ordeal to the Buddha, seeking guidance. The story highlights the folly of violent sacrifices, the queen's wisdom in advising the king, and the king's realization of seeking the Buddha's counsel for clarity and resolution.
- The Buddha reassures King Pasenadi of no danger. He recounts the story of four wealthy men from Sāvatthi who indulged in adultery, leading to rebirth in hell. Reborn in Avīci and Lohakumbhi hells, they suffered for millennia. Attempting to speak a verse in agony, they could only utter 'sa.' The Buddha completes their verse, expressing endless suffering and shared wrongdoing. Despite ascending and descending in torment, they find no respite. The Buddha's verses convey the eternal nature of suffering and wrongdoing, emphasizing the enduring consequences of immoral actions.
- After the Buddha recites verses, detailing the consequences of past actions, the man carrying red clay and red lotus attains enlightenment, while King Pasenadi renounces coveting other men's wives. Reflecting on the suffering of those in hell due to adultery, the king resolves to change his ways. He confesses to the Buddha and acknowledges the folly of his past desires. A poor man present shares a wise observation on the concept of time, prompting the Buddha to emphasize the enduring cycle of suffering for those ignorant of true teachings. The narrative underscores the impact of past actions and the importance of wisdom in breaking free from suffering.
- “Saṭṭhivassasahassāni, paripuṇṇāni sabbaso;
Niraye paccamānānaṃ, kadā anto bhavissati.”
altogether sixty-thousand years in full,
When will be the end for those (us) cooking in hell?
- “Natthi anto kuto anto, na anto paṭidissati;
Tathā hi pakataṃ pāpaṃ, tuyhaṃ mayhañca mārisā.”
There is no end, how could there be an end, no ending is seen,
when done evil
- "There is no ending. From where is there an ending? No ending is seen. Oh! Friend, the evil deeds done by you and I are in the same way.” This verse means “just as there is no ending to this suffering of you and me, the ending of suffering is not seen, in the same way the evil deeds done by you and me.”
- “Dujjīvitamajīvimha, ye sante na dadamhase;
Santesu deyyadhammesu, dīpaṃ nākamha attano.”
- “Those of us who did not give what we had lived a difficult life. When gifts were present, we did not make them our refuge.”
- “Sohaṃ nūna ito gantvā, yoniṃ laddhāna mānusiṃ;
Vadaññū sīlasampanno, kāhāmi kusalaṃ bahuṁ"
- "Surely, after leaving Lohakumbhiniraya and obtaining human birth, I will be one who understands the words of beggars, endowed with virtues, and not be negligent like before, I will perform various good deeds."
- Questions
- 1. On the way, whom did the king see, and what did she look like?
- he saw a beautiful woman with divine-like beauty
- 2. How did the woman's departure appear to the king?
- like the moon hiding behind a cloud
- 3. Why did the king wish to have the woman's husband in his service?
- in order to get him killed and marry his wife
- 4. What did the king ask the man to bring from the pond?
- aruṇṇavaṇṇamattika and rattuppalāni
- 5. What did the man say after giving a portion of the rice to a traveler and a handful of rice into the river?
- 'May the nāga, supaṇṇa, and deities dwelling in this river place listen to me. The king desires to punish me and orders me to bring red clay along with white water lily and lotus.' The rice I have given for travelers to eat has the benefits of a thousand. The rice I have given to the fish in the water has the benefits of a hundred. With those merits, I share the merits with you; therefore, please bring me the red clay along with the white water lily and lotus.'
- 6. What thought led the king to consider closing the city gate early?
- "Humans possess many cunning tricks. If he were to acquire the red clay along with the white water lily and lotus, my efforts would be in vain."
- 7. Why did the man choose to stay in the temple?
- "Monks have soft and compassionate hearts. I will go to the monastery and rest." Ordinarily, beings in times of joy are unaware of the existence of monks. But when overwhelmed with suffering, they long to seek refuge in the monastery. Consequently, with the thought, "There is no other refuge for me," he went to a monastery and found rest in a comfortable place41.
- 8. What syllables did the king hear in the middle watch of the night, and what do they mean?
- 9. What did the Brahmin minister say upon hearing the king's dream, and what was required for the sacrifice?
- it endangered his life, and he had to sacrifice a 100 of everything
- 10. Who advised the king to seek advice from the Buddha?
- 11. What is the story behind these syllables?
- 4 sons of rich merchants during buddha kassapa's time spent 20k years committing adultery by seducing other's wives with wealth; were reborn in avīci where they stayed for a buddhantarakappa, then in lohakumbhi for 30k going down and 30k up; coming to the surface they tried to say a verse each, but could only utter the first syllable.
- “Saṭṭhivassasahassāni, paripuṇṇāni sabbaso; Niraye paccamānānaṃ, kadā anto bhavissati.”
- “Natthi anto kuto anto, na anto paṭidissati; Tathā hi pakataṃ pāpaṃ, tuyhaṃ mayhañca mārisā.”
- “Dujjīvitamajīvimha, ye sante na dadamhase; Santesu deyyadhammesu, dīpaṃ nākamha attano.”
- “Sohaṃ nūna ito gantvā, yoniṃ laddhāna mānusiṃ; Vadaññū sīlasampanno, kāhāmi kusalaṃ bahun’ti.
- note:
- appaṁsupatisutta
- a woman with deirsire
- a man who desires a woman
- a thief
- king engaged in royal duties
- one who strives to attain nibbāna
- okilī adj.↔(comm) discharging; exuding moisture
- Final Exam - Khuddaka Nikāya - Petavatthu
- Introduction and Tirokuṭṭasutta
- IIT - Nissayamuttaka Course
- 1. What is the meaning of the term Petavavatthu?
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- 2. What are the four groups (vaggas) of the 51 petavatthus, and what are the four categories of the 51 petavatthus?
- Petavatthu is of 51 stories, classified into four groups (vaggas):
- 3.1. Uragavagga - 12 stories
- 3.2. Ubbarivagga - 13 stories
- 3.3. Cūḷavagga - 10 stories
- 3.4. Mahāvagga - 16 stories
- 51 petavatthus into 4 groups
- 1. Petas that experience the results of their own bad deeds: sūkaramukhapetavatthu, pūtimukhapetavatthu, tirokuḍḍapetavatthu, pañcaputtakhādakapetivatthu, sattaputtakhādakapetivatthu, mahāpesakārapetivatthu, and nāgapetavatthu.
- 2. Petas that experience the results of their good deeds: khettūpamapetavatthu and goṇapetavatthu.
- 3. Petas that experience both good and bad deeds: khallāṭiyapetivatthu.
- 4. The story about transferring merits to the departed ones: piṭṭhadhītapetavatthu and uragapetavatthu
- 3. Among the nine types of Buddha's teachings, in which is Petavatthu included?
- 4. Why did Venerable Moggallāna smile after seeing the peta?
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- 5. What are the three reasons for petas to show up?
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- 6. List and explain the 21 types of peta mentioned in Lakkhaṇasaṃyutta, including their names and their kamma (previous lives).
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- 7. Tirokuṭṭasutta (both in Pāḷi and translation + NB).
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- 1. Read all petavatthu stories except the Tirokuṭṭasutta story.
- Note/moral:
- Ariyuppavāda (in Sāṇavāsipetavatthu).
- diṭṭhā mayā, bhikkhave, sattā…ariyānaṃ upavādakā…te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā
- ariya upavādaka↔one who wishes harm, blames, insults, or condemns any noble person, including noble lay people
- 2 ways in which ariyupavādakamma occurs
- antimavatthunā: by pointing out offenses/faults such as saying, 'There is no samaṇadhamma in them" or "They are not true recluses, etc."
- guṇaparidhaṃsanena: by degrading their qualities such as saying, 'They do not possess jhāna, vimokkha, magga, phala', etc."
- note: which could be done knowingly or unknowingly
- ariyo"ti pana ajānato aduṭṭhacittasseva tattha ariyaguṇābhāvaṃ pavedentassa guṇaparidhaṃsanaṃ na hotīti tassa ariyūpavādo natthīti vadanti. It is said that: without knowing they are ariya and without duṭṭhacitta (angry mind), it is not ariyūpavāda
- what are the consequences of ariyupavādakamma?
- it is regarded as a serious bad kamma as it hinders progress towards heaven and the attainment of magga
- how can ariyupavāda be 'cured'?
- it cannot be undone but its hindering effect can be removed by asking for forgiveness
- if the offended is living: by asking for forgiveness directly
- if he does not forgive or is in another far away place: by doing so to the elders
- if he has passed away: by doing so on his deathbed / tomb / charnel ground
- 5 antarāyikadhamma (merge with similar information in another place)
- kammantarāyika: 5 anantariyakamma (mātughātaka, pitughātaka, arahantaghātaka, lohituppādaka and saṅghabhedaka) - bhikkhunīdūsakakamma is also considered kammantarāyika, but it hinders only mokkha, not sagga (consensual); if rape, it hinders both
- kilesantarāyika: akiriya-, natthika- and ahetuka-diṭṭhi
- vipākantarāyika: all ahetukapaṭisandhis
- upavādantarāyika: ariyūpavādakamma - it hinders when one does not ask for forgiveness but ceases to hinder after asking for forgiveness
- paññattivītikkamantarāyika: intentional transgression of the Buddha’s rules
- note: antarāyika seems to be the same as antarāya
- Explain the five types of macchariya with brief meanings and their results in the four woeful realms (in Pūtimukhapeta).
- āvāsamacchariya: about dwelling places
- result: one is burnt in an iron house
- other results (not for exam): one is born as a yakkha or peta, wandering while throwing the rubbish of their dwelling place on their head
- kulamacchariya: about supporters or relatives
- result: one will obtain little gain
- other results (not for exam): upon seeing other families making offerings or showing respect, the person thinks, 'My supporting family is indeed broken.' This leads to blood coming out from their mouth, diarrhea, and even small or large intestines protruding from their belly.
- lābhamacchariya: about the four requisites
- result: one will be reborn in gūthaniraya
- other results (not for exam): if one is stingy about the gain or property of the Saṅgha and gaṇa (group) and treats them as personal property, they will be reborn as a yakkha, peta, or a huge snake.
- vaṇṇamacchariya: about the appearance of the body (sarīravaṇṇa) or qualities (guṇavaṇṇa) - when one does not like to discuss about another's good appearance or qualities
- result: one will be ugly or unattractive
- dhammamacchariya: refers to either pariyattidhamma or paṭivedhadhamma - not wanting to share or not wanting others to know the dhamma one knows
- result: one will be reborn in kukkuḷaniraya (hot ashes hell)
- other results (not for exam): one is stupid
- note:
- ariyas do not have paṭivedhadhammamacchariya
- not teaching dhamma, thinking the listener will destroy the teaching or corrupt subtle points of the teaching - this is not giving dhamma for assisting the dhamma
- not teaching dhamma, thinking the dhamma is very deep and subtle and that if the listener learns it, they will declare arahantship which would lead to their downfall - this is not giving dhamma for assisting the listener
- not teaching dhamma, thinking the listener might find faults in one's view of the dhamma - this is included in macchariya
- yo panāti titthiyo gahaṭṭho vā attano samayassa sadosabhāvaṃ daṭṭhuṃ anicchanto aññāṇena abhinivesena vā.
- • Study about vemānika and the five meanings of asūra (provide only the titles).
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- • Describe the four qualities of an atthakkhayī friend (a friend who points out what is profitable).
- atthakkhayī friend: pāpā nivāreti, kusalā nivāseti, assutaṁ sāveti, saggassa maggaṁ akkhati
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- • Note: Moral about sapath in Pañcaputtakhādakapetivatthu and Note about the distribution of the Buddha's relics in Dhātuvivaṇṇapetavatthu are excluded.
- Essay 1. Write an essay on Pūtimukhapetavatthu.
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- study guide for the finals
- 2.on page 9, ubbarīvagga, uraga- cūla and mahāvaggas
- 3.gāthā
- 4.he is free form such suffering, and opportunity for the buddha to teach dhamma
- 5.
- know the stories well
- atthakkhayī friend: pāpā nivāreti, kusalā nivāseti, assutaṁ sāveti, saggassa maggaṁ akkhati
