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Retold by Michael Olds
from the Pali Text Society edition of the Pali, Samyutta Nikaya[ 1 ]
Volume II, Nidana Vagga, Chapter XVII: Labhasakkara
Note: "Retold" means that this is not a translation that adheres closely to the original Pali. I have consulted the Pali Text Society Translation, the Wisdom Publications Translation, and the Pali throughout and then told the story according to how I hear it and think it would be best told today. This is not a sutta that depends heavily on technical knowledge of the dhamma. It pounds home one idea that is not too difficult to grasp: the danger in Fame Favors and Gains (in the case of these three key concepts, I believe the terms are translated here more closely to the Pali than are the terms used by the other translators). I happen to like this sutta as it demonstrates, to me at least, the point I am making about the suttas being "spells". Had the point of this sutta simply been to describe the mechanics of the dangers of gains, it could have been done in one paragraph and perhaps a simile. Instead this goes on for 10 pages in the highly abbreviated Pali, and was delivered over a period of several days. Whatever the reader’s understanding of what a "spell" is supposed to be like, this sutta is an example of a spell according to my understanding. The importance of this sutta first came to my attention in New York City round about 1980 when one of my friends began to attain some fame; I wrote out this sutta for him in bold black ink on paper with the edges singed off all round. Hopefully it has served it’s purpose in keeping him somewhat level-headed in his career.
Evam me Sutam
I Hear Tell,
Ekam Samayam,
Once Upon a Time The Lucky Man, Savatthi-town, Anathapindika Park, Jeta Grove came-a revisiting. There to the Beggars gathered round he said:
Hard[ 2 ] , Beggars, are Fame[ 3 ] , Favors and Gains; cutting[ 4 ] , rough[ 5 ] obstructions to securing the ultimate refuge from bondage.
Wherefore, Beggars, train yourselves this way: "When Fame, Favors and Gains come to us, we will let them go[ 6 ] , and not let them take lasting hold on our heart."
On another occasion, also at Savatthi, The Lucky Man said this:
Hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
If The Fisherman, Beggars, were to Cast a Flesh-baited Hook into a Deep Pool and Some Hungry Fish There with Eyes in His Head that Could See were to Swallow that Bait; I say, Beggars, that for sure that Fish, swallowing that Fisherman’s Bait, has been waylaid, has come upon hard luck, is subject to being treated in any way that Fisherman wishes.
"The Fisherman", Beggars, is another word for Mara, The Evil One.
"Flesh-Baited Hook", Beggars, is another word for Fame, Favors and Gains.
Any Beggar, Beggars who, set on enjoying pleasure, tastes Fame, Favors and Gains; I say, Beggars, that for sure that Beggar has swallowed the Fisherman’s Bait, has been waylaid, has come upon hard luck, is subject to being treated in any way Mara wishes.
Even this hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
Wherefore, Beggars, train yourselves this way: "When Fame, Favors and Gains come to us, we will let them go, and not let them take lasting hold on our heart."
This is the way you must train yourselves.
On another occasion, also at Savatthi, The Lucky Man said this:
Hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
Once Upon A Time, a Long Long Time Ago, Beggars, a great family of turtles, used to live in a Certain Deep Pool. And there, the number one turtle says to another turtle: "Friend Turtle, such and such a place here should never be visited." But that turtle went to that place anyway, and there was pierced by The Hunter’s harpoon. Then that turtle tried to return to the family and the number one turtle saw him coming from way off and said: "Hello there, friend turtle, long-time-no-see, I hope you have not been visiting that place that should never be visited?" "Well, yes, sir, I have visited that place," he said in reply. "Well then, friend turtle, I hope you were not pierced by The Hunter’s harpoon?" And the turtle responded: "Na, I wasn’t pierced, but there is this Twine[ 7 ] that keeps trailing behind me." "Then for sure you have been pierced, friend turtle. Know that for sure you have been pierced in just such a way as your father and grandfather before you were pierced and were waylaid and came upon hard luck because of this Twine. It is time, now, for you to depart, friend turtle, for you now belong to someone else."
The Hunter, Beggars, is another word for Mara, The Evil One.
The Harpoon, Beggars, is another word for Fame, Favors and Gains.
Twine, Beggars, is another word for being ensnared by the enjoyment of pleasure.
Any Beggar, Beggars who, set on enjoying pleasure, becomes entwined in Fame, Favors and Gains; I say, Beggars, that for sure that Beggar has been pierced by the Hunter’s Harpoon, has been waylaid, has come upon hard luck, is subject to being treated in any way Mara wishes.
Even this hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
Wherefore, Beggars, train yourselves this way: "When Fame, Favors and Gains come to us, we will let them go, and not let them take lasting hold on our heart."
This is the way you must train yourselves.
On another occasion, also at Savatthi, The Lucky Man said this:
Hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
In the same way, Beggars, as if a long-haired nanny goat were to be tossed into the Briar Patch: she would trip, stumble and fall with her long hair getting caught going this way, getting caught going that way. For sure that Nanny Goat has been waylaid, has come upon hard luck.
In the same way, Beggars, some Beggar here, rising up in the morning, attending to his bowl and robes, with his mind obsessed by Fame, Favors and Gains, enters town on his Beggars rounds and asked about Dhamma or Vinaya he trips, stumbles and falls, and he gets caught going this way, gets caught going that way. For sure that Beggar has been waylaid, has come upon hard luck.
Even this hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
Wherefore, Beggars, train yourselves this way: "When Fame, Favors and Gains come to us, we will let them go, and not let them take lasting hold on our heart."
This is the way you must train yourselves.
On another occasion, also at Savatthi, The Lucky Man said this:
Hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
Imagine, Beggars, a DungBeetle, a Dung-Eating, Dung-Filled, Dung-full-up-Stuffed DungBeetle just come across a Great Mess of Dung, and because of that she becomes Dung-proud, and looks down upon the other DungBeetles, thinking "It is I that am the Great DungBeetle, the Great Dung-Eating, Dung-Filled, Dung-full-up-Stuffed DungBeetle who has this Great Mess of Dung before me!"
In the same way, Beggars, some Beggar here, rising up in the morning, attending to his bowl and robes, with his mind obsessed and overpowered by Fame, Favors and Gains, enters town on his Beggars rounds and being invited to a meal he eats his fill, is given a bowl full to take with him, and is invited back for the next day. When he returns to the residence he boasts and brags to the other Beggars there saying: "I have just returned from a fine meal where I ate my fill, was given a bowl full to take with me and was invited back for tomorrow." And he looks down on the other Beggars, thinking "It is I, and not these Beggars, that Gains Food, Clothing, Medicine and Shelter, of such Mighty Power and Majesty is my Good Kamma." For sure that foolish Beggar has been waylaid, has come upon hard luck and will suffer the unhappy consequences for many a long day.
Even this hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
Wherefore, Beggars, train yourselves this way: "When Fame, Favors and Gains come to us, we will let them go, and not let them take lasting hold on our heart."
This is the way you must train yourselves.
On another occasion, also at Savatthi, The Lucky Man said this:
Hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
It would be better, Beggars for a Thunderbolt to strike a seeker in training than that he should come upon Fame, Favors and Gains before having attained The Goal.
Thunderbolt, Beggars, is another word for Fame, Favors and Gains.
Even this hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
Wherefore, Beggars, train yourselves this way: "When Fame, Favors and Gains come to us, we will let them go, and not let them take lasting hold on our heart."
This is the way you must train yourselves.
On another occasion, also at Savatthi, The Lucky Man said this:
Hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
It would be better, Beggars, for a Poisoned Dart[ 8 ] to pierce a seeker in training than that he should come upon Fame, Favors and Gains before having attained The Goal.
Poisoned Dart, Beggars, is another word for Fame, Favors and Gains.
Even this hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
Wherefore, Beggars, train yourselves this way: "When Fame, Favors and Gains come to us, we will let them go, and not let them take lasting hold on our heart."
This is the way you must train yourselves.
On another occasion, also at Savatthi, The Lucky Man said this:
Hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
Did you hear, Beggars, that Old Jackal that was howling through the night?
"We did, Broke-Tooth!"
That Old Jackal is Afflicted with Mange. He is never at ease whether he has found some place to be alone, or at the root of some tree, out in an open field or in some empty cave. Whether he is walking or standing still or sitting down or lying down, there is where he finds hard luck and discomfort.
In the same way, Beggars, some Beggar here, rising up in the morning, attending to his bowl and robes, with his mind obsessed and overpowered by Fame, Favors and Gains, is never at ease. Whether he is in his place to be alone or at the root of some tree, out in an open field or in some empty hut; whether he is walking, standing still, sitting, or lying down, there is where he finds hard luck and discomfort.
Even this hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
Wherefore, Beggars, train yourselves this way: "When Fame, Favors and Gains come to us, we will let them go, and not let them take lasting hold on our heart."
This is the way you must train yourselves.
On another occasion, also at Savatthi, The Lucky Man said this:
Hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
There are Winds in the Upper Atmosphere, Beggars, that will tear some Small Bird that wanders there limb from limb in the same way as a hurricane can . . . so that here is a wing, here the breast bones, there a foot, there the tail feathers and there also, the head.
In the same way, Beggars, some Beggar here, rising up in the morning, attending to his bowl and robes, with his mind obsessed and overpowered by Fame, Favors and Gains, setting out on his beggar’s rounds, not having enveloped himself in Satisfaction, without having set a guard at the doors of the senses, wanders into town, and there he comes upon women folk, having dressed recklessly in the morning, with their blouses incompletely protecting their charms from view. And that Beggar, Beggars, not having enveloped himself in Satisfaction, not having set a guard at the door of the senses, is torn apart with lust there and then, and returning to his hut, he renounces the training and returns to the lower life. . . and one here gets his kit bag, and one gets his strainer, and one his robes, and he also, his bowl.
Even this hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
Wherefore, Beggars, train yourselves this way: "When Fame, Favors and Gains come to us, we will let them go, and not let them take lasting hold on our heart."
This is the way you must train yourselves.
On another occasion, also at Savatthi, The Lucky Man said this:
Hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
Right here, Beggars, I see a certain Beggar whose mind, obsessed and overpowered by Favors, at the breakup of the elements at death, finding consciousness relocated down the drain, in The Way of Woe, The Second Fall, or Where the Sun Don’t shine, Hell, Niraya.
Right here, Beggars, I see a certain Beggar whose mind, obsessed and overpowered by the lack of Favors, at the breakup of the elements at death finding consciousness relocated down the drain, The Way of Woe, The Second Fall, or Where the Sun Don’t shine, Hell, Niraya.
Right here, Beggars, I see a certain Beggar whose mind, obsessed and overpowered at one moment by Favors and at another moment by the lack of Favors, at the breakup of the elements at death, finding consciousness relocated down the drain, The Way of Woe, The Second Fall, or Where the Sun Don’t shine, Hell, Niraya.
Even this hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
Wherefore, Beggars, train yourselves this way: "When Fame, Favors and Gains come to us, we will let them go, and not let them take lasting hold on our heart."
This is the way you must train yourselves[ 9 ] .
Honored with Favors,
Disfavored, or Both;
High Minded, Unshakable,
Living Carefully,
A Steady Flame,
He overlooks the view
Unbounded:
A Good Man
On another occasion, also at Savatthi, The Lucky Man said this:[ 10 ]
Hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
As far as that goes, Beggars, I have seen a man, encompassing his heart with my heart, who would not for the sake of a golden bowl filled with silver flakes deliberately tell a lie, telling lies for the sake of Fame, Favors and Gains.
Even this hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
Wherefore, Beggars, train yourselves this way: "When Fame, Favors and Gains come to us, we will let them go, and not let them take lasting hold on our heart."
This is the way you must train yourselves.
On another occasion, also at Savatthi, The Lucky Man said this:
Hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
As far as that goes, Beggars, I have seen a man, encompassing his heart with my heart, who would not for the sake of a silver bowl filled with gold flakes deliberately tell a lie, telling lies for the sake of Fame, Favors and Gains.
Even this hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
Wherefore, Beggars, train yourselves this way: "When Fame, Favors and Gains come to us, we will let them go, and not let them take lasting hold on our heart."
This is the way you must train yourselves.
On another occasion, also at Savatthi, The Lucky Man said this:
Hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
As far as that goes, Beggars, I have seen a man, encompassing his heart with my heart, who would not for the sake of a gold hundred-weight deliberately tell a lie, telling lies for the sake of Fame, Favors and Gains.
Even this hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
Wherefore, Beggars, train yourselves this way: "When Fame, Favors and Gains come to us, we will let them go, and not let them take lasting hold on our heart."
This is the way you must train yourselves.
On another occasion, also at Savatthi, The Lucky Man said this:
Hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
As far as that goes, Beggars, I have seen a man, encompassing his heart with my heart, who would not for the sake of a hundred gold hundred-weights deliberately tell a lie, telling lies for the sake of Fame, Favors and Gains.
Even this hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
Wherefore, Beggars, train yourselves this way: "When Fame, Favors and Gains come to us, we will let them go, and not let them take lasting hold on our heart."
This is the way you must train yourselves.
On another occasion, also at Savatthi, The Lucky Man said this:
Hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
As far as that goes, Beggars, I have seen a man, encompassing his heart with my heart, who would not for the sake of a hundred hundred-counts of gold hundred-weights deliberately tell a lie, telling lies for the sake of Fame, Favors and Gains.
Even this hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
Wherefore, Beggars, train yourselves this way: "When Fame, Favors and Gains come to us, we will let them go, and not let them take lasting hold on our heart."
This is the way you must train yourselves.
On another occasion, also at Savatthi, The Lucky Man said this:
Hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
As far as that goes, Beggars, I have seen a man, encompassing his heart with my heart, who would not for the sake of a hundred hundred hundred-counts of gold hundred-weights deliberately tell a lie, telling lies for the sake of Fame, Favors and Gains.
Even this hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
Wherefore, Beggars, train yourselves this way: "When Fame, Favors and Gains come to us, we will let them go, and not let them take lasting hold on our heart."
This is the way you must train yourselves.
On another occasion, also at Savatthi, The Lucky Man said this:
Hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
As far as that goes, Beggars, I have seen a man, encompassing his heart with my heart, who would not for the sake of all the gold in the world deliberately tell a lie, telling lies for the sake of Fame, Favors and Gains.
Even this hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
Wherefore, Beggars, train yourselves this way: "When Fame, Favors and Gains come to us, we will let them go, and not let them take lasting hold on our heart."
This is the way you must train yourselves.
On another occasion, also at Savatthi, The Lucky Man said this:
Hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
As far as that goes, Beggars, I have seen a man, encompassing his heart with my heart, who would not for the sake of any material thing in the world deliberately tell a lie, telling lies for the sake of Fame, Favors and Gains.
Even this hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
Wherefore, Beggars, train yourselves this way: "When Fame, Favors and Gains come to us, we will let them go, and not let them take lasting hold on our heart."
This is the way you must train yourselves.
On another occasion, also at Savatthi, The Lucky Man said this:
Hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
As far as that goes, Beggars, I have seen a man, encompassing his heart with my heart, who would not for the sake of his life deliberately tell a lie, telling lies for the sake of Fame, Favors and Gains.
Even this hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
Wherefore, Beggars, train yourselves this way: "When Fame, Favors and Gains come to us, we will let them go, and not let them take lasting hold on our heart."
This is the way you must train yourselves.
On another occasion, also at Savatthi, The Lucky Man said this:
Hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
As far as that goes, Beggars, I have seen a man, encompassing his heart with my heart, who would not for the sake of The Fairest Lass in the Land deliberately tell a lie, telling lies for the sake of Fame, Favors and Gains.
Even this hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
Wherefore, Beggars, train yourselves this way: "When Fame, Favors and Gains come to us, we will let them go, and not let them take lasting hold on our heart."
This is the way you must train yourselves.
On another occasion, also at Savatthi, The Lucky Man said this:
Hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
Even alone by himself with a woman, Beggars, a Beggar might escape from obsessing in mind about her, yet be unable to escape obsessing in mind about Fame, Favors and Gains.
Even this hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
Wherefore, Beggars, train yourselves this way: "When Fame, Favors and Gains come to us, we will let them go, and not let them take lasting hold on our heart."
This is the way you must train yourselves.
On another occasion, also at Savatthi, The Lucky Man said this:
Hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
Even alone by himself with The Most Beautiful Lass in the Land, Beggars, a Beggar might escape obsessing in mind about her, yet be unable to escape obsessing in mind about Fame, Favors and Gains.
Even this hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
Wherefore, Beggars, train yourselves this way: "When Fame, Favors and Gains come to us, we will let them go, and not let them take lasting hold on our heart."
This is the way you must train yourselves.
On another occasion, also at Savatthi, The Lucky Man said this:
Hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
A loving mother, Beggars, a devoted lay disciple, speaking to her only son, might say: "Grow up to be like Housefather Citta or Hatthaka of Alavaka, my dear" for these set the standard for householders who are followers of the Teacher. . . but if you should give up the world for the homeless life, become like Sariputta or Moggallana" for these set the standard for those who have given up the world for the homeless life. . . but whatever the case, my dear, while you are still in training and have not yet reached the goal you have set in your mind for yourself, may Fame, Favors and Gains not come to you!"
Even this hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
Wherefore, Beggars, train yourselves this way: "When Fame, Favors and Gains come to us, we will let them go, and not let them take lasting hold on our heart."
This is the way you must train yourselves.
On another occasion, also at Savatthi, The Lucky Man said this:
Hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
A loving mother, Beggars, a devoted lay disciple, speaking to her only daughter, might say: "Grow up to be like Khujjuttara or Velukantakiya[ 11 ], my dear" for these set the standard for householders who are followers of the Teacher. . . but if you should give up the world for the homeless life, become like Khema or Uppalavanna" for these set the standard for those who have given up the world for the homeless life. . . but whatever the case, my dear, while you are still in training and have not yet reached the goal you have set in your mind for yourself, may Fame, Favors and Gains not come to you!"
Even this hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
Wherefore, Beggars, train yourselves this way: "When Fame, Favors and Gains come to us, we will let them go, and not let them take lasting hold on our heart."
This is the way you must train yourselves.
On another occasion, also at Savatthi, The Lucky Man said this:
Whatsoever Shaman or Brahman, Beggars, does not know the attraction, the danger, and the escape from Fame, Favors and Gains, for me such a one is no Shaman among Shaman or Brahman among Brahman and furthermore such do not live having attained or know for themselves here and now the purpose of Shamanship or Brahmanship.
But whatsoever Shaman or Brahman, Beggars, who does know the attraction, the danger, and the escape from Fame, Favors and Gains, for me such a one is a Shaman of Shaman or Brahman of Brahman and furthermore such live having attained, knowing for themselves here and now the purpose of Shamanship and Brahmanship.
On another occasion, also at Savatthi, The Lucky Man said this:
Whatsoever Shaman or Brahman, Beggars, does not know the origin and the conclusion, the attraction, the danger, and the escape from Fame, Favors and Gains, for me such a one is no Shaman among Shaman or Brahman among Brahman and furthermore such do not live having attained or know for themselves here and now the purpose of Shamanship or Brahmanship.
But whatsoever Shaman or Brahman, Beggars, who does know the origin and the conclusion, the attraction, the danger, and the escape from Fame, Favors and Gains, for me such a one is a Shaman of Shaman or Brahman of Brahman and furthermore such live having attained, knowing for themselves here and now the purpose of Shamanship and Brahmanship.
On another occasion, also at Savatthi, The Lucky Man said this:
Whatsoever Shaman or Brahman, Beggars, does not know the origin and the conclusion, the attraction, the danger, the escape and The Way leading to the Escape from Fame, Favors and Gains, for me such a one is no Shaman among Shaman or Brahman among Brahman and furthermore such do not live having attained or know for themselves here and now the purpose of Shamanship or Brahmanship.
But whatsoever Shaman or Brahman, Beggars, who does know the origin and the conclusion, the attraction, the danger, the escape and The Way leading to the Escape from Fame, Favors and Gains, for me such a one is a Shaman of Shaman or Brahman of Brahman and furthermore such live having attained, knowing for themselves here and now the purpose of Shamanship and Brahmanship.
On another occasion, also at Savatthi, The Lucky Man said this:
Hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
Fame, Favors and Gains, Beggars! They cut through the skin, they cut through the sub-durra, they cut through the muscle, they cut through the tendons, they cut through the bones and press right on into the marrow!
Even this hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
Wherefore, Beggars, train yourselves this way: "When Fame, Favors and Gains come to us, we will let them go, and not let them take lasting hold on our heart."
This is the way you must train yourselves.
On another occasion, also at Savatthi, The Lucky Man said this:
Hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
Fame, Favors and Gains, Beggars! They cut through the skin, they cut through the sub-durra, they cut through the muscle, they cut through the tendons, they cut through the bones and press right on into the marrow!
In the same way as the Torturer, Beggars, takes a strong rope and ties it tightly round the leg and putting a stick in the loop twists it even tighter ’til it cuts through the skin, it cuts through the sub durra, it cuts through the muscle, it cuts through the tendons, it cuts through the bones and presses right on into the marrow!
Even this hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
Wherefore, Beggars, train yourselves this way: "When Fame, Favors and Gains come to us, we will let them go, and not let them take lasting hold on our heart."
This is the way you must train yourselves.
On another occasion, also at Savatthi, The Lucky Man said this:
I say, Beggars, that even for a Beggar who is Arahant, free from the No-Goods Fame, Favors and Gains are an entanglement.
At this, Ananda spoke up and asked: "But sir, to what sort of Arahant would Fame, Favors and Gains be an entanglement?"
Well, Ananda, I do not say that there would be any sort of entanglement to such a Beggar’s Freedom of Mind, but in so far as Fame, Favors and Gains interfered with the pleasant living in the here and now[ 12 ] that was a result of his careful living, strenuous effort and firm resolution, then would Fame, Favors and Gains be an entanglement.
Even this hard, Ananda, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
Wherefore, Ananda, train yourself this way: "When Fame, Favors and Gains come to us, we will let them go, and not let them take lasting hold on our heart."
This is the way you must train yourselves.
Footnote: "pleasant living in the here and now" is an expression used to denote the purpose of attaining the jhanas for an arahant.
On another occasion, also at Savatthi, The Lucky Man said this:
Hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
It was because his mind was obsessed and overpowered by Fame, Favors and Gains, Beggars, that Devadatta[ 13 ] caused a schism in the Order.
Even this hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
Wherefore, Beggars, train yourselves this way: "When Fame, Favors and Gains come to us, we will let them go, and not let them take lasting hold on our heart."
This is the way you must train yourselves.
On another occasion, also at Savatthi, The Lucky Man said this:
Hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
It was because his mind was obsessed and overpowered by Fame, Favors and Gains, Beggars, that the root (mula) of skill dried up in Devadatta.
Even this hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
Wherefore, Beggars, train yourselves this way: "When Fame, Favors and Gains come to us, we will let them go, and not let them take lasting hold on our heart."
This is the way you must train yourselves.
On another occasion, also at Savatthi, The Lucky Man said this:
Hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
It was because his mind was obsessed and overpowered by Fame, Favors and Gains, Beggars, that skill in Dhamma dried out in Devadatta.
Even this hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
Wherefore, Beggars, train yourselves this way: "When Fame, Favors and Gains come to us, we will let them go, and not let them take lasting hold on our heart."
This is the way you must train yourselves.
On another occasion, also at Savatthi, The Lucky Man said this:
Hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
It was because his mind was obsessed and overpowered by Fame, Favors and Gains, Beggars, that Light Dhamma died out in Devadatta.
Even this hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
Wherefore, Beggars, train yourselves this way: "When Fame, Favors and Gains come to us, we will let them go, and not let them take lasting hold on our heart."
This is the way you must train yourselves.
Once Upon A Time the Lucky Man, Rajagaha, Vulture’s Peak came-a revisiting, this being at a time only shortly after Devadatta had caused a schism in the Order. There, to the Beggars gathered round he said:
It was to the ruination of himself[ 14 ], Beggars, that Fame, Favors and Gains came to Devadatta. It was to his utter undoing, Beggars, that Fame, Favors and Gains came to Devadatta.
In the same way, Beggars, as the kadalii[ 15 ] bears fruit to the ruination of itself, to it’s utter undoing, in the same way, Beggars, it was to the ruination of himself that Fame, Favors and Gains came to Devadatta, it was to his utter undoing that Fame, Favors and Gains came to Devadatta.
In the same way, Beggars, as the bamboo bears fruit to the ruination of itself, to it’s utter undoing, in the same way, Beggars, it was to the ruination of himself that Fame Favors and Gains came to Devadatta, it was to his utter undoing that Fame, Favors and Gains came to Devadatta.
In the same way, Beggars, as the reed bears fruit to the ruination of itself, to it’s utter undoing, in the same way, Beggars, it was to the ruination of himself that Fame Favors and Gains came to Devadatta, it was to his utter undoing that Fame, Favors and Gains came to Devadatta.
In the same way, Beggars, as a mule[ 16 ] is conceived in the womb of a Donkey, it is so conceived to the ruination of the Donkey, to it’s utter undoing, in the same way, Beggars, it was to the ruination of himself that Fame Favors and Gains came to Devadatta, it was to his utter undoing that Fame, Favors and Gains came to Devadatta.
Even this hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
Wherefore, Beggars, train yourselves this way: "When Fame, Favors and Gains come to us, we will let them go, and not let them take lasting hold on our heart."
This is the way you must train yourselves.
It’s fruit the banana slays
It’s fruit the bamboo, it’s fruit the reed
Honors the bad man slays
Just as mule in womb of ass.
Once Upon A Time, The Lucky Man, Rajagaha, Bamboo Grove, the Squirrel’ Feeding Ground came-a revisiting. At that time Prince Ajatasattu[ 17 ] was acting as Patron of Devadatta, calling on him morning and evening and daily having conveyed to him five hundred carts with five hundred bowls each capable of feeding five hundred Bhikkhus.
Seeing this a number of Bhikkhus came into the presence of the Buddha, sat down to one side and said:
"At this time, Sir, Prince Ajatasattu is acting as Patron of Devadatta calling on him morning and evening and daily having conveyed to him five hundred carts with five hundred bowls each capable of feeding five hundred Bhikkhus."
And, at that, The Lucky man said:
Do not pine[ 18 ] after such Fame Favors and Gains as are Devadatta’s, Beggars, for as long as Prince Ajatasattu acts as Patron of Devadatta, calling on him morning and evening and daily having conveyed to him five hundred carts with five hundred bowls each capable of feeding five hundred Bhikkhus, there is but decrease in skill in Dhamma to be expected for Devadatta, not increase.
In the same way, Beggars, as a fierce dog is roused to fury when they place the scent of bile in front of his nose. In the same way, Beggars, as long as Prince Ajatasattu acts as Patron of Devadatta, calling on him morning and evening and daily having conveyed to him five hundred carts with five hundred bowls each capable of feeding five hundred Bhikkhus, there is but decrease in skill in Dhamma to be expected for Devadatta, not increase.
Even this hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
Wherefore, Beggars, train yourselves this way: "When Fame, Favors and Gains come to us, we will let them go, and not let them take lasting hold on our heart."
This is the way you must train yourselves.
On another occasion, again at Savatthi, The Lucky Man said this:
Hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
As far as that goes, Beggars, I have seen a man, encompassing his heart with my heart, who would not for the sake of saving his Mother’s life deliberately tell a lie, telling lies for the sake of Fame, Favors and Gains.
Even this hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
Wherefore, Beggars, train yourselves this way: "When Fame, Favors and Gains come to us, we will let them go, and not let them take lasting hold on our heart."
This is the way you must train yourselves.
On another occasion, also at Savatthi, The Lucky Man said this:
Hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
As far as that goes, Beggars, I have seen a man, encompassing his heart with my heart, who would not for the sake of saving his Father’s life deliberately tell a lie, telling lies for the sake of Fame, Favors and Gains.
Even this hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
Wherefore, Beggars, train yourselves this way: "When Fame, Favors and Gains come to us, we will let them go, and not let them take lasting hold on our heart."
This is the way you must train yourselves.
On another occasion, also at Savatthi, The Lucky Man said this:
Hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
As far as that goes, Beggars, I have seen a man, encompassing his heart with my heart, who would not for the sake of saving his Brother’s life deliberately tell a lie, telling lies for the sake of Fame, Favors and Gains.
Even this hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
Wherefore, Beggars, train yourselves this way: "When Fame, Favors and Gains come to us, we will let them go, and not let them take lasting hold on our heart."
This is the way you must train yourselves.
On another occasion, also at Savatthi, The Lucky Man said this:
Hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
As far as that goes, Beggars, I have seen a man, encompassing his heart with my heart, who would not for the sake of saving his Sister’s life deliberately tell a lie, telling lies for the sake of Fame, Favors and Gains.
Even this hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
Wherefore, Beggars, train yourselves this way: "When Fame, Favors and Gains come to us, we will let them go, and not let them take lasting hold on our heart."
This is the way you must train yourselves.
On another occasion, also at Savatthi, The Lucky Man said this:
Hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
As far as that goes, Beggars, I have seen a man, encompassing his heart with my heart, who would not for the sake of saving his Son’s life deliberately tell a lie, telling lies for the sake of Fame, Favors and Gains.
Even this hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
Wherefore, Beggars, train yourselves this way: "When Fame, Favors and Gains come to us, we will let them go, and not let them take lasting hold on our heart."
This is the way you must train yourselves.
On another occasion, also at Savatthi, The Lucky Man said this:
Hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
As far as that goes, Beggars, I have seen a man, encompassing his heart with my heart, who would not for the sake of saving his Daughter’s life deliberately tell a lie, telling lies for the sake of Fame, Favors and Gains.
Even this hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
Wherefore, Beggars, train yourselves this way: "When Fame, Favors and Gains come to us, we will let them go, and not let them take lasting hold on our heart."
This is the way you must train yourselves.
On another occasion, also at Savatthi, The Lucky Man said this:
Hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
As far as that goes, Beggars, I have seen a man, encompassing his heart with my heart, who would not for the sake of saving his Wife’s life deliberately tell a lie, telling lies for the sake of Fame, Favors and Gains.
Even this hard, Beggars, are Fame, Favors and Gains; cutting, rough obstructions to securing the ultimate refuge from bondage.
Wherefore, Beggars, train yourselves this way: "When Fame, Favors and Gains come to us, we will let them go, and not let them take lasting hold on our heart."
This is the way you must train yourselves
[ 1 ] Pali Text Society [PTS] edition. Their translation is by Woodward, The Book of the Kindred Sayings, Part II, Chapter XVII, Kindred Sayings on Gain and Favours. The Wisdom Publications [WP] translation is translated by Bhikkhu Bodhi, The Connected Discourses of the Buddha, II, VI, 17: Dreadful
[ 2 ] Daaruna: >Daru: Oak, hard. >Anglo Saxon: treo = English Tree; >durable, duress, ; strong, firm, severe, harsh, cruel, pitiless; PTS/Woodward [PTS/W] trans for this sutta: Dire; WP/Bhodi [WP/B]: Dreadful
[ 3 ] laabhasakkaarasiloko: I have reversed the order, PTS/Woodward: Gains, Favours and Flattery; WP/Bhodi: Gain, honour, and praise
[ 4 ] ka.tuko: > to cut; PTS/W: bitter; WP/B: bitter
[ 5 ] pharuso: PTS/W: harsh; WP/B: vile
[ 6 ] pajahati: PED: to give up, renounce, forsake, abandon, eliminate, let go, get rid of; PTS/W: put aside.
[ 7 ] Suttakanti: >sutta; a line, yarn, twine > sutra, a discourse "yarn" > that which entwines or "lust"
[ 8 ] In the text: di.t.thagatena; (for diddhagadena?) which to my eyes would read "practice wrong views"; I suspect a pun which those who wrote the material down did not know how to convey other than by putting in the incorrect spelling.
[ 9 ] Yassa sakkariyamanassa
Asakkarena cubhayam
Samadhi na vikampati
Appamadaviharino
Tam jhayinam satatikam
Sukhumam ditthivipassakam
Upadanakkhayaramam
Ahu sappuriso itti
(Mrs.)Rhys Davids:
In whom, when favors fall upon him, or
When non are shown, the mind steadfast, intent,
Sways not at all, for earnest is his life,
Him of rapt thought [of will] unfaltering
Of fine perception, of the vision seer,
Rejoicing that to grasp is his no more: --
Him let the people call in truth Good Man.
Bhodi:
Whether he is showered with honor,
Shown dishonor, or offered both,
His concentration does not vacillate
As he dwells in the measureless state.
When he meditates with perseverance,
An insight-seer of subtle view
Delighting in the destruction of clinging.
They call him truly a superior man.
[ 10 ] This next sequence is classic "Magic Spell" material; it is, of course, totally obscured by the abbreviations in both the Woodward and Bhodi translations.
[ 11 ] Not mentioned in the list of eminent female lay disciples in the Book of Ones, she appears to have been a very powerful individual. She is said to have kept the "one-meal-man" practice, to have known the Pitakas by memory, to have been given a gift of perpetual abundance of stores by The god Vessavana, to have been a Non-Returner, and to have made, on one occasion, a spectacular feast for Sariputta and Moggallana.)
[ 12 ] This is usually a reference to the purpose of the Jhanas for an Arahant.
[ 13 ] From: The Dictionary of Pali Proper Names: Devadatta: Son of the Sakyan Suppabuddha (maternal uncle of the Buddha) and his wife Amita. He had a sister Baddakaccana, who married Prince Siddhattha. [i.e., he was the Buddha’s brother-in-law and cousin];. When the Buddha visited Kapilavatthu after the Enlightenment and preached to the Sakyans, Devadatta was converted together with his friends Ananda, Bhagu, Kimbila, Bhaddiya, Anuruddha, and their barber, Upali, and he sought the Buddha at Anupiya and entered the Order. During the rainy season that followed, Devadatta acquired the power of iddhi possible to those who are yet of the world. For some time he seems to have enjoyed great honor in the Order and in one passage he is mentioned in a list of eleven of the chief Elders of all of whom the Buddha speaks in praise. Devadatta was later suspected of evil wishes. About eight years before the Buddha’s death Devadatta, eager for gain and favor and jealous of the Buddha’s fame, attempted to win over Ajatasattu [another great story, the king of Magadha, urged by Devadatta to kill his father Bimbasara];. He assumed the form of a child having a girdle of snakes, and suddenly appeared on Ajatasattu's lap frightening him. He then resumed his own form, and Ajatasattu, much impressed, paid him great honor and, it is said, visited him morning and evening with five hundred chariots and sent him daily five hundred dishes of food. This encouraged Devadatta in his schemes, and he conceived the idea of taking the Buddha’s place as leader of the Sangha. As soon as this thought occurred to him, his iddhi-power disappeared.
Sometime later, Devadatta went to the Buddha and suggested that the leadership of the Order should be handed over to him in view of the Buddha’s approaching old age. The Buddha scorned the suggestion saying, "Not even to Sariputta or Moggallana would I hand over the Order, and would I then to thee, vile one, to be vomited like spittle?" Devadatta showed great resentment and vowed vengeance. Thereupon, at the Buddha’s suggestion, a proclamation was issued to the Sangha that in anything done by Devadatta in the name of the Buddha, the Dhamma and the Sangha, none but Devadatta was to be recognized.
It was at this time that Devadatta incited Ajatasattu to kill his father Bimbisara, while he himself prepared to kill the Buddha.
Ajatasattu agreed, and provided Devadatta with royal archers to shoot the Buddha. These were placed on different paths, one on one path, two on another, and so on up to sixteen, and the plan was so laid that not one of them would survive to tell the tale. But when the Buddha approached the first man, he was terrified by the Buddha’s majesty, and his body became stiff. The Buddha spoke kindly to him, and the man, throwing away his weapons, confessed his intended crime. The Buddha thereupon preached to him and, having converted him, sent him back by a different path. The other groups of archers, tired of waiting, gave up the vigil and went away one after the other. The different groups were led to the Buddha by his iddhi-power, and he preached to them and converted them. The first man returned to Devadatta saying that he was unable to kill the Buddha because of his great iddhi-power.
Devadatta then decided to kill the Buddha himself. One day, when the Buddha was walking on the slopes of Gijjhakuta, he hurled down on him a great rock. Two peaks sprang up from the ground, thereby arresting its’ rushing advance, but a splinter struck the Buddha’s foot, causing the blood to flow. Being in great pain, he was carried to Maddakucchi, and from there to Jivaka’s Ambavana, where Jivaka attended him. After this event, the monks wished the Buddha to have a guard, but this he refused, saying that it was impossible for anyone to deprive a Tathagata of his life.
Devadatta’s next attempt on the Buddha’s life was to persuade elephant-keepers to let loose a fierce elephant, Nalagira drunk with toddy, on to the road by which the Buddha would pass. The news spread rapidly, and the Buddha was warned, but refused to turn back. As the elephant advanced he pervaded it with love, and thus completely subdued it.
This outrage made Devadatta very unpopular, and even Ajatasattu was compelled by the force of public opinion to withdraw his patronage from Devadatta, whose gain and honor decreased. Thereupon he decided, with the help of several others . . . to bring about a schism in the Order. These . . . went accordingly to the Buddha and asked for the imposition of five rules on all members of the Sangha: 1. that monks should dwell all their lives in the forest, 2, that they should accept no invitations to meals, but live entirely on alms obtained by begging, 3, that they should wear only robes made of discarded rags and accept no robes from the laity, 4, that they should dwell at the foot of a tree and not under a roof, 5, that they should abstain completely from fish and flesh. The Buddha’s reply was that those who felt so inclined could follow these rules -- except that of sleeping under a tree during the rainy season -- but he refused to make the rules obligatory. This refusal delighted Devadatta, who went about with his party, declaring that the Buddha was prone to luxury and abundance. He was believed by the foolish, and in spite of the Buddha’s warning against the dire sin of causing schism in the Order, Devadatta informed Ananda of his intention of holding an uposatha meeting without the Buddha, and, having persuaded five hundred newly ordained monks from Vesali to join him, he went out to Gayasisa. . . .The Buddha sent Sariputta and Moggallana to Gayasisa to bring back the deluded ones. Devadatta, believing that they had come to join him, rejoiced, and, in spite of Kokalika’s warning, welcomed them. That night he preached very late to the monks, and, wishing for rest, asked Sariputta to address the assembly. Sariputta and Moggallana preached to such effect that they persuaded the five hundred monks to return with them. Kokalika kicked Devadatta on the chest to awaken him and tell him the news. When Devadatta discovered what had happened, hot blood came from his mouth, and for nine months he lay grievously ill. As his end drew near, he wished to see the Buddha, though the latter had declared that it would not be possible in this life. Devadata, however, started the journey on a litter, but on reaching Jetavana, he stopped the litter on the banks of the pond and stepped out to wash. The earth opened and he was swallowed up in Avici (The Uninterupted, i.e., uninterrupted painful sensations, Hell), where, after suffering for one hundred thousand kappas, he would be reborn as a Pacceka Buddha called Atthissara. . .
The Jataka Commentary contains numerous stories showing that Devadatta’s enmity towards the Buddha was not confined to this life. It has existed during many kappas, and though sometimes he was foiled in his attempts to harm the Budhisatta, in many cases he succeeded in working his will. The beginning of this enmity, which increased with time, is described in the Serivanija Jataka.
Only once is mention made of the text of a sermon by Devadatta. Candikaputta reports this to Sariputta, who makes it an occasion for a talk to the monks. (A.iv.402)
[ 14 ] "Attavadhaaya". I believe the choice of words here was a consequence of knowing how Devadatta would hear the word "soul": not as a Buddhist, but as a common man.
[ 15 ] plantain, banana no got Nibbana, PED: musa sapientium, Owing to the softness and unsubstantiality of its trunk it is used a a frequent symbol of unsubstantiality, transitoriness and worthlessness. As the plantain or banana plant always dies down after producing fruit, is destroyed as it were by its own fruit, it is used as a simile for a bad man destroyed by the fruit of his own deeds.
[ 16 ] as I understand it, the mule is the offspring of the mating of a Donkey (an Ass) and a Horse (in either direction) and is sterile, so I am of the opinion that what is intended here is as I have it, and not as with Hare: ". .. just as a mule bears young to her own destruction" or as Bodhi: "Just as a mule becomes pregnant to its own downfall . . . "
[ 17 ] Excerpts from PTS, The Dictionary of Pali Proper Names, pp 31ff: Ajaatasattu: Son of Bimbisara, King of Magadha. . . he succeeded his father to the throne. Ajatasattu grew up to be a noble and handsome youth. Devadatta was, at this time, looking for ways and means of taking revenge on the Buddha, and seeing in the prince a very desirable weapon, he exerted all his strength to win him to his side. Ajatasattu was greatly impressed by Devadatta’s powers of iddhi and became his devoted follower. He built for him a monastery at Gayasisa and waited upon him morning and evening carrying food for him, sometimes as much as five hundred cartloads with five hundred cooking pans.
Devadatta incited him to seize the throne, killing his father if necessary. When Bimbisara learnt of the prince’s intentions he abdicated in his favor, But Devadatta was not satisfied till Bimbisara, who was one of the Buddha’s foremost supporters, was killed.
Ajaatasattu helped Devadatta in several of the latter’s attempts to kill the Buddha. Later he was filled with remorse for these past misdeeds as he confesses himself. . . It is noteworthy that the Buddha greets the king cordially on his arrival and makes no mention whatever of the king’s impiety. Instead, when Ajatasattu expresses his repentance at the end of the discourse, the Buddha accepts his confession . . . But after the king had departed the Buddha tells the monks how the king’s misdeeds had wrought his undoing both in this world and the next, for if he had not been guilty of them, the Eye of Truth (Sotapattimagga (mo: according to the commentary, but I would have this as the ear for the way, and have Dhamma Cakkhu as the Eye of Dhamma)) would have been opened for him on the occasion of this sermon. Henceforth the king became a loyal adherent of the Buddha’s faith. . .
Note: Consider in this story the comparison with Angulimala, the bandit who had killed 999 people before becoming a Bhikkhu and an Arahant and one sees the position in which parentacide was placed relative to murder of other sorts. Now compare to this society in which some forms of parantacide are even considered justified (or at least we are to infer this from the sympathetic way in which these individuals are portrayed) by the media (as in the case of a father who sexually molests his female child, or a father or mother who is abusive or even just annoying (do I need to say -- I suppose I do -- that I am not justifying these acts or habits; I am simply saying that they do not compare in terms of the murder of one’s parents.)). Here today (USA 2001) we have completely reversed the moral standard and hold parents in debt to their children for having brought them into life. We have been completely seduced by the logic of the state in it’s desire to have produced and to protect (for the sake of the gains of commerce) the largest number of the most productive individuals at the least possible cost to itself.
[ 18 ] pihayati, PED: 1. to desire, long for, 2. to envy
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