Have you ever wondered if deities can really help us in our daily struggles?
How should we seek their help in times of difficulty?
Transcript
[NOTE: This translation was made by one of our volunteers]
These Dhamma advice that the Supreme Buddha preached—when facing life’s problems and challenges—(explain the) steps that should be followed.
Firstly, the Supreme Buddha said when a problem or challenge arrives; do not get scared, cry, grieve or panic. That opens the door to the solution. Because crying and grieving makes enemies happy and births sadness in loved ones. Thereafter, we should find solutions for life. It is those methods of finding solutions that we are discussing. It is wisdom’s task to apply the suitable solution for a particular circumstance.
The Supreme Buddha preached, in saṃsāra, the Blessed Tathāgata in the face of problems and challenges applied the relevant solution to the relevant place. Through that, within the Supreme Buddha the perception of wisdom surfaced. So therefore, by developing this wise tactfulness, we receive the strength to face this life.
And the next is, the wisdom needed to realize the Dhamma develops within us too. By targeting this we are discussing these Dhamma advices.
In a previous program too we discussed about making vows. Tying coin offerings. And also the transactions we have with devas. We decided to talk about that today as well. We’ll discuss that in a different manner today. Meaning, during the problems, challenges, and troubles in our lives, can’t we get help from devas to settle this problem?
Meritorious devotees, getting help from devas is one solution for problems. So there are solutions within people for problems. The flaw within people is (they want only) a specific solution for their life.
Now let’s say one answer for problems is money or wealth. But humans think money is the answer to all problems. So they pursue money… Now let’s say one solution for problems is getting help from devas. The next wrong occurs if one thinks that getting help from devas is the solution for all problems. Okay, we’ll somehow—how do we during a problem that’s unsolvable—get help from a deva? Do we have to make a vow for that? Do we have to light lamps for it? Do we have to tie coin offerings for it? We’ll discuss that today.
I think in anyone’s lives, even during one instance, they’ve received help from devas. You can’t say no. Knowingly or unknowingly… We’ll look at an occurrence. Something that happened during the Buddha’s time. The Supreme Buddha preached this sermon because during the Buddha’s time, two merchants set out to trade together. One was of a noble caste. The other was of a normal caste. After trading together, when dividing the profits, that merchant said “I am from a high caste” and hence took a larger share of the profit citing the caste. The rest was split in to two. The other did not stay silent. He said “Hey, don’t play around. If we did business together, split it equally.” He said so sternly. The problem was therefore resolved. The caste was disregarded… So that lay devotee—the one of a normal caste—is someone who comes to meet the Supreme Buddha.
He spoke with the Supreme Buddha saying “Venerable sir, I went trading this time and something like this happened.” The Supreme Buddha said “That man defrauding during trading in that manner is something he has done in a previous life too. In that life, it was I who got caught in that knot.” Now see, the same thing is happening again and again… That’s why we say “Don’t kick away the Dhamma in this life. Don’t be against the Dhamma in this life. Don’t cast aside the advice of noble friends in this life. It’ll become a habit.” Even if you meet Buddhas or Arahants, on that day, those Buddhas and Arahants will be worthless to you, meaning, your life will remain in darkness. Your life changing because of hearing a Dhamma advice or if you add an essence from a Dhamma advice in to your life means, you will not miss a Buddha.
The Supreme Buddha preached saying “Meritorious devotee, at that time, that man and I were older and younger brothers. Two brothers. The two brothers went trading together. By trading, we earned a large profit. A 1,000 gold coins. Taking the bag of 1,000 gold coins, the both of us—he was my little brother— so the both of us went trading and were returning home with our profits. We stopped at a village’s port. After stopping, We opened the rice packs we brought and ate them.”
So the elder brother is the Bodhisattva. The elder brother—after opening and eating the food pack—some remaining rice he put for the fish in the river. The fish jumped and ate the rice. Watching this, he grew happy and said—bringing his palms together toward the river—”If a deity dwells in this river, may he/she partake in this merit I earned from feeding these animals.” When he said that, when he made that determination, that deity’s glorious prosperity increased at that very moment.
The river deity’s… So when someone shares merit with another person, they don’t feel it, right? But for a deity, for someone who has died, for someone expecting merit, when you give merit from here, they receive it there. They feel a bodily comfort, their resources improve, the light in their abode increases, they receive more companions; all that happens when you share merit from here.
Then that deity king inquired as to what led to the increase in his divine resources. Then he saw that a man has given rice to the river’s fish and has shared the merit. He became very happy. So after eating the rice, The boatman is late. They are at the river bank now. They have to cross over the river. Until then he said “Little brother, I’ll lie down a bit.” Saying this he lay down under a tree. The elder brother… In the meantime, that little one—the brother, right?—He thought “These gold coins need not be given to him.”
Now see when you get in to business, how you lose siblinghoods as well? How you lose siblinghoods to money? Similar to that gold coin bag, he made a bag filled with rocks. Whilst the other was asleep. What he wanted was to put the bag of rocks in the river, saying that the gold coins fell, and to take it away secretly. Now the gold coin bag is there. There’s an identical bag of rocks as well. Securing this in his waist,—now the older brother woke up. After waking up when going by boat, he rocked it a bit with his leg and let the boat sway. When swaying, he slowly—from his waist—he put the bag of rocks in the river. When dropping it he yelled “Oh our money fell! Our bag of gold coins! Oh god!” So the river is very deep.
Then the older brother said “How can we find it in this? That’s alright. Problems happen to people. Not that when we go home we’ll have to beg. Little brother, let’s go and eat whatever we have, wait a bit, and go trading again.”
See? Not panicking?… It’s something the Bodhisattva had throughout saṁsara. Because he’s a wise person, right? Someone of ours would jump in the river. They’ll jump in to the river straightaway. There’s no two words. Thereafter, that person cried and wailed deceitfully and crossed over the river. The river deity saw this. That this was an act of theft. So the characteristic of deities is that they have gratitude towards those who gave them merit. Gratitude… Thereafter, that deity suddenly—for a fish—using his heavenly power, a huge fish he gave a signal to one—the fish doesn’t understand what’s happening. It swam under the bag and swallowed it.
Now those two went home. Now that deity is controlling the fish. So all the fish got caught the very next day to a big net. The big fish got caught too. When that man went home and checked happily, what he had saved were the rocks. He’s thrown in the real gold coins. That’s why that deity caught the gold coins. He doesn’t have to catch some rocks, right? Now that man by mistake—the main characteristic of an unwise person is panic, right? (They) panic. Although they steal, they panic and are foolish. Then what happened? This man panicked and put the real thing in.
In one area, something like dynamite a person who throws bombs and kills fish, that man—whilst smoking a cigarette—with his other hand he puts the bomb in the water. Once it explodes in the water, the fish are hit by the shock and they float up dead. They are then caught. People kill animals like that too. That man one day kept the explosive in his hand and threw the cigarette in to the river. It exploded in his hand. A hand that kills animals,—that threw those explosives—that very hand exploded. Diṭṭhadhammavedanīya… So when panicking, such things happen.
Then what happened? Now that man went home and became very sad. He himself did the deceitful act. And the agony came to him too.
So the fish was caught the next day. Now that deva’s entire vision is upon that fish. So the fish was brough to the shore and those people are selling the fish in that village itself. Their home is on the other side of the river. People ask how much the big fish is. When they inquire, they automatically say “1,000 gold coins and 7 half coins.” Seven half coins…. 1,000 gold coins and 7 half coins. If we compare with current times, something like Rs.1,000 and 7 cents? Not current times but I’m saying in a way you’d understand. So the value of the fish would be 7 half coins at most. So why is 1,000 gold coins and 7 half coins being said? He’s saying that because it has 1,000 gold coins in its stomach. The price is being said considering that too. That’s not being said because he wants to, but because of the deva’s influence. The price is being quoted as per the deva’s influence. Saying “Give this much for this.”
Now if that man earned a profit of only 1,000 gold coins after doing business for months, will an ordinary person buy a fish for 1,000 gold coins? No one will buy… So these people thought “We should try and sell this in the village.” They roamed the village and went to that house as well. Where that good trader lives. After going to that house, They asked “How much is this fish?” He replied, “7 half coins”. He didn’t automatically quote 1,000. So he only had 7 half coins in hand. He gave that and purchased the fish. So the fish sellers said “See, no one purchased it. We intended to sell it for 1,000 gold coins and 7 half coins. But when I came to your house, I quoted 7 half coins.” They replied, “Okay okay. That’s okay. A fish’s value is only 7 half coins anyway. Go go.” and sent him away.
He told his wife “Cook this fish today.” When cutting open the stomach, there’s a bag of gold coins… The wife screamed and when he came running (he realized) it’s the same gold coin bag that was tied up that day. He was surprised. He wondered “How did I get exactly this? Then this is why he said 1,000 gold coins and 7 half coins.” He was surprised thinking “We are the true owners of the 1,000 gold coins. Seven half coins… That’s why he kept quoting that price…”
When thinking this a deva appeared in the sky. He appeared and said “Meritorious one… It is I who did that. The reason I did that was, because you shared the merit of feeding fish with me. Providing one cooked rice grain to an animal provides merit for a 100 lives. So many fish consuming the food you gave means I received many merits and comforts. By your merit sharing… We are happy about you. But your brother is a great deceiver. He did this to deceive.” and thus narrated the incident.
“You protect the gold coins that belongs to you. Be careful of that deceiver.”—he thus advised. Then he said “Dear deva, may you be blessed. However, he may have a deceiving quality. That’s his heart, right? But when doing business we labored together. Therefore, Don’t have any ill feelings. I’ll give half of this again to my little brother.” How can a man think like this? Because he’s a Bodhisattva… A Bodhisattva being… Even if the deva says it, he won’t harm his wholesome quality. Then saying “You do what you like.”, the deva disappeared. So he gave 500 gold coins to him.
So (the Supreme Buddha) said “Although he was the little brother, his deceit carries on. He tries to deceive whenever he can.” The Supreme Buddha at that time didn’t give some solution to that trader, right? He reminded him of saṁsara. Therefore, during some of our problems, we should recall saṁsara… Such as “These are qualities these people carry throughout saṁsara…”
Okay so I was going to talk about the aspect of making vows. See one way of getting help from devas? A certain merit was shared with the devas, and after sharing—a quality of the devas is gratitude. Not even one person without gratitude is born amongst the gods… Therefore, devas have the quality of gratitude. So therefore, now if you have made a vow to a deva and you are trying to get some help, what is the gift of gratitude you would give to that deva? Is it only a fruit basket? Only the coin offering that you tie?
That’s why I have seen there are times when certain help from devas are reminded. Those are done by sharing merit with the devas. Meaning, if we are reminding God Sakka of a certain matter; flowers, lamp light, and fragrance can be offered to the Supreme Buddha on behalf of God Sakka and that merit can be shared with the devas. After sharing, there are times that we remind of our matter.
So therefore, if one connects with devas through merit? Then, if offering a fruit basket, by offering that as well; and if offering a coin offering, by tying that as well; (connecting) with devas through merit? “If this is done, then I’ll give this.” There’s no such transaction there. The trader didn’t have a transaction (with the deva), right? There’s no transaction… That was a determination. Merit is shared and a determination is made.
Then let’s say we go to Kataragama. We offer flowers, lamps light, and fragrance to the Kirivehera and share the merit with the Kataragama deva. After offering merit, by the power of the Triple Gem, and the divine help of the Kataragama deva “I am in trouble these days. Please give me your blessing and help for me to do these meritorious activities and live peacefully .” That’s it… “If this happens I’ll do this”—such transactions aren’t made there. With merit, there’s a relationship. Mahiyangana and Sri Pāda are visited and venerated well. Paritta is recited; That merit is shared with the Saman deity. “By the power of this noble stupa and by the power of the Triple Gem, by the help of the Saman deity, may he share in this merit. I am facing a particular problem these days. For me to do these meritorious activities with peace of mind and to live peacefully, may I be arranged with the blessing of the Triple Gem and Saman deity’s help.” Like that…
So likewise, to the deities of those areas, and by venerating stupas, by venerating Bodhi trees, by doing meritorious deeds, by offering alms, in such ways, isn’t it better to connect with deities by meritorious means?
Have you not heard of Great King Kosala’s—the king, to kill a man—he planned so and he sent that man to bring Navaneeta clay and Kadupul flowers. So this man left taking with him a food pack from home. He has to return in the evening. This man ate the rice by a river, and put some rice for the fish. Doing so, that merit he shared with the deity of that river and said “Honored deity, please share in this merit. Partake in it and I am in trouble; I was asked to bring Navaneeta clay and Kadupul flowers. If I don’t take them, my life is done for. If you can, please help me to solve this problem…” Saying so, he shared merit.
At that moment, the snake king of that river appeared in disguise. After appearing, he asked for more details, and brought and gave Navaneeta clay and Kadupul flowers to his hand. Because he was happy after partaking in the merit. There’s such a way.
Then as a Buddhist, as a follower who has gone for refuge to the Triple Gem, there are such transactions with deities. One receives an answer for his/her problem. Thereafter, there’s Veḷukaṇṭakī, Nanda’s mother. Veḷukaṇṭakī, Nanda’s mother chants paritta and shares that merit with the Vessavaṇa Deity King. Delighted, the Vessavaṇa Deity King says, “Tomorrow, 300 Saṅgha—headed by the Great Arahants Sāriputta and Moggallāna— will come to the Veḷukaṇṭa village. Sister, offer alms to those Great Arahants. And share that merit with me.” So the Vessavaṇa deity king liked that merit. The merit earned and shared by offering alms to the Saṅgha.
So in an instance when you offer alms to the Saṅgha, that merit share with the relevant deities, these (problems) that you are stuck in, are entangled in—suffering—”May I receive a solution for these problems.” When you say so, I don’t think you will not receive a solution. You’ll at least fall on to a path that’ll lead you to a solution.
Merit is a very powerful thing. Being noble is a powerful thing. What’s present there isn’t a transaction. Neither is it overpowering someone. By being respectful, we have given deities their due place. The Triple Gem has been given its due place. But wisdom is needed to understand this. Wisdom is needed. Otherwise this sermon will also be misunderstood (saying) “There you go. By giving merit to deities they are trying to make us go for refuge to wrong views. They are trying to separate us from the Triple Gem.” Saying so these foolish people get entangled in some nonsense. Foolishness is… Now we want to find an answer to a problem.
The Supreme Buddha said “If your problem is solved in a certain way, you must try to solve it in that way.” Because we did not dismiss the Supreme Buddha here. We did not dismiss the Supreme Dhamma. We did not dismiss the Noble Great Saṅgha Assembly.
In this program series where we discuss methods of finding answers for problems, we discussed in one program Deal with the problem knowing what is impermanent is impermanent. Things that decay, decay. Things that fall ill, fall ill. Things that die pass away. Things that deteriorate, deteriorate. And what gets destroyed are destroyed. (He) said “Keep that definite Dhamma in your mind.”
We are trying to solve problems in a world that is impermanent. In an impermanent world. So here we are making an effort. The Supreme Buddha praised trying so much. That squirrel—a squirrel—wet its tail and went to sprinkle it on the earth (intended for a stupa). Its effort truly bore fruit. All of you would laugh. (You all) would call the squirrel foolish and that it is an idiot. So the squirrel was somehow brought to God Sakka. By sprinkling sea water with its tail. (Even) the squirrel’s efforts bore results. Effort and perseverance are things that deities praise. (Something) Our Great Teacher praised.
Living useless, aimless and meaningless lives thinking “Let whatever happen.” will not bring (you) close to Nibbāna. We must get out of the pit we fell in. For that if we should forget our problems, then we should try to forget them. Next, if like this, one should get help from a deity; then one should get help.
Like that, now there’s (someone) who’s very close to the king. What’s the name of that Jātaka story? It should be the Hatthipāla Jātaka. In that Jātaka story, the chief counselor is close to the king. The king does not have children. So there’s a tree that everyone makes vows at. He went to that tree and the chief counselor says “You are receiving so many venerations because our king governs the country righteously. Therefore, the people don’t have financial issues. So they can venerate and make offerings well. Therefore, you—this tree—receives venerations and offerings. So as you are helping people so much, Why?—”
A woman passed by and she had about 15 children. The king had none. So the chief counselor asked her “From where did you get so many children?” That woman showed the tree and said “(From) the deities only…” So the chief counselor went to the tree and said “If you’ve given so many children to that woman, then why can’t you give children to our king? Seven days I’ll give time. Within 7 days give us an answer. If not fulfilled, don’t get angry, this tree will be cut.”
Lighting a lamp everyday, he said this for 7 days. Thereafter, that tree’s deity was shaken. Actually the king could never have children. A (consequence of) kamma in saṁsara. Thereafter, the tree god told this to God Sakka. He said “We can’t interfere in it.” Thereafter he said “Not like that. Tell that chief counselor that the chief counselor will be given children suited for kingship.”
So thereafter, what happened? So there’s no update, right? The chief counselor brought people with axes and went to the tree. The deva appeared from the tree and said “Wait a minute. Don’t be hasty. It’s not that we did not try. The king doesn’t have the good fortune of having children. But sons suited for kingship can be given to you.”
See how even a vow turned upside down? He went to request for children for the king. That’s why I say, when making the vow, the relevant person should make the vow. Otherwise, a neighbor is taken to make the vow. Finally, it is she who gets the child, not her. So therefore, Finally, it was the chief counselor’s wife that had the children. Hatthipāla, Ajapāla, Gopāla, etc. Four or 5 princes suited for kingship appeared. So that’s a separate story.
So there are such aspects of vows. Saying “If that’s done, I’ll give this” or, those did not happen in a transactional way. How those are done in current times is not something I reject. If there’s no positive result, people won’t do such things, right? There must be some positive result. But this was explained as per the Supreme Buddha’s Dhamma. So there’s such a way too when searching for answers for life’s problems.
So therefore, a mental determination Now like I said before, (a person) is sick—someone fell ill during the Buddha’s time.—He determined “I —if I recover from this illness—I will ordain.” He recovered from that illness and he ordained. When one was being taken for execution, he determined “If I escape this execution in some way, I’ll ordain.” He actually escaped death. He later ordained and attained Arahantship. Each person received liberation in strange ways. Therefore, when searching for answers for life problems, keep in your memory that there’s such an aspect as well. That’s what we discussed today as the Dhamma guidance in today’s Upāya Kusala program.