Learn the five ways a monk can practice compassion towards lay people.
Reading Time: < 1minute
“Monks, a resident monk with five qualities shows compassion to the
lay people. What five?
They encourage
them in higher ethics.
They equip them
to see the truth of the teachings.
When they are
sick, they go to them and prompt their mindfulness, saying:
‘Establish your mindfulness, good sirs, in what is worthy.’
When a large
monk Saṅgha is arriving with monks from abroad, they go to the lay
people and announce: ‘A large monk Saṅgha is arriving with monks
from abroad. Make merit! Now is the time to make merit!’
And they eat
whatever food they give them, coarse or fine, not wasting a gift
given in faith.
A resident monk with
these five qualities shows compassion to the lay people.”
Based on the translation by Bhikkhu Sujato, 2018. Read the original on SuttaCentral.net
At one time Venerable Nārada was staying at Pāṭaliputta, in the Chicken Monastery.
Now at that time King Muṇḍa’s dear and beloved Queen Bhaddā had just passed away. And since that time, the king did not bathe, anoint himself, eat his meals, or apply himself to his work. Day and night he brooded over Queen Bhaddā’s corpse.
Then King Muṇḍa addressed his treasurer, Piyaka,
“So, my
good Piyaka, please place Queen Bhaddā’s corpse in an iron case filled
with oil. Then close it up with another case, so that we can view Queen
Bhaddā’s body even longer.”
At one time the Buddha was staying near Cālikā, on the Cālikā mountain.
Now, at that time Venerable Meghiya was the Buddha’s attendant. Then Venerable Meghiya went up to the Buddha, bowed, stood to one side, and said to him, “Sir, I’d like to enter Jantu village for alms.”
“Please, Meghiya, go when it’s convenient.”
Then Meghiya robed up in the morning and, taking his bowl and robe, entered Jantu village for alms. After the meal, on his return from alms-round in Jantu village, he went to the shore of Kimikālā river. As he was going for a walk along the shore of the river he saw a lovely and delightful mango grove.
It occurred to him, “Oh, this mango grove is lovely and delightful! It’s truly good enough for meditation for a kinsman who wants to meditate. If the Buddha allows me, I’ll come back to this mango grove to meditate.”
Evaṁ me sutaṁ. Ekaṁ samayaṁ Bhagavā Sāvatthiyaṁ viharati Jetavane Anāthapiṇḍikassa ārāme. Tena kho pana samayena Suriyo devaputto Rāhunā asurindena gahito hoti. Atha kho Suriyo devaputto Bhagavantaṁ anussaramāno tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi. Thus have I heard: On one occasion the Blessed One was living in Sāvatthi, at Jetavana, at Anāthapiņḍika’s monastery. At that time Sūriya, the sun deity, was captured by Rāhu, one of the kings of the Asuras. Thereupon calling to mind the Blessed One, Sūriya, the sun deity, recited this stanza:
Namo te Buddha vīra’tthu – Vippamutto’si sabbadhi Sambādhapaṭipanno’smi – Tassa me saraṇaṁ bhavā’ti. Oh Buddha, the Hero I pay homage to you. You are completely free from all suffering. I have fallen into trouble. Please be my refuge and help me.
Atha kho Bhagavā Sūriyaṁ devaputtaṁ ārabbha Rāhuṁ asurindaṁ gāthāya ajjhabhāsi. Then the Blessed One addressed Rāhu the Asura, in verse, on behalf of the deity Sūriya, thus:
Tathāgataṁ Arahantaṁ – Suriyo saraṇaṁ gato Rāhu Sūriyaṁ pamuñcassu – Buddhā lokānukampakā’ti. Oh Rāhu, Sūriya has gone for refuge to the Tathāgata, the Arahant. Oh Rāhu, release Sūriya. The Buddhas radiate compassion on the beings of the world.
Yo andhakāre tamasī pabhaṁkaro – Verocano, maṇḍalī uggatejo Mā Rāhu gilī caraṁ antalikkhe – Pajaṁ mama Rāhu, pamuñca Sūriyaṇ’ti. Oh Rāhu, do not swallow the dispeller of darkness, the shining one, the radiant onewith mighty rays. Oh Rāhu, release Sūriya, my son, the traveler through the sky.
Atha kho Rāhu asurindo Sūriyaṁ devaputtaṁ muñcitvā taramānarūpo yena Vepacitti asurindo ten’upasaṅkami. Upasaṅkamitvā saṁviggo lomahaṭṭajāto ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho Rāhuṁ asurindaṁ Vepacitti asurindo gāthāya ajjhabhāsi. Thereupon Rāhu the Asura, released the deity Sūriya, and immediately went to the presence of Vepacitti, the leader of Asuras, and stood beside him trembling with fear, with hair standing on end. Then Vepacitti the Asura addressed Rāhu the Asura with this stanza.
Kinnu santaramāno’va – Rāhu, Sūriyaṁ pamuñcasi? Saṁviggarūpo āgamma – Kinnu bhīto’va tiṭṭhasī’ti? Rāhu, why did you suddenly release Sūriya? Why have you come here trembling, and why are you standing here terrified?
Sattadhā me phale muddhā – Jīvanto na sukhaṁ labhe Buddhagāthābhigīto’mhi – No ce muñceyya Suriyan’ti. I have been spoken to by the Buddha, in a stanza, requesting me to release Sūriya. If I had not released Sūriya my head would have split into seven pieces. If I lived, I would not have had any happiness.
Etena saccena suvatthi hotu! By this truth, may there be well-being!
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Translation from The Mahamevnawa Pali English Paritta Chanting Book.
Evaṁ me sutaṁ. Ekaṁ samayaṁ Bhagavā Sāvatthiyaṁ viharati Jetavane Anāthapiṇḍikassa ārāme. Tena kho pana samayena Candimā devaputto Rāhunā asurindena gahito hoti. Atha kho Candimā devaputto Bhagavantaṁ anussaramāno tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi. Thus have I heard: On one occasion the Blessed One was living in Sāvatthi, at Jetavana, at Anāthapiņḍika’s monastery. At that time Candima, the moon deity, was captured by Rāhu, one of the kings of the Asurās. Thereupon, calling to mind the Blessed One, Candima, the moon deity, recited this stanza:
Namo te Buddha vīra’tthu – Vippamutto’si sabbadhi Sambādhapaṭipanno’smi – Tassa me saraṇaṁ bhavā’ti Oh Buddha, the Hero, I pay homage to you. You are completely free from all suffering. I have fallen into trouble. Please be my refuge and help me.
Atha kho Bhagavā Candimaṁ devaputtaṁ ārabbha Rāhuṁ asurindaṁ gāthāya ajjhabhāsi. Then the Blessed One addressed Rāhu the Asura in verse, on behalf of Candima, the moon deity, thus:
Tathāgataṁ Arahantaṁ – Candimā saraṇaṁ gato Rāhu candaṁ pamuñcassu – Buddhā lokānukampakā’ti Oh Rāhu, Candima has gone for refuge to the Tathāgata, the Arahant. Oh Rāhu, release Candima. The Buddhas radiate compassion on the beings of the world.
Atha kho Rāhu asurindo Candimaṁ devaputtaṁ muñcitvā taramānarūpo yena Vepacitti asurindo ten’upasaṅkami. Upasaṅkamitvā saṁviggo lomahaṭṭajāto ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho Rāhuṁ asurindaṁ Vepacitti asurindo gāthāya ajjhabhāsi. Thereupon Rāhu the Asura released Candima, the moon deity, and immediately went to the presence of Vepacitti, the leader of Asurās, and stood beside him trembling with fear, with hair standing on end. Then Vepacitti the Asura addressed Rāhu the Asura with this stanza.
Kinnu santaramāno’va – Rāhu, Candaṁ pamuñcasi? Saṁviggarūpo āgamma – Kinnu bhīto’va tiṭṭhasī’ti? Rāhu, why did you suddenly release Candima? Why have you come here trembling? And why are you standing here terrified?
Sattadhā me phale muddhā – Jīvanto na sukhaṁ labhe Buddhagāthābhigīto’mhi – No ce muñceyya Candiman’ti. I have been spoken to by the Buddha in a stanza requesting me to release Candima. If I had not released Candima my head would have split into seven pieces. If I lived, I would not have had any happiness.
Etena saccena suvatthi hotu! By this truth, may there be well-being!
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Translation from The Mahamevnawa Pali English Paritta Chanting Book.
Evaṁ me sutaṁ. Ekaṁ samayaṁ Bhagavā Rājagahe viharati veḷuvane Kalandakanivāpe. Tena kho pana samayena āyasmā Mahākassapo Pipphaliguhāyaṁ viharati ābādhiko dukkhito bāḷhagilāno. Thus have I heard: On one occasion the Blessed One was living in the city of Rājagaha, at the Bamboo Grove, in the Squirrels’ Feeding Ground. At that time the Venerable Mahā Kassapa who was living in the Pipphali Cave, was afflicted with a disease, was suffering physically, and was gravely ill.
Atha kho Bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā Mahākassapo tenupasaṅkami. Upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho Bhagavā āyasmantaṁ Mahākassapaṁ etadavoca. Then, the Blessed One arising from his meditation in the evening, visited the Venerable Mahā Kassapa and sat down on the seat made ready for him. Thus seated, the Blessed One spoke to the Venerable Mahā Kassapa:
Kacci te Kassapa khamanīyaṁ? Kacci yāpanīyaṁ? Kacci dukkhā vedanā paṭikkamanti no abhikkamanti? Paṭikkamosānaṁ paññāyati no abhikkamo? ’ti. Well Kassapa, how is it with you? Are you bearing up, are you enduring your bodily suffering? Do your pains decrease or increase? Are there signs of your pains decreasing and not increasing?
Evaṁ me sutaṁ. Ekaṁ samayaṁ Bhagavā Sāvatthiyaṁ viharati Jetavane Anāthapiṇḍikassa ārāme. Tena kho pana samayena Sāvatthiyaṁ aññataro bhikkhū ahinā daṭṭho kālakato hoti. Atha kho sambahulā bhikkhū yena Bhagavā ten’upasaṅkamiṁsu. Upasaṅkamitvā Bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū Bhagavantaṁ etadavocuṁ. Idha bhante Sāvatthiyaṁ aññataro bhikkhu ahinā daṭṭho kālakato’ti. Thus have I heard: On one occasion the Blessed One was living in Sāvatthi at Jetavana, at Anāthapiṇḍika’s monastery. During that time, at Sāvatthi, a monk had passed away having been bitten by a snake. Thereupon many monks approached the Blessed One, and having saluted him, sat beside him. So seated, those monks spoke thus to the Blessed One: “Oh Bhante, a certain monk at Sāvatthi has died, having been bitten by a snake.”
Udet’ayaṁ cakkhumā ekarājā – Harissavaṇṇo paṭhavippabhāso Taṁ taṁ namassāmi harissavaṇṇaṁ paṭhavippabhāsaṁ. Tay’ajja guttā viharemu divasaṁ. The sun, the one king with eyes, rises, spreading golden rays, and illuminating the great earth. I pay homage to you the sun, spreading golden rays, and illuminating the great earth. Guarded today by you, may I live through the day.
Ye brāhmaṇā vedagū sabbadhamme – Te me namo te ca maṁ pālayantu Namatthu Buddhānaṁ namatthu bodhiyā – Namo vimuttānaṁ namo vimuttiyā. Those Arahants who are knowers of all truths, I pay homage to them. May they keep watch over me. Homage to the Enlightened Ones. Homage to the Four-fold Enlightenment. Homage to the Liberated Ones. Homage to their Liberation.
Imaṁ so parittaṁ katvā moro carati esanā. Having made this protection, the Bodisatta-peacock sets out in search of food.
Apet’ayaṁ cakkhumā ekarājā – Harissavaṇṇo paṭhavippabhāso Taṁ taṁ namassāmi harissavaṇṇaṁ paṭhavippabhāsaṁ. Tay’ajja guttā viharemu rattiṁ. The sun, the one king with eyes, descends, spreading golden rays, and illuminating the great earth. I pay homage to you the sun, spreading golden rays, and illuminating the great earth. Guarded today by you, may I live through the night.
Ye brāhmaṇā vedagu sabbadhamme – Te me namo te ca maṁ pālayantu. Namatthu Buddhānaṁ namatthu bodhiyā – Namo vimuttānaṁ namo vimuttiyā Those Arahants who are knowers of all truths, I pay homage to them. May they keep watch over me. Homage to the Enlightened Ones. Homage to the Four-fold Englightenment. Homage to the Liberated Ones. Homage to their Liberation.
Imaṁ so parittaṁ katvā moro vāsamakappayī’ti. Having made this protection, the Bodisatta-peacock lived happily.
Etena saccena suvatthi hotu! By this truth, may there be well-being!
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Translation from The Mahamevnawa Pali English Paritta Chanting Book.
The following similes that explain the Supreme Buddha’s lokavidū quality are found in the Maha Siha Nada sutta. You can read the whole sutta here.
Reading Time: 6minutes
There are these five destinations. What five? Hell, the animal realm, the ghost realm, humanity, and the gods.
I understand hell, and the path and practice that leads to hell. And I understand how someone practicing that way, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell. I understand the animal realm … the ghost realm … humanity … gods, and the path and practice that leads to the world of the gods. And I understand how someone practicing that way, when their body breaks up, after death, is reborn in a good place, a heavenly realm. And I understand Nibbāna, and the path and practice that leads to Nibbāna . And I understand how someone practicing that way realizes the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with their own insight due to the ending of defilements.
How can we understand the vast knowledge of a Supreme Buddha? Of that vast knowledge, what did he share with us?
At one time the Buddha was staying near Kosambī in a siṁsapā forest. Then the Buddha picked up a few siṁsapā leaves in his hand and addressed the mendicants: “What do you think, mendicants? Which is more: the few leaves in my hand, or those in the forest above me?”
