Dhamma Talks - Pasadika :: Buddhapadipa Thai Temple

We pass through many experiences in our life, it may be our own experience or the others’ that we see or hear. It is great to learn from or reflect upon them so that we have an example of life-guidance. There are many discourses in Buddhism that happened in this way; when monks or novices saw some circumstances, and they thought that it might be good to reflect upon them or discuss them. The following discourse is one example Novice Junda saw some conflict, argument, quarrel, fighting and dissension amongst the students of a religious teacher named Nigrondha Natabutta; it happened right after the death of the teacher. So he and Anonda brought this matter to discuss with the Buddha. From then on, it has become a good case study from which we can at least learn a lesson. Here is the discourse:

I have heard: on one occasion, the Buddha was staying at the palace in the mango orchard of Sakayan, named Vedhanna, in Sakaya kingdom. At that time, Nigrondha Natabutta passed away in Pava city. After his passing away, his students split up into two groups; they argued with each other and quarrelled and fought against one another. Some said, “We know more than you do and you know less than we do. This fortune is suitable to us”, and some said, “I am better and you are worse. This fortune is suitable to us”.

At that time, Novice Junda was staying in Pava city and witnessed all the matter. When he visited Bhante Anonda, he told him of this matter. When Anonda heard that, he said to Junda, “Junda, this can be a good case study, shall we go to see the Buddha and tell him about this, he might give us a good lesson or explanation as to why do they do something like that?” Then he and Junda went to see the Buddha; when they arrived at the Buddha’s place, they paid him respect and sat on one site. After that, Anonda reported what he had heard from Junda. The Buddha said to them, “Anonda and Junda, yes, something like this certainly happens if they don’t understand what is Dhamma, the truth; they do not realise Dhamma. Conflict, argument, quarrel, fighting and dissension certainly happen to them and lead them to suffering, these will not happen to those who understand and realise Dhamma. They are no longer confused, have conflict, argument, quarrel, fighting and dissension”. Then, Junda asked the Buddha, “What is Dhamma, the truth, which you mentioned? Lord Buddha, please tell me”. The Buddha answered him, “Junda, these are the truths that I mention: suffering exists in this world, suffering has a cause, there is liberation from suffering and the path leading to the cessation of suffering. These truths lead to the end of suffering for those who understand and realise them”.

The Buddha explained more to them, saying, “Dhamma, which is explained clearly, by the teacher, will help the students understand much better. When the teacher passes away, the students will not be confused by the teachings; they will know the certain or true guidance and path leading to learning and practising, to end suffering. On the contrary, if the teacher does not explain his teachings clearly, when he passes away, he will leave his students with doubt and confusion. On the other hand, the students themselves have to have discipline, respect and sincerity towards one another; otherwise they will cause trouble to each other as you have seen. Discipline, respect and sincerity are important for mankind; they have to discipline themselves, respect each other and practise the teachings with sincerity. This leaves no gap for conflict, argument, quarrel, fighting and dissension. Junda, I can conclude what are the causes of what is happening to the disciples of Nigrondha Natabutta now; they are; the truth is not known, the teachings are not explained clearly, the students lack discipline, respect and sincerity towards one another and one last thing is they are greedy for the fortune which comes to the community”.

Junda asked the Buddha, “Lord Buddha, this will happen to your Sangha?”. The Buddha answered, “Junda, it is possible to say both yes and no. ‘Yes’ in terms of whether my Dhamma is explained clearly, but my disciples, ordained monks and lay men, do not intend to learn and practise it with respect and sincerity so that they neither understand nor realise the truth and they will be distracted or deluded by desire. Therefore, I say it is possible. And it is impossible, ‘No’ in terms of whether my disciples learn and practise my Dhamma which is well-spoken and explained with respect and sincerity and they enlighten it. They apply my Dhamma in their life with respect and sincerity. When I pass away, I will not leave any doubt and confusion behind. My noble disciples will treat and convey my teachings to the world with respect and sincerity, for the next generation who gets interested in learning and practising for their own happiness and others’. This is possible, Junda, because of my good company; teachers, teachings and students. Consequently, Junda wise teachings together with good company will last long for the wellfare and good, and happiness of the many, out of compassion for the world and they certainly leave no gap for conflict, argument, quarrel, fighting and dissension”.

Junda asked the Buddha, “Lord Buddha if some conflict should happen in the Sangha, in the future, what should they do to solve the conflict?” He said, “Junda, they themselves must clear the conflict, as I have explained earlier, that the conflict undoubtedly happens because of misunderstanding. Dhamma must be fully comprehended by learning and practising respectfully and sincerely. If Dhamma in both the letter and their meaning, is shown clearly, it will be the main source of learning and practising in the future. My Dhamma is disclosed in order to clarify and dispel doubt. This way of life which I discovered is simple for now and the future; whatever is rational, practical and profitable for oneself and others, it should be considered and put into practice. I can say that these learning and practising are for the happiness of the many. And you, Bhikkhu, must take action to achieve it”.

Junda said, “Lord Buddha, if some say something against us, that you attach to happiness, how should we explain to them?” The Buddha said, “Junda, there are many types of happiness that mankind holds on to; some are happy with killing, some are happy with stealing, some are happy with telling a lie and some are happy with sensual pleasure. Those are worldly happiness which the world attaches to and it gives rise to suffering when they cannot attain it, but the happiness I teach, and encourage you all to achieve, is happiness with what you have and the ultimate happiness which ends all suffering. You have to ask the inquirer which happiness he means. And you should also give him right information about my Dhamma which leads to ultimate happiness, Nibbana which has no room for clinging or attachment. If he is not clear, you can tell him all about Buddhist (aim) happiness; the happiness of calmness, the happiness of concentration, the happiness of the abandoning of suffering and happiness, the happiness of equanimity and full mindfulness and the ultimate happiness of the attaining of Nibbana, the extinction of all defilements and suffering. Each kind of happiness has its own benefits which you, Junda, should explain to him as well e.g. the happiness of calmness has the benefit of not falling under any wrong doing and of leading to the path of Stream-attainment. The happiness of concentration has the benefit of once-returning, before attaining the final emancipation. The benefit of the happiness of the abandoning of suffering and happiness is not to return to the human world. The benefit of the happiness of equanimity and full mindfulness is deliverance of mind and liberation through wisdom which is pure, and the extinction of all defilements and suffering. This is the ultimate happiness of Nibbana”.

The Buddha said, “Junda, my Dhamma is well-established; it is unshaken by blaming, insulting, or saying. My Dhamma is good for those who learn and practise. It is not good for blaming, insulting, debate etc. And those who attain Nibbana will live a noble life which is; no killing (intentionally), no stealing, celibacy, no prejudice because of love, hatred, delusion and fear. My Dhamma does not depend on time and place, it is always true, and I welcome everyone to see by themselves, through learning and practising, here, now, not just saying and praying. If Dhamma is well and intentionally heard, learned and practised, the good benefits will follow such a listener, learner and practitioner. Thus, Junda, my Dhamma will last with human beings and the world as long as it is learned and practised with respect and sincerity and my name will be remembered and called ‘Tathagata’; truth-speaker, thus-speaker, meaning-speaker, Dhamma-speaker and discipline-speaker. In terms of the truth-speaker, I tell the truths of suffering, the cause of suffering, liberation from suffering and the path leading to the cessation of suffering. In terms of thus-speaker, I speak of the nature of things which arise of their cause and effect. In terms of meaning-speaker, I speak only wise words which lead mankind to the cessation of suffering. In terms of Dhamma-speaker, I speak that all things are impermanent, unsatisfactory and non-self. In terms of discipline-speaker, I speak about good manners, precepts and discipline which lead to calmness, concentration and wisdom if they are put into practice”.

Junda asked the Buddha, “Lord Buddha, finally, what Dhamma would you advise me to learn and practise to succeed in my monastic life?” He said, “Junda, I would advise you to learn and practise Satipatthana 4, four foundations of mindfulness; contemplation of body to see the nature of body, contemplation of feelings without forming opinions about them, just experience, contemplation of the mind to know mental functioning and contemplation of Dhamma to realise the truth of all things. If you learn and practise the foundations of mindfulness, you can have clear comprehension and mindfulness which can cut off covetousness and mental suffering. Junda, my Dhamma is good at the beginning, in the middle and at the end in terms of calmness (good manners), concentration (meditation) and wisdom (mindfulness)”.

Junda said “thank you very much” to the Buddha; he was very impressed with the teaching and explanation which the Buddha gave him.

At that time, Phra Upadana who fanned the Buddha and listened to his teaching to Novice Junda, said, “That is excellent teaching, Lord Buddha, I am very delighted by your teaching”. The Buddha said to him, “Upadana, you must remember; this teaching is called ‘Pasadika*’ (confidence-establishment in Dhamma)”. He said, “Yes sir Lord Buddha, this will be great Dhamma which benefits those who hear and put it into practice, now and in the future”.

It sounds very good teaching which can be an example for us who want to follow religious teachings. The teachings which are good at the beginning, the middle and the end, we should very much follow because they leave us with neither doubt nor confusion. It is great teaching, isn’t it? What do you think?
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*Thai Tipitaka No 11, Suttanta No 3 Diganikaya Patika Vagga