

                *INEVITABLE SUFFERING AND THE HOPE OF NIBBANA*
                            by Sayagyi U Chit Tin



                        1. People With a Fixed Destiny


  	The Buddha taught that there are two types of people with a fixed 
  destiny (niyata-pubbala). Those who attain at least the first stage of 
  Awakening are assured of eventually attaining release from all suffering. 
  They are called Noble Persons, Ariyas. The second catagory of people with 
  a fixed destiny includes those who will be unable to attain release during 
  their present life or during their next life. This second catagory is for 
  those who have either committed one or more of the five actions which have 
  an immediate result [in the next life] (anantarika-kamma), and for those 
  who hold a fixed wrong view (niyata-miccha-ditthi).

  	Let us examine this second catagory in more detail, because a 
  correct understanding of the dangers in wrong beliefs and wrong actions 
  can serve to inspire us to work for the goal of release from all 
  suffering. We shall also see that, even though people in the second 
  catagory cannot avoid great suffering, they are not in a hopeless 
  situation.

  	The five actions which inevitably result in great suffering in the 
  next life are: 1) killing one's father, 2) killing one's mother, 3) 
  killing an Arahat, that is to say, a person who has reached the highest 
  stage of Awakening and who will have no future rebirths, 4) spilling the 
  blood of a Buddha through an evil motive, and 5) causing a division in the 
  Sangha, the Order of Bhikkhus which keeps alive the Teachings of the 
  Buddha.[1]

  	It is very unlikely that any of us have committed one of these 
  actions in this life. People who kill their parents are very rare. We are 
  not very likely to know an Arahat. The Buddha has attained Pari-nibbana. 
  And the Buddha explained to the Venerable Upali that only a fully ordained 
  Bhikkhu can cause a schism in the Sangha.[2] The Buddha said that even in 
  the case of such a Bhikkhu, he must consciously work against the 
  Teachings, knowing that he is maintaining what is not the Buddha's 
  Teachings -- or at least have some doubts about whether creating a schism 
  in the Sangha is against the Teachings. If a Bhikkhu is sincerely mistaken 
  concerning the Teachings, he is not certain of rebirth in the lower 
  realms, nor is he incurable.

  	Fixed wrong views may seem less terrible than these five crimes. We 
  may look on them as merely ideas. But in Buddhism, ideas are given their 
  correct value. It is ideas and beliefs that lead to actions. A deep-seated 
  belief will lead to many wrong actions. Some wrong beliefs are less 
  serious than others, for they contain a grain of truth. The beliefs which 
  make it impossible to obtain birth in the higher planes in the next life 
  and thereby cut off the possibility of obtaining release from suffering 
  are very serious indeed.

  	We can sum up the worst types of wrong belief with the phrase, 
  "There is not." "The wrong view that there is not" is the direct 
  translation of the Pali term //natthika-ditthi//. This term is usually 
  translated into English by "nihilism." The Buddha explained this type of
  wrong belief to the laymen of Sala. It includes the following beliefs:[3] 
  that no good can come from giving or from making sacrifices; that good and 
  evil actions have no future results; that this world and the next world 
  are an illusion; that serving one's mother and father gives no good 
  results; that no beings are born spontaneously; that no one in thisworld 
  is living correctly and that none are able to teach others about this 
  world and the next world having understood them through their own higher 
  wisdom.[4] Finally,  this wrong belief holds that when a person dies, he 
  is annihilated; both wise men and fools are destroyed by death and after 
  death they no longer exist.

  	The Buddha then explained to the laymen of Sala that some people 
  hold the wrong view that [good or bad] actions do not exist (akiriya- 
  ditthi). They maintain that no matter what a person does or encourages 
  others to do, there is neither evil nor merit. A person can kill, 
  mutilate, threaten and torture; they can have others do all this. They can 
  cause grief and torment by stealing, committing adultery, and lying. In 
  this wrong view, no evil is done. And this wrong view believes no merit 
  comes from giving, encouraging others to give, from taming and restraining 
  oneself or from speaking the truth.

  	The third type of wrong belief explained by the Buddha is the wrong 
  view of no cause (ahetu-ditthi). Those who hold wrong view say that beings 
  are defiled or purified without cause or reason. They say that creatures 
  experience pleasure and pain in an arbitrary way. They do not believe that 
  making right or wrong efforts cause future pleasure or pain.

  	The Buddha emphasizes for each of these three wrong views that they 
  are dangerous because they lead to immoral living. Those who are convinced 
  of these wrong beliefs will commit wrong actions of body, speech, and 
  thought. They lead to being condemned by intelligent people here and now 
  and in the future, and they lead to rebirth in the lower realms of 
  suffering including the lowest of the hells, the Niraya Hell.

  	The commentaries[5] point out that the destiny of a person who holds 
  one or more of these three wrong beliefs is only fixed for one rebirth. 
  But due to habit, he will tend to approve of the same beliefs in future 
  lives. This makes it almost impossible for him to transcend continued 
  rebirths.

  	An important point is made concerning fixed destiny. Unwholesome 
  mental states are weak compared to wholesome ones. This can be seen from 
  the fact that for Ariyas, it is impossible to fall back into the lower 
  realms of suffering. Those who are Stream-winners will have at the most 
  only seven new lives in the higher realms before they attain complete 
  liberation. No matter how bad unwholesome mental states or actions are, 
  there is always the possibility of eventually obtaining release. The 
  results of evil deeds are never final.


                  *2. The Story of Devadatta and Ajatasattu*


  	The fact that these types of wrong belief are more serious than the 
  five crimes can be illustrated by the stories of two persons who committed 
  one or more of these crimes during the time of the Buddha. They are 
  Devadatta and Ajatasattu.

  	Devadatta was the cousin and brother-in-law of the Buddha. He was 
  one of a group of six Khattiyans who went forth together with their 
  barber, Upali. This group included several of the foremost disciples: 
  Bhaddiya, Anuruddha, Bhagu, Kimbila and Ananda. Ananda attained Stream- 
  entry and the others all became Arahats. But Devadatta only attained the 
  mental powers (iddhi) which can be achieved through concentration.[6]

  	As a result of their attainments, Devadatta's companions received 
  many offerings from the laypeople. Devadatta became jealous, thinking that 
  since he came from the same clan and had ordained with the others, he 
  should be as highly honoured as they were.[7] He decided he would win 
  favour with a layman in order to win gain and honour. He realized that 
  King Bimbisara was a Stream-winner whose confidence in the Buddha could 
  not be shaken. King Kosala was also a firm believer. So Devadatta decided 
  to try Prince Ajatasattu, Bimbisara's son.

  	Devadatta went to Ajatasattu, and through his powers, assumed the 
  form of a boy with snakes coiled around him. This frightened the prince 
  and impressed him. After that, he made many offerings to Devadatta. This 
  made Devadatta proud. He became obsessed with gains, honour and fame and 
  thought to himself, "I will lead the Sangha." As soon as he thought this, 
  he lost his mental powers.

  	Venerable Maha-Moggallana's attendant, Kakudha, had died and been 
  reborn as a Deva. He told Maha-Moggallana about Devadatta's idea that he 
  would lead the Sangha. When Maha-Moggallana informed the Buddha, the 
  Buddha told him to be careful in his speech; that Devadatta would betray 
  himself on his own. The Buddha pointed out that a teacher does not need to 
  be protected by his disciples if he is pure in morality, in livelihood, in 
  teaching the Dhamma, in exposition and in knowledge and vision. The Buddha 
  himself was such a teacher. Only teachers who are impure in any of these 
  aspects need and expect protection.

  	A group of Bhikkhus told the Buddha of the great offerings 
  Ajatasattu made to Devadatta. The Buddha warned them not to envy 
  Devadatta, for gains, honour and fame would bring about Devadatta's 
  downfall.

  	As the Buddha said, Devadatta betrayed himself. He was so deluded, 
  he went to the Buddha when he was teaching a great number of people 
  including the king and three times requested to lead the Sangha. The 
  Buddha replied, "I would not hand the Sangha over to Sariputta and 
  Moggallana. How could I hand it over to you, a wretched person to be 
  vomited like spittle?"

  	This firm refusal upset Devadatta, who, for the first time, felt 
  malice towards the Buddha.

  	The Buddha had the Sangha carry out a formal Act of Information 
  against Devadatta, informing the laypeople of Rajagaha that Devadatta's 
  nature had been of one kind in the past, but that now it was of another 
  kind. From that time on, whatever he did by gesture and vocally had 
  nothing to do with the Buddha, the Dhamma, or the Sangha. The Buddha had 
  the Sangha charge Venerable Sariputta with the task of informing the 
  people of Rajagaha. Sariputta pointed out that he had spoken in the past 
  in praise of Devadatta in that very city. The Buddha asked Sariputta if 
  what he had said in the past had been true. When the chief disciple said 
  yes, the Buddha said that what he was to say now would be equally true.

  	Next, Devadatta decided to try to kill the Buddha. He went to 
  Ajatasattu and proposed that the prince kill his father in order to become 
  king. He said he would kill the Buddha and become a Buddha himself. We can 
  see how little Devadatta understood.

  	Ajatasattu was taken prisoner in the act of trying to kill King 
  Bimbisara. When his father discovered his son wanted the throne, he 
  stepped down and handed over the kingdom. Devadatta was not satisfied with 
  this, however.[8] He urged the prince to kill his father. But no weapon 
  could injure Bimbisara. So the prince decided to starve his father. He was 
  put in prison and only the mother of Ajatasattu was allowed to visit him. 
  She took food which she hid in her clothes. This was discovered, so she 
  hid food in her hair. But this was discovered as well and she took what 
  she could hide in her shoes. Her last resort was to smear her body with 
  sweets for the king to lick. Finally, she was forbidden access to the 
  king. But the king continued to live by walking around his cell 
  meditating. The prince then had barbers cut open the king's feet, fill the 
  wounds with salt and vinegar and burn them with hot coals. The king showed 
  no resentment even at this.

  	A son was born to Ajatasattu and he felt great joy. He realized his 
  father may have felt the same way when he was born. His mother confirmed 
  that this was so, and he sent to have his father released from prison. But 
  it was too late. His father had died that very day.

  	Devadatta asked for Ajatasattu's aid in killing the Buddha and the 
  prince gave orders to his men to do whatever Devadatta asked. But the man 
  sent to kill the Buddha went rigid and stood still, afraid, anxious, and 
  alarmed when he saw the Buddha. He realized his error and confessed his 
  fault to the Buddha, asking for the Buddha to acknowledge his 
  transgression so that he might restrain himself in the future. The Buddha 
  taught this man the Dhamma. Devadatta had set up a series of men, each 
  group to kill the next in order to cover up his deed. But each group went 
  to look for the others, came to the Buddha and heard the Dhamma.

  	Devadatta decided he would have to kill the Buddha himself. He threw 
  a big rock down from the Vulture's Peak. But two mountain peaks came 
  together and crushed the rock and only a fragment of it reached the 
  Buddha, wounding his foot.

  	The Buddha told Devadatta that he had made great demerit by spilling 
  his blood. And he told the Bhikkhus that this was the first action of 
  Devadatta's that would have an immediate result in the next life. So we 
  can see that all the bad things Devadatta had done up to this point could 
  have been overcome if he had mended his ways.

  	The Bhikkhus were very agitated when they learned of this attempt on 
  the Buddha's life. But the Buddha assured them, as he had Maha-Moggallana, 
  that a Buddha cannot be killed and does not need to be protected by his 
  disciples.

  	Devadatta tried again to kill the Buddha. He had a fierce elephant 
  named Nalagiri set loose against the Buddha. But the Buddha overcame the 
  elephant with loving kindness. With this event, the laymen learned about 
  Devadatta's attempts on the Buddha's life and their indignation was so 
  great, Prince Ajatasattu was constrained to withdraw his support.

  	Devadatta then asked for food from the laymen. The Buddha pointed 
  out that it was wrong for the Bhikkhus to solicit food and laid down a 
  rule to prevent such practices. This seems to have been the motivation for 
  Devadatta to create a schism in the Sangha. He approached several other 
  Bhikkhus and proposed a plan. They would ask the Buddha to lay down five 
  ascetic rules which they knew in advance he would refuse. In this way, 
  they would appear to be better, for people without a proper understanding 
  of the Dhamma are impressed by strict rules. Even the group of five who 
  accompanied the Buddha before his Awakening had been of the opinion that 
  the more painful the practice the better it is. So Devadatta requested 
  that the Buddha require all bhikkhus to live in the forest, refuse 
  invitations to meals, wear only robes made of rags, live under trees 
  rather than in buildings and refuse all meat. The Buddha replied that 
  bhikkhus were free to live in the forest if they wished, to eat only food 
  obtained on their alms rounds, and to wear only robes made from rags. But 
  it was a choice to be made. If they preferred, they could live near a 
  village, accept invitations to meals, and accept robes from laymen. Living 
  under a tree was permitted for eight months of the year and fish and meat 
  were pure as long as it was not seen, heard or suspected that the animal 
  had been killed on purpose in order to feed the bhikkhu.

  	Devadatta was overjoyed at the Buddha's refusal. When he told the 
  people of Rajagaha about the rules, those who were of little faith, not 
  believing in the Buddha, and who were unintelligent were impressed. But 
  those who had the opposite qualities were critical, saying, "How can this 
  Devadatta promote a schism in the Sangha?"

  	The Buddha confronted Devadatta with his actions and asked him if 
  what he heard was true, that Devadatta was promoting a schism in the 
  Sangha. Devadatta admitted that he was.

  	"Enough, Devadatta," the Buddha said, "do not let there be a schism 
  in the Sangha, for a schism in the Sangha is a serious matter, Devadatta. 
  Whoever, splits a Sangha that is united sets up demerit that endures for 
  an aeon; he is boiled in hell for an aeon. But whoever, Devadatta, unites 
  a Sangha that is split, he sets up sublime merit, he rejoices in heaven 
  for an aeon."

  	But Devadatta would not listen. When he saw Venerable Ananda on his 
  alms round in Rajagaha, he told him that from that time on he would 
  observe the reciting of the rules, the Patimokkha, and the carrying out of 
  formal acts of the Sangha on his own.

  	Devadatta was able to win over five hundred newly ordained Bhikkhus 
  who did not understand what they were doing. Sariputta and Maha-Moggallana 
  informed the Buddha of what had happened and he asked them, "Do you not 
  have compassion for these newly ordained bhikkhus?" And he sent them after 
  the bhikkhus. The two chief disciples went to where Devadatta had set 
  himself up in imitation of the Buddha. He was seated, teaching the Dhamma 
  to a large group, and when he saw the chief disciples coming, Devadatta 
  said, "You see, bhikkhus, the Dhamma is well taught by me. Even the chief 
  disciples of the recluse Gotama are coming to me approving of my 
  teachings." But one of his followers, Kokalika, warned Devadatta not to 
  trust the chief disciples. Devadatta was so deluded, however, he seems to 
  have sincerely believed in what he was doing, and he welcomed Sariputta 
  and Maha-Moggallana.

  	After teaching far into the night, Devadatta invited Venerable 
  Sariputta to take over, again in imitation of the Buddha. And Devadatta 
  laid down to rest. He was tired, forgetful and inattentive, so he 
  immediately fell asleep. Both Sariputta and Maha-Moggallana instructed the 
  bhikkhus and opened their eyes to the true Dhamma. And they led the 
  Bhikkhus back to the Buddha. Kokalika woke up Devadatta and told him of 
  what had happened. Devadatta was so upset, he spit up blood.

  	The Buddha told the Sangha that Devadatta was overcome by eight 
  conditions which controlled his mind and which meant he would be reborn in 
  Niraya Hell, staying there for an aeon without any hope for a cure. These 
  eight conditions were gain, lack of gain, fame, lack of fame, honours, 
  lack of honours, evil desire and evil friendship. All of these conditions 
  should be overcome if a person is to reach the end of suffering. The 
  Buddha also spoke of three conditions in the same context, two of them 
  from the above list: evil desire, evil friendship, and stopping midway 
  along the path after gaining special attainments that are of little value. 
  So we can see how dangerous the mental powers can be for someone who has 
  not gained control over his cravings, and how important it is not to 
  overestimate our attainments at any time.

  	Devadatta became very ill and repented of all he had done. He asked 
  to be led to the Buddha. But his disciples refused at first. Devadatta 
  said, "Do not destroy me. I did bear hatred towards the Buddha, but he has 
  not entertained hatred towards me, not even so much as the tip of a hair." 
  The Buddha was told of his approach, but said that Devadatta would not 
  succeed in seeing him again. It is said that from the time he requested 
  the Buddha to lay down the five rules, hoping to divide the Sangha, 
  Devadatta could no longer come into the Buddha's presence. Devadatta was 
  being carried on a litter by his disciples, and when he arrived at the 
  monastery where the Buddha was staying, he asked to be let down so that he 
  could bathe. But he sank down into the earth, little by little. Just 
  before his head was swallowed up, he took refuge in the Buddha.[9]

  	Ajatasattu was also filled with remorse.[10] He feared that the same 
  thing that had happened to Devadatta would happen to him. He was unable to 
  discharge his duties as the king. He could not sleep at night and wandered 
  around trembling. He thought he could see the earth opening before him and 
  the flames of hell coming out. He imagined himself fastened to a bed of 
  burning metal with iron lances thrust into his body. He wanted to go to 
  the Buddha to be reconciled to him and to ask his guidance, but his 
  actions had been so serious he was afraid to approach the Buddha.

  	Ajatasattu's physician was Jivaka, who was the Buddha's physician as 
  well. So the king decided to use a stratagem to get Jivaka to take him to 
  the Buddha. One night he exclaimed that it was a beautiful night, a 
  perfect evening for going to see a teacher. He knew that his ministers 
  would encourage him to go see their different teachers. Each minister 
  spoke in praise of different teachers, but Jivaka, who understood what the 
  king wanted, remained silent as he wanted to be sure that the king desired 
  to see the Buddha. Finally, Ajatasattu asked Jivaka why he had said 
  nothing. Jivaka then praised the Buddha, and the king suggested they go to 
  see him.

  	Jivaka had said that the Buddha was residing with twelve hundred and 
  fifty bhikkhus, so when they approached his lodgings and not a sound was 
  to be heard, Ajatasattu became nervous, fearful that there was a plot 
  against him. "You are not playing a trick on me, are you Jivaka? You are 
  not deceiving me and betraying me to my foes, are you?" he said to Jivaka. 
  "How can there be no sound at all? How can there not be a sneeze or a 
  cough in such a large assembly of bhikkhus?" Jivaka reassured the king and 
  told him to continue on to the Buddha.

  	Ajatasattu went to the Buddha and exclaimed that he wished his son 
  Udayi could be as calm as the assembly of Bhikkhus. Venerable Buddhaghosa 
  comments that the king feared his son might kill him, just as he had 
  killed his father, and therefore wished that Udayi would become a 
  bhikkhu.[11] This would explain why he then asked the Buddha about the 
  fruits of the life of a bhikkhu.

  	In his discourse to Ajatasattu, the Buddha questions the king about 
  what he has heard from other teachers, and Ajatasattu describes the many 
  wrong beliefs he has heard and has not been satisfied with. These include 
  the most dangerous kinds of wrong beliefs which we explained at the 
  beginning of our talk. Then the Buddha points out the fruits that can be 
  expected from leading a life based on right view. At the end of the 
  discourse, Ajatasattu took refuge in the Buddha, the Dhamma and the 
  Sangha, and confessed his fault in killing his father. He asked for the 
  Buddha to acknowledge his wrong action in order that he might restrain 
  himself in the future.

  	After the king left, the Buddha told the bhikkhus that if he had not 
  killed his father, Ajatasattu would have attained Stream-entry through the 
  discourse he had just heard. Ajatasattu missed his chance to become an 
  Ariya, but he associated with the Buddha from then on, listened to other 
  discourses, and through associating with such a virtuous friend his fears 
  were calmed and his feelings of horror disappeared. He became a great 
  supporter of the Dhamma. From this we can see that even though a person 
  may have a fixed destiny in the next life, it does not mean that he cannot 
  grow in the Dhamma. We are told[12] that the Buddha allowed Devadatta to 
  ordain even though he knew what he would do. This was because even if he 
  had remained a layman he would have committed serious crimes, but he would 
  have been unable to accumulate enough merit to obtain release in a future 
  life. As a Bhikkhu, he acquired the necessary merit before his craving got 
  the upper hand. He will suffer for the remainder of this aeon in hell, but 
  after a hundred thousand world cycles, he will become a Pacceka Buddha -- 
  that is to say, a Buddha that does not teach others the Path to Nibbana -- 
  and his name will be Atthissara. Ajatasattu will suffer in the 
  Lohakumbhiya Hell for sixty thousand years, but thanks to the good deeds 
  he did after hearing the Buddha's discourse, he will afterwards become the 
  Pacceka Buddha Viditavisesa.



                 *3. The Importance of Practising the Dhamma*

  	It is not only those who hold the worst kinds of wrong beliefs or 
  who commit the five worst crimes who are reborn in the realms of 
  suffering. A person is never sure that he has escaped the lower worlds 
  until he becomes an Ariya. The only way to do this is to take advantage of 
  the Teachings of a Buddha whenever this is possible. Being generous and 
  leading a moral life are necessary, but they are not enough. We can never 
  be sure where we will be reborn next as long as we are ordinary beings. 
  And we have seen in the case of Devadatta that even developing our 
  concentration to a very high degree will not release us from suffering. We 
  must in addition develop our insight. If we follow the Path in all its 
  fullness, then we can aspire to release in this life or in the next.

  	But even those who are Ariyas must continue to follow the Path if 
  they are to avoid unnecessary suffering. In his discourse to Ajatasattu, 
  the Buddha pointed out that one of the fruits of the life of a recluse was 
  developing the divine eye and seeing for oneself that the lower realms of 
  suffering are the destiny of those who are ill-conducted in body, speech 
  and mind, who are revilers of the Ariyas, who hold wrong views and acquire 
  the results of the sort of Kamma that comes from holding wrong views.[13] 
  In illustrating the term "revilers of the Ariyas", Venerable Buddhaghosa 
  gives an interesting example.[14] An elder bhikkhu went on his alms rounds 
  in a village with a young bhikkhu. At the first house they received a 
  spoonful of hot gruel. The elder felt ill and knowing that if he drank the 
  gruel before it grew cold it would help, he did not wait to drink it 
  later. The young bhikkhu was disgusted and remarked, "The old man has let 
  his hunger get the better of him and has done what he should be ashamed to 
  do." When they returned to the monastery, the Elder asked the bhikkhu if 
  he had any footing in the Dispensation. "Yes, venerable sir," the bhikkhu 
  answered, "I am a Stream-winner." "Then friend," the Elder advised him, 
  "do not try for the higher paths. One whose taints are destroyed has been 
  reviled by you." The bhikkhu asked for the Elder's forgiveness and was in 
  this way restored to his former status.

  	So we see that even an Ariya must be careful of his actions. 
  Insulting an Ariya is very serious, as Buddhaghosa points out. Even if we 
  are not aware of another person's attainment, if they are an Ariya, we 
  will suffer the consequences. Insulting an Ariya will be an obstacle both 
  to heaven and to the Path. But it is different from the bad deeds or 
  beliefs with fixed destiny as it can be cured, as in the case of the 
  bhikkhu who insulted the Elder. Buddhaghosa says that if one is guilty of 
  insulting an Ariya, even if one is an Ariya oneself, one should go to the 
  Ariya and ask forgiveness. If the Ariya has gone away, one should go to 
  him or send someone to obtain forgiveness. If this is not possible, he 
  should go to his companions and confess his fault and ask that the person 
  insulted forgive him. If one does not know where the person insulted is, 
  one should extend his hands with palms together in the direction the Ariya 
  took when he left and say, "Forgive me." If the Ariya has died, he should 
  go to the bed where he attained final Nibbana or to where he was cremated 
  and ask forgiveness.

  	It is necessary to be constantly vigilant as we walk along the Path 
  to Nibbana. Even those who have already reached the stage of an Ariya can 
  avoid unnecessary suffering if they are careful in all their deeds, words 
  and thoughts. How much more important this is for those who have not yet 
  had a taste of Nibbana! The Path to Nibbana is hard work -- but even if it 
  were ten times more difficult, it would be worth making the effort.


                        *4. The Lesson To Be Learned*

  	In conclusion, let us give some verses which help us understand the 
  question of inevitable suffering.[14]


  	He who is not free from impurity, who is lacking in self control and 
  truthfulness, and who puts on the yellow robe -- he is not worthy of it.

  	He who is free from impurity, who is well-established in morals and 
  with self-control and truthfulness -- he is indeed worthy of the yellow 
  robe.

  	                                      Dhammapada vv. 9-10


  	He who does evil burns here (in this world); he burns after death; 
  he burns in both places. Thinking, "I did evil," he burns. He burns even 
  more when he goes to a painful existence.

  	He who does good is joyful here (in this world); he is joyful after 
  death; he is joyful in both places. Thinking, "I did good," he is joyful. 
  He is even more joyful when he goes to a happy existence.

                                              Dhammapada vv. 17-18


      Deeds that are unprofitable and harmful to oneself are easy. But 
  whatever is truly beneficial and profitable, that, indeed, is the hardest 
  thing of all.

                                             Dhammapada v. 165


  	It is easy for a good man to do good. But it is difficult for an 
  evil man to do good.

  	It is easy for an evil man to do evil. But it is difficult for a 
  noble man to do evil.

                                             Udana v. 8


      Even if one should give the whole earth to an ungrateful person who is 
  always looking for a loophole, one can never satisfy him.

                                             Jataka n  72


      Whoever is exceedingly immoral is like the maluva vine that covers a 
  sal tree. He does to himself exactly what his enemy wants.

                                             Dhammapada v. 162


  Devadatta spoke the following stanza as the earth swallowed him:

  	With these bones, with my life, I take refuge in the Buddha --
	The best of men, the God of gods, the guide of men fit to be 
  trained, the All-seeing One, He who is endowed with many auspicious marks.

                                            Dhammapada Commentary I 147




  	Devadatta's deeds were much worse than Ajatasattu's. He created a 
  schism in the Sangha, made attempts on the life of the Buddha and shed the 
  Buddha's blood. That is why he was swallowed up by the earth and will 
  suffer in the lowest of the hells -- the Avici hell -- and it will only  
  be after a hundred thousand world cycles that he will become a Pacceka 
  Buddha. Ajatasattu, who killed his father, was reborn in the Lohakumbhi 
  hell after his death and will suffer there for sixty thousand years. 
  Later, he will reach Nibbana as a Pacceka Buddha. May we take the stories 
  of Devadatta and Ajatasattu as a warning, and the example of the continued 
  effort of the Ariyas as our inspiration. 


                                                   Sayagyi U Chit Tin



                                  FOOTNOTES:

  [1]  See, for example, A III 146f. (GS III 112).

  [2]  Vin II 204-206 (BD V 286-289)

  [3]  The following details are a paraphrase of M I 401f. (MLS II 70f.)

  [4]  These details are added to the above in Ven. Ananda's discourse to 
  the ascetic Sandata (M I 515 [MLS II 194])

  [5]  See the translation of the commentary and sub-commentaries to a 
  similar passage in the Digha-nikaya in //The Wheel//, nr.98/99, pp. 24-28.

  [6]  See Dhp-a I 38 (BL I 234)

  [7]  For Devadatta's story down to the schism in the Sangha, see Vin II 
  184-206 (BD V 259-289). Some details are added from Dhp-a I 38-143 (BL I 
  234-238).

  [8]  The story of the death of Bimbisara is found in Sv I 135ff. See DPPN, 
  "Bimbisara" (II 286f.).

  [9]  For the rest of Devadatta's story see Dhp-a I 146-149 (BL I 239-242) 
  and the introduction to the Samudda-vanija Jataka (nr466).

  [10] See the introductions to the Sanjiva Jataka (nr 150), the Samkicca 
  Jataka (nr530), and the Samannaphala Sutta (D I 47-85[DB I 65-95]).

  [11] See Sv I 153.

  [12] For Devadatta see Dhp I 147 (BL I 240); cf. Mil 107-113 (QKM I 162- 
  170). For Ajatasattu see Sv I 237f.

  [13] D I 82 (DB I 91f.). Quoted in Vism, ch. XIII,para 72.

  [14] Vism, Ch XIII,para 84-90.

  [15] Verse 17 of the Dhammapada is associated with the story of Devadatta 
  in Dhp-a. The verses from the Udana and the verse from Jataka story n  72 
  are also mentioned in the commentary as spoken by the Buddha in connection 
  with him.



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               Address as above, registered charity no. 280134
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