Dharma Lessons

Chapter XVIII: Impurities (Malavagga)

-ooOoo-

Verse 239

XVIII (2) The Story of a Brahmin

While residing at the Jetavana monastery, the Buddha uttered Verse (239) of this book, with reference to a brahmin.

Once, a brahmin saw a group of bhikkhus re-arranging their robes as they were preparing to enter the city for alms-food. While he was looking, he found that the robes of some of the bhikkhus touched the ground and got wet because of dew on the grass. So he cleared that patch of ground. The next day, he found that as the robes of the bhikkhus touched bare ground, the robes got dirty. So he covered that patch of ground with sand. Then again, he observed that the bhikkhus would sweat when the sun was shining and that they got wet when it was raining. So finally, he built a rest house for the bhikkhus at the place where they gathered before entering the city for alms-food.

When the building was finished, he invited the Buddha and the bhikkhus for alms-food. The brahmin explained to the Buddha how he had performed this meritorious deed step by step. To him the Buddha replied "O Brahmin! The wise perform their acts of merit little by little, and gradually and constantly they remove the impurities of moral defilements."

Then the Buddha spoke in verse as follows:

Verse 239: By degrees, little by little, from moment to moment a wise man removes his own impurities (moral defilements), as a smith removes the dross of silver or gold.

At the end of the discourse the brahmin attained Sotapatti Fruition.

Verse 239. Purify Yourself Gradually

Little by little, time after time,
successively then let the sage
blow away all blemishes
just as a smith with silver.

Explanation: Wise persons, moment by moment, little by little, remove the blemishes off their own selves, just like the smiths removing impurities off silver.

Verse 240

XVIII (3) The Story of Thera Tissa

While residing at the Jetavana monastery, the Buddha uttered Verse (240) of this book, with reference to Thera Tissa.

Once there was a thera named Tissa in Savatthi. One day, he received a set of fine robes and was very pleased. He intended to wear those robes the next day. But that very night he died and because he was attached to the fine set of robes, he was reborn as a louse and lived within the folds of the robes. As there was no one to inherit his belongings, it was decided that this particular set of robes should be shared by other bhikkhus. When the bhikkhus were preparing to share out among themselves, the louse was very much agitated and cried out, "They are destroying my robes!" This cry was heard by the Buddha by means of his divine power of hearing. So he sent someone to stop the bhikkhus and instructed them to dispose of the robes only at the end of seven days. On the eighth day, the set of the robes which belonged to Thera Tissa was shared out by the bhikkhus.

Later, the Buddha was asked by the bhikkhus why he had told them to wait for seven days before sharing out the robes of Thera Tissa. To them the Buddha replied, "My sons, Tissa had his mind attached to this particular set of robes at the time of his death, and so he was reborn as a louse and stayed in the folds of the robes. When you all were preparing to share out the robes, Tissa the louse was very much in agony and was running about to and fro in the folds of the robes. If you had taken the robes at that time Tissa the louse would have felt very bitter against you and he would have to go to niraya. But now, Tissa has been reborn in the Tusita deva world, and that is why I have allowed you to take the robes. Indeed, bhikkhus, attachment is very dangerous; as rust corrodes iron from which it is formed, so also, attachment destroys one and sends one to niraya. A bhikkhu should not indulge too much in the use of the four requisites or be very much attached to them."

Then the Buddha spoke in verse as follows:

Verse 240: Just as rust is formed from iron, and corrodes the iron from which it is formed, so also, his own deeds lead the transgressor to a lower plane of existence (duggati).

Verse 240. One’s Evil Ruins One’s Own Self

As rust arisen out of iron
itself that iron eats away,
so kammas done beyond what’s wise
lead to a state of woe.

Explanation: The rust springing from iron, consumes the iron itself. In the same way, bad actions springing out of an individual, destroys the individual himself.

Verse 241

XVIII (4) The Story of Laludayi

While residing at the Jetavana monastery, the Buddha uttered Verse (241) of this book, with reference to Thera Laludayi.

In Savatthi, people coming back after hearing the discourses given by Thera Sariputta and Thera Maha Moggallana were always full of praise for the two Chief Disciples. On one occasion, Laludayi, hearing their praises, said to those people that they would be saying the same about him after listening to his discourses. So Laludayi was asked to deliver a discourse; he climbed on to the platform but he could not say anything. So he asked the audience to let another bhikkhu take the turn first and that he would take the next turn. In this way, he put off three times.

The audience lost patience with him and shouted, "You big fool! When we praised the two Chief Disciples you were vainly boasting that you could preach like them. Why don't you preach now ?" So Laludayi ran away and the crowd chased him. As he was frightened and was not looking where he was going, he fell into a latrine pit.

When the Buddha was told about this incident, he said, "Laludayi had learned very little of the Dhamma; he does not recite the religious texts regularly; he has not memorized anything. Whatever little he has learned gets rusty by not reciting."

Then the Buddha spoke in verse as follows:

Verse 241: Non-recitation is the taint of learning; non-maintenance is the taint of houses; indolence is the taint of beauty; unmindfulness is the taint of one who keeps watch.

Verse 241. Causes Of Stain

For oral tradition, non-recitation,
in household life, non-exertion,
the fair of form when slovenly,
a sentry’s sloth: all blemishes.

Explanation: For formulas that have to be memorized, non repetition is the rust. For houses the neglect of the inmates is the rust. For complexion non-caring is the rust. For a guard heedlessness is the rust.

- The below are 4 questions that are related to this chapter, and I would like for you to answer them according to your understanding.

What does it mean to be impure?

What is the standard?

Why is ignorance the greatest impurity?

Why is life hard for the attempter of the pure?