Story of Tissa Thera (I:3)

RETALIATION DOES NOT LEAD TO PEACE

3. “He abused me, he beat me, he defeated me, he robbed me”, in those who harbour such thoughts hatred is not appeased. 3.

4. “He abused me, he beat me, he defeated me, he robbed me”, in those who do not harbour such thoughts hatred is appeased. ⁷ 4.

Story

The Venerable Tissa, proud of being a cousin of the Buddha, did not pay due respect to the senior monks. When they resented his improper conduct, he took offence and, threatening them, went up to the Buddha and made a complaint. The Buddha, who understood the position, advised him to apologize, but the Venerable Tissa was obstinate. The Buddha then related a story to show that Tissa had done likewise in a previous birth. Later, the Venerable Tissa was compelled to seek pardon from the senior monks.

Source:

http://www.metta.lk/english/Narada/01-Yamaka%20Vagga.htm

Story of Matthakundali (I:2)

GOOD BEGETS GOOD

2. Mind is the forerunner of (all good) states. Mind is chief; mind-made are they. If one speaks or acts with pure mind, because of that, happiness follows one, even as one’s shadow that never leaves. ⁶ 2.

Story

Maññakundali, the only son of a stingy millionaire, was suffering from jaundice and was on the verge of death because his father would not consult a physician lest some part of his money should have to be spent. The Buddha perceiving with His Divine Eye the sad plight of the dying boy, appeared before him. Seeing the Buddha, he was pleased and dying with a pure heart, full of faith in the Buddha, was born in a heavenly state.

Source:

http://www.metta.lk/english/Narada/01-Yamaka%20Vagga.htm

Story of Cakkhupala Thera (I:1)

EVIL BEGETS EVIL

1. Mind is the forerunner of (all evil) states. ³ Mind is chief; mind-made are they. If one speaks or acts with wicked mind, because of that, suffering follows one, even as the wheel follows the hoof of the draught-ox. 1.

Story

A middle-aged devout person, named Cakkhupàla, became a monk and was energetically leading a contemplative life. As a result of his strenuous endeavour he realized Arahantship, ⁴ the final stage of Sainthood, but unfortunately went blind.

One day as he was pacing up and down the ambulatory he unintentionally killed many insects. Some visiting monks, noticing the blood-stained ambulatory, complained to the Buddha that he had committed the offence of killing. The Buddha explained that the monk had killed them unintentionally and that he was an Arahant.

The monks then wished to know the cause of his blindness.

The Buddha related that in a past birth, as a physician, that particular monk had given an ointment to a poor woman to restore her eyesight. She promised that, with her children, she would become his servants if her eyesight was restored. The physician’s remedy proved effective, but the woman, not willing to keep her promise, pretended that her eyes were getting worse. The cruel physician, yielding to a wicked thought, retaliated by giving her another ointment which blinded her eyes. In consequence of his past evil action the Arahant became blind.

*                     *                     *

This is the retributive aspect of the law of Kamma, the other being the continuative aspect, that is – the transmission of individual characteristics, impressions, tendencies, etc. throughout one’s wanderings in Samsàra.

An Arahant, though free from all impurities, has to reap the fruit of the seed he himself had sown in the remote past.

The Buddhas and Arahants do not accumulate fresh Kamma as they have eradicated the roots – ignorance and craving- but, as every other being, they are not exempt from the inevitable consequences of both good and bad past actions.

Source:

http://www.metta.lk/english/Narada/01-Yamaka%20Vagga.htm