Ven. Sāriputta Mahā Thero

Ven. Sāriputta Mahā Thero

 One day a corner of the andana of the Ven. Sāriputta mahā thero was hanging down. A seven year old sāmacera saw it and said. “Bhante, a corner of your andana is hanging down.” Then the Ven. Sāriputta adjusted the andana according to the parimacdala precept, and came up to the young sāmacera, asked him if it is all right now, and uttered the following stanza.

Tadahu pabbajito santo jātiyā sattavassiko,

So pi man anusāseyya sampaticchāmi matthake.

(Devaputta sanuttaIIhakathā)

The meaning of which is; even if a seven year old sāmacera, ordained the same day gives me advice; I will accept it with great respect. It is the quality of great people to respectfully accept advice given by a person of any status. Wearing an andana with a corner hanging is against the parimacdala precept. The sāmacera may have informed the Ven. Sāriputta mahā thero that a corner of the andana is hanging because it is incorrect to do so. All bhikkhūs should take as an example, the respectful acceptance of the advice of the young sāmacera by Ven. Sāriputta mahā thero.

Vattabbaka Nigrodha sāmauera

Vattabbaka nigrodha sāmacera lived in Lanka during the famous famine called bamicitiyāsāya. Unable to make a living most people left their villages, moved to the hill country, and lived eating leaves of the trees in the forest. Many bhikkhūs crossed the ocean and went to India.

Vattabbaka nigrodha sāmacera and his preceptor lived here without going to India. These two also travelled to the edge of the village thinking, “we will live among the people who eat leaves.” They did not receive any food for seven days. After seven days, the sāmacera saw some nuts on a palmyrah tree in a deserted village and told the preceptor “bhante, stop for a while, let us pluck the palmyrah nuts and eat them.” The preceptor said “you are weak do not climb the palmyrah tree”. The sāmacera climbed the tree with a small knife in hand, saying, “Bhante, I will climb.” As the sāmacera was trying to cut down the palmyrah nuts, the knife blade fell down. The mahā thero was watching to find out what the weak sāmacera will do next. The intelligent sāmanera tore palmyrah leaves into strips, tied them together and sent it down with the knife handle. The preceptor placed the blade in it. The sāmacera took it and cut down the palmyrah nuts. The mahā thero got the knife down, cut a palmyrah nut and when the sāmacera descended, offered it to him saying “you are weak eat this.” The sāmacera who was full of respect for the teacher did not eat before the teacher, even at this difficult time. He cut the palmyrah nuts, removed the kernel and offered it to the teacher saying, “I will not eat before you”, and only ate after the teacher. They stayed there until the palmyrah nuts lasted and moved to a deserted temple in the area in which the people were eating leaves. The sāmacera prepared a place for the mahā thero to live.The mahā thero occupied it after advising the sāmacera.

The sāmacera went to the courtyard of the pagoda and started cleaning it saying “immeasurable are the lives in which I had to die of calamities. During this short life I will do some duties towards the Buddha.” The starving sāmacera fainted. Thereafter he started uprooting grass. A group of people who had gone to the forest to collect honey, noticed the movement of grass, thought it was a deer, saw the sāmacera, made inquiries and offered honeycomb saying “eat this with the mahā thero and come to the place where we live”.The sāmacera informed the thero of what happened, prepared and offered a drink of honey for the thero. He also informed the thero that they were invited to the place where the men lived. Then the thero said it was difficult to go in the morning; took the bowls and robes, left immediately and went to sleep on arrival at a place close to where the men lived. This sāmacera has observed the austere practice of living in the forest from the day he was ordained. Those who observe this practice will not stay in a village until the break of dawn. Even if they entered the village for some purpose, they will leave it before dawn. Therefore, the sāmacera woke up before dawn, took the bowl and left the village. The mahā thero not seeing the sāmacera assumed that cannibals have taken him. After dawn, the sāmacera came to the thero bringing water in the alms bowl and tooth sticks

 

Then the thero said, “Sāmacera, you have gone out in the night without permission and hurt the feelings of the teacher, you should be punished for it.” The sāmacera said “yes bhante” and nothing else, accepting the punishment with respect to the teacher, although he has not commited any offence that warrented punishment. The mahā thero washed his face and wore robes. Thereafter both went to the place where people lived, accepted and consumed the alms offered and returned to the vihāra. The sāmacera asked if he could wash the feet of the mahā thero. Then the thero asked, “Where did you go in the night to cause me pain of mind?” Then the sāmcera said, “I have never lived in a village until dawn. Therefore, I woke up before dawn and left the village”. Mahā thero then said “sāmanera, if so, it is not you who deserves punishment but I” and continued to live in the vihāra.

That mahā thero was a non-returner. Later on cannibals caught him. Ven. Vattabbaka Nigrodha lived carefully with great faith and obedience towards the advice of the mahā thero and after the country became prosperous again, received higher ordination and lived as a famous mahā thero well versed in the three baskets of the cannon (tipitaka).

Respect for teachers

Respect for teachers/preceptors and other fellow bhikkhūs is one of the qualities that should be found in a bhikkhu. Development in the sāsana cannot be achieved without the respect for teachers/preceptors and other fellow bhikkhūs. Leave alone development, even the existence in the Buddha sāsana is difficult for a bhikkhu who does not receive help (sponsorship) of fellow bhikkhūs. Therefore, bhikkhūs who do not receive assistance of fellow bhikkhūs often have to disrobe and leave the sāsana. Fellow bhikkhūs will have compassion towards a bhikkhu to the same extent to which the bhikkhu shows respect towards his teacher/preceptor. They will think of treating such a bhikkhu with both Dhamma and material things.The conceited bhikkhu who does not respect those deserving respect will be subject to the disgust of the fellow bhikkhūs. The fellow bhikkhūs will not think of advising him or participating in his activities. It will result in that bhikkhu leaving the sāsana.

Virtues of the teacher are as immeasurable as the virtues of parents. Therefore, however high a position one has reached; noble people will respect teachers as they would respect devās and kings. Ven. Sāriputta achieved the highest position among bhikkhūs in the Buddha sāsana. He was second only to the Buddha. Such, Ven. Sāriputta well versed in the Dhamma always attended to the needs of the Buddha and thereafter went and attented to the needs of Ven. Assajī mahā thero, the teacher who first introduced him to the Buddha sāsana. On days when the Ven. Assajī was not present at the vihāra, Ven. Sāriputta mahā thero would turn in the direction in which the Ven. Assajī lived and pay homage, reflecting on the virtues of his teacher. One-day bhikkkūs who saw this worshipping said, “This Ven. Sāriputta is worshipping directions even after becoming the chief disciple of the Buddha. He has not yet been able to shed the Brahmanic views”. The Tathāgata having heard this conversation by divine ear, came there and addressing the bhikkhūs who were present questioned. “Bhikkhūs, what were you talking about?” When the bhikkhūs informed the Buddha of what they were talking about, the Buddha said. “Bhikkhūs, Sāriputta thero does not worship directions. He is worshiping the teacher who first introduced him to the Buddha sāsana. Bhikkhūs, Sāriputta always respects teachers.” The Buddha then preached the Dhamma sutta to the bhikkhūs. Dhamma sutta is contained in the suttanipāta. “Nāvāsutta” is another name for it.

“Yasmā hi dhamman puriso vijaññā Indan va nan devatā pūjayeyya

So pūjito tasmin pasannacitto Bahussuto pātu karoti dhamman”

This is the first stanza of the Dhamma sutta.

The person who learns the Dhamma from one well versed in the Dhamma should pay respects to the teacher in the same manner that the devās in the Cāturmahārājika and Tāvatimsa pay respects to sakka. Should pay homage. When so done, the learned teacher will advise and teach the pupil how to establish Dhamma in him. It is the meaning of the stanza.

Its second stanza is as follows.

“TadaIIhi katvāna suueyya dhīro Dhammānudhamman paIipajjamāmo, Viññū vibhāvī nipuuo ca hoti

Yo tādisan bhajatī appamatto.

“The intelligent will listen to such Dhamma with interest. If one heedfully associates a person who is able to teach the Dhamma, he will become capable of following profound Dhamma, develop wisdom in order to deliver Dhamma to others.” Foregoing is its meaning.

Following are some stanzas composed by Mahānāga thero and given in the Theragāthā PāSi of the chakkanipāta.

 “Yassa sabrahmacārīsu gāravo nupalabbhati, Parihāyati sadhammā maccho appodake yathā.”

If any bhikkhu does not respect the teacher/preceptor, he will decline in Dhamma, as would a fish living in a little water which is decreasing.

“Yassa sabrahmacārīsu gāravo nupalabbhati,

Na virūhati saddhamme khette bījauva pūtikan.”

 If someone does not respect his teacher /preceptor, he will not grow in the Buddhasāsana, as rotten, decayed seeds will not grow in the field.

“Yassa sabrahmacārīsu gāravo nupalabbhati,

Ārakā hoti nibbānā dhammarājassa sāsane.”

If someone does not respect his teacher/preceptor, he will be far removed from the nibbāna of the Dhammarāja.

Virtue of humility

Virtue of humility is living submissive to others, devoid of conceit that result from thoughts such as “I am great, others must respect me. What I say must be accepted. I should not submit to others. Should not respect. Should not obey.” This is a virtue, which should be developed, as it is useful to all bhikkhūs and the lay. The nature of swelling with pride that one is great is an unwholesome dhamma going hand in hand with stupidity and increases with stupidity.

Although one may think, “I am great, others must respect me”, others do not accept such perceived greatness. Such a person is looked down upon by others as a swollen headed fool. Therefore, being arrogant makes one lower than he really is. It is subjecting oneself to disgust and dislike of others.

This conceit is even more harmful to bhikkhūs. Therefore, bhikkhūs should especially establish the virtue of humility. The character of Sāriputta mahā thero regarding the virtue of humility must be followed as an example.

Virtue of humility of Sāriputta mahā thēro

Once upon a time Sāriputta mahā thēro along with many other bhikkhūs, after spending the vassāna period at Sāvatti, obtained permission from the Tathāgata and set out on travels. A corner of Sāriputta mahā thero’s robe struck the body of a bhikkhu. This bhikkhu was very jealous of Sāriputta mahā thero accompanying many bhikkhūs. This bhikkhu intending to obstruct the journey of the Sāriputta mahā thero immediately came to the Buddha and said “Bhante, the blessed one, Sariputta knocked on my body and departed without caring and begging my pardon.” Then the Tathāgata asked another bhikkhu to fetch Sāriputta. Mugalan mahā thero and the Ananda mahā thero, who heard this news, went from vihāra to vihāra and requested the bhikkhūs to come and listen to the lion’s roar of Sāriputta mahā thero. Many bhikkhūs called on the Tathāgata. Sāriputta mahā thero also arrived, worshiped the Tathāgata and sat aside.

Then the Tathāgata said “Sariputta you are alleged to have knocked on the body of a bhikkhu and left on your travels without begging his pardon.”

Then the Sāriputta mahā thero, replied as follows, “Bhante, the blessed one, if one has no mindfulness with regard to the body, he will knock on a bhikkhu and leave without begging his pardon. Blessed one, clean things are dropped on the earth, dirty things are also dropped, excrement also dropped, urine and saliva are also dropped, puss too dropped, blood also dropped, but that does not hurt the earth. Earth will not feel ashamed. Earth will not show disgust towards them. Blessed one, I too live without enmity or anger towards anyone, just like the earth. If anyone knocks on the body of a bhikkhu and leaves without begging his pardon, it is a person who has no mindfulness with regard to the body.”

Bhante, the blessed one, clean things are washed in water, dirty things are also washed, excrement is also washed, urine too is washed, spit is also washed, puss too is washed, blood too is washed, it is not a difficulty for water, no shame, no disgust. Blessed one, I too live without enmity  or anger towards anyone, just just like the water. If anyone knocks on the body of a bhikkhu and leaves without begging his pardon, it is a person who has no mindfulness with regard to the body.

Bhante, the blessed one, fire burns clean things, fire will also burn dirty things, fire burns excrement also, urine too is burnt, will also burn spit, puss too is burnt, blood too is burnt. It does not cause any difficulty, shame or disgust for the fire. Bhante, the blessed one, I live without enmity or anger towards anyone, just like the fire. Bhante, anyone who knocks on a bhikkhu and leaves without begging his pardon has no mindfulness with regard to the body.

Bhante, the blessed one, wind blows towards clean things, also blows towards dirty things, blows towards excrement too, also blows towards urine, blows towards spit too, also blows towards puss, blows towards blood too, It does not cause any difficulty, shame or disgust for the wind. Bhante, the blessed one, I live without enmity or anger towards anyone, just like the wind. Bhante, anyone who knocks on a bhikkhu and leaves without begging his pardon has no mindfulness with regard to the body.

Bhante, the blessed one, a cleaning rag will wipe clean things, will also wipe dirty things, will also wipe excrement, will also wipe urine, will wipe spit too, will also wipe puss, will wipe blood also, It does not cause any difficulty, shame or disgust for the cleaning rag. Bhante, the blessed one, I live without enmity or anger towards anyone, just like the cleaning rag. Blessed one, anyone  who knocks on a bhikkhu and leaves without begging his pardon has no mindfulness with regard to the body.

Bhante, the blessed one, a low caste boy or girl clad in a piece of cloth and basket in hand, enters a village or town with a depressed mind. Blessed one, I live with a mind like a low cast boy, devoid of enmity or anger towards anyone. Blessed one, anyone who knocks on a bhikkhu and leaves without begging his pardon has no mindfulness with regard to the body.

Bhante, the blessed one, a very obedient bull with no horns, walk from street to street and junction to junction without kicking or knocking anyone. I live like the hornless bull without enmity or anger towards anyone. Blessed one, anyone who knocks on a bhikkhu and leaves without begging his pardon has no mindfulness with regard to the body.

Bhante, the blessed one, a young man or young woman waiting to dress up after a bath will feel disgust towards a dead body hung on him or her, blessed one; I find this body equally loathsome. Someone who knocks on a bhikkhu and leaves without begging his pardon has no mindfulness.

Bhante, the blessed one, I use this body which has many small and large pores that exude dirty matter with the same loathsomeness as when using a pot full of rotten flesh oozing dirty matter from pores in all directions. Bhante, blessed one, anyone who knocks on a bhikkhu and leaves without begging his pardon has no mindfulness with regard to the body.

The complainant bhikkhu, who heard this talk by Sāriputta mahā thero felt highly distressed and afraid, did worship the Tathāgata and begged pardon for the offence commited. The Tathāgata addressed the Sāriputta mahā thero and said “Sariputta, this empty person’s head will break up into seven pieces here and now. Therefore pardon this bhikkhu.” Sāriputta mahā thero pardoned him.

The use of these two stanzas is good for overcoming conceit.

Dipādako yan asuci Duggandho parihīratī Nānā kucapa paripūro Vissavanto tato tato

Etādisena kāyena

Yo maññe uccametave Paran vā avajjhāneyya Kimaññtra adassanā.

Meaning:

(Suttanipāta Vijaya sutta)

This smelly body with two feet is used after applying perfumes to remove bad smell. However, it exudes dirt from various loathsome parts such as head hair and body hair. If one thinks about feeling proud about such a body or thinks lowly of others, what is it other than not knowing the actual state?

Patience

Every one in this world from time to time has to face troubles that result in retreat from activities, loss of effort, completely abandoning work undertaken, feeling afraid, feeling sad, feeling ashamed, feeling angry, quarelling and getting into litigation. Bearing up with them so as not to change oneself is patience. It is a good quality very useful for bhikkhūs and laymen. It is a great power. Those who do not have this find it difficult even to protect their lives. This virtue is particularly necessary for bhikkhūs. Those who have no patience cannot protect bhikkhu status for a long time. Cannot keep the mind clean and maintain the bhikkhu status properly. Merits of patience are many.

“Idha bhikkhave, bhikkhu khamo hoti sītassa, uuhassa, jigacchāya,      pipāsāya,                               aausamakasavātātapa siriusapasamphassānan, duruttānan durāgatānan vacanapathānan,              uppannānan              sārīrikānan vedhanānan dhukkhānan tibbānam kharānan kaIukānan asātānan amanāpānan pāuaharāuan adhivāsika jātiko hoti.”

(Anguttara catukkanipāta)

 This is a paragraph taught by the Tathāgata regarding matters about which bhikkkūs should have patience. In order to be able to remain a bhikkhu for a long time, be a good bhikkhu and bear up the stress of being a bhikkhu, they must be able to withstand cold, heat, hunger, thirst and harm from mosquitoes and flies. Get used to being patient about hints passed- insults- threats-criticism- being made fun of by others. Must get used to bearing up of physical suffering due to pain. Patience is required regarding many other matters which are not mentioned in the above paragraph. One must get used to be patient about damage to one’s material belongings, theft of belongings, prevention of benefits to you, causing schism among people close to you, causing harm to your teachers/preceptors, relations, pupils and disobedience of pupils.

Bhikkhūs must wake up before dawn and pay homage to the triple gem. Should do reflection. Should meditate. If he is a student should read books. Perform necessary duties. A bhikkhu who is unable to bear up the cold will not perform duties during the morning saying “cannot get up in the cold.” It is the frequently occurring disadvantage due to the inability to bear up the cold. Sometimes it will become necessary to do improper things, to prepare living quarters to avoid harm from cold and prepare suitable robes. The bhikkhu who is unable to bear up heat will have to give up many activities that are necessary to perform. Sometimes it becomes necessary to do improper things to provide requisites needed to live without harm from heat. Not bearing up hunger, thirst and harm from flies and mosquitoes will result in not doing many things that ought to be done and doing things that ought not to be done. Inability to bear up these, sometimes lead to giving up pabbajja. The bhikkhu who can bear up things like cold and heat can protect the precepts without any pain of body or mind.

It is given in the commentaries  to  the  sabbāsava  sutta that in ancient Lanka Lomasanāga thero who lived in the piyangu cave at segiriya reflected on the lokāntarika hell, did not give up the practice and continued to live outdoors even in snow during the cold season.

Further the same thero when developing kammaiihāna away from the walking path was sweating profusely due to strong rays of the sun. An assistant who noticed this pointed out a cold place and requested the thero to go there. The thero said that, it is because of the heat that he sat there and reflected on the avīci hell and continued to meditate. Lomsanāga thero did not stop his meditation because of the cold or heat.

Vattabbaka Nigrodha sāmacera, even after starving for a week, performed duties towards the teacher. Picked grass in the pagoda yard saying, “I am perfoming duties towards the Buddha.”

Thirty bhikkhūs were reciting the Ariyavamsa Dhamma on poya days during vassāna at the Gavaravāla Anganaya. One thero following the picaapāta austere practice sat at a covered place and listened to the Dhamma. A serpent stung the foot of this thero. The thero bore up the pain, listened to the Dhamma and became a non-returner.

It is natural for the body to be afflicted with illness and  pain from time to time. It is not possible to have a body not subject to illness and pain. One who does not bear up the pain and attempt to overcome it cannot perform anything else. Therefore, he cannot develop. To achieve development one must work ignoring minor ailments. Those who think only about illnesses, add mental suffering to physical suffering and enhance the overall suffering. It is a major foolishness. Bhikkhūs, who cannot bear up pain of hunger and pain due to illness, sometimes will have to break precepts such as vikāla bhojanā and damage their morality.

A thero in ancient times while meditating at Cittala pabbata was subject to a problem of gas in the stomach. The thero was tossing and turning unable to bear up the pain. A picaapātika (one who lives only on food obtained by begging) thero who noticed this said, “a bhikkhu is one who has patience”. The affected thero said yes bhante and lied down quietly. The illness became grave and the thero’s stomach burst. The thero bore up the pain with patience, practised insight meditation, became a non-returner and died.

Bhikkhūs should, even with difficulty get used to being patient in the face of hints, scoldings, insults, blame, allegations, loss and damage. One that cannot bear up these will get angry and develop hatred. Many offences can be commited by a person who loses his temper. Sometimes may do things that make him lose the bhikkhu status. One must not try to cause harm to others to take revenge on harm caused to oneself. Sometimes in an attempt to cause harm to others, a higher ordained bhikkhu may get involved in adinnādānā pārājikā which may result in completely losing the bhikkhu status. Not getting angry is a special quality required of a bhikkhu.

Yo kopaneyya na karoti kopan Na kujjhati sappuriso kadāci Kuddho pi so nāvikaroti kopan Tan ve naran samacamāhu loke.

(Catuposathika Jātaka)

Meaning:

The noble person never gets angry. Even if he loses his temper, will not show anger by the use of harsh words. If someone does not lose his temper when he should get angry, such a person is a samaca. There are many qualities that identify a bhikkhu, but a bhikkhu is identified in this stanza as one who does not get angry, because it is a special quality of a bhikkhu. It is also called the samaca dhamma. A bhikkhu who loses his temper and abuses others is not fit to be kept in a temple.Therefore, a bhikkhu named Dhammika, who lived during the Buddha’s time, was chased out by benefactors from seven residences. When this bhikkhu met the Buddha and mentioned the difficulty faced by him, the Buddha asked, “Dhammika, were you chased away by the devotees while you were observing the samaca dhamma.” Then the bhikkhu Dhammika inquired, “Bhante, How does one observe samaca dhamma?” The Tathāgata uttered thus.

Idha brāhmaua Dhammika, samauo akkosantan na paccakkosati, rosantan na paIirosati bhauaantan na paIibhanaati, evan kho brāhmaua Dhammika, samauo samaua dhamme Ihīto hoti.

Meaning:

Brahamin Dhammika, in this sāsana, a bhikkhu does not abuse one who abuses him, does not fight back with a person who fights, does not beat one who beats him, behaving in such a manner is observance of samaca dhamma.

Following is the kakacūpama advice given by the Tathāgata for contemplation by bhikkhūs:

Ubhato dauaakenapi ce bhikkhave, kakacena corā ocarakā augamaugāni okanteyyun. Tatrā pi yo mano padūseyya na me so tena sāsanakaro tatrāpi vo bhikkhave, evan sikkhitabban, na ceva no cittan vipariuatan bhavissati, na ca pāpikan vācan nicchāressāma hitānukampi viharissāma, mettacittāna dosantarā tañca puggalan mettā sahagatena cetasā pharitvā viharissāma. Tadārammauañca sabbāvantan lokan mettāsahagatena cetasā vipulena mahaggatena appamāuena averena abhyāpajjhena pharitvā viharissāmāti. Evan hi vo bhikkhave sikkhitabban.

(Kakacūpama sutta)

Meaning:

If when powerful robbers are cutting your body parts with a cross saw, you do not remain calm without getting angry, you are not following my advice. Bhikkhūs, even then you should remain subdued with an unchanged mind. Bhikkhūs, even then one should not utter harsh words, should be without inner animosity and showing compassion and loving-kindness. Should live with a mind full of loving kindness towards the robbers, who are cutting the body parts. Similarly, should live spreading loving kindness towards all beings in the world. (This is a translation done to enable easy understading.)

This advice cannot be followed by everyone other than a Bodhisatta or such other great person. The Tathāgata emphasized the importance of patience in order to embed in the minds of bhikkhūs the consequences of impatience and anger. Bhikkhūs who respect the Buddha and is mindful of this advice, although may not control their temper at all times can remain calm under most circumstances. Will be able to control quickly, the arisen anger. Therefore, bhikkhūs should learn this Kakacūpama advice and reflect on it. To be able to control anger one must take as an example the life story of bhikkhu Punna.

Punna thēro

One-day Punna thero approached the Buddha and sought brief advice to go somewhere and meditate peacefully. The Tathāgata delivered a Dhamma desanā and asked the Punna thero as to where he intends to go and live peacefully. Punna thero said “Bhante, there is a colony called Sunāparanta, I am going there”. Then the Tathāgata said, “Punna, the residents of Sunāparanta are wicked and dangerous; if they will abuse you and threaten, what will you think?”

The Punna thera replied, Bhante, the blessed one, if the residents of Sunāparanta abuse and threaten me I will think that they are good people, because although they abuse and threaten me they do not beat me.

Punna if they will beat and kick you, what will you think?

Bhante, the blessed one, if the Sunāparantayans beat and kick me, I will think that they are good people, because although they beat and kick me they do not throw stones at me.

Punna if the Sunāparantayans throw stones at you what will you think?

Bhante, the blessed one, if the Sunāparantayans throw stones at me I will think that they are good people, because although they throw stones at me, they do not beat me with clubs.

Punna if the Sunāparantayans beat you with clubs what will you think?

Bhante, the blessed one, if the Sunāparantayans beat me with clubs I will think that they are good people, because although they beat me with clubs they do not attack me with arms.

Punna if the Sunāparantayans attack you with arms what will you think?

Bhante, the blessed one, if the Sunāparantayans attack me with arms I will think that they are good people, because although they attack me with arms they do not kill me with sharp weapons.

Punna if the Sunāparantayans kill you with sharp weapons what will you think?

Bhante, the blessed one, in your sāsana there are bhikkhūs who are disappointed with body and life and are looking for weapons to commit suicide, I will think that I have got them even without looking for them.

Then the Tathāgata uttered “sadhu” and said “you, with such patience will be able to live at Sunāparanta” and gave permission to go there.

Punna thero went to Sunāparanta, spent the vassāna period there, established five hundred each of lay male and female disciples and attained arahantship himself, and attained parinibbana.

Insulting and abusing  bhikkhūs  was  prevalent  in  the past, is there at present and will  be  there  at  all  times. The world is full of vile people. They are very fond of insulting and hurting others. The only group they can abuse freely are the bhikkhūs. Therefore, they insult the bhikkhūs with great pleasure. Bhikkhūs can never live escaping it. The bhikkhu with harsh behavior is called an immoral one. Bhikkhu with calm disposition is insulted as foolish and wicked. Rich bhikkhu is called immoral. Poor bhikkhu is insulted as an unfortunate and a sinfull one. Leave alone the ordinary bhikkhūs, even the Buddha who was venerated by the devas and the Brahmas could not live avoiding blame. Māgandi, at the city of Kosambi bribed the citizens and ordered them, If the samaca Gotama comes here abuse him and drive him away. Non-believers and the people who dislike the triple gem began to insult and chase the Tathāgata shouting “that is a thief, that is a bull that is an ass”, when he travelled the streets of the city. Bhikkhūs were treated in the same manner. Having heard these, insults Ven. Ananda approached the Tathāgata and said “Bhante, the citizens of this city are insulting us. Threatening us. Why should we live here while being insulted by them?” We will leave this city. Ananda, where do we go? Will go to another city. Ananda, if the people of that city insult us where do we go? Then the Tathāgata delivered a Dhamma desanā. Ananda, doing so is not suitable, if a dispute arises at a particular place, you should go to another place only after settling it. The elephant that enters the battlefield should bear up attack from all four diections. It is its duty. Ananda, I am also like an elephant in the battlefield. I should tolerate improper talk by many immoral people. It is my duty to bear them up. I will bear them up. At the end of this Dhamma desanā, all the people who were bribed to insult the Buddha were pleased and stopped the insulting. When even the Buddha cannot escape insults of immoral people, how can weak bhikkhūs live free of them. Cannot at all. Acting with patience like the Tathāgata can end them. As long as there are vile people in the world, insulting bhikkhūs will not stop. They are displaying their uncivilized nature by insulting bhikkhūs. In one way, these insults benefit the bhikkhūs. Such people are necessary to practise and develop the perfection of patience. If conditions for exercising patience are absent, there is no way to fullfil the perfection of patience. The bhikkhu should consider, those who insult him as people assisting him to develop the perfection of patience. Bhikkhūs who consider so will find it easy to bear up. Should not get discouraged about pabbajja because people are insulting.

“Bahu hi saddā paccūhā khamitabbā tapassinā, Na tena macku hotabbā na hi tena kilissati.

Yo ca sadda parittāsi vane vātamigo viya, Lahucittoti tan āhu nāssa sampajjate vatan.

(Vana sanyutta)

Meaning:

Voices of opposition are plenty in the world. A bhikkhu should bear up these. Should not become ill spoken because of them. They do not tarnish pabbajja. If someone is frightened by the voice of ill spoken, like the fast deer that runs away frightened by the wind in the forest, the wise call him the person with a rolling mind. The observance will not be completed for him. The meaning here is that, a bhikkhu who is afraid of harsh speech cannot maintain pabbajja.

One should practise to tolerate abuse like the Dīghabhānaka Abhaya thera. He  preached  the  Ariyavansa Paiipadā (practice of the nobles) at Māgama. All residents of Māgama came to listen to this discourse. He received many offerings and attention. A bhikkhu, who could not bear this, quarreled the whole night saying, “Dhīghabhānaka is preaching the Ariyavansa” and abused the Abhaya thera. The following day these two travelled about a gavva (about three and half miles) together towards their respective temples. The jealous bhikkhu abused the Abhaya thera all the way. At the point of parting, the Abhaya thera paid respects to the abusing thero and pointed the way to his vihāra. The other thera went away as if he did not hear anything. Abhaya thero reached his temple, washed the feet and settled down. The attendant bhikkhūs having heard this news asked, “Bhante, Why did you not say anything when you were abused, while travelling a gavva.” The thero replied, “Pupils, patience itself is my responsibility. I did not notice a distraction from my meditation subject, even during one step of the way.”

(This story is taken from the commentaries to the Sabbāsava Sutta.)

Khantī paraman tapo titikkhā Nibbānan paraman vadanti Buddhā, Nahi pabbajito parūpaghātī

Na samaco hoti paran viheihayanto.

(Mahāpadāna sutta)

Patience is a great virtue. Buddhas declared that nibbāna is great. One who hurts others is not a bhikkhu. One who hurts others is not a samaca.