Dhammapada Verse 92
Belatthasisatthera Vatthu
Yesam sannicayo1natthi
ye parinnatabhojana2
sunnato3 animitto4 ca
vimokkho5 yesam gocaro
akaseva sakuntnam
gati tesam durannaya6.
Verse 92: Arahats do not hoard (anything); when taking food they reflect well
over it (i.e., in accordance with the three parinnas). They have as their
object liberation from existence, that is, Nibbana which is Void and Signless.
Their destination, like the course of birds in the air, cannot be traced.
1. sannicayo: hoarding. According to the Commentary, it means
accumulating either kamma and its effects or any of the four requisites.
2. parinnatabhojana: to take food according to the three parinnas.
According to the Commentary, there are three parinnas that the bhikkhu
should have concerning food, viz., (a) nataparinna, knowing the exact
nature of the food being taken, (b) tiranaparinna, being convinced of the
vileness of material food, and (c) pahanaparinna, rejection of all
pleasure in eating.
3. sunnata: the Void. According to the Commentary, it means void of
craving. It is an epithet of Nibbana.
4. animittam: the Signless. According to the Commentary, it means no
sign of craving, ill will and ignorance. It is also an epithet of Nibbana.
5. vimokkho: liberation from existence; Nibbana.
6. gati tesam durannaya: their destination cannot be traced because
arahats have eradicated craving and are no more subject to rebirths.
The Story of Thera Belatthasisa
While residing at the Jetavana monastery, the Buddha uttered Verse (92) of
this book, with reference to Thera Belatthasisa.
Thera Belatthasisa, after going on an alms-round in the village, stopped on
the way and took his food there. After the meal, he continued his round of alms
for more food. When he had collected enough food he returned to the monastery,
dried up the rice and hoarded it. Thus, there was no need for him to go on an
alms-round every day; he then remained in jhana concentration for two or three
days. Arising from jhana concentration he ate the dried rice he had stored up,
after soaking it in water. Other Bhikkhunis thought ill of the thera on this
account, and reported to the Buddha about his hoarding of rice. Since then, the
hoarding of food by the bhikkhus has been prohibited.
As for Thera Belatthasisa, since he stored up rice before the ruling on
hoarding was made and because he did it not out of greed for food, but only to
save time for meditation practice, the Buddha declared that the thera was quite
innocent and that he was not to be blamed.
The Buddha then spoke in verse as follows:
| Verse 92: Arahats do not hoard (anything); when taking
food they reflect well over it (i.e., in accordance with the three parinnas).*
They have as their object liberation from existence, that is, Nibbana
which is Void and Signless. Their destination, like the course of
birds in the air, cannot be traced.
|
*Parinnatabhojana: to take food according to the three parinnas.
According to the Commentary, there are three parinnas that the bhikkhu should
have concerning food, viz., (a) nataparinna, knowing the exact nature of
the food being taken, (b) tiranaparinna, being convinced of the vileness
of material food, and (c) pahanaparrina, rejection of all pleasure in
eating.