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दुःखजन्मप्रवृत्तिदोषमिथ्याज्ञानानामुत्तरोत्तरापाये तदनन्तरापायादपवर्गः II1/1/2 न्यायदर्शन अर्थ : तत्वज्ञान से मिथ्या ज्ञान का नाश हो जाता है और मिथ्या ज्ञान के नाश से राग द्वेषादि दोषों का नाश हो जाता है, दोषों के नाश से प्रवृत्ति का नाश हो जाता है। प्रवृत्ति के नाश होने से कर्म बन्द हो जाते हैं। कर्म के न होने से प्रारम्भ का बनना बन्द हो जाता है, प्रारम्भ के न होने से जन्म-मरण नहीं होते और जन्म मरण ही न हुए तो दुःख-सुख किस प्रकार हो सकता है। क्योंकि दुःख तब ही तक रह सकता है जब तक मन है। और मन में जब तक राग-द्वेष रहते हैं तब तक ही सम्पूर्ण काम चलते रहते हैं। क्योंकि जिन अवस्थाओं में मन हीन विद्यमान हो उनमें दुःख सुख हो ही नहीं सकते । क्योंकि दुःख के रहने का स्थान मन है। मन जिस वस्तु को आत्मा के अनुकूल समझता है उसके प्राप्त करने की इच्छा करता है। इसी का नाम राग है। यदि वह जिस वस्तु से प्यार करता है यदि मिल जाती है तो वह सुख मानता है। यदि नहीं मिलती तो दुःख मानता है। जिस वस्तु की मन इच्छा करता है उसके प्राप्त करने के लिए दो प्रकार के कर्म होते हैं। या तो हिंसा व चोरी करता है या दूसरों का उपकार व दान आदि सुकर्म करता है। सुकर्म का फल सुख और दुष्कर्मों का फल दुःख होता है परन्तु जब तक दुःख सुख दोनों का भोग न हो तब तक मनुष्य शरीर नहीं मिल सकता !

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The Great Pretenders | A Buddhist Moral Story (Dhammapada 308)

MKP अगस्त 17, 2022

Buddha teaching monks about morality and false sainthood during the vassa retreat Image:


The Great Pretenders

The Great Pretenders is a timeless Buddhist story that reveals the dangers of false sainthood and the moral consequences of accepting offerings without true virtue.

Once, during a time of great hardship in the land, a group of monks were spending the vassa (the rainy-season retreat) near a very poor village. The villagers themselves had little to survive on, and as a result, the monks received almost no material support.

In order to secure enough food, the bhikkhus began addressing one another in a way that suggested spiritual attainment. The villagers, never suspecting that monks could be deceptive, came to believe that these bhikkhus were saints. As word spread, the monks gained even greater respect.

Moved by devotion, the villagers—though struggling themselves—managed to gather and share what little food they had, ensuring that their supposed “saints” were well fed and comfortable.

When the vassa ended, all the monks who had spent the retreat away from the Buddha returned to pay their respects, as was customary. Among them, the well-fed bhikkhus stood out immediately. Compared to the others, who appeared thin and pale, they looked strong and healthy.

Seeing this, the Buddha asked these monks how they had managed to fare so well when the others had barely survived. Expecting praise for their cleverness, the bhikkhus openly explained how they had misled the poor villagers into believing that they were saints.

The Buddha then asked calmly, “And are you truly saints?”

Knowing that this was not the case, the monks admitted the truth.

The Buddha admonished them, saying that accepting requisites from lay supporters without truly deserving them is a deeply unwholesome action and must be avoided. To receive offerings meant for the virtuous while lacking moral discipline is a grave wrongdoing.

He concluded with a powerful warning:

It would be better to eat a red-hot lump of iron, burning like fire,
than to consume alms food offered in faith
while being immoral and unrestrained in thought, word, and deed.
— Dhammapada, Verse 308


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