The City of the Body (Full-texts)

Foreword

This Book, Kāyanagara (The city of the Body), though small, is an important text, which explains comprehensively the nature of mind through characterization various personalities. This facilitates and inspires proper understanding of the wholesome and unwholesome nature that exists in the mind or are going to be created and destroyed. It presents the body with the simile of a city ruled by the Cittarāja, who has 52 advisers. Among those 52, 25 are wholesome, 14 are unwholesome and 13 are those, who may take either side. The king, generally manages his kingdom by listening the advices given by the unwholesome ones and the those taking both sides.

The king is further encouraged by the Queens Avidyā (avijjā, Ignorance) and the Tṛṣṇā (Taṇhā, Craving, Attachment). As a result, the city deteriorates continuously. The same city is also ruled by the King Yamarāja (king of death), who was always against Cittarāja. The Yamarāja uses this situation as an opportunity to attack the city of Kāyanagara by sending his armies. The city gets completely destroyed and Cittarāja plans to proceed towards Amṛta Mahānagara (Metropolitan City of the Immortals / Nirvana) in accordance with the advice given by the 25 wholesome and 13 take both sides. After killing the queens Avidhyā and Tṛṣṇā, the king, Cittarāja goes for ever to the peaceful Amrit Mahānagara on the other side of the river.

The funds required for publication of this book was managed through great efforts of Sunita Shakya and Bhuban Shakya, the coordinators of the Buddha Dharma and Saṅgha family. I would like to thank cordially both of them and all the devoutees, who have made generous donations for this book. I would also like to thank Mr. Thakur Prashad Uprety and Ms. Sushma Bajracharya for their editing support in Nepali and English languages respectively from the core of my heart and wish them good health.

My heartfelt thanks also go to the family of the printing press. Last, but not the least, my best wishes to you all that you may all go to the Amrit Mahānagara.

-The Translator

1. Area of Kāyanagara (The City of the Body)

The city of Kāyanagara is one cubit wide, four cubits long and one palm in thickness.

There are four walls.

There are four forts in the city.

The city has nine gates (Nagaradvāras).

The city has 5 palaces (Castles).

2. Protector (Ruler) of Kāyanagara

'Cittarāja' is the ruler of Kāyanagara. He has two queens; Avidyā (ignorance) to the right side and Tṛṣṇā (Taṇhā) to the left . Cittarāja was a royal, who was very fascinated by his lust. He was crowned king and placed in the royal heart. Cittarāja always accepted and approved of all what the two queens said.

There are four minsters (Amātyas) in Kāyanagara -Lobha, Dosa, Kodha and Moha. Ministers Lobha and Moha, the ministers had accumulated wealth in the treasury. Ministers Dosa and Kodha attack others with a knife/weapon. The attackers think they'll not come back.

The state Treasury has a treasurer named Macchariya (Mātsarya), who is very stingy and tight. He refuses to pay anyone easily.

There are four armies coordinating the city -Pathavi (Earth), Āpo (Water), Tejo (Fire) and Vāyu (Air).

Generals (Generals) of three groups attend the Cittarāja every day. 1. Aññasamāna (Anyasamāna, ethically variables) groups (13 behaving equally to consciousness: skilled, and unskilled), 2. Sobhana groups (25 Sobhanacetasika, Disciplinarians) 3. Akusala (Unskilled) groups (14 unskilled) who are directly dependent on the Queen Avidyā (Ignorance) and the Queen Tṛṣṇā (Craving, Longing, Lust).

Note:

2. 1. There are 13 officers in an agency Aññasamāna (Anyasamāna, Ethically variables): Phassa (Touch, contact) is in the position of finding and contacting the object that touches. Vedanā (Feeling) is in the position of finding the Ārammana (the object) and experiencing happiness, sorrow, and equanimity.

Sañña (Perception) is in the verse of remembering Ārammana.

Cetanā (Intention) is in the position of seeking objects according to desire. Ekaggatā (One-pointedness) is in a position that does not disturb Ārammana. Jīvitindriya (life faculty) is in the position of medical

practitioner to keep the living brain alive. Manasikāra (Attention) sees with subtle restraint. Vitakka (Vitarka, Initial thought) dominates emotions. Vicāra, (Sustained thought) the idea performs deliberation.

Adhimokkha (Determination)is the authority is in the position to decide. Viriya (Energy) fights to death, is in a position that never goes away.

Pīti (Rapture) gives the sense of happiness or pleasure.

Chanda (Wish) give satisfaction to the followers.

2.2. There are 25 disciplinarian officers in Sobhana (Beautiful) group:

Saddhā (Confidence) makes clear the universality that the fruit of efficient action is efficient, the result of unskilled action is unskilled.

Sati (Smṛti, Mindfulness) is the mindful consciousness before speaking, before acting and thinking.

Hiri (Hṛi, Moral shame) instils shame in misdeeds.

Otoppa (Moral fear) creates fear of consequences while committing sins.

Alobha (Non-greed) teaches the sense of sufficiency.

Adosa (Non-hatred) holds back from spiteful thoughts. Tatramajjhattatā (Equanimity) teaches equanimity.

Kāyapassaddhi (Tranquillity of mental factors) teaches that happiness is achieved when feelings are calm.

Cittapassadhi (Tranquillity of consciousness) teaches that if the mind is calm, there will be happiness or ifthere is no distraction, the mind is calm.

Kāyalahutā (Lightness of mental factors) teaches to lay off loads.

Cittalahutā (Lightness of consciousness) ends all sorrows.

Kāyamudutā (Sof tness or malleability of mental factors) is the ambassador, who teaches in an effective way.

Cittamudutā (Sof tness or malleability of consciousness) recommends not being harsh.

Kāyakammaññatā (Adaptabillity of mental factors) teaches to increase the emotions of the mind and to be able to do anything. Cittakammaññatā (Adaptabillity of consciousness) is in the position of promoting everything like thinking etc. Kāyapaguññatā (Prof iciency of mental factors) trains not to be slow and to be agile, fast. Cittapāguññatā (Prof iciency of consciousness) is in the position of training to think quickly and fluently.

Kāyujjukatā (Rectitude of mental factors) teaches about violence, not taking the property of others, not being impolite while traveling to foreign countries.

Cittujukatā (Rectitude of consciousness) is the consciousness that keeps the mind straight and on the middle path.

Sammāvācā (Right speech) is in the position of training on speaking the truth, not telling lies, the words of unity, being polite, humble, and speaking only what is to happen.

Sammākamanta (Right action) is the practice wholesome work.

Sammā-ājīva (Right livelihood) trains the consciousness in separating from false livelihoods and making good living.

Karuṇā (Compassion) advises those in distress on how to help with kindness.

Muditā (Sympathetic joy) teaches to be happy in the progress of others by breaking away from jealousy.

Paññā (Wisdom) is the practice of being an expert in all things.

2.3. There are 14 General officers in the Akusalacetasika (unskilled) Army Group:

Moha (Delusion) causes fascination and confusion. Ahirika (Shamelessness) motivates people to do evil deeds without shame. Anottappa (Moral fearlessness) encourages you to do evil deeds without being afraid of sin.

Uddhacca (Restlessness) is the high memory that disturbs until it loses the context.

Lobha (Greed) inspires you to fight in insatiability.

Ditṭṭhi (Wrong view) is in the position of agreeing with right and wrong. Māna (Conceit) is in the position of arrogant egotist that there is no one else like him. Dosa (Hatred) destroys friendship and compassion and motivates destruction. Issā (Envy) generates envy in the progress of others and motivates those who do not want anyone better than themselves.

Macchariya (Stinginess) keeps inducing stinginess. I do not want to give anything to anyone, but I want someone else's or inspires taking from others and teaches not to give to anyone.

Kukkucca (Worry, remorse) causes repentance and destroys peace.

Thīna (Sloth, Laziness) causes sadness and lethargy.

Middha (Torpor, Tiredness) induces laziness, sleep.

Vicikicchā (Sceptical doubt) generates doubt and confusion in making the right decision.

3. Inside Kāyanagara

Inside Kāyanagara, there are thousands, tens of thousands of good and bad servants. Some are small, some are big, and some are active. They are also known as parasites such as hair-like germs (yarn worm), flux germs, hookworms such as prunes, intestinal germs (tapeworms) and germs like worms (Jukā), etc. These germs are not very loyal. They only destroy the city. Cittarāja keeps them out of the city. You know that if these exist, in addition to destroying the city, allow the enemy to attack the city as well. These are some kinds of bad warriors.

Apart from this, Birth (Jāti) and Arising (Samudaya) are relatives of the two queens Avidyā and Tṛṣṇā and interfere in the affairs of the city. The Birth builds the city, while an Arising decorates the city.

There are three rotating seasons in Kāyanagara -the season of happiness, sorrow, and neutrality. Cittarāja lives forever in those three seasons.

Queen Avidyā (Ignorance) and Tṛṣṇā (Lust, Craving) both motivate and encourage the ambitious king, Cittarāja. They prevent the armies of all charitable skilled groups from entering the city. One who is good, memorable, wise, and revered will be hit with a club, by Cittarāja and will be driven away. Instead, they urge that reward be given in recognition to foolish tat crooks. Cittarāja is mesmerized and fascinated by the queens and only dream of them.

4. Alarm

General Smṛti, the senior-most astrologer of the Shobhana group, thought that soon a big event would happen in the city because Cittarāja is very fascinated by his Avidyā and Tṛṣṇā (Taṇhā, Craving, Thirst). These two queens have only caused problems. Smṛti thought that if he is left this way, it would be a sign of danger. Then he (Smṛti) went to Cittarāja and said -'King, Prepare for the defence of the city.'

Listening to the warning Astrologer, Cittarāja was in a state of shock and asked, 'Smṛti, how can we prepare soldiers to protect us?'

The astrologer instructed Cittarāja to defend him and said, 'King, you should arrange Dharmāvudha at the door. Protect the city by donating the shield of good. King should worship, meditate and be friendly. Don't be too attracted to ignorance and longing, it will spoil the city. Tṛṣṇā's friends should not be allowed to appear too of ten, because they will always urge King to go down the wrong path. Although these queens are like gems, they will leave the king and without care and go away. "I will never allow King to suffer alone.

Cittarāja has realized the thoughts of his mind (consciousness). The astrologer proved the incident. Feeling ashamed and afraid of danger, Cittarāja said, "Now I will reduce the love for these two queens and pay attention to do as you have warned us, thank you very much."

5. Beginning of Accidents

On learning about this, The Brave Commanders of the Unskilled Cetasika group, Ditṭṭhi and Māna, came to know about this and went up to Cittarāja's head and said, 'Great King, do not be discouraged, do not be afraid of anything.' You will be saved like a king; you should not bow down to anyone's request and be disrespectful. What do you fear, Your Highness, from a handful of enemies? Queen Avidyā and Tṛṣṇā added.

'Queen Avidyā began, "He is brilliant, there is no one else like him. Today he is only happy, he wishes what he wants. If he does not have stability, he will make the people feel better.'

By saying 'King', Tṛṣṇā started her talk -'Please don't believe the astrologer Smṛti, he has pretended by saying inauspicious things about you and the city. Where can the enemy attack us? Please trust both of us.'

Cittarāja listened to the two queens and agreed with them. Then the commander went to anger and hurt the Smṛti angrily. The King ordered the astrologer to be expelled from the royal premises. When Smṛti was ordered to be expelled, he left. Even the loyal skilled army group did not dare to warn Cittarāja. They ran away from the city completely.

Cittarāja became even more fascinated by Tṛṣṇā and Avidyā. Until he conducted an inspection test in the city, he was obsessed with alcohol, women, and stupid generals. This is not a proper act of the state. Parasites easily entered the city. Dreadful things began to happen.

6. The City of Death

Another big city called The City of Death is mentioned in the text. Yamarāja ruled there. Wherever Yamaraja's name is heard, everyone screams and mourns, because if Yamarāja attacks any city, it destroys the city at once. No money and gold help there, there is no love, no hatred. If Yamarāja wishes, No one can escape from Yamarāja's hands, no matter wherever he hides.

Yamarāja had two prominent soldiers named Jarā (Decaying, as Death's messenger) and Byādhi (Sickness, Disease as Death's messenger). These two soldiers are shouting in all directions. These two chief soldiers are like Yamarāja's left hand and right hand. They attack indiscriminately.

Yamarāja, in consultation with key ministers, was determined to combine power in large and small districts. In which the Jarā and the Byādhi are in the form of advisors as ministers. They were kept at the frontline of the head of the death city.

"Now the big and small districts are under our control, the rest of the districts are not under our control and now the time has come for us to attack," he declared in the meeting.

"Cittarāja, the ruler of Kāyanagara, is now very involved in downfall, so this is our chance, Lord. The golden astrologer (Yamarāja's astrologer) replied.

In the meeting, the ministers agreed with golden astrologer. Therefore, Mṛtyurāja recommended going to Kāyanagara to attack. He arranged a warrior army to break the fort and wall of Kāyanagara and capture Cittarāja and take him out of the city.

7. Military Force Preparation

In the meeting of Mṛtyu Nagar, chief minister Jarā volunteered to see the environment of the city -'Mṛtyurāja, I want to travel as the first volunteer, make friends with Army Pathavi, who evaluates the inspection of Kāyanagara. I invite him to enjoy until he forgets to see city, and when he sees the city in chaos, I will attack extensively, Lord.'

Yamarāja was pleased with Jarā's plan.

Byādhi said, "Mṛtyurāja, I urge the plague to attack Kāyanagara, train to use weapons, train the eighth Lieutenant Colonel General Roga (Sickness, Disease) and surround the camp and fort of Kāyanagara, whenever I get a chance, I will attack Kāyanagara and destroy the army, Lord."

Another General of the king of death, who is elder than the Jarā and Byādhi, voluntarily said, "Mṛtyurāja, if the army of Jarā and the army of Byādhi return to our city, I will progress with my army and attack and destroy the army of Kāyanagara, whether it is a child or an adult, I will take hold of Cittarāja of Kāyanagara, and I will bring him to you.'

Yamarāja was pleased to hear that three generals were volunteering to attack Kāyanagara. So, he ordered the two generals, Jarā and Byādhi, to at once mobilize troops to attack Kāyanagara.

General Jarā and Byādhi went out to recruit the soldiers with great swiftness after receiving the royal order from Yamarāja. They made AIDS to carry the victory flag in front of him. Elephantiasis was given the elephant's division. Tetanus was given a division of horses. The Division of Archers was given to Cholera. The Haemorrhoid was given the charge of the military grounds and other officers followed wearing the boots of the Mara. Hernias, ringworms, shingle worms, hit diseases that spread venom to the nerves, corona, cold, flue, cancer, tuberculosis, follow each other in a row of left and right.

The commander wears a monkey's leather cloth and glasses, in a guarded van, holding a burning torch in the left hand and a walking stick in the right hand. The General Byādhi became the rear guard wearing a bull skin jacket, with a knife, an axe, a spade, and a torch as a weapon in four hands. Leprosy set up an army in Kāyanagara as soon as they got a chance to find a suitable opportunity.

8. Forward (Advance)

The army force of Mṛtyu Nagara approached Cittarāja's Kāyanagara and ordered the army forces to stop at a place not far away from Kāyanagara and entered secretly to check the situation in Kāyanagara. Cittarāja is so fascinated by his queen's cravings and ignorance that he does not care about the state system and security. He didn't even think about how to save the city.

The invading forces of Commander Jarā entered and attacked the outer wall of skin (taco) until the wall collapsed. Even Cittarāja did not feel it and the proud people of Kāyanagara felt the same way because they only saw it as fun. At the same time, General Jarā ordered the soldiers to demolish the flesh wall. Then the 2nd layer flesh wall's hair fort is attacked, which turned white from black.

When Cittarāja heard that Yamarāja had sent army troops to attack Kāyanagara, he was very shaken and rushed towards the eye door (towards The Cakkhupasada or Eye Palace) to see the incident. Cittarāja said, "What is this?" when be saw only the smoke of darkness generated by the attack by the army of General Jarā. He went to see the walls of the fort. The doors were completely broken. Then he called the inspector of Kāyanagara (Pathavi) and ordered -"Your job is to protect the city, now the army of death has come to attack our city, what are you doing? Carefully repair and protect the city quickly.'

When Pathavi received such an order, he at once rushed to repair the city. He brought white lime powder and painted the flesh wall. He brought black liquid and renovated the fort of hair. Before the Pathavi arrived, it was too late to fix it. The more he repairs, the worse it gets. When the attack became more effective, the Jarā said-'Hah, he. he., soon Kāyanagara, like other cities, will be in bands of our king', and ordered the soldiers to enter the chain hole tied to secure the city. He ordered them to make it like a knot button and press the fort of the teeth until those rocks fall, o that Pathavi fails in repairing and revising, he will immediately plead with Cittarāja -'My Lord, King, it became impossible for me to repair, I could not repair.'

9. Recommendation

When The Pathavi came and pleaded with him, Cittarāja's became more mindful. Then he remembered that the astrologer had warned that there would be a fear of danger in the city. But Queen Tṛṣṇā and Avidyā urged him not to believe him. The astrologer was expelled. Again, now the fear and danger, which astrologer Smṛti had already proved, has come true and proven. Therefore, his heart started aching and he ordered to call astrologer Smṛti.

This time, the astrologer Smṛti was a little afraid that Cittarāja would not obey his orders and appeared to Cittarāja of Kāyanagara with Rājaguru Samprajanya (Sampajañña). Cittarāja was incredibly pleased to see both present in the king's office, 'O, both astrologers, now the walls and forts inside and outside have been attacked by the enemy, it has almost been destroyed. Both of you protect the city well.'

Smṛti said, "King, this time the enemy who came to attack Kāyanagara was the army of Yamarāja, he had three armies, one of them was an army of Jarā. Which first attacked Kāyanagara. The army of death has not arrived. The armies of Byādhi will slap, and the armies of death will crush the city until it is destroyed. He will capture you and hand over to Yamarāja. Now Jarā's army has entered and attacked, so Your Majesty, please find a way to protect the city.'

Rājaguru Samprajanya (Royal counsellor, Wisdom) of Kāyanagara added, "King, if you do not protect yourself beforehand, you will be arrested and sent to Yamarāja. He will force you to be tortured in many ways and put you in a hellish prison. You will be kept with animals, with demons who are tortured. King, give orders of your commands to Confidence and Wisdom that they help to defeat the root of King's fear. '

At the same time, 25 General followers bowed down in support of Cittarāja to follow what the two astrologers had said.

Following the request of the two astrologers, Cittarāja allowed Shraddha and Wisdom to prepare five types of armies Saddhā (Confidence), Viriya (Effort), Sati (Mindfulness), Samādhi (Concentration) and Paññā (Wisdom) to fight against the armies of City of Death.

At this time, twenty-five disciplinarian people also volunteered to fight. He ordered Macchariya, the chief of the state treasury, to extract royal property from the treasury of the state and prepare to supply it, spend it for the benefit of the country and to capture soldiers from the city of death.

When Macchariya received such an order, he went to Queen Tṛṣṇā and Avidyā and asked the Queen to delay the distribution of money from the royal funds to them. Because if they must distribute more money, will not the money in the Treasury be reduced?

Both the queen Tṛṣṇā and Avidyā, feeling uncomfortable in their hearts after listening to the Macchariya, went to King Cittarāja and said, 'My lord, why do you believe in the useless advice of cunning astrologers and his generals, the more wealth and gold accumulated, the better. If we spend, the treasure will be exhausted, both of us struggled a lot to accumulate the property and prevent it from leakage. Macchariya made a significant contribution to this. He does not spend easily and keeps it safely. My lord don't believe in the cunning old astrologer. They are only skilled to make charity and beg for alms. When the money runs out, they will go their way. Both of us, who are like flowers, will love and advise to you and remain loyal to you. Please stop withdrawing money from the state exchequer, oh King. '

The 14 Generals of the Unskilled group were also friends of the Queen, all bowed down in support of the Queen's words and added -'King, we will all volunteer to fight against the enemy, will not allow the city to be destroyed by the enemies and will not allow the King to be captured, you rest blissfully, do not worry, My lord.'

Cittarāja listened to the words of Queen Tṛṣṇā and Avidyā and agreed. As a result, Cittarāja became even more angry with the group of astrologers and said, 'O forces, of immoral astrologers and wisdom, trying to shake Cittarāja, condemning me for being inauspicious and harming the city, you will be immediately expelled from the city so that you (astrologers and advisers) should go out of the city.'

Cittarāja was even more fascinated by the two queens, thanked both the queens for their advice and gave a big reward to the Macchariya.

10. Invisible Enemy

Commander Byādhi's army is an aide of the Army Chief Jarā. When he came to know that Jarā's armies were already attacking Kāyanagara, he ordered his disease armies to come forward to help the Jarā. The commander of the disease reached near the city and set fire to bum Kāyanagara.

Even when he joined the army of the Jarā, General Byādhi did not see the soldiers of Kāyanagara coming out to defend the city. So, he saw only the face of General Jarā and said why it was so easy, both started attacking Kāyanagara hard. Suddenly, the city gates were opened to welcome the general disease, and the evil germs of all the diseases sitting on the right side appeared.

The commander was incredibly happy that the disease, germs came out of the intestines, that the body of the soldiers of this general disease is airy, light, and invisible, one cannot see and meet it in any way and easily, only those who are divine can see them. Armies of disease prefer more to torture and capture others than killing them. They want to see many suffer. The more pain one suffers, the happier the disease becomes.

When the Byādhi soldiers managed to enter Kāyanagara and attack, they began torturing the townspeople in many ways. They continued to torture until they heard the screams of torture all over the city. When the commander Roga entered the court of Cittarāja, he saw Cittarāja sleeping with his two queens. He at once attacked Cittarāja.

"What happened?" he said, feeling pain all over his body. Looking tor the person who attacked him, he looked to the right and left, but he did not find it in his ear, he heard only the sound of shaking. Cittarāja's body was very painful. 'Dear queens, help me', Cittarāja picked up the two queens and called them to help.

"What's going on now?" asked the commander.

Queen Tṛṣṇā and Avidyā woke up from their slumber. She was horrified to see Svāmi's condition. Seeing her husband's body trembling, Queen Avidyā trembled and asked in a small voice-'King, what happened to you?' Queen Tṛṣṇā thought that Cittarāja was hungry and asked -'King, what do want you eat? Alcohol, opium, marijuana, pork, mutton, mushrooms, ducks, chickens, and sequoia are all ready. If you give up these things, you can become lean. Will you function as if you don't love yourself, and would you like something else? Tell me. The lady will offer anything you wish.

Cittarāja denied everything saying be did not want to eat anything.

"Well, I'm not going to kill you now, I'll kill you later. Now I will give you pain, and torture until you die," said General Roga (Byādhi) in his heart with a laugh, because he had poured deadly poison into Cittarāja's body.

"Today I am going, you are going to suffer till the day you die, ha ha ha ha." The commander went out with the disease and went out with Cittarāja to destroy all the forts, gates, and walls of Kāyanagara.

Cittarāja suffered a lot of physical pain due to the general disease that destroyed his life and poisoned his life. The two queens were surprised to see the Svāmi's condition. Seeing such a state of misery, they showed the royal physician, Spell bounders (Jhākri), Witch, Shāman to save him from pain., but he did not recover. It could not be cured, because the medicine of the deadly poison is a poison, there are very few people who know it. Where will He find?

11. Cittarāja's Dream

Cittarāja recovered from his physical pain to some extent. He was tired of the poison of the general Roga, that destroyed his life. So, he fell asleep and dreamed that -'A special person (magician girl) has come flying, holding scales with her left hand, and holding a burning hammer with her right hand. She asked Cittarāja two questions.

Leader of the people, King of Kāyanagara, there are two questions -What is it to 1. Cutting short the long 2. continue the short? Oh King, answer these two questions. If you can't find the answers in three days, there will be fear and terror. If you can answer, you will be cured of the disease and every night you will be happy, joyful, and blissful. After asking the question, the person disappeared.

Cittarāja was terrified and shocked and remembered the dream very well. He summoned 25 disciplinarian army chiefs and, as soon as they came, explained the dream he had seen. He urged them to resolve two questions asked by the special person.

Twenty-five disciplinarians people consulted with each other, came to a consensus, and replied (said) 'Oh King, now you must face the consequences (planetary status of sin), 14 fools have provoked you to accept the wrong as right and right as wrong, making you take blame and falsehood as right. In this way, the enemy from the outside entered and attacked because there were enemies inside like thorns. This allowed the external enemy to enter easily. Coincidentally, this is an auspicious occasion manifested as your dream. Only His Holiness Saṅgharāja (Supreme patriarch) Dharmamuni can solve this question. Listen to him by praying to him. '

Cittarāja was incredibly happy and invited Saṅgharāja and sent Senāpati (General) Śraddhā to bring him to the court. When Saṅgharāja came, Cittarāja offered prayers and explained everything to Saṅgharāja that he had seen.

12. Cittarāja's Dreams Resolved

After listening to everything what Cittarāja had to say, Saṅgharāja promised blessings and said, 'oh King, do not be apprehensive about what has happened to you. The sign of dream you had seen was good. This is seen because of wholesome skill; it shows that you will continue to enjoy. But first of all, I urge you to observe five types precepts: 1. Refrain from killing terrestrial beings and be kind, compassionate, and friends to all beings, 2. Do not rob others' wealth by force, 3. Do not mistreat anyone's women, 4. Do not tell lies that mislead others, 5. Do not consume intoxicating substances that causes loss of memory. It is like a shield made of diamonds of five precepts., which will be auspicious upon wearing and will enable us to fight against evil enemies and conquer all enemies.

Be as straight and exact as the scale held by that person. I would like to answer the following questions one by one about cutting the long, short, and continuing the short.

The above-mentioned 'cutting short the long' means that there are many types of sorrow in us people, which arise from birth, old age, pain, death, grief, agony, regret, resentment, despair, separation from love, not getting what we want, these sorrows arise from three types of cravings such as: 1. Kāmataṇhā (Kāmatṛṣṇā, Craving for sensual pleasure), which is longing in the sensual things. 2. The desire to be (Bhavataṇhā, Bhavatṛṣṇā, craving for becoming)), and 3. The desire of not to be anything (Vibhavataṇhā, Vibhavatṛṣṇā, craving tor non-becoming), and thus the delusion produces eternal sorrow. Therefore, these cravings should be cut short and eliminated. If we don't cut it, it will cause eternal (long-term) suffering. That's why the long one must be cut short.

Continuing with the above-mentioned shortening means that we are born with a short life span. If we do unskilled deeds, then efficient deeds will not happen, and we cannot be famous. Because you will lose your short life as well as the opportunities of doing good things you need to do. Therefore, it is necessary to be equipped with virtuous skills to continue the virtuous deeds. These following unskilled tasks should be discarded -

When these unskilled people are abandoned, the King is equipped with skill, if we can give donations, follow the modesty, etc. in a short life, then he can remain in the virtues and live forever. Therefore, it is necessary to continue the short.

Cittarāja was incredibly pleased with Saṅgharāja's reply. Because Cittarāja's heart was happy, the commander took out the deadly poison of the disease. Eventually, all the poison disintegrated.

13. Opening the Royal Treasury

Cittarāja's heart was happy and bright when he heard the great sermons of Saṅgharāja Dharmamuni. Therefore, he prayed to Saṅgharāja-'According to the command given by you, I will follow everything, I will start practicing precepts, charity and meditation, I will stay away from the unskilled, I will remember the qualities of Buddha, Dharma and Saṅgha, I will keep my mind in the Trilakkhaṇa and will be free from Avidyā and longing.' He then instructed the followers to wait and remain alert when Queen Tṛṣṇā and Avidyā arrive. If they come, chase them away and don't let in the other 14 evils.

Cittarāja's face became clear and bright. At the beginning of the donation, he gave authority to commander Tyāga (Alobha, Non-greed) and ordered him, ' Tyāga, you go and drive away the controlling Macchariya from the state treasury, when he goes out, take the wealth, gold, valuables from there and give relief to all the poor people."

The Tyāga, posted as the royal commissioner, went directly to Macchariya. He at once ordered the expulsion of Macchariya from the position of controller of the state treasury. Macchariya was terribly angry on being expelled from the treasury. He insisted, "I am the favorite person of the two queens, they have trusted me a lot, I have kept all the assets in the treasury, have not destroyed royal property in any way." Then the dispute with Tyāga, he debated and said, 'How are we guilty and why do you come to expel us?'

Then Tyāga replied, "You are good, but you are threatening on the basis of queen's craving, I tell you that the reason we issued this expulsion was the royal order on the commission of Cittarāja, we were sent to expel you, if you disobey the order, you will be punished." '

Tyāga, resisting the Macchariya, did not listen to the threats, and went straight to open the treasury with the key and took out all the diamonds, rings, silver, and gold until it was finished and stored it outside the royal treasury. The Macchariya was very stubborn and angry. But he feared danger. Macchariya regretted and mourned the wealth he had accumulated. I have kept it from the time of my grandparents. Now all this will be gone. So, he turned and went to the Vice Treasurer, Greed, to seek advice on what to do next. Then Greed turned to Tyāga and said, 'How foolish it is, how cruel it is, these are the treasures we have sought, the Macchariya has collected and protected it.' We cannot tolerate such money being taken out and spent, we do not give up.'

Tyāga saw that they will not understand him if he talks nice, so he slapped Macchariya and Greed (Lobha) with slaps. Now he read out the royal order that authorized him to decide. Then he grabbed the neck of the Macchariya and Greed and pulled them out. When threatened and expelled, both went to Queen Tṛṣṇā and Avidyā and pleaded -'Queenmother, both of us have been expelled by Tyāga (Alobha, Non-greed), removed from office, have also spoken derogatory words against you two goddesses, he took all the wealth and gold out of the royal treasury.'

When the Queen listened to the treasurer and the deputy treasurer, the two queens suddenly trembled with anger. They at once got up and went to meet the king. Seeing the disciplinarian Amātyas (ministers) around Cittarāja, they turned slowly to Cittarāja and begged him to drive them away and take the wealth to the royal treasury as before.

Cittarāja did not answer anything, just asked to close the door, and break the key. The King's heart was not disturbed by their request. All the disciplinarian Amātyas expelled both queens from the royal presence and not to encourage Cittarāja to create t1nrest in his heart.

Minister Tyāga, after getting the opportunity, collected the accumulated wealth and gold and handed it over to Cittarāja to donate. Cittarāja was incredibly happy. He was incredibly happy to be able to give great offerings (Mahādāna). So, he ordered the people of the city to come and receive the charity and arrange regular food for the bhikkhu saṅgha. Royal rewards were given to the families of royal servants who were honest. He fired the corrupt abusers.

For the battle, He appointed Jīvitindriya as a guard to defend the city along with Pathavi, Āpo, Tejo, and Vāyu. If there is damage in any pa.rt of the city, the Jīvitindriya will repair the damaged area in collaboration with Pathvi (Earth), Āpo (Water), Tejo (Fire) and Vāyu (Air). Wisdom was tasked with eliminating and watching the enemies inside.

14. Preparing the Boat

When Cittarāja realised that he regretted the expulsion of the two astrologers, Smṛti and Samprajanya, he expelled the dishonest corrupt abusers and nurtured and protected people with honest character. Cittarāja saw that the two astrologers had returned to guard. He went to meet them. Cittarāja was also pleased, appreciated, and talked mindfully. They were given the royal prize until they were satisfied. They were requested to be present every morning and evening to instruct the work for the right and proper Kingdom.

One day Cittarāja went to worship Saṅgharāja. During the meaningful discussions, Saṅgharāja started consulting the four acharyas, Samatha, Vipassanā, Kshyanti and Tapa, and told them that it would be proper to cross the broad river and build a boat for Cittarāja to save him from the army of Yamarāja of The City of The Death.

Cittarāja was incredibly pleased to hear that Saṅgharāja had advised the four Ācariyas Saṅgharāja urged them to cross the river, build boats and decorate them. After that, Vipassanācariya preached -'The boat that takes it to the shore is Dasapāramī, which are Generosity (Dāna), Morality (Sīla), Renunciation (Nekkhamma), Wisdom (Paññā), Energy (Viriya), Patience (Khanti), Truthfulness (Sacca), Determination (Adhiṭṭhāna), Loving kindness (Mettā) and Equanimity (Upekkhā). "There, The Viriya (Energy) will strongly motivate the environment of the army force. Generosity and Morality armies remain as supplies, Mindfulness remains the captain of the ship, Loving kindness remains in the form of rudder, Compassion remains in the form of anchor, Sympathetic joy and Equanimity remain as rotating sheets, Tilakkhaṇa (Anicca, Dukkha, Anattā) remains as the mast, Wisdom remains as the Pathfinder, Kāyagatāsmṛti (Contemplation on body) remains as the rope (hook line) tied to the ship. Twenty-five disciplinarians stay as bodyguard soldiers to protect the king, Unskilled parties are prohibited to enter the boat by the Right thought armed forces (commander in chief). The skilled path of action (Kusalakammapatha) is taken as the costume worn by the king, the five types of Confidence or Skills (Vaiśārdya, Viśrambha, Vaiśārada ??) -Confidence, Morality, well learned or well-taught (Bahuśruta), Making an effort (Viriyārambha) and Wisdom have been taken as five royal symbol or insignia (Rājakakuddhabhaṇḍa), taking Prajñāvudha (weapon of wisdom) as a weapon waiting to eliminate the family and relatives of Queen Tṛṣṇā and Avidyā. They are -

If they come close, Oh King, you must destroy them. If you don' t, they will cause problem to cross and reach the shore. Cittarāja was incredibly pleased and requested the four acharyas to decorate the boat and prayed the four acharyas to join the boat. The king directed Shraddha to make a budget for the construction of the boat.

15. Obstruction

Queen Avidyā and Tṛṣṇā were deeply saddened that their king Cittarāja went to Amṛta Mahānagara (Immortal Metropolitan City). Therefore, the queens called upon the nymphs of heaven to follow quickly as gifts with the unskilled army and ministers.

When they reached the shore, they saw their lord king sitting in a grand boat under Saṅgharāja Dharmamuni, four monks of Ācariya rank and soldiers of skilled side. Therefore, Queen Avidyā and Tṛṣṇā cried and lamented. They shouted and asked the king to come back and said, 'Oh King, come to us two sisters, do not be away from us, if we have done anything wrong to you, we will change our ego to please your heart.' Both of us have been serving you for a long time. Doesn't King remember? come back to us two sisters.

Cittarāja heard both pleading for him to return and their voices generated great hatred and replied in a derisive tone -'These are the mothers of two women, you must not waste my time delaying me, now I will not return to your temptations.' You have always kept me in pain and suffering. I won't come back to you anymore. Both of you are still beautiful and young women, you will find a companion, and you shall rule with him according to your will.'

When Queen Avidyā and Tṛṣṇā saw sarcasm and ridicule from the king, they were incredibly sad and cried mourning for a long time. They thought that the Saṅgharāja had persuaded their husband to run away from them. Therefore, they protested against the Saṅgharāja and said, 'It is not proper for you to come to trouble the city dwellers even though you are the chief of the Saṅgha, so that the husband and wife have to live separately, in the next life, you should never get a woman, you send back our master for our good.' Otherwise, we will take revenge and remain hostile forever.

The Saṅgharāja replied, "Overy sensual woman (Tṛṣṇā), stupid ignorance (Avidyā), you are very shameless. When your husband has come out of Attachment, you pretend to worship him in the hope of him, returning to the family, both of you must go back, do not waste my time, and do not have any hope that your master may return.'

You cursed us that we should never have a girl. In fact, it is a blessing for us, rather than a curse. We have been able to live so far, we do not want to have any women partners. And we try to stay away from women. Even if we meet them, we will never be happy with the power of longing. Those two ladies (Tṛṣṇā and Avidyā) should not come and threaten us. The fruits of sin will return to you and hurt your heart.

Hearing Saṅgharāja 's words, the two queens became terribly angry and shouted. Greed, anger, lust, infatuation, unskilled commanders were ordered to attack at once. Some of them fired bullets, some planted spears and some bombed them to destroy the skilled Generals including Saṅgharāja and Cittarāja. They tried to sink the boat in the middle of the river.

But all the shooting, spear-planting, and bombing were returned to the two queens and unskilled Generals through supernatural miracles. As a result, the unskilled Generals died at once. Nothing happened to the Queens Avidyā and Tṛṣṇā.

Cittarāja also saw the queens struggling to bring him back to the shore. Nicely talking, he thought that he was not able to get rid of them. He collected full mental strength so that the old latent defilements would be eliminated by the sword of wisdom. His eyes stared at their pitiful condition, controlled his heart, closed his eyes, attacked on the chest of the two queens with his sword of wisdom. Queen Avidyā and Tṛṣṇā fell into the rivers and died together. The Cittarāja's boat went ahead towards Amṛta Mahānagara after defeating all the unskilled group.

16. Amṛta Mahānagara (The Immortal metropolitan City)

Now there will be a mention about general disease and general birth. Seeing Cittarāja leaving Kāyanagara in a boat of Dharma and going to the shore, General Byādhi and Jarā went to meet Yamarāja and pleaded -'King, we attacked Kāyanagara together, but Cittarāja ran to Amṛta Mahānagara on Dhamma boat, you please come fast and follow them."

Yamarāja heard this and became terribly angry, he gave a final order to mobilize the powerful warriors of the city, and at once chase Cittarāja with strong warriors and finish them. When the warriors of The Death could not reach the banks of the great river in time, Yamarāja was furious, and ordered the commander of Death to kill everyone.

When the chief commander of the death, Mṛtyu, received Yamarāja's orders, he went to follow Cittarāja along with his brave soldiers. When the soldiers of the Death army approached and attacked to drown Cittarāja's boat in the water. But they couldn't drown. They couldn't even catch the mast of the boat. The boat could not be overturned. All the efficient armies of Cittarāja started laughing seeing that the armies of The King of Death could not do anything.

Cittarāja's heart was pleased and cheerful that Yamarāja's armies could not do anything. Therefore, Cittarāja announced from the other side that echoed in the sky and ears of Yamarāja -'O Yamarāja, Don't try to come to us, you and your army family can't do anything to us, we have handed you over the Kāyanagara, please take it as you like, we will give all the property of the city, please go back, now we will not see you again. Please go back.'

Yamarāja saw that even though he had used all his power, he could no longer harm Cittarāja. So, he summoned the commander of death and ordered the soldiers of death to attack other cities continuously.

When Cittarāja saw that all the enemies had returned, he continued the journey on the boat. The course of the river is quiet, there; There was no wave, no wind, although it was dark, the light of the Dhamma was shining bright.

In this Amṛta Mahānagara: Precepts are the city walls, wisdom the war tower, restraint of the senses the gate keepers, eight noble path became the paths, 37 Bodhipakkhiyadhamma, the state treasury, concentrations (meditations) are the roof top of the palace, Sutta, Vinaya and Abhidharma (Paramārtha) are in the form of thrones, The 3 properties (tilakkhaṇa) of existing things tilakkhaṇa (anicca, dukkha, anatā) are in the form of bedroom, vimuktijñānadarśana (the deliverance of knowing and seeing or having a vision of truth) is in the form of the Light. Compassion is in the form of falls, Mudita is in the form of Kalpavṛkṣa (wish full filling tree), equanimity is in the form of sand dunes, this city is the dwelling place of the noble ones, the city of happiness, here, no birth, no old age, no pain, no death. This is the motto (slogan) of the city -

Finally, Cittarāja, the ruler of Amṛta Mahānagara, sends you all a message, 'Here; We are waiting to welcome you, are you ready to come to The Amṛta Mahānagara?'

Kāyanagara End.

Referrence:

• Until Nirvana's Time: Buddhist Poems from Cambodia , Google Books
• File details

• copying date in Gregorian: 1758 November 01

• Reference Table of Pali Literature

• Home Page of Ven. Dharmagupta <{filename}../master-dharmagupta%zh.rst>`_

• Letters from Mara

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