Deep Commentary

The two verses above were taught by the Buddha at Jetavana monastery in connection with Patacara. According to the traditional account, Patacara lived in Savatthi and was the daughter of a very wealthy family. She possessed extraordinary beauty. Yet beauty often comes with a difficult fate, and those endowed with charm may still undergo many hardships. Although her family had arranged for her to marry a young man of equal social standing, she secretly fell in love with a household servant and had an illicit relationship with him. As the wedding day approached, she fled with the servant. They went to a distant place, settled there, and lived together as husband and wife. Because she had been raised in a rich household, she was not used to hard physical labor. Yet in that situation she had no choice but to endure it and could not complain to anyone. Having chosen that path, she had to bear its consequences. Thus she helped her husband build and maintain their household. Their life was extremely difficult, and this too was part of the karmic result she had to experience. After some time together, she became pregnant. Before giving birth, she tried to return secretly to her parents’ home so that she could deliver the child there. Her husband discovered this and brought her back. The same thing happened a second time. But on this occasion, while she was on the road returning to her family, labor pains began along the way. Her husband went into the forest to cut wood and build a small shelter to protect her from sun and rain while she gave birth. Unfortunately, he was bitten by a poisonous snake and died. She waited for him for a long time, but he did not return. At last she gave birth to her second child. After giving birth, she took both children and continued toward her parents’ home. When she reached a river, she left the older child on one bank and carried the newborn across first. When she was in the middle of the river, she saw a hawk swoop down toward the baby left on the bank. In panic, she waved her arms and shouted to drive it away, but by doing so she accidentally dropped the infant she was carrying into the water. The baby drowned and was swept away by the current. The older child, seeing his mother waving her arms, thought she was calling him. He crawled toward her, fell into the river, and also drowned. In this way, both of her children died. Left alone, she struggled with all her strength and finally reached the opposite shore. On the way back to her native home, people told her that her entire family had died in a fire. The news struck her like thunder. She lost her sanity because all those most dear to her, all her own blood relatives, had died. It was unbearable sorrow. She wandered about like a person whose soul had been shattered, and eventually came to the monastery where the Buddha and the Sangha were staying. The Buddha knew that the karmic result she had to undergo had now been exhausted, so he spoke words of comfort and instruction, opening her eyes to the truth. The Buddha said, “Patacara, when a person departs from this world, neither children nor parents nor relatives can protect, shelter, or provide a refuge. Therefore, even while such people are still alive, they are as though unable to help. The wise should purify their moral conduct and clear the path to Nirvana.” On that occasion, the Buddha taught the two verses above. Having heard them, Patacara attained the fruit of stream-entry. Verse 288 is a reminder and warning from the Buddha that when death arrives, no one can die in our place, not even the person dearest to us in life. No one can eat for another or sleep for another. If a task is heavy or exhausting, a loved one may be able to do it on our behalf. But when it comes to death, each person must receive the result of his or her own karma. Thus we know that in life there are things that can be done in another’s place, but there are also things that no one can replace for anyone else. A murderer who is imprisoned cannot have another person, not even a beloved parent, spouse, or child, serve the sentence in his place. Even in ordinary relative matters of daily life, there are many things before which we are helpless; how much more so with death—who can die in another’s place? Reflecting on this warning of the Buddha, we should care more deeply for our spiritual life. Sometimes, because of heavy family obligations, people commit many wrongs, such as killing living beings or engaging in dishonest and unwholesome acts, merely to provide comfort, food, and fine clothing for their relatives. Yet in the end, all the wrongdoing is borne by the person who committed it, and that person alone must suffer its results. As the cause, so the result—this is an unfailing law. Therefore, as Buddhists, we should carefully consider the consequences before we act. If an action benefits others but harms oneself in an unwholesome way, the Buddha teaches that we should not do it. What benefits oneself, benefits others, benefits living beings, and brings welfare not only in this life but also in future lives—that is truly wholesome, and the Buddha teaches us to do it. If the opposite is the case, we must resolutely avoid creating such karma. For when we fall into suffering or unfortunate states, no one can enter there and suffer in our place. However much others may love and miss us, they can only utter a few words of sorrow and regret. Such words are easy for anyone to say. But by the time they speak them, we ourselves are the ones enduring pain and receiving countless bitter punishments and sufferings. At that point, even if we repent, what is done is done. Better, then, to truly love ourselves by avoiding the creation of evil causes, so that we do not have to receive painful results. That is the best course; that is truly knowing how to care for oneself. The sorrowful story above shows us that Patacara, though born into a wealthy family and blessed with beauty, still had to experience the results of her own unwholesome karma. Thus we see that the law of cause and effect is perfectly fair. To be born into a noble and wealthy family and to possess a beautiful body came from the merit and wholesome deeds she had cultivated in the past. Yet the suffering of losing her husband, losing her children, and losing all her relatives was the result of unwholesome karma she had to repay. Only the Buddha clearly knew the roots of the good and bad karma she had created over many past lives. Because he understood them fully, he was able to guide and transform her, freeing her from suffering; she later became a nun and attained noble realization. Is this not a case in which, when suffering is exhausted, sweetness comes? When the painful result of accumulated unwholesome karma has been fully paid, one will then enjoy the fruits of the wholesome causes one has created. Thus we should know that in daily life, sometimes we think evil thoughts, speak evil words, and do evil deeds; at other times we think wholesome thoughts, speak wholesome words, and do wholesome deeds. All of these have causes and results, following us like a shadow follows the body, without the slightest error. Therefore, when a particular karmic result ripens, we must experience it first. For this reason, throughout life there are times when we enjoy good fortune, smooth conditions, and happiness for ourselves and our families. At such times, we are receiving the fruit of the merit and virtue we have created. But at other times, we and our families meet with misfortune—accidents, financial loss, hardship, and other difficulties. At such times, we are repaying the result of unwholesome karma we ourselves created. Thus evil causes and wholesome causes are all made by us, whether in many past lives or in this present life, sometimes good and sometimes bad; therefore, when results come, they also vary. Understanding this clearly, when wholesome results arrive, we joyfully receive them; when painful results arrive, we should patiently and peacefully endure them until they are exhausted. For all karma, whether wholesome or unwholesome, is created by ourselves; no one else creates it for us. Therefore, once we have taken karma upon ourselves, we should not blame heaven, earth, or anyone near or far. Good and bad both arise from us: when good ripens, we enjoy it; when bad ripens, we repay it. Everyone should remember this well: avoid planting evil causes and follow what is wholesome. Cultivate virtue and accumulate merit deeply; then this life will be peaceful and joyful, and the future will also be secure and happy. Chapter XXI: Miscellaneous Teachings.