Nidhi Kanda aka Niddhi Kanda:      Last updated on 2014/2558 9 8, a full moon day;

The Reserve Fund, Khuddakapatha, The Short Passages,

Translated from the Pali by Thanissaro Bhikkhu。
For free distribution only。

Introduction  

This sutta is the basic tenet of our Theravada Philosophy that I often heard many Sayadaw teach to their Alm donors in villages and City across the Goldenland。 However, the name of the sutta   Niddhi Kanda   The Reserve Fund does not seem to ring the bell, because the name of the sutta was often mention by Monks。 This sutta again reminds me of my mother, when we were living in the village town, Gyobingauk, half-way between Pyi and Yangon on the Prome road。 She stored her savings in precious jewelries deep underground at a certain house post, above the water-line。 When she was in need to covert them to pay for my sister's wedding expenses, she was shocked to find that stored fund had disappeared。

Well, my beloved mother often said to her children   " She was born way ahead of all of us and that she is wiser than all of us put together "。  This sutta gives us a lesson on how to store our reserved fund in this Samsara。

Translator's Introduction

This, the first book in the Khuddhaka Nikaya collection of Short Discourses), appears to have been designed as a primer for novice monks and nuns。 In nine short passages it covers the basic topics that one would need to know in beginning Buddhist monastic life; many of the passages also serve as useful introductions to Buddhist practice in general。 Nidhi Kanda  presents meritorious action in general as an investment more reliable and longer-lasting than material investments。

This passage, in different contexts, is frequently chanted in Theravada countries even today。 Thus the passages contained in this book serve as a useful introduction both to early Buddhist training and to modern Theravada practices。

Nidhi Kanda

The Reserve Fund   The Best Investment

A person stashes a fund away,
deep underground, at the water line:
"When a need or duty arises,
this will provide for my needs,
for my release if I'm denounced by the king,
molested by thieves,
in case of debt, famine, or accidents。"
With aims like this
in the world
a reserve fund is stashed away。

But no matter how well it's stored,
deep underground, at the water line,
it won't all always serve one's need。
The fund gets shifted from its place,
or one's memory gets confused;
or -- unseen --
water serpents make off with it,
spirits steal it,
or hateful heirs run off with it。
When one's merit's ended,
it's totally destroyed。

But when a man or woman
has laid aside a well-stored fund
of generosity, virtue,
restraint, & self-control,
    with regard to a shrine,
the Sangha,
a fine individual,
guests,
mother, father,
or elder sibling:
That's a well-stored fund。
It can't be wrested away。
It follows you along。
When, having left this world,
for wherever you must go,
you take it with you。
This fund is not held in common with others,
& cannot be stolen by thieves。

So, prudent, you should make merit,
the fund that will follow you along。
This is the fund
that gives all they want
to beings human, divine。

Whatever devas aspire to,
all that is gained by this。
A fine complexion, fine voice,
a body well-built, well-formed,
lordship, a following:
all that is gained by this。
Earthly kingship, supremacy,
the bliss of an emperor,
kingship over devas in the heavens:
all that is gained by this。
The attainment of the human state,
any delight in heaven,
the attainment of Unbinding:
all that is gained by this。
Excellent friends,
appropriate application

(1) mastery of clear knowing & release:

(2) all that is gained by this.
Acumen,

(3) emancipations,

(4) the perfection of disciple hood:
all that is gained by this.
Private Awakening,

(5)  Buddhahood:
all that is gained by this。

So powerful is this,
the accomplishment of merit。
Thus the wise, the prudent,
praise the fund of merit
already made。

 

1. Application - Proper practice of the Dhamma。

 

2. Clear knowing = knowledge of previous lives, knowledge of the passing away and arising (rebirth) of beings, knowledge of the ending of the mental effluents: sensual passion, becoming, views, ignorance。 Release = release from the cycle of rebirth。

 

3. Acumen = acumen with regard to the Dhamma, to its meaning, to language, & to quick-wittedness。 These four talents are found in some, but not all, Arahants。

4. Emancipations。 The Maha-nidana Suttanta [DN 15] describes the eight emancipations as follows:  "Possessed of form, one sees forms。 This is the first emancipation。

"Not percipient of form internally, one sees forms externally。 This is the second emancipation。

"One is intent only on the beautiful。 This is the third emancipation。 With the complete transcending of perceptions of [physical] form, with the disappearance of perceptions of resistance, and not heeding perceptions of diversity, thinking, 'Infinite space,' one enters and remains in the dimension of the infinitude of space。 This is the fourth emancipation。 With the complete transcending of the dimension of the infinitude of space, thinking, 'Infinite consciousness,' one enters and remains in the dimension of the infinitude of consciousness。 This is the fifth emancipation。

"With the complete transcending of the dimension of the infinitude of consciousness, thinking, 'There is nothing,' one enters and remains in the dimension of nothingness。 This is the sixth emancipation。 "With the complete transcending of the dimension of nothingness, one enters and remains in the dimension of neither perception nor non-perception。 This is the seventh emancipation。 "With the complete transcending of the dimension of neither perception nor non-perception, one enters and remains in the cessation of perception and feeling。 This is the eighth emancipation。

"Now, when a monk attains these eight emancipations in forward order, in reverse order, in forward and reverse order, when he attains them and emerges from them wherever he wants, however he wants, and for as long as he wants, when through the ending of the mental fermentations he enters and remains in the fermentation-free awareness-release and discernment-release, having directly known it and realized it in the here and now, he is said to be a monk released in both ways。 And as for another release in both ways, higher or more sublime than this, there is none。"

 

 

5. Private Awakening: Awakening as a Private Buddha, one who can gain Awakening without relying on the teachings of others, but who cannot formulate the Dhamma in the way a Full Buddha can。

 

 

Ananta Metta

 

Maung Paw

  

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