Dhammapada Commentary ( Dhammapada Atthakatha )
Edited by
Bhikkhu Pesala
7 — Arahanta Vagga
The Worthy
No Suffering for the Emancipated
1. Gataddhino visokassa, vippamuttassa sabbadhi
Sabbaganthappahīṇassa, pariḷāho na vijjati.90
1. For him who has completed the journey, for him who is sorrowless, for
him who from everything is wholly free, for him who has destroyed all
ties, the fever (of passion) exists not.
Jīvaka’s Question
Devadatta tried to kill the Buddha by hurling a boulder from above. It struck
another rock, split, and a splinter struck the Buddha’s foot, drawing blood and
causing severe pain.
1 Jīvaka the physician dressed the wound and left, saying that
he would return to undress it after seeing a patient in the city. He could not
return in time as the city gate was closed. He worried that the Buddha would
suffer. The Buddha read Jīvaka’s thoughts and ordered the Elder Ānanda to
remove the dressing. Early the following morning Jīvaka hurried to the
monastery and asked whether the wound had been painful. The Buddha
explained that he had extinguished all suffering under the tree of enlightenment.
The Mindful Exert Themselves
2. Uyyuñjanti satīmanto, na nikete ramanti te
Haṃsā’va pallalaṃ hitvā, okam okaṃ jahanti te.91
2. The mindful exert themselves. To no abode are they attached. Like swans
that quit their pools, home after home they abandon (and go).
1
Arahants have the five aggregates, just like others. The aggregate of feeling includes
pain and pleasure, joy and sorrow, and indifference. The Arahants feel pain and pleasure,
but their minds are neither elated by contact with pleasure, nor depressed by contact with
pain. Nutritious food gives them energy, unsuitable food causes ailments.
The Elder Mahākassapa
Having observed the Rains in the Bamboo Grove at Rājagaha, the Buddha
announced his intention to set out on a tour of the countryside a fortnight later.
The Buddha did this so that the monks could bake their bowls1 and dye their
robes.
2 Mahākassapa washed his robes as usual, (like one who had no plan to set
out on tour). Some monks misconstrued his conduct and discussed among
themselves that he still had attachment to his supporters and relatives. The
Buddha heard their talk and remarked that the Elder Kassapa was free from
attachment. The Buddha had considered beforehand that it was not possible to
leave the vihāra empty as the residents of Rājagaha would need the services of the
monks on occasions of celebration and mourning. Everyone in Rājagaha was
either Mahākassapa’s relative or his supporter, so the Buddha asked him to
remain.
Reflect Well Over Food
3. Yesaṃ sannicayo natthi, ye pariññātabhojanā
Suññato animitto ca, vimokkho yassa gocaro
Ākāse’va sakuntānaṃ, gati tesaṃ durannayā.92
3. They for whom there is no accumulation, who reflect well over their
food, and have deliverance which is void and signless as their object —
their path, like that of birds in the air, cannot be traced.
The Elder Belaṭṭhasīsa
Feeling oppressed by searching for alms daily, a monk stored plain boiled
rice so that he could enjoy the bliss of jhāna more continuously. The other monks
complained of his behaviour and the Buddha laid down a training rule
prohibiting the eating of food that had been stored.3
1
Iron almsbowls are baked to create an oxidised coating. This protects the iron from
rusting due to contact with acidic foods. Burmese monks’ bowls are coated with lacquer
for the same reason.
2
The robes are washed in a dye made from boiling wood chips of the Jackfruit tree. A
concentrated solution is used to dye the robes, while a dilute solution is used to wash
them.
3
It is allowable to store food in a monastery, but the monks cannot take it themselves to
eat. The food must be offered by a lay person or novice after dawn and before midday on
the day that it is to be used. The purpose is that a monk should reflect … contd. on p.57
The Undefiled Ones Are Free
4. Yassāsavā parikkhīṇā, āhāre ca anissito
Suññato animitto ca, vimokkho yassa gocaro
Ākāse’va sakuntānaṃ, padaṃ tassa durannayaṃ.93
4. He whose corruptions are destroyed, is not attached to food, and has
deliverance, which is void and signless, as his object — his path, like that
of birds in the air, cannot be traced.
The Elder Anuruddha
The former wife of Anuruddha in a previous life was reborn as the deity
Jālinī in Tāvatiṃsa. Seeing the elder collecting rags for making robes, she hid
some robes in a rubbish heap, so that he would find them. When it was time for
making robes she urged the townsfolk to offer almsfood. When his supporters
brought food in abundance, some monks unjustly blamed the Elder Anuruddha,
saying that he was urging people to give so much to show off his influence. The
Buddha said that the supporters’ generosity was not due to any urging by the
Elder Anuruddha. He added that the Arahants do not talk about requisites.
The Sense-Controlled Are Dear to All
5. Yass’indriyāni samathaṅgatāni,
1
assā yathā sārathinā sudantā
Pahīnamānassa anāsavassa,
devā’pi tassa pihayanti tādino.94
5. He whose senses are subdued, like steeds well-trained by a charioteer,
whose pride is destroyed, and who is free from the corruptions — such a
steadfast one even the gods hold dear.
The Elder Kaccāyana
Sakka, the king of the gods, paid great reverence to the Elder Kaccāyana.
Some monks accused Sakka of being partial. The Buddha reproved them and
added that Arahants like the Elder Kaccāyana whose senses are well subdued, are
dear to both gods and men.
contd. from p.56 well over his food. A monk’s livelihood depends on collecting alms. (cf
verses 168-169).
1
samathaṃ gatāni
Equanimous Like the Earth
6. Paṭhavi samo no virujjhati,
indakhilupamo1 tādi subbato
Rahado’va apetakaddamo,
saṃsārā na bhavanti tādino.95
6. Like the earth, a balanced and well-disciplined person resents not. He is
as steady as a city gate post. As a deep lake is unclouded by mud, saṃsāra
does not arise for such a one.
The Elder Sāriputta’s Humility
Having spent the Rains at Sāvatthī, the Elder Sāriputta prepared to set out on
tour. When the monks came to pay their respects he greeted them by name or
clan. A certain monk bore a grudge because the elder didn’t know his name.
When the elder inadvertently brushed his robe against the ear of that monk his
grudge grew into hatred. As soon as the elder left, he approached the Buddha to
say that the elder had clouted his ear and departed without apologising. The
Buddha sent for the elder to be called back. Knowing that there would be a lion’s
roar from the elder, the Elders Ānanda and Moggallāna assembled the monks to
witness the occasion.
Questioned by the Buddha about the incident, the Elder Sāriputta, without
asserting his innocence, described his humble ways ever since he became a monk.
Remorse overwhelmed the erring monk, who confessed his offence to the
Buddha. The Elder Sāriputta accepted his apology and asked forgiveness if he has
done any wrong. The Buddha praised the Elder Sāriputta, comparing him to the
unresenting earth.
Calm Are the Peaceful
7. Santaṃ tassa manaṃ hoti, santā vācā ca kamma ca
Sammadaññā vimuttassa, upasantassa tādino.96
7. Calm is his mind, calm his speech, calm his action, who, rightly
knowing, is wholly freed, perfectly peaceful, and equanimous.
1
indakhīlūpamo
The Wise Novice
The elder Tissa lived at Kosambī. He asked his supporter for an attendant. He
give his seven-year-old son to be a novice. The boy gained Arahantship even as
his head was being shaved. After a fortnight, the elder decided to visit the
Buddha. On the way they obtained lodging in a vihāra. The novice prepared the
room for his teacher, but there was no time to find a room for himself. The elder
told him to stay with him. The elder soon fell asleep, but the novice stayed awake
sitting in meditation, as he knew that his teacher would fall into an offence if he
slept a fourth night with a non-bhikkhu.
1 When he awoke, the elder used his fan
to wake the novice whom he thought to be asleep, accidentally destroying his eye.
When the novice presented the tooth-cleaning stick to the elder he did so with
only one hand, holding the other over his blind eye. A novice should present
things with two hands, so the elder asked him the reason, and the novice told
him what had happened. The elder was stricken with remorse, but the novice
showed no resentment at the carelessness of his teacher. Later, when the elder
related to the Buddha what had happened, the Buddha told him not to blame
himself, as it was just the fruit of the novice’s past kamma. He explained that
Arahants never cherish any grudge or ill-will towards anyone.
1
Bhikkhu, one who lives by collecting alms. Usually translated as ‘monk.’ There are two
stages to ordination: the Going Forth (pabbajjā) from household life to homelessness,
and the higher ordination as a bhikkhu (upasampadā). A novice (sāmaṇera) takes the
Three Refuges and Ten Precepts. A bhikkhu observes 227 precepts, one of which is not to
sleep in the same room as one not fully ordained for more than three consecutive nights.
An Excellent Man is Not Credulous
8. Assaddho1 akataññū2ca, sandhicchedo3 ca yo naro
Hatāvakāso4 vantāso,
5 sa ve uttamaporiso.
6 97
8. The man who is not credulous, who knows the uncreate, who has cut off
rebirth, who has destroyed all results, and expelled all desires, he is truly
an excellent man.
The Wisdom of the Elder Sāriputta
When thirty forest monks came to pay their respects, the Buddha asked the
Elder Sāriputta whether he believed that cultivating and maturing the five
spiritual faculties (confidence, energy, mindfulness, concentration, and wisdom)
could penetrate and culminate in the deathless. The Elder replied that he did not
believe it. Since he was an Arahant he did not take it on faith in the Buddha. The
monks talked among themselves that the elder had no faith in the Buddha. Then
the Buddha explained that the Elder was blameless as he had realised it through
his personal experience, so he did not need to have faith in the word of another.
1
Taken at face value, this verse is very shocking, but the key words all have double-
meanings. Assaddho literally means “without confidence” i.e. a non-believer, but here it
means one who is not credulous.
2
Akataññū means “ungrateful,” literally one who does not know what has been done for
his benefit, but here it means one who knows (aññū) that which is not created (akata).
3
Sandhicchedo means one who cuts off the connection (of life), i.e. a bandit, a robber or
murderer, but here it refers to an Arahant who won’t be reborn again.
4
Hatāvakāso means one who has ruined his life, but here it refers to the Arahant who
has destroyed all future results.
5
Vantāso or vantāsiko is a kind of hungry ghost (peta) that feeds on vomit, but here
means one who has ‘vomitted’ or expelled all desire.
6
Uttamapuriso means the best of men, but could also mean “one who thinks that he is
superior to others” i.e. a conceited person.
You can imagine the shock effect the verse had on the minds of the thirty forest
monks, who entertained doubts about the Elder Sāriputta, if they thought what the
Buddha was saying was:
“The ungrateful, faithless bandit, has ruined his life.
He eats what is vomitted by others, yet thinks that he is superior.”
Where Arahants Dwell is Delightful
9. Gāme vā yadi vāraññe, ninne vā yadi vā thale
Yatthārahanto viharanti, taṃ bhūmirāmaṇeyyakaṃ.98
9. Whether in a village or forest — in a valley or on a hill,
wherever Arahants dwell — that spot is delightful.
The Elder Revata
Revata, the youngest brother of the Elder Sāriputta renounced the world
while still a boy, and soon attained Arahantship with all the psychic powers.
When the Buddha visited him with the Saṅgha he created magnificent dwellings.
Some monks who visited later saw only a forest monk living in a thorny Acacia
forest. When the monks later took meals at Visākhā’s residence she asked about
the Elder Revata’s residence, and was given widely divergent descriptions. When
she asked the Buddha, he commented on the attractiveness of the forests where
the Arahants dwell.
Forests Are Delightful to the Passionless
10. Ramaṇīyāni araññāni, yattha na ramatī jano
Vītarāgā ramissanti, na te kāmagavesino.99
10. Delightful are the forests where worldlings find no joy;
the passionless rejoice, as they seek no sensual pleasures.
The Woman
A monk was meditating in a pleasure park. A woman had arranged to meet a
man there, but he did not turn up. As she was looking for him, she saw the
meditating monk and tried to seduce him. The elder became aroused, but the
Buddha, seeing the situation with his Divine Eye, projected himself before the
monk and commented on the attractiveness of the forests where the passionless
dwell. The elder attained Arahantship.
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