Dhammapada Commentary ( Dhammapada Atthakatha )
Edited by
Bhikkhu Pesala
23 — Nāga Vagga
The Tusker
Many People Are Immoral
1. Ahaṃ nāgo’va saṅgāme, cāpāto patitaṃ saraṃ
Ativākyaṃ titikkhissaṃ, dussīlo hi bahujjano.320
2. Dantaṃ nayanti samitiṃ, dantaṃ rājābhirūhati
Danto seṭṭho manussesu, yo’tivākyaṃ titikkhati.321
3. Varam assatarā dantā, ājānīyā ca sindhavā
Kuñjarā ca mahānāgā, attadanto tato varaṃ.322
1. As an elephant in the battlefield withstands the arrows shot from a bow,
even so will I endure abuse; truly most people are undisciplined.
2. They lead the trained (horses or elephants) to an assembly. The king
mounts the trained animal. Best among men are the trained who endure
abuse.
3. Excellent are trained mules, so are thoroughbred horses of Sindh and
noble tusked elephants; but far better is he who has trained himself.
The Buddha’s Self Control
Māgaṇḍiyā, who bore a grudge against the Buddha,
1 became one of the chief
queens of King Udena. She hired some slaves to abuse the Buddha. When he
entered the city for alms they shouted, “You are a robber, a fool, an idiot, a
camel, an ox, a donkey, a denizen of hell, a beast. You have no hope of salvation,
you are destined for hell.” The Elder Ānanda, unable to endure such abuse,
suggested to the Buddha that he leave the place and go to another city, but the
Buddha advised him to practise patience and compared himself to an elephant
who had entered the battlefield prepared to endure all attacks.
1
See the Story of Sāmāvatī, Appamāda Vagga, and the Daughter of Māra, Buddha Vagga.
Self-control Leads to the Goal
4. Na hi etehi yānehi, gaccheyya agataṃ disaṃ
Yathā’ttanā sudantena, danto dantena gacchati.323
4. Surely never by those vehicles would one go to the untrodden land
(nibbāna) as does one who is controlled through his subdued and well-
trained self.
The Elephant-trainer Monk
A monk who had been an elephant-trainer was watching an elephant-trainer
failing to control the animal. He suggested to another monk that if he prodding
the elephant in a particular place it would soon be tamed. The elephant-trainer
overheard, adopted the suggestion, and succeeded. When this matter was
reported to the Buddha, he admonished the monk that he could not reach that
destination not reached before by riding elephants. He should train himself to
reach his ultimate goal.
An Elephant Longs for the Forest
5. Dhanapāla1 nāma kuñjaro,
kaṭukabhedano2 dunnivārayo
Baddho kabalaṃ na bhuñjati,
sumarati nāgavanassa kuñjaro.324
5. The uncontrollable, captive tusker named Dhanapālaka, with pungent
juice flowing, eats no morsel; the tusker calls to mind the elephant
forest.
The Elderly Brahmin’s Story
An old Brahmin who had eight lakhs3 of wealth gave one lakh to each of his
four sons when they married. When his wife died, his sons consulted and decided
that if their father remarried the remaining wealth would be divided among the
children of his new wife, and they would lose it, so they would take good care of
him in turns. Thus he was persuaded to give the remaining four lakhs to his four
sons, and went to stay with his eldest son. After a while, the wife of the eldest son
1
Dhanapālako
2
kaṭukappabhedano
3
One lakh = 100,000.
insulted asked him if he didn’t know the way to the house of his second son.
Enraged, the Brahmin left the house and went to the house of his second son.
Again, after some time he was made unwelcome, and went to the house of the
third son, and then the fourth son, and finally became a homeless wanderer. One
day he went to see the Buddha, who taught him a verse to recite when the
Brahmin’s assembled.
At their birth I rejoiced, having wished for it.
Urged by their wives they drove me out like a pig by a dog.
Wicked and two-faced they say to me, "Dear father, father dear."
Ogres in the guise of sons, they forsake me in old age.
When a horse grows old, he is deprived of food.
Likewise, the father of fools, begs his food from door to door.
Better this staff for me than disobedient sons.
The staff at least wards against wild dogs and oxen.
When I stumble into a hole in the darkness,
With the aid of this staff I recover my footing.
1
The Brahmins were outraged, and the sons had to beg forgiveness and
promise to care for their father properly to avoid a death sentence. When later
invited to the eldest son’s house for alms, the Buddha related the Mātuposaka
Nāgarāja Jātaka.
2
At one time there was an elephant Dhanapāla who cared for his blind
mother. When captured and imprisoned in the king’s elephant-stable he refused
to eat even when offered the choicest food. Having identified himself with the
elephant Dhanapāla showing his former powerful wish to fulfil his duty to his
mother, the Buddha concluded with the above verse. On listening to the
discourse, the audience shed floods of tears, and the Brahmin, his sons, and their
wives attained Stream-winning.
1
S.i.176.
2
Jā 455.
Be Moderate in Eating
6. Middhī yadā hoti mahagghaso ca,
niddāyitā samparivattasāyī
Mahāvarāho’va nivāpapuṭṭho,
punappunaṃ gabbham upeti mando.325
6. The stupid one, when he is torpid, gluttonous, sleepy, rolls about lying
like a great hog nourished on pig-wash, goes to rebirth again and again.
King Kosala’s Diet
Due to overeating, King Kosala had to experience great discomfort. As
advised by the Buddha he became moderate in eating and improved in health.
Having reduced his daily food intake and enjoying good health again, he offered
the incomparable almsgiving to the Buddha and the Saṅgha for seven days.
Control Your Thoughts
7. Idaṃ pure cittam acāri cārikaṃ,
yena’icchakaṃ yatthakāmaṃ yathāsukhaṃ
Tadajj’ahaṃ niggahessāmi yoniso,
hatthippabhinnaṃ viya aṅkusaggaho.326
7. Formerly the mind wandered wherever it liked, following its pleasure
and desire. Today I keep it in check with attentiveness, as a mahout
controls an elephant in rut.
Sāmaṇera Sānu’s Story
The novice Sānu, who had led the holy life diligently since the age of seven,
wished to leave the Saṅgha when he came of age. When he told his mother, she
warned him of the suffering of household life, asking him to wait until after the
meal. A Yakkhiṇī, who had been his mother in a previous life, gained great
benefits when Sānu shared merits of reciting the suttas. Fearing that she would
lose her status if he disrobed, she possessed the novice and made him throw a fit.
When he came round and was told what had happened he realised the advantages
of the holy life, and asked for the higher ordination. The Buddha uttered the
above verse to admonish him.
Avoid the Evil Way
8. Appamādaratā hotha, sacittam anurakkhatha
Duggā uddharath’attānaṃ, paṅke sanno’va1 kuñjaro.327
8. Take delight in heedfulness. Guard your mind well.
Draw yourselves out of evil ways as an elephant sunk in mud.
The Elephant Pāveyyaka
The elderly elephant Pāveyyaka got stuck in the mud. The mahout made it
ready as if for battle and battle drums were beaten. The elephant exerted itself
and extricated itself from the mud. This matter was reported to the Buddha and
he advised the monks to exert themselves as did the elephant stuck in mud.
Associate with the Wise or Stay Alone
9. Sace labetha nipakaṃ sahāyaṃ,
saddhiṃ caraṃ sādhuvihāridhīraṃ
Abhibhuyya sabbāni parissayāni,
careyya ten’attamano satīmā.328
10. No ce labetha nipakaṃ sahāyaṃ,
saddhiṃ caraṃ sādhuvihāridhīraṃ
Rājā’va raṭṭhaṃ vijitaṃ pahāya,
eko care mātaṅgaraññ’eva nāgo.329
11. Ekassa caritaṃ seyyo,
natthi bāle sahāyatā
Eko care na ca pāpāni kayirā,
appossukko mātaṅgaraññ’eva nāgo.330
9. If you get a prudent companion (who is fit) to live with you, who
behaves well and is wise, you should live with him joyfully and mindfully,
overcoming all dangers.
10. If you do not get a prudent companion who (is fit) to live with you, who
behaves well and is wise, then like a king who leaves a conquered
kingdom, you should live alone as an elephant does in the elephant
forest.
1
satto’va
11. It is better to live alone. There is no fellowship with the foolish.
Live alone doing no evil, care-free, like an elephant in the forest.
The Pālileyyaka Forest
At one time the Buddha was dwelling alone in the Pālileyyaka forest,
attended only by an elephant. At the end of the Rains Retreat the Elder Ānanda
came to see him with five hundred monks, but asked them to wait at some
distance while he approached alone. As he approached, the elephant rushed to
attack him, but the Buddha called the elephant back. Commenting on his solitary
life, the Buddha uttered the above verses.
The Causes of Bliss
12. Atthamhi jātamhi sukhā sahāyā,
tuṭṭhī sukhā yā itarītarena
Puññaṃ sukhaṃ jīvitasaṅkhayamhi,
sabbassa dukkhassa sukhaṃ pahānaṃ.331
13. Sukhā matteyyatā loke, atho petteyyatā sukhā
Sukhā sāmaññatā loke, atho brahmaññatā sukhā.332
14. Sukhaṃ yāva jarā sīlaṃ, sukhā saddhā patiṭṭhitā
Sukho paññāya paṭilābho, pāpānaṃ akaraṇaṃ sukhaṃ.333
12. It is pleasing to have friends when need arises. It is good to be content
with little. Merit is a blessing when life is at an end. Blissful is the
shunning of all ill.
13. Happy in this world is ministering to mother. Ministering to father too is
blissful. Ministering to those gone forth is a pleasure. Blissful too is
ministering to Perfected Ones.
14. Virtue maintained until old age is blissful. Pleasing is steadfast
confidence. Blissful is the attainment of wisdom. It is good to do no evil.
Māra Invites the Buddha to Become A King
At one time, reflecting on how kings punished and persecuted their subjects,
the Buddha was moved to compassion and thought, “Is it not possible to rule
without persecuting others?” Māra approached the Buddha and invited him to
become king, to rule righteously, and do whatever good could be done with
wealth. The Buddha remarked that Māra had nothing in common with him and
uttered the above verses regarding the causes of happiness.
Showing posts with label Dhammapada Atthakatha. Show all posts
Showing posts with label Dhammapada Atthakatha. Show all posts
Wednesday, July 6, 2011
Dhammapada Commentary - Niraya Vagga
Dhammapada Commentary ( Dhammapada Atthakatha )
Edited by
Bhikkhu Pesala
22 — Niraya Vagga
Hell
Liars Suffer in Hell
1. Abhūtavādī nirayaṃ upeti,
yo v’āpi
1 katvā na karomī c’āha
Ubho’pi te pecca samā bhavanti,
nihīnakammā manujā parattha.306
1. The speaker of untruth goes to hell, and also he who, having done
something, says, “I did not do it.” Both after death become equal, men of
base actions in the other world.
The Female Wanderer Sundarī
At that time the gain and honour lavished on the Buddha and his disciples
was like the great flood at the confluence of five great rivers. The followers of
other sects assembled and discussed what they could do to bring discredit to the
Buddha, and regain the honour and gains they had lost since the arising of the
Buddha in the world. They conspired with Sundarī, a beautiful female wanderer.
Every evening, when the people were returning from Jetavana after listening to
the Dhamma, she set out in the opposite direction wearing flowers and perfumes,
saying that she was going to stay with the recluse Gotama in the perfumed
chamber. In the morning, when the people were on their way to Jetavana to offer
alms, she returned having spent the night in another place, saying that she had
spent a wonderful night with the recluse Gotama. When this had gone on for a
few days, and gossip was starting to spread among the non-believers, the
followers of other sects hired some thugs and had Sundarī murdered and her
body thrown away on the heap of flowers left by the perfumed chamber. Saying
that she had disappeared, they found her and carried her body through the city
telling the people that the Buddha’s disciples had had her murdered to cover up
the recluse Gotama’s wrong doing. The non-believers started to abuse the monks,
but the Buddha told them to be patient, and just to recite the above verse in reply.
1
c’āpi
The king sent his men into the city to investigate, and they overheard the
thugs, who had become drunk, arguing about who had murdered Sundarī, and
who deserved the most money. They arrested the thugs, and took them to the
king’s court, where they confessed that they had been hired by the followers of
other sects. The ascetics were punished for the crime of murder, and the gain and
honour accorded to the Buddha and his disciples increased all the more.
Corrupt Monks Suffer in Hell
2. Kāsāvakaṇṭhā bahavo, pāpadhammā asaññatā
Pāpā pāpehi kammehi, nirayaṃ te upapajjare.307
2. Many with a yellow robe on their necks are of evil disposition and
uncontrolled. Evil-doers on account of their evil deeds are born in hell.
The Oppression of Evil Deeds
While descending from Vulture’s Peak, the Elder Moggallāna saw skeleton-
like ghosts all on fire. When he smiled at this sight, the Elder Lakkaṇa asked him
why he smiled. He told him to ask again later, in the presence of the Buddha.
The Buddha confirmed that he had also seen these ghosts, and related how in
the time of the Buddha Kassapa they had been corrupt monks, and were now still
suffering the consequences of their evil deeds, reciting the above verse.
Do Not Be Immoral
3. Seyyo ayoguḷo bhutto, tatto aggisikhūpamo
Yañce bhuñjeyya dussīlo, raṭṭhapiṇḍaṃ asaññato.308
3. Better to swallow a red-hot iron ball (which would consume one) like a
flame of fire, than to be an immoral and uncontrolled person feeding on
the alms offered by people.
The Vaggumudā Monks
This story is told in the Vinaya Piṭaka, regarding the fourth offence of defeat
for making false claims regarding superhuman attainments. The monks dwelling
on the banks of the river Vaggumudā in the country of the Vajjians, made false
claims about each other’s attainments during a time of food shortage, in order to
obtain more offerings. The devotees offered food to them, even though going
hungry themselves. When the monks came to pay respects to the Buddha after the
Rains Retreat, the Buddha inquired how they had fared for alms during the Rains,
and the truth came out. Rebuking the monks severely for telling lies regarding
superhuman attainments for the sake of their stomachs, the Buddha laid down
the fourth rule of defeat, and uttered the above verse.
Adultery Leads to Hell
4. Cattāri ṭhānāni naro pamatto,
āpajjati paradārūpasevī
Apuññalābhaṃ na nikāmaseyyaṃ,
nindaṃ tatiyaṃ nirayaṃ catutthaṃ.309
5. Apuññalābho ca gatī ca pāpikā,
bhītassa bhītāya ratī ca thokikā
Rājā ca daṇḍaṃ garukaṃ paṇeti,
tasmā naro paradāraṃ na seve.310
4. Four misfortunes befall a careless man who commits adultery:
acquisition of demerit, disturbed sleep, thirdly blame, and fourthly a
state of woe.
5. There is acquisition of demerit as well as evil destiny. Brief is the joy of
the frightened man and woman. The king imposes a heavy punishment.
Hence no man should frequent another’s wife.
Khema the Millionaire’s Son
A nephew of Anāthapiṇḍika, who was a handsome youth, committed adultery
as women were unable to resist his charms. Several times he was arrested, and
taken before the king, but each time he was released in deference to his wealthy
father. Finally the father took him to the Buddha and asked the Buddha to teach
him the Dhamma. The Buddha admonished the young man on the evil
consequences of adultery. On the conclusion of the above verse, Khema attain
Stream-winning. In a previous life, he had made a wish to be attractive to women
when honouring the shrine of the Buddha Kassapa. As a result, in this life he was
irresistible to women.
Corrupt Lives Entail Suffering
6. Kuso yathā duggahito, hattham evānukantati
Sāmaññaṃ dupparāmaṭṭhaṃ, nirayāyupakaḍḍhati.311
7. Yaṃ kiñci sithilaṃ kammaṃ, saṅkiliṭṭhañca yaṃ vataṃ
Saṅkassaraṃ brahmacariyaṃ, na taṃ hoti mahapphalaṃ.312
8. Kayirā ce kayirāthenaṃ, daḷham enaṃ parakkame
Sithilo hi paribbājo, bhiyyo ākirate rajaṃ.313
6. Just as kusa grass, wrongly grasped, cuts the hand,
even so the monkhood wrongly handled drags one to hell.
7. Any loose act, any corrupt practice, a life of dubious holiness —
none of these is of much fruit.
8. If anything should be done, let one do it, and promote it steadily,
for slack asceticism scatters dust all the more.
A Stubborn Monk
A certain monk thoughtlessly broke of a single blade of grass. When he spoke
about it to another monk to confess his offence, the other monk said it was of no
consequence, and deliberately committed a wrong act by pulling up a whole
clump of grass. When the Buddha was informed about it, he rebuked the stubborn
monk, with the above verses.
An Evil Deed is Better Not Done
9. Akataṃ dukkataṃ seyyo, pacchā tapati dukkataṃ
Katañca sukataṃ seyyo, yaṃ katvā n’ānutappati.314
9. An evil deed is better not done: a misdeed torments one hereafter. Better
it is to do a good deed, after doing which one does not grieve.
The Jealous Woman
A certain woman cut off the nose and ears of a maidservant with whom her
husband had misconducted himself, and locked her in a store-room. To hide her
misdeed, she said to her husband, “Let’s go to the monastery to listen to the
Dhamma.” When relatives came to the house and discovered the maidservant,
they released her, and while the husband and wife were listening to a sermon the
maid-servant came there and related the whole incident to the assembly. The
Buddha advised them all not to do any evil.
Guard Yourself Like A Fortified City
10. Nagaraṃ yathā paccantaṃ, guttaṃ santarabāhiraṃ
Evaṃ gopetha attānaṃ, khaṇo vo1 mā upaccagā
Khaṇātītā hi socanti, nirayamhi samappitā.315
10. Like a border city, guarded within and without, so guard yourself.
Do not let slip this opportunity, those who do grieve when reborn in a
woeful state.
A Frontier City
Some monks who spent the rains dependent for alms on a frontier city led a
life of discomfort after the city was attacked by bandits, because the people were
busy fortifying their city to protect themselves. When the monks reported the
matter to the Buddha, he advised them to fortify their minds.
Be Ashamed of What is Shameful
11. Alajjitāye lajjanti, lajjitāye na lajjare
Micchādiṭṭhisamādānā, sattā gacchanti duggatiṃ.316
12. Abhaye ca bhayadassino, bhaye cābhayadassino
Micchādiṭṭhisamādānā, sattā gacchanti duggatiṃ.317
11. Beings who are ashamed of what is not shameful, and are not ashamed
of what is shameful, embrace wrong views and go to a woeful state.
12. Beings who see fear in what is not to be feared, and see no fear in the
fearful, embrace false views and go to a woeful state.
The Naked Ascetics
Some monks remarked that the Nigaṇṭhas were better than the Acelaka
ascetics, as the former used a cloth in front that covered their private parts, while
the latter went entirely naked. The Nigaṇṭhas explained that they did so to keep
dust out of their almsbowl. Hearing their discussion, the Buddha uttered the
above verses. On the conclusion of the discourse many Nigaṇṭhas asked for the
going forth.
1
ve
Embrace Right Views
13. Avajje vajjamatino, vajje cāvajjadassino
Micchādiṭṭhisamādānā, sattā gacchanti duggatiṃ.318
14. Vajjañca vajjato ñatvā, avajjañca avajjato
Sammādiṭṭhisamādānā, sattā gacchanti suggatiṃ.319
13. Beings who imagine faults in the faultless, and perceive no fault in the
faulty, embrace wrong views and go to a woeful state.
14. Beings knowing faults as faults and what is faultless as faultless,
embrace right views and go to a blissful state.
The Disciples of Non-believers
Some disciples who were non-believers, having seen their children playing
with the children of believers, called their children into the house, admonished
them not to pay respect to the recluse Gotama or his disciples, and made them
swear an oath not to visit their monastery.
One day as they were playing with the children of the Buddha’s followers they
felt thirsty. So the son of a lay follower was sent to get some water from the
monastery. This child mentioned the matter to the Buddha who advised him to
bring all the children to the monastery. After they had quenched their thirst the
Buddha preached the Dhamma to them and they became his followers. On
hearing about this the parents were at first displeased, but they were won round
by the believing parents, came to the Buddha and also became his followers.
Edited by
Bhikkhu Pesala
22 — Niraya Vagga
Hell
Liars Suffer in Hell
1. Abhūtavādī nirayaṃ upeti,
yo v’āpi
1 katvā na karomī c’āha
Ubho’pi te pecca samā bhavanti,
nihīnakammā manujā parattha.306
1. The speaker of untruth goes to hell, and also he who, having done
something, says, “I did not do it.” Both after death become equal, men of
base actions in the other world.
The Female Wanderer Sundarī
At that time the gain and honour lavished on the Buddha and his disciples
was like the great flood at the confluence of five great rivers. The followers of
other sects assembled and discussed what they could do to bring discredit to the
Buddha, and regain the honour and gains they had lost since the arising of the
Buddha in the world. They conspired with Sundarī, a beautiful female wanderer.
Every evening, when the people were returning from Jetavana after listening to
the Dhamma, she set out in the opposite direction wearing flowers and perfumes,
saying that she was going to stay with the recluse Gotama in the perfumed
chamber. In the morning, when the people were on their way to Jetavana to offer
alms, she returned having spent the night in another place, saying that she had
spent a wonderful night with the recluse Gotama. When this had gone on for a
few days, and gossip was starting to spread among the non-believers, the
followers of other sects hired some thugs and had Sundarī murdered and her
body thrown away on the heap of flowers left by the perfumed chamber. Saying
that she had disappeared, they found her and carried her body through the city
telling the people that the Buddha’s disciples had had her murdered to cover up
the recluse Gotama’s wrong doing. The non-believers started to abuse the monks,
but the Buddha told them to be patient, and just to recite the above verse in reply.
1
c’āpi
The king sent his men into the city to investigate, and they overheard the
thugs, who had become drunk, arguing about who had murdered Sundarī, and
who deserved the most money. They arrested the thugs, and took them to the
king’s court, where they confessed that they had been hired by the followers of
other sects. The ascetics were punished for the crime of murder, and the gain and
honour accorded to the Buddha and his disciples increased all the more.
Corrupt Monks Suffer in Hell
2. Kāsāvakaṇṭhā bahavo, pāpadhammā asaññatā
Pāpā pāpehi kammehi, nirayaṃ te upapajjare.307
2. Many with a yellow robe on their necks are of evil disposition and
uncontrolled. Evil-doers on account of their evil deeds are born in hell.
The Oppression of Evil Deeds
While descending from Vulture’s Peak, the Elder Moggallāna saw skeleton-
like ghosts all on fire. When he smiled at this sight, the Elder Lakkaṇa asked him
why he smiled. He told him to ask again later, in the presence of the Buddha.
The Buddha confirmed that he had also seen these ghosts, and related how in
the time of the Buddha Kassapa they had been corrupt monks, and were now still
suffering the consequences of their evil deeds, reciting the above verse.
Do Not Be Immoral
3. Seyyo ayoguḷo bhutto, tatto aggisikhūpamo
Yañce bhuñjeyya dussīlo, raṭṭhapiṇḍaṃ asaññato.308
3. Better to swallow a red-hot iron ball (which would consume one) like a
flame of fire, than to be an immoral and uncontrolled person feeding on
the alms offered by people.
The Vaggumudā Monks
This story is told in the Vinaya Piṭaka, regarding the fourth offence of defeat
for making false claims regarding superhuman attainments. The monks dwelling
on the banks of the river Vaggumudā in the country of the Vajjians, made false
claims about each other’s attainments during a time of food shortage, in order to
obtain more offerings. The devotees offered food to them, even though going
hungry themselves. When the monks came to pay respects to the Buddha after the
Rains Retreat, the Buddha inquired how they had fared for alms during the Rains,
and the truth came out. Rebuking the monks severely for telling lies regarding
superhuman attainments for the sake of their stomachs, the Buddha laid down
the fourth rule of defeat, and uttered the above verse.
Adultery Leads to Hell
4. Cattāri ṭhānāni naro pamatto,
āpajjati paradārūpasevī
Apuññalābhaṃ na nikāmaseyyaṃ,
nindaṃ tatiyaṃ nirayaṃ catutthaṃ.309
5. Apuññalābho ca gatī ca pāpikā,
bhītassa bhītāya ratī ca thokikā
Rājā ca daṇḍaṃ garukaṃ paṇeti,
tasmā naro paradāraṃ na seve.310
4. Four misfortunes befall a careless man who commits adultery:
acquisition of demerit, disturbed sleep, thirdly blame, and fourthly a
state of woe.
5. There is acquisition of demerit as well as evil destiny. Brief is the joy of
the frightened man and woman. The king imposes a heavy punishment.
Hence no man should frequent another’s wife.
Khema the Millionaire’s Son
A nephew of Anāthapiṇḍika, who was a handsome youth, committed adultery
as women were unable to resist his charms. Several times he was arrested, and
taken before the king, but each time he was released in deference to his wealthy
father. Finally the father took him to the Buddha and asked the Buddha to teach
him the Dhamma. The Buddha admonished the young man on the evil
consequences of adultery. On the conclusion of the above verse, Khema attain
Stream-winning. In a previous life, he had made a wish to be attractive to women
when honouring the shrine of the Buddha Kassapa. As a result, in this life he was
irresistible to women.
Corrupt Lives Entail Suffering
6. Kuso yathā duggahito, hattham evānukantati
Sāmaññaṃ dupparāmaṭṭhaṃ, nirayāyupakaḍḍhati.311
7. Yaṃ kiñci sithilaṃ kammaṃ, saṅkiliṭṭhañca yaṃ vataṃ
Saṅkassaraṃ brahmacariyaṃ, na taṃ hoti mahapphalaṃ.312
8. Kayirā ce kayirāthenaṃ, daḷham enaṃ parakkame
Sithilo hi paribbājo, bhiyyo ākirate rajaṃ.313
6. Just as kusa grass, wrongly grasped, cuts the hand,
even so the monkhood wrongly handled drags one to hell.
7. Any loose act, any corrupt practice, a life of dubious holiness —
none of these is of much fruit.
8. If anything should be done, let one do it, and promote it steadily,
for slack asceticism scatters dust all the more.
A Stubborn Monk
A certain monk thoughtlessly broke of a single blade of grass. When he spoke
about it to another monk to confess his offence, the other monk said it was of no
consequence, and deliberately committed a wrong act by pulling up a whole
clump of grass. When the Buddha was informed about it, he rebuked the stubborn
monk, with the above verses.
An Evil Deed is Better Not Done
9. Akataṃ dukkataṃ seyyo, pacchā tapati dukkataṃ
Katañca sukataṃ seyyo, yaṃ katvā n’ānutappati.314
9. An evil deed is better not done: a misdeed torments one hereafter. Better
it is to do a good deed, after doing which one does not grieve.
The Jealous Woman
A certain woman cut off the nose and ears of a maidservant with whom her
husband had misconducted himself, and locked her in a store-room. To hide her
misdeed, she said to her husband, “Let’s go to the monastery to listen to the
Dhamma.” When relatives came to the house and discovered the maidservant,
they released her, and while the husband and wife were listening to a sermon the
maid-servant came there and related the whole incident to the assembly. The
Buddha advised them all not to do any evil.
Guard Yourself Like A Fortified City
10. Nagaraṃ yathā paccantaṃ, guttaṃ santarabāhiraṃ
Evaṃ gopetha attānaṃ, khaṇo vo1 mā upaccagā
Khaṇātītā hi socanti, nirayamhi samappitā.315
10. Like a border city, guarded within and without, so guard yourself.
Do not let slip this opportunity, those who do grieve when reborn in a
woeful state.
A Frontier City
Some monks who spent the rains dependent for alms on a frontier city led a
life of discomfort after the city was attacked by bandits, because the people were
busy fortifying their city to protect themselves. When the monks reported the
matter to the Buddha, he advised them to fortify their minds.
Be Ashamed of What is Shameful
11. Alajjitāye lajjanti, lajjitāye na lajjare
Micchādiṭṭhisamādānā, sattā gacchanti duggatiṃ.316
12. Abhaye ca bhayadassino, bhaye cābhayadassino
Micchādiṭṭhisamādānā, sattā gacchanti duggatiṃ.317
11. Beings who are ashamed of what is not shameful, and are not ashamed
of what is shameful, embrace wrong views and go to a woeful state.
12. Beings who see fear in what is not to be feared, and see no fear in the
fearful, embrace false views and go to a woeful state.
The Naked Ascetics
Some monks remarked that the Nigaṇṭhas were better than the Acelaka
ascetics, as the former used a cloth in front that covered their private parts, while
the latter went entirely naked. The Nigaṇṭhas explained that they did so to keep
dust out of their almsbowl. Hearing their discussion, the Buddha uttered the
above verses. On the conclusion of the discourse many Nigaṇṭhas asked for the
going forth.
1
ve
Embrace Right Views
13. Avajje vajjamatino, vajje cāvajjadassino
Micchādiṭṭhisamādānā, sattā gacchanti duggatiṃ.318
14. Vajjañca vajjato ñatvā, avajjañca avajjato
Sammādiṭṭhisamādānā, sattā gacchanti suggatiṃ.319
13. Beings who imagine faults in the faultless, and perceive no fault in the
faulty, embrace wrong views and go to a woeful state.
14. Beings knowing faults as faults and what is faultless as faultless,
embrace right views and go to a blissful state.
The Disciples of Non-believers
Some disciples who were non-believers, having seen their children playing
with the children of believers, called their children into the house, admonished
them not to pay respect to the recluse Gotama or his disciples, and made them
swear an oath not to visit their monastery.
One day as they were playing with the children of the Buddha’s followers they
felt thirsty. So the son of a lay follower was sent to get some water from the
monastery. This child mentioned the matter to the Buddha who advised him to
bring all the children to the monastery. After they had quenched their thirst the
Buddha preached the Dhamma to them and they became his followers. On
hearing about this the parents were at first displeased, but they were won round
by the believing parents, came to the Buddha and also became his followers.
Dhammapada Commentary - Pakinnaka Vagga
Dhammapada Commentary ( Dhammapada Atthakatha )
Edited by
Bhikkhu Pesala
21 — Pakinnaka Vagga
Miscellaneous
Give Up Lesser Happiness for Greater Bliss
1. Mattāsukhapariccāgā, passe ce vipulaṃ sukhaṃ
Caje mattā sukhaṃ dhīro, sampassaṃ vipulaṃ sukhaṃ.290
1. If by giving up a lesser happiness, one may see a greater one, let the wise
man give up the lesser happiness in consideration of the greater
happiness.
The Famine at Vesālī
At one time, due to drought the crops failed, and the people of Vesālī
suffered from a famine. Many poor people died, and their rotting corpses
attracted evil spirits. The stench made more people sick. The Licchavīs sent
prince Mahāli with the son of the head priest with precious gifts to King
Bimbisāra at Rājagaha with a request to send the Buddha. King Bimbisāra, instead
of granting their request, said, “You should know what to do.” They approached
the Buddha and requested him to come, and he agreed to their request.
Hearing that the Buddha intended to go to Vesālī, King Bimbisāra asked him
to wait while he had the road prepared, and having done that, accompanied the
Teacher in state to the banks of the Ganges, arriving there in five days, pausing
each night in a rest house that had been specially constructed for each day’s
journey. Two boats were lashed together, decorated and a message was sent to
the Licchavī’s to come and receive the Buddha. King Bimbisāra promised to wait
there until the Buddha’s return. As soon as the Buddha set foot on the other bank
of the Ganges a great rain storm came up and washed the region clean.
Honouring the Buddha even more than King Bimbisāra had done, the Licchavīs
escorted him on the three days’ journey to Vesālī and accommodated him in the
heart of the city.
The Buddha taught the Ratana Sutta to the Elder Ānanda, and instructed him
to circumambulate the city three times accompanied by the Licchavī princes. The
elder took water in the Buddha’s stone almsbowl, and standing at the gate of the
city, contemplated the Buddha’s incomparable perfections and victory over Māra
on the throne of Enlightenment. Then he entered the city, and during the three
watches of the night circumambulated the city three times within the walls
reciting the Ratana Sutta. The evil spirits fled, breaking down the walls in their
rush to escape, and the sick were cured. The people prepared a seat for the
Buddha in the city hall, and when the Elder Ānanda returned accompanied by a
great multitude of the people who had been cured, the Buddha recited the Ratana
Sutta again, and eighty-four thousand beings gained insight into the Dhamma.
On seven days the Buddha recited the same sutta, then the Licchavī princes
escorted him back to the Ganges. The Nāgas created boats of precious materials
and the deities held aloft umbrellas. Thus this miracle of crossing the Ganges was
glorious like the occasions of the Twin Miracle and the descent from Tāvatiṃsa.
When he reached the other side, King Bimbisāra greeted him and escorted him
back to Rājagaha in state.
The following day, when the monks were talking about the great honours
paid to the Buddha, he came and related how, in a previous life, as the Brahmin
Saṅkha he had paid homage at the shrine of his son, Susīma, who had been a
Solitary Buddha. Thus in this life great honours had been rendered to him.
Do Not Return Hatred with Hatred
2. Paradukkhūpadānena, attano sukham icchati
Verasaṃsaggasaṃsaṭṭho, verā so na parimuccati.291
2. He who wishes his own happiness by causing pain to others is not
released from hatred, being himself entangled in the tangles of hatred.
The Hen’s Eggs
A fisherman found some turtle’s eggs on the banks of the Aciravatī river.
Taking them with him to Sāvatthī he had them cooked in a certain house, and
gave one to a girl who lived there. Thereafter, she would eat nothing but eggs.
Her mother gave her hen’s eggs, and whenever the hen laid eggs the girl took
them to eat. The hen hated the girl, and on her deathbed vowed vengeance.
Throughout many lives the two were sworn enemies and ate each other’s
offspring. During the time of the Buddha, one was born as the daughter of a
family at Sāvatthi, and the other was an ogress. The Buddha reconciled them and
their hatred was finally appeased. This story is also told in the Yamaka Vagga,
verse 5.
Defilements Multiply in the Conceited
3. Yañhi kiccaṃ apaviddhaṃ,
1
akiccaṃ pana kayirati
Unnaḷānaṃ pamattānaṃ,
tesaṃ vaḍḍhanti āsavā.292
4. Yesañca susamāraddhā, niccaṃ kāyagatā sati
Akiccaṃ te na sevanti, kicce sātaccakārino
Satānaṃ sampajānānaṃ, atthaṃ gacchanti āsavā.293
3. What should have been done is not done, what should not have been
done is done. Defilements multiply in the conceited and heedless.
4. Those who diligently practise mindfulness of the body, who avoid what
should not be done, and always do what should be done, the defilements
of those who are mindful and clearly comprehending come to an end.
The Bhaddīya Monks
Some monks at the Jātiyā forest in Bhaddīya spent them time in making and
designing various kinds of ornamented sandals, neglecting their monastic duties.
The Buddha rebuked them and uttered the above verses.
A Saint Goes Ungrieving
5. Mātaraṃ pitaraṃ hantvā, rājāno dve ca khattiye
Raṭṭhaṃ sānucaraṃ hantvā, anīgho yāti brāhmaṇo.294
6. Mātaraṃ pitaraṃ hantvā, rājāno dve ca sotthiye
Veyyagghapañcamaṃ hantvā, anīgho yāti brāhmaṇo.295
5. Having slain mother2 and father2 and two warrior kings,
3 and having
destroyed a country4 together with its chancellor,
5 a Saint goes
ungrieving.
6
6. Having slain mother and father and two brahmin kings, and having
destroyed the perilous path,
7 a Saint goes ungrieving.
1
tadapaviddhaṃ
2
Craving;
2
Conceit;
3
Eternalism and Nihilism;
4
Six sense doors and six sense-objects;
5
Attachment;
6
Arahant (see also the Brāhmaṇa Vagga);
7
The five hindrances.
The Elder Lakuṇḍakabhaddiya
When many visiting monks arrived, the Buddha pointed out the Elder
Lakuṇḍakabhaddiya who was an Arahant and short in stature. In reference to him
he uttered the first of the above verses. The monks, wondering what the Buddha
was talking about, later realised what he meant and gained Arahantship.
On another occasion the Buddha recited the second verse, also in reference to
the same elder.
Meditate Constantly
7. Suppabuddhaṃ pabujjhanti, sadā Gotamasāvakā
Yesaṃ divā ca ratto ca, niccaṃ buddhagatā sati.296
8. Suppabuddhaṃ pabujjhanti, sadā Gotamasāvakā
Yesaṃ divā ca ratto ca, niccaṃ dhammagatā sati.297
9. Suppabuddhaṃ pabujjhanti, sadā Gotamasāvakā
Yesaṃ divā ca ratto ca, niccaṃ saṅghagatā sati.298
10. Suppabuddhaṃ pabujjhanti, sadā Gotamasāvakā
Yesaṃ divā ca ratto ca, niccaṃ kāyagatā sati.299
11. Suppabuddhaṃ pabujjhanti, sadā Gotamasāvakā
Yesaṃ divā ca ratto ca, ahiṃsāya rato mano.300
12. Suppabuddhaṃ pabujjhanti, sadā Gotamasāvakā
yesaṃ divā ca ratto ca, bhāvanāya rato mano.301
7. Well awake the disciples of Gotama ever arise —
they who by day and night always contemplate the Buddha.
8. Well awake the disciples of Gotama ever arise —
they who by day and night always contemplate the Dhamma.
9. Well awake the disciples of Gotama ever arise —
they who by day and night always contemplate the Sangha.
10. Well awake the disciples of Gotama ever arise —
they who by day and night always contemplate the body.
11. Well awake the disciples of Gotama ever arise —
they who by day and night delight in harmlessness.
12. Well awake the disciples of Gotama ever arise —
they who by day and night delight in meditation.
The Wood-cutter’s Son
Two boys in Rājagaha were friends. One was the son of a believer, while the
other was the son of non-believers. Whenever they played ball, the believer’s son
recited “Homage to the Buddha” and won the game every time. The other boy
noticed this, and also learnt to recite “Namo Buddhassa.” One day, his father, who
was a wood-cutter, set off to the forest with his ox-cart, taking his son with him.
At the end of the day the man released his oxen in a pleasant grove where there
was water and grass, and took a rest. The oxen followed a herd of cows back into
the city, so the man left his son and set off in pursuit of his oxen. By the time he
had found his oxen, the city gate was locked, and he was unable to fetch his ox-
cart where his son was still waiting. As night fell, the boy fell asleep. That place
was near a burning ground haunted by goblins. Two of them spotted the youth —
one was a believer and one was a non-believer. The goblin who was a non-
believer decided to eat the boy in spite of the warnings of the other. When the
goblin pulled the boy’s feet, he awoke and recited “Namo Buddhassa.” The goblin
leapt back, and afraid of what might happen, the goblin who was a believer stood
guard over the boy, while the other stole a golden bowl from the king’s palace,
inscribed some words on it, and placed it in the cart. In the morning, the theft
was discovered and the boy was arrested and questioned. He replied that his
parents had brought him food during the night, and he had gone back to sleep.
That was all he knew. The boy’s parents told the king their story, and the king
took all three to the Buddha who told the king all that had happened.
The king asked if meditation on the Buddha alone was a protection, and the
Buddha replied with the above verses, explaining that all of these six kinds of
meditation were beneficial.
On the conclusion of the discourse the boy and his parents all attained
Stream-winning. Later they went forth and attained Arahantship.
Renunciation is Difficult
13. Duppabbajjaṃ durabhiramaṃ, durāvāsā gharā dukhā
Dukkho’samānasaṃvāso, dukkhānupatitaddhagū
Tasmā na c’addhagū siyā, na ca dukkhānupatito siyā.302
13. Renunciation is difficult, it is difficult to delight therein. Difficult and
painful is household life. Painful is association with those who are
incompatible. Ill befalls a wayfarer (in saṃsāra). Therefore be not a
wayfarer, be not a pursuer of ill.
The Vajjian Prince
A Vajjian prince became a monk and was meditating alone in a forest near
Vesālī. At night he heard the festive music in the city and became discontented
with his solitary life. Comparing himself to a log cast away in the forest, he
thought that no one was as unfortunate as himself. A tree-deity admonished him
in verse, that those in hell envied those in heaven, and that householders envied
recluses who live alone in the forest. In the morning, the monk went to the
Buddha and related what had happened. Thereupon the Buddha uttered the above
verse on the difficulties of household life, and the monk attained Arahantship.
The Devout Are Respected Everywhere
14. Saddho sīlena sampanno, yasobhogasamappito
Yaṃ yaṃ padesaṃ bhajati, tattha tattheva pūjito.303
14. He who is full of confidence and virtue, possessed of fame and wealth,
he is honoured everywhere, in whatever land he sojourns.
Citta the Householder
A devout follower was greatly honoured when he visited the Buddha. The
Elder Ānanda inquired of the Buddha whether he would have received the same
honours if he had visited some other religious teacher. Thereupon the Buddha
uttered this verse. The full story is told in the Bala Vagga, verse 74.
The Good Can Be Seen From Afar
15. Dūre santo pakāsanti, himavanto’va pabbato
Asant’ettha na dissanti, ratti khittā yathā sarā.304
15. Even from afar like the Himalaya mountain the good reveal themselves.
The wicked, though near, are invisible like arrows shot by night.
Cūḷa Subhaddā’s Story
When they were students, the householders Ugga and Anāthapiṇḍika studied
under the same teacher and became close friends. They agreed that when they
had their own children they would arrange a marriage between their families.
One day, the millionaire Ugga came to Sāvatthī with five hundred carts laden
with good for trade. When he arrived, Anāthapiṇḍika offered him hospitality and
instructed his daughter Cūḷa Subhaddā to attend to all of his needs. Delighted
with her gracious conduct he reminded Anāthapiṇḍika of their agreement and
asked him to give her hand to his own son in marriage. Knowing that his friend
Ugga was a non-believer, Anāthapiṇḍika consulted the Buddha. Considering
whether Ugga had the potential for gaining confidence in the Dhamma, the
Buddha gave his blessing, and Anāthapiṇḍika agreed to the marriage. He
admonished his daughter on the ten duties of a faithful daughter-in-law, and sent
his daughter with Ugga, bearing lavish gifts, and accompanied by eight laymen
who were to protect her good name.
In her honour, alms was offered to the naked ascetics, but though requested
by her father-in-law to wait on them, she was too modesty to do so. Her father-
in-law was deeply offended, and asked for her to be thrown out of the house. She
summoned the laymen and protested her innocence. When she told her mother-
in-law how the Buddha and his disciples were impervious to the eight worldly
vicissitudes1 she requested her to invite them to a meal on the following day. Cūḷa
Subhaddā went to her room and made an earnest wish, casting eight handfuls of
jasmine flowers, and inviting the Buddha for alms the following day. The flowers
flew to Sāvatthī of their own accord and arranged themselves in a canopy over
the Buddha’s head as he preached to the fourfold assembly.
Meanwhile, back in Sāvatthī, after listening to the sermon by the Buddha,
Anāthapiṇḍika invited him for the meal on the following day. The Buddha
remarked that he had already accepted an invitation from his daughter Cūḷa
Subhaddā who had just been given in marriage. Anāthapiṇḍika expressed his
surprise as she was living far away. Thereupon the Buddha uttered the above
verse, and many gained Stream-winning on hearing the verse.
Sakka the king of the gods ordered the deities to make five hundred
dwellings with peaked roofs. The following day, the Buddha selected five
hundred Arahants, and each seated in a dwelling, they went to Ugga. Cūḷa
Subhaddā asked her father-in-law where to wait to greet the Buddha. Seeing him
arrive in great splendour, Ugga paid homage and invited him into his house,
1
Gain and loss, fame and defame, praise and blame, pleasure and pain.
offering lavish alms for seven days. The Buddha instructed the Arahant
Anuruddha to remain behind, and thus Ugga became a city of faithful followers.
Delight in Solitude
16. Ekāsanaṃ ekaseyyaṃ, eko caram atandito
Eko damayam attānaṃ, vanante ramito siyā.305
16. He who sits alone, rests alone, walks alone, resolute,
who in solitude controls himself, will find delight in the forest.
The Solitary Elder
Praising the solitary life led by a certain monk, the Buddha uttered the above
verse.
Edited by
Bhikkhu Pesala
21 — Pakinnaka Vagga
Miscellaneous
Give Up Lesser Happiness for Greater Bliss
1. Mattāsukhapariccāgā, passe ce vipulaṃ sukhaṃ
Caje mattā sukhaṃ dhīro, sampassaṃ vipulaṃ sukhaṃ.290
1. If by giving up a lesser happiness, one may see a greater one, let the wise
man give up the lesser happiness in consideration of the greater
happiness.
The Famine at Vesālī
At one time, due to drought the crops failed, and the people of Vesālī
suffered from a famine. Many poor people died, and their rotting corpses
attracted evil spirits. The stench made more people sick. The Licchavīs sent
prince Mahāli with the son of the head priest with precious gifts to King
Bimbisāra at Rājagaha with a request to send the Buddha. King Bimbisāra, instead
of granting their request, said, “You should know what to do.” They approached
the Buddha and requested him to come, and he agreed to their request.
Hearing that the Buddha intended to go to Vesālī, King Bimbisāra asked him
to wait while he had the road prepared, and having done that, accompanied the
Teacher in state to the banks of the Ganges, arriving there in five days, pausing
each night in a rest house that had been specially constructed for each day’s
journey. Two boats were lashed together, decorated and a message was sent to
the Licchavī’s to come and receive the Buddha. King Bimbisāra promised to wait
there until the Buddha’s return. As soon as the Buddha set foot on the other bank
of the Ganges a great rain storm came up and washed the region clean.
Honouring the Buddha even more than King Bimbisāra had done, the Licchavīs
escorted him on the three days’ journey to Vesālī and accommodated him in the
heart of the city.
The Buddha taught the Ratana Sutta to the Elder Ānanda, and instructed him
to circumambulate the city three times accompanied by the Licchavī princes. The
elder took water in the Buddha’s stone almsbowl, and standing at the gate of the
city, contemplated the Buddha’s incomparable perfections and victory over Māra
on the throne of Enlightenment. Then he entered the city, and during the three
watches of the night circumambulated the city three times within the walls
reciting the Ratana Sutta. The evil spirits fled, breaking down the walls in their
rush to escape, and the sick were cured. The people prepared a seat for the
Buddha in the city hall, and when the Elder Ānanda returned accompanied by a
great multitude of the people who had been cured, the Buddha recited the Ratana
Sutta again, and eighty-four thousand beings gained insight into the Dhamma.
On seven days the Buddha recited the same sutta, then the Licchavī princes
escorted him back to the Ganges. The Nāgas created boats of precious materials
and the deities held aloft umbrellas. Thus this miracle of crossing the Ganges was
glorious like the occasions of the Twin Miracle and the descent from Tāvatiṃsa.
When he reached the other side, King Bimbisāra greeted him and escorted him
back to Rājagaha in state.
The following day, when the monks were talking about the great honours
paid to the Buddha, he came and related how, in a previous life, as the Brahmin
Saṅkha he had paid homage at the shrine of his son, Susīma, who had been a
Solitary Buddha. Thus in this life great honours had been rendered to him.
Do Not Return Hatred with Hatred
2. Paradukkhūpadānena, attano sukham icchati
Verasaṃsaggasaṃsaṭṭho, verā so na parimuccati.291
2. He who wishes his own happiness by causing pain to others is not
released from hatred, being himself entangled in the tangles of hatred.
The Hen’s Eggs
A fisherman found some turtle’s eggs on the banks of the Aciravatī river.
Taking them with him to Sāvatthī he had them cooked in a certain house, and
gave one to a girl who lived there. Thereafter, she would eat nothing but eggs.
Her mother gave her hen’s eggs, and whenever the hen laid eggs the girl took
them to eat. The hen hated the girl, and on her deathbed vowed vengeance.
Throughout many lives the two were sworn enemies and ate each other’s
offspring. During the time of the Buddha, one was born as the daughter of a
family at Sāvatthi, and the other was an ogress. The Buddha reconciled them and
their hatred was finally appeased. This story is also told in the Yamaka Vagga,
verse 5.
Defilements Multiply in the Conceited
3. Yañhi kiccaṃ apaviddhaṃ,
1
akiccaṃ pana kayirati
Unnaḷānaṃ pamattānaṃ,
tesaṃ vaḍḍhanti āsavā.292
4. Yesañca susamāraddhā, niccaṃ kāyagatā sati
Akiccaṃ te na sevanti, kicce sātaccakārino
Satānaṃ sampajānānaṃ, atthaṃ gacchanti āsavā.293
3. What should have been done is not done, what should not have been
done is done. Defilements multiply in the conceited and heedless.
4. Those who diligently practise mindfulness of the body, who avoid what
should not be done, and always do what should be done, the defilements
of those who are mindful and clearly comprehending come to an end.
The Bhaddīya Monks
Some monks at the Jātiyā forest in Bhaddīya spent them time in making and
designing various kinds of ornamented sandals, neglecting their monastic duties.
The Buddha rebuked them and uttered the above verses.
A Saint Goes Ungrieving
5. Mātaraṃ pitaraṃ hantvā, rājāno dve ca khattiye
Raṭṭhaṃ sānucaraṃ hantvā, anīgho yāti brāhmaṇo.294
6. Mātaraṃ pitaraṃ hantvā, rājāno dve ca sotthiye
Veyyagghapañcamaṃ hantvā, anīgho yāti brāhmaṇo.295
5. Having slain mother2 and father2 and two warrior kings,
3 and having
destroyed a country4 together with its chancellor,
5 a Saint goes
ungrieving.
6
6. Having slain mother and father and two brahmin kings, and having
destroyed the perilous path,
7 a Saint goes ungrieving.
1
tadapaviddhaṃ
2
Craving;
2
Conceit;
3
Eternalism and Nihilism;
4
Six sense doors and six sense-objects;
5
Attachment;
6
Arahant (see also the Brāhmaṇa Vagga);
7
The five hindrances.
The Elder Lakuṇḍakabhaddiya
When many visiting monks arrived, the Buddha pointed out the Elder
Lakuṇḍakabhaddiya who was an Arahant and short in stature. In reference to him
he uttered the first of the above verses. The monks, wondering what the Buddha
was talking about, later realised what he meant and gained Arahantship.
On another occasion the Buddha recited the second verse, also in reference to
the same elder.
Meditate Constantly
7. Suppabuddhaṃ pabujjhanti, sadā Gotamasāvakā
Yesaṃ divā ca ratto ca, niccaṃ buddhagatā sati.296
8. Suppabuddhaṃ pabujjhanti, sadā Gotamasāvakā
Yesaṃ divā ca ratto ca, niccaṃ dhammagatā sati.297
9. Suppabuddhaṃ pabujjhanti, sadā Gotamasāvakā
Yesaṃ divā ca ratto ca, niccaṃ saṅghagatā sati.298
10. Suppabuddhaṃ pabujjhanti, sadā Gotamasāvakā
Yesaṃ divā ca ratto ca, niccaṃ kāyagatā sati.299
11. Suppabuddhaṃ pabujjhanti, sadā Gotamasāvakā
Yesaṃ divā ca ratto ca, ahiṃsāya rato mano.300
12. Suppabuddhaṃ pabujjhanti, sadā Gotamasāvakā
yesaṃ divā ca ratto ca, bhāvanāya rato mano.301
7. Well awake the disciples of Gotama ever arise —
they who by day and night always contemplate the Buddha.
8. Well awake the disciples of Gotama ever arise —
they who by day and night always contemplate the Dhamma.
9. Well awake the disciples of Gotama ever arise —
they who by day and night always contemplate the Sangha.
10. Well awake the disciples of Gotama ever arise —
they who by day and night always contemplate the body.
11. Well awake the disciples of Gotama ever arise —
they who by day and night delight in harmlessness.
12. Well awake the disciples of Gotama ever arise —
they who by day and night delight in meditation.
The Wood-cutter’s Son
Two boys in Rājagaha were friends. One was the son of a believer, while the
other was the son of non-believers. Whenever they played ball, the believer’s son
recited “Homage to the Buddha” and won the game every time. The other boy
noticed this, and also learnt to recite “Namo Buddhassa.” One day, his father, who
was a wood-cutter, set off to the forest with his ox-cart, taking his son with him.
At the end of the day the man released his oxen in a pleasant grove where there
was water and grass, and took a rest. The oxen followed a herd of cows back into
the city, so the man left his son and set off in pursuit of his oxen. By the time he
had found his oxen, the city gate was locked, and he was unable to fetch his ox-
cart where his son was still waiting. As night fell, the boy fell asleep. That place
was near a burning ground haunted by goblins. Two of them spotted the youth —
one was a believer and one was a non-believer. The goblin who was a non-
believer decided to eat the boy in spite of the warnings of the other. When the
goblin pulled the boy’s feet, he awoke and recited “Namo Buddhassa.” The goblin
leapt back, and afraid of what might happen, the goblin who was a believer stood
guard over the boy, while the other stole a golden bowl from the king’s palace,
inscribed some words on it, and placed it in the cart. In the morning, the theft
was discovered and the boy was arrested and questioned. He replied that his
parents had brought him food during the night, and he had gone back to sleep.
That was all he knew. The boy’s parents told the king their story, and the king
took all three to the Buddha who told the king all that had happened.
The king asked if meditation on the Buddha alone was a protection, and the
Buddha replied with the above verses, explaining that all of these six kinds of
meditation were beneficial.
On the conclusion of the discourse the boy and his parents all attained
Stream-winning. Later they went forth and attained Arahantship.
Renunciation is Difficult
13. Duppabbajjaṃ durabhiramaṃ, durāvāsā gharā dukhā
Dukkho’samānasaṃvāso, dukkhānupatitaddhagū
Tasmā na c’addhagū siyā, na ca dukkhānupatito siyā.302
13. Renunciation is difficult, it is difficult to delight therein. Difficult and
painful is household life. Painful is association with those who are
incompatible. Ill befalls a wayfarer (in saṃsāra). Therefore be not a
wayfarer, be not a pursuer of ill.
The Vajjian Prince
A Vajjian prince became a monk and was meditating alone in a forest near
Vesālī. At night he heard the festive music in the city and became discontented
with his solitary life. Comparing himself to a log cast away in the forest, he
thought that no one was as unfortunate as himself. A tree-deity admonished him
in verse, that those in hell envied those in heaven, and that householders envied
recluses who live alone in the forest. In the morning, the monk went to the
Buddha and related what had happened. Thereupon the Buddha uttered the above
verse on the difficulties of household life, and the monk attained Arahantship.
The Devout Are Respected Everywhere
14. Saddho sīlena sampanno, yasobhogasamappito
Yaṃ yaṃ padesaṃ bhajati, tattha tattheva pūjito.303
14. He who is full of confidence and virtue, possessed of fame and wealth,
he is honoured everywhere, in whatever land he sojourns.
Citta the Householder
A devout follower was greatly honoured when he visited the Buddha. The
Elder Ānanda inquired of the Buddha whether he would have received the same
honours if he had visited some other religious teacher. Thereupon the Buddha
uttered this verse. The full story is told in the Bala Vagga, verse 74.
The Good Can Be Seen From Afar
15. Dūre santo pakāsanti, himavanto’va pabbato
Asant’ettha na dissanti, ratti khittā yathā sarā.304
15. Even from afar like the Himalaya mountain the good reveal themselves.
The wicked, though near, are invisible like arrows shot by night.
Cūḷa Subhaddā’s Story
When they were students, the householders Ugga and Anāthapiṇḍika studied
under the same teacher and became close friends. They agreed that when they
had their own children they would arrange a marriage between their families.
One day, the millionaire Ugga came to Sāvatthī with five hundred carts laden
with good for trade. When he arrived, Anāthapiṇḍika offered him hospitality and
instructed his daughter Cūḷa Subhaddā to attend to all of his needs. Delighted
with her gracious conduct he reminded Anāthapiṇḍika of their agreement and
asked him to give her hand to his own son in marriage. Knowing that his friend
Ugga was a non-believer, Anāthapiṇḍika consulted the Buddha. Considering
whether Ugga had the potential for gaining confidence in the Dhamma, the
Buddha gave his blessing, and Anāthapiṇḍika agreed to the marriage. He
admonished his daughter on the ten duties of a faithful daughter-in-law, and sent
his daughter with Ugga, bearing lavish gifts, and accompanied by eight laymen
who were to protect her good name.
In her honour, alms was offered to the naked ascetics, but though requested
by her father-in-law to wait on them, she was too modesty to do so. Her father-
in-law was deeply offended, and asked for her to be thrown out of the house. She
summoned the laymen and protested her innocence. When she told her mother-
in-law how the Buddha and his disciples were impervious to the eight worldly
vicissitudes1 she requested her to invite them to a meal on the following day. Cūḷa
Subhaddā went to her room and made an earnest wish, casting eight handfuls of
jasmine flowers, and inviting the Buddha for alms the following day. The flowers
flew to Sāvatthī of their own accord and arranged themselves in a canopy over
the Buddha’s head as he preached to the fourfold assembly.
Meanwhile, back in Sāvatthī, after listening to the sermon by the Buddha,
Anāthapiṇḍika invited him for the meal on the following day. The Buddha
remarked that he had already accepted an invitation from his daughter Cūḷa
Subhaddā who had just been given in marriage. Anāthapiṇḍika expressed his
surprise as she was living far away. Thereupon the Buddha uttered the above
verse, and many gained Stream-winning on hearing the verse.
Sakka the king of the gods ordered the deities to make five hundred
dwellings with peaked roofs. The following day, the Buddha selected five
hundred Arahants, and each seated in a dwelling, they went to Ugga. Cūḷa
Subhaddā asked her father-in-law where to wait to greet the Buddha. Seeing him
arrive in great splendour, Ugga paid homage and invited him into his house,
1
Gain and loss, fame and defame, praise and blame, pleasure and pain.
offering lavish alms for seven days. The Buddha instructed the Arahant
Anuruddha to remain behind, and thus Ugga became a city of faithful followers.
Delight in Solitude
16. Ekāsanaṃ ekaseyyaṃ, eko caram atandito
Eko damayam attānaṃ, vanante ramito siyā.305
16. He who sits alone, rests alone, walks alone, resolute,
who in solitude controls himself, will find delight in the forest.
The Solitary Elder
Praising the solitary life led by a certain monk, the Buddha uttered the above
verse.
Dhammapada Commentary - Magga Vagga
Dhammapada Commentary ( Dhammapada Atthakatha )
Edited by
Bhikkhu Pesala
20 — Magga Vagga
The Path
The Eightfold Path is Best
1. Maggān’aṭṭhaṅgiko seṭṭho, saccānaṃ caturo padā
Virāgo seṭṭho dhammānaṃ, dvipadānañca cakkhumā.273
2. Eso’va1 maggo natth’añño, dassanassa visuddhiyā
Etañhi tumhe paṭipajjatha, mārass’etaṃ pamohanaṃ.274
3. Etañhi tumhe paṭipannā, dukkhassantaṃ karissatha
Akkhāto vo2 mayā maggo,
aññāya sallakantanaṃ3.275
4. Tumhehi kiccaṃ ātappaṃ, akkhātāro Tathāgatā
Paṭipannā pamokkhanti, jhāyino mārabandhanā.276
1. The best of paths is the Eightfold Path. The best of truths are the four
Sayings. Non-attachment is the best of states. The best of bipeds is the
Seeing One.
2. This is the only Way. There is none other for the purity of vision.
Do you follow this path. This is the bewilderment of Māra.
3. Entering upon that path, you will make an end of pain.
Having learnt the removal of thorns, have I taught you the path.
4. Striving should be done by yourselves; the Tathāgatas are only teachers.
The meditative ones, who enter the way, are delivered from the bonds of
Māra.
1
Eso’va
2
ve
3
sallasatthanaṃ
Five Hundred Monks
When the Buddha returned to the monastery at Sāvatthī after his touring the
country some monks were discussing the routes they had taken. The Buddha
remarked that those paths were irrelevant to their emancipation and advised
them to follow the Noble Eightfold Path, uttering the above verses.
All Conditions Are Impermanent
5. “Sabbe saṅkhārā aniccā”ti, yadā paññāya passati
Atha nibbindati dukkhe, esa maggo visuddhiyā.277
5. “All conditions are impermanent:” when one sees this with wisdom,
one is disenchanted with suffering; this is the path to purity.
The Characteristic of Impermanence
The Buddha, perceiving that many monks had meditated on impermanence
in the past, advised them to continue that meditation.
All Conditions Are Unsatisfactory
6. “Sabbe saṅkhārā dukkhā”ti, yadā paññāya passati
Atha nibbindati dukkhe, esa maggo visuddhiyā.278
6. “All conditions are unsatisfactory:” when one sees this with wisdom,
one is disenchanted with suffering; this is the path to purity.
The Characteristic of Unsatisfactoriness
The Buddha, perceiving that many monks had meditated on
unsatisfactoriness in the past, advised them to continue that meditation.
All Phenomena Are Not-self
7. “Sabbe dhammā1 anattā”ti, yadā paññāya passati
Atha nibbindati dukkhe, esa maggo visuddhiyā.279
7. “All phenomena are not-self:” when one sees this with wisdom,
one is disenchanted with suffering; this is the path to purity.
1
All phenomena, both conditioned and unconditioned are not-self. Nibbāna is not
impermanent, nor unsatisfactory, but it is still lacking any permanent self or soul.
The Characteristic of Not-self
The Buddha, perceiving that many monks had meditated on not-self in the
past, advised them to continue that meditation.
The Slothful Do Not Realise the Path
8. Uṭṭhānakālamhi anuṭṭhahāno,
yuvā balī ālasiyaṃ upeto,
Saṃsannasaṅkappamano kusīto,
paññāya maggaṃ alaso na vindati.280
8. The inactive idler who strives not when he should strive, who, though
young and strong, is slothful, with (good) thoughts depressed, does not
by wisdom realise the Path.
Striving Tissa’s Story
Five hundred sons of good families went forth together, and having obtained
a meditation object, they went to the forest and attained Arahantship, except for
one idle monk who remained behind in the monastery. When they returned to
Sāvatthī, the Buddha exchanged friendly greetings with them, but not with the
one who had been negligent. This stimulated him to strive to attain Arahantship.
He strove hard in the night, but overcome by drowsiness he stumbled and broke
his thigh. His cries brought his fellow monks to attend on him. The Buddha
commented on the difficulty of an idle person gaining realisation.
Purify Thoughts, Words, and Deeds
9. Vācānurakkhī manasā susaṃvuto,
kāyena ca nākusalaṃ1 kayirā,
Ete tayo kammapathe visodhaye,
ārādhaye maggaṃ isippaveditaṃ.281
9. Watchful of speech, well restrained in mind, let him do nought unskilful
through his body. Let him purify these three ways of action and win the
path realised by the sages.
1
akusalaṃ na
The Pig Ghost
In the time of the Buddha Kassapa, a monk divided two monks who were
friends. When he died he was reborn in Avīci hell, and during the time of the
Buddha Gotama was reborn as a hideous Peta. The Elder Moggallāna saw him and
mentioned it to the Buddha, who said that he had also seen him on an earlier
occasion. The Buddha related the story of his previous life to warn of the evil
consequences of slandering, and uttered the above verse.
Cultivate Wisdom
10. Yogā ve jāyatī
1 bhūri, ayogā bhūrisaṅkhayo
Etaṃ dvedhā pathaṃ ñatvā, bhavāya vibhavāya ca
Tath’attānaṃ niveseyya, yathā bhūri pavaḍḍhati.282
10. From meditation arises wisdom. Without meditation wisdom wanes.
Knowing this twofold path of gain and loss, let one so conduct oneself so
that wisdom increases.
The Elder Poṭṭhila’s Story
The Elder Poṭṭhila, though well versed in the Tipiṭaka, was constantly
addressed by the Buddha as “Empty Poṭṭhila” in order to stimulate him to attain
Arahantship. He took the hint and went to a distant forest monastery where lived
thirty Arahants. He asked the seniormost elder for meditation instruction, but
thinking he would be too proud to instruct, the elder sent him to the next elder.
He thought the same and sent him to the next most senior elder. Finally, he
begged the youngest novice to be his teacher. The novice asked if he would do his
bidding. The elder said he would enter a fire if told to. The novice told him to
plunge into a nearby pool to test his sincerity. At once, the elder plunged into the
pool with all his robes on. The novice told him to come out, and instructed him.
“To catch a lizard that had entered an ant-hill with six holes, one would cover five
holes and keep watch at the sixth. Thus one should close the five sense, and watch
the mind. The elder understood, and meditated thus to gain Arahantship. Seeing
him with his Divine Eye, the Buddha projected his image before him and uttered
the above verse. At the conclusion of the discourse, the elder gained Arahantship.
1
jāyati
Be Without Attachment
11. Vanaṃ chindatha mā rukkhaṃ, vanato jāyati bhayaṃ
Chetvā vanañca vanathañca, nibbanā hotha bhikkhavo.283
12. Yāva hi vanatho na chijjati, aṇumatto’pi narassa nārisu
Paṭibaddhamano1 tāva so,
vaccho khīrapako’va mātari.284
11. Cut down the entire forest, not just a single tree. From the forest springs
fear. Cutting down both forest and brushwood, be passionless, O monks.
12. For as long as the slightest passion2 of man towards women is not cut
down, so long is his mind in bondage, like the calf to its mother.
Five Elderly Monks
Five elderly men went forth as monks. They built for themselves a hermitage
at the edge of the monastery, went for alms to the houses of their sons and
daughters, and ate their meal at the house of the former wife of one of the
monks, who offered curries and sauces. When she died of some disease, the
monks gathered back at the hermitage and wept. The monks reported this to the
Buddha who advised them to practise non-attachment.
Cultivate this Path of Peace
13. Ucchinda sineham attano,
kumudaṃ sāradikaṃ ’va [pāṇinā]
Santimaggam eva brūhaya,
nibbānaṃ sugatena desitaṃ.285
13. Cut off your affection, as though it were an autumn lily, with the hand.
Cultivate this path of peace. Nibbāna has been expounded by the
Auspicious One.
The Goldsmith Elder
A young monk went forth under the Elder Sāriputta. Thinking, “Young men
are lustful,” he taught him to meditate on the impurities of the body. After a
month, he had had no success, so he returned to the elder who explained the
1
Paṭibaddhamanova
2
The vines and undergrowth of the forest are compared to the entanglements of passion.
meditation object again. After a second and a third month the elder took him to
see the Buddha, who, perceiving his disposition, created for him a lotus of ruddy
gold as a focus for mental concentration. The monk succeeded in his meditation,
gained the jhānas and developing his faculties as advised by the Buddha. The
Buddha then made the lotus fade, and gaining the perception of impermanence,
the young monk attained Arahantship within a single day.
A Fool Does Not Think of Death
14. Idha vassaṃ vasissāmi, idha hemantagimhisu
Iti bālo vicinteti, antarāyaṃ na bujjhati.286
14. Here will I live in the rainy season, here in the autumn and in the
summer: thus muses the fool. He realises not the danger (of death).
The Merchant of Great Wealth
A merchant from Benares travelled to Sāvatthī with five hundred carts to sell
his merchandise during an annual festival, but his progress was halted by a river
in flood. Since had come a long way (about 300 miles) he thought of selling his
goods and spending the rainy season, cold season, and hot season there, trading
his goods. The Buddha smiled when he saw that the man would fall into the jaws
of death within seven days. The Elder Ānanda asked him why he smiled, and on
being told the reason, he walked for alms where the merchant was staying and
the merchant respectfully offered him alms. When the elder asked the merchant
how long he would stay there, the merchant informed him of his plans. The Elder
Ānanda said that though one’s death might be near it was hard to realise it. When
the merchant asked, the elder informed him of what the Buddha had said about
his impending death. He was filled with urgency and, inviting the Buddha and
the Saṅgha, offered alms for seven days. The Buddha advised him to meditate on
death. He attained the first state of Sainthood and on the seventh day passed away
as predicted.
Death Seizes the Doting Man
15. Taṃ puttapasusammattaṃ, byāsattamanasaṃ naraṃ
Suttaṃ gāmaṃ mahogho’va, maccu ādāya gacchati.287
15. The doting man with mind set on children and herds, death seizes and
carries away, as a great flood (sweeps away) a slumbering village.
Kisāgotamī’s Story
This story is related in detail in the Sahassa Vagga, verse 114.
No Protection At the Moment of Death
16. Na santi puttā tāṇāya, na pitā na’pi bandhavā
Antakenādhipannassa, natthi ñātisu tāṇatā.288
17. Etam atthavasaṃ ñatvā, paṇḍito sīlasaṃvuto
Nibbānagamanaṃ maggaṃ, khippam eva visodhaye.289
16. There are no sons for one’s protection, neither father nor even kinsmen;
for one who is overcome by death no protection is to be found among
kinsmen.
17. Realising this fact, let the virtuous and wise person swiftly clear the way
that leads to nibbāna.
Pāṭacāra’s Story
This story is related in detail in the Sahassa vagga, verse 113.
Edited by
Bhikkhu Pesala
20 — Magga Vagga
The Path
The Eightfold Path is Best
1. Maggān’aṭṭhaṅgiko seṭṭho, saccānaṃ caturo padā
Virāgo seṭṭho dhammānaṃ, dvipadānañca cakkhumā.273
2. Eso’va1 maggo natth’añño, dassanassa visuddhiyā
Etañhi tumhe paṭipajjatha, mārass’etaṃ pamohanaṃ.274
3. Etañhi tumhe paṭipannā, dukkhassantaṃ karissatha
Akkhāto vo2 mayā maggo,
aññāya sallakantanaṃ3.275
4. Tumhehi kiccaṃ ātappaṃ, akkhātāro Tathāgatā
Paṭipannā pamokkhanti, jhāyino mārabandhanā.276
1. The best of paths is the Eightfold Path. The best of truths are the four
Sayings. Non-attachment is the best of states. The best of bipeds is the
Seeing One.
2. This is the only Way. There is none other for the purity of vision.
Do you follow this path. This is the bewilderment of Māra.
3. Entering upon that path, you will make an end of pain.
Having learnt the removal of thorns, have I taught you the path.
4. Striving should be done by yourselves; the Tathāgatas are only teachers.
The meditative ones, who enter the way, are delivered from the bonds of
Māra.
1
Eso’va
2
ve
3
sallasatthanaṃ
Five Hundred Monks
When the Buddha returned to the monastery at Sāvatthī after his touring the
country some monks were discussing the routes they had taken. The Buddha
remarked that those paths were irrelevant to their emancipation and advised
them to follow the Noble Eightfold Path, uttering the above verses.
All Conditions Are Impermanent
5. “Sabbe saṅkhārā aniccā”ti, yadā paññāya passati
Atha nibbindati dukkhe, esa maggo visuddhiyā.277
5. “All conditions are impermanent:” when one sees this with wisdom,
one is disenchanted with suffering; this is the path to purity.
The Characteristic of Impermanence
The Buddha, perceiving that many monks had meditated on impermanence
in the past, advised them to continue that meditation.
All Conditions Are Unsatisfactory
6. “Sabbe saṅkhārā dukkhā”ti, yadā paññāya passati
Atha nibbindati dukkhe, esa maggo visuddhiyā.278
6. “All conditions are unsatisfactory:” when one sees this with wisdom,
one is disenchanted with suffering; this is the path to purity.
The Characteristic of Unsatisfactoriness
The Buddha, perceiving that many monks had meditated on
unsatisfactoriness in the past, advised them to continue that meditation.
All Phenomena Are Not-self
7. “Sabbe dhammā1 anattā”ti, yadā paññāya passati
Atha nibbindati dukkhe, esa maggo visuddhiyā.279
7. “All phenomena are not-self:” when one sees this with wisdom,
one is disenchanted with suffering; this is the path to purity.
1
All phenomena, both conditioned and unconditioned are not-self. Nibbāna is not
impermanent, nor unsatisfactory, but it is still lacking any permanent self or soul.
The Characteristic of Not-self
The Buddha, perceiving that many monks had meditated on not-self in the
past, advised them to continue that meditation.
The Slothful Do Not Realise the Path
8. Uṭṭhānakālamhi anuṭṭhahāno,
yuvā balī ālasiyaṃ upeto,
Saṃsannasaṅkappamano kusīto,
paññāya maggaṃ alaso na vindati.280
8. The inactive idler who strives not when he should strive, who, though
young and strong, is slothful, with (good) thoughts depressed, does not
by wisdom realise the Path.
Striving Tissa’s Story
Five hundred sons of good families went forth together, and having obtained
a meditation object, they went to the forest and attained Arahantship, except for
one idle monk who remained behind in the monastery. When they returned to
Sāvatthī, the Buddha exchanged friendly greetings with them, but not with the
one who had been negligent. This stimulated him to strive to attain Arahantship.
He strove hard in the night, but overcome by drowsiness he stumbled and broke
his thigh. His cries brought his fellow monks to attend on him. The Buddha
commented on the difficulty of an idle person gaining realisation.
Purify Thoughts, Words, and Deeds
9. Vācānurakkhī manasā susaṃvuto,
kāyena ca nākusalaṃ1 kayirā,
Ete tayo kammapathe visodhaye,
ārādhaye maggaṃ isippaveditaṃ.281
9. Watchful of speech, well restrained in mind, let him do nought unskilful
through his body. Let him purify these three ways of action and win the
path realised by the sages.
1
akusalaṃ na
The Pig Ghost
In the time of the Buddha Kassapa, a monk divided two monks who were
friends. When he died he was reborn in Avīci hell, and during the time of the
Buddha Gotama was reborn as a hideous Peta. The Elder Moggallāna saw him and
mentioned it to the Buddha, who said that he had also seen him on an earlier
occasion. The Buddha related the story of his previous life to warn of the evil
consequences of slandering, and uttered the above verse.
Cultivate Wisdom
10. Yogā ve jāyatī
1 bhūri, ayogā bhūrisaṅkhayo
Etaṃ dvedhā pathaṃ ñatvā, bhavāya vibhavāya ca
Tath’attānaṃ niveseyya, yathā bhūri pavaḍḍhati.282
10. From meditation arises wisdom. Without meditation wisdom wanes.
Knowing this twofold path of gain and loss, let one so conduct oneself so
that wisdom increases.
The Elder Poṭṭhila’s Story
The Elder Poṭṭhila, though well versed in the Tipiṭaka, was constantly
addressed by the Buddha as “Empty Poṭṭhila” in order to stimulate him to attain
Arahantship. He took the hint and went to a distant forest monastery where lived
thirty Arahants. He asked the seniormost elder for meditation instruction, but
thinking he would be too proud to instruct, the elder sent him to the next elder.
He thought the same and sent him to the next most senior elder. Finally, he
begged the youngest novice to be his teacher. The novice asked if he would do his
bidding. The elder said he would enter a fire if told to. The novice told him to
plunge into a nearby pool to test his sincerity. At once, the elder plunged into the
pool with all his robes on. The novice told him to come out, and instructed him.
“To catch a lizard that had entered an ant-hill with six holes, one would cover five
holes and keep watch at the sixth. Thus one should close the five sense, and watch
the mind. The elder understood, and meditated thus to gain Arahantship. Seeing
him with his Divine Eye, the Buddha projected his image before him and uttered
the above verse. At the conclusion of the discourse, the elder gained Arahantship.
1
jāyati
Be Without Attachment
11. Vanaṃ chindatha mā rukkhaṃ, vanato jāyati bhayaṃ
Chetvā vanañca vanathañca, nibbanā hotha bhikkhavo.283
12. Yāva hi vanatho na chijjati, aṇumatto’pi narassa nārisu
Paṭibaddhamano1 tāva so,
vaccho khīrapako’va mātari.284
11. Cut down the entire forest, not just a single tree. From the forest springs
fear. Cutting down both forest and brushwood, be passionless, O monks.
12. For as long as the slightest passion2 of man towards women is not cut
down, so long is his mind in bondage, like the calf to its mother.
Five Elderly Monks
Five elderly men went forth as monks. They built for themselves a hermitage
at the edge of the monastery, went for alms to the houses of their sons and
daughters, and ate their meal at the house of the former wife of one of the
monks, who offered curries and sauces. When she died of some disease, the
monks gathered back at the hermitage and wept. The monks reported this to the
Buddha who advised them to practise non-attachment.
Cultivate this Path of Peace
13. Ucchinda sineham attano,
kumudaṃ sāradikaṃ ’va [pāṇinā]
Santimaggam eva brūhaya,
nibbānaṃ sugatena desitaṃ.285
13. Cut off your affection, as though it were an autumn lily, with the hand.
Cultivate this path of peace. Nibbāna has been expounded by the
Auspicious One.
The Goldsmith Elder
A young monk went forth under the Elder Sāriputta. Thinking, “Young men
are lustful,” he taught him to meditate on the impurities of the body. After a
month, he had had no success, so he returned to the elder who explained the
1
Paṭibaddhamanova
2
The vines and undergrowth of the forest are compared to the entanglements of passion.
meditation object again. After a second and a third month the elder took him to
see the Buddha, who, perceiving his disposition, created for him a lotus of ruddy
gold as a focus for mental concentration. The monk succeeded in his meditation,
gained the jhānas and developing his faculties as advised by the Buddha. The
Buddha then made the lotus fade, and gaining the perception of impermanence,
the young monk attained Arahantship within a single day.
A Fool Does Not Think of Death
14. Idha vassaṃ vasissāmi, idha hemantagimhisu
Iti bālo vicinteti, antarāyaṃ na bujjhati.286
14. Here will I live in the rainy season, here in the autumn and in the
summer: thus muses the fool. He realises not the danger (of death).
The Merchant of Great Wealth
A merchant from Benares travelled to Sāvatthī with five hundred carts to sell
his merchandise during an annual festival, but his progress was halted by a river
in flood. Since had come a long way (about 300 miles) he thought of selling his
goods and spending the rainy season, cold season, and hot season there, trading
his goods. The Buddha smiled when he saw that the man would fall into the jaws
of death within seven days. The Elder Ānanda asked him why he smiled, and on
being told the reason, he walked for alms where the merchant was staying and
the merchant respectfully offered him alms. When the elder asked the merchant
how long he would stay there, the merchant informed him of his plans. The Elder
Ānanda said that though one’s death might be near it was hard to realise it. When
the merchant asked, the elder informed him of what the Buddha had said about
his impending death. He was filled with urgency and, inviting the Buddha and
the Saṅgha, offered alms for seven days. The Buddha advised him to meditate on
death. He attained the first state of Sainthood and on the seventh day passed away
as predicted.
Death Seizes the Doting Man
15. Taṃ puttapasusammattaṃ, byāsattamanasaṃ naraṃ
Suttaṃ gāmaṃ mahogho’va, maccu ādāya gacchati.287
15. The doting man with mind set on children and herds, death seizes and
carries away, as a great flood (sweeps away) a slumbering village.
Kisāgotamī’s Story
This story is related in detail in the Sahassa Vagga, verse 114.
No Protection At the Moment of Death
16. Na santi puttā tāṇāya, na pitā na’pi bandhavā
Antakenādhipannassa, natthi ñātisu tāṇatā.288
17. Etam atthavasaṃ ñatvā, paṇḍito sīlasaṃvuto
Nibbānagamanaṃ maggaṃ, khippam eva visodhaye.289
16. There are no sons for one’s protection, neither father nor even kinsmen;
for one who is overcome by death no protection is to be found among
kinsmen.
17. Realising this fact, let the virtuous and wise person swiftly clear the way
that leads to nibbāna.
Pāṭacāra’s Story
This story is related in detail in the Sahassa vagga, verse 113.
Dhammapada Commentary - Dhammattha Vagga
Dhammapada Commentary ( Dhammapada Atthakatha )
Edited by
Bhikkhu Pesala
19 — Dhammattha Vagga
The Righteous
The Just Make A Proper Investigation
1. Na tena hoti dhammaṭṭho, yen’atthaṃ sāhasā1 naye
yo ca atthaṃ anatthañca, ubho niccheyya paṇḍito.256
2. Asāhasena dhammena, samena nayatī pare
Dhammassa gutto medhāvī, “dhammaṭṭho”ti pavuccati.257
1. He is not thereby just because he hastily arbitrates cases.
The wise man should investigate both right and wrong.
2. The intelligent person who leads others not falsely, but lawfully and
impartially, who is a guardian of the law, is called one who abides by the
law.
The Judges
Some monks took shelter from a sudden shower of rain in a court, and while
there they noticed that certain judges accepted bribes and decided cases unjustly.
When they reported this to the Buddha, he uttered the above verses.
One is Not Wise Because of Speaking Much
3. Na tena paṇḍito hoti, yāvatā bahu bhāsati
Khemī averī abhayo, “paṇḍito”ti pavuccati.258
3. One is not wise merely because one speaks much.
He who is secure, without hate, and fearless is called “wise.”
The Group of Six Monks
The group of six monks called themselves wise and created disorder, bullying
other monks and novices. When this was reported to the Buddha he uttered this
verse in explanation.
1
sahasā
One Versed in Dhamma Does Not Speak Much
4. Na tāvatā dhammadharo, yāvatā bahu bhāsati
Yo ca appam pi sutvāna, dhammaṃ kāyena passati
Sa ve dhammadharo hoti, yo dhammaṃ nappamajjati.259
4. One is not versed in the Dhamma merely because one speaks too much.
He who hears little and sees the Dhamma within his own body,
1 and who
does not neglect the Dhamma, he is versed in the Dhamma.
The Elder Ekudāna
An Arahant who knew only one verse lived in a certain forest. When he
recited the verse on Uposatha days the deities applauded him. One day, two
learned elders came there. The Arahant invited them to preach the Dhamma,
saying that deities usually came to listen, but when the two monks preached there
was no applause from the deities. Doubting what the resident monk had said,
they invited him to preach the Dhamma. When he recited his single verse, the
deities applauded as usual. Displeased at this apparent partiality of the deities,
they reported these events to the Buddha. The Buddha uttered the above verse in
explanation.
Grey Hair Does Not Make An Elder
5. Na tena thero hoti,
2 yen’assa Pāḷitaṃ siro
Paripakko vayo tassa, “moghajiṇṇo”ti vuccati.260
6. Yamhi saccañca dhammo ca, ahiṃsā saṃyamo damo
Sa ve vantamalo dhīro, “thero” iti pavuccati.261
5. He is not thereby an elder merely because his head is grey.
Ripe is he in age. “Old-in-vain” is he called.
6. In whom are truth, virtue, harmlessness, restraint and control,
that wise man who is purged of impurities is called an elder.
1
The Dhamma must be seen by intuitive insight within one’s own five aggregates, not just
understood intellectually. By contemplating the body one sees it is composed only of the
four elements, which are impermanent, unsatisfactory, and not-self.
2
so hoti
The Elder Lakuṇḍakabhaddiya’s Story
Thirty forest monks who came to see the Buddha saw this young novice
leaving. The Buddha asked them whether they had seen an elder. They replied
that they had only seen a young novice. The Buddha explained that one who
understands the Four Noble Truths is an elder while someone, though with grey
hairs, who doesn’t understand the essence is called “old in vain.” Then he uttered
the above verse, and the thirty forest monks gained Arahantship.
Eloquence Does Not Make A Gentleman
7. Na vākkaraṇamattena, vaṇṇapokkharatāya vā
Sādhurūpo naro hoti, issukī maccharī saṭho.262
8. Yassa c’etaṃ samucchinnaṃ, mūlaghaccaṃ samūhataṃ
Sa vantadoso medhāvī, “Sādhurūpo”ti vuccati.263
7. Not by mere eloquence, nor by handsome appearance, does one become
a gentleman, if he is jealous, selfish, and deceitful.
8. But in whom these are wholly cut off, uprooted and extinct,
that wise man who is purged of hatred is called a gentleman.
The Story of Many Monks
Many young monks and novices showed their respect towards their teachers
by performing the duties for them such as dyeing robes. Some elderly monks who
were skilled preachers were jealous. With a base motive they approached the
Buddha and suggested that he advise those young monks not to rehearse the
Dhamma without being corrected by them. Understanding their base intentions,
the Buddha uttered the above verses.
A Shaven Head Does Not Make A Monk
9. Na muṇḍakena samaṇo, abbato alikaṃ bhaṇaṃ
Icchālobhasamāpanno, samaṇo kiṃ bhavissati.264
10. Yo ca sameti pāpāni, aṇuṃ thūlāni sabbaso
Samitattā hi pāpānaṃ, “samaṇo”ti pavuccati.265
9. Not by a shaven head does an undisciplined man, who utters lies, become
a monk. How will one who is full of desire and greed be a monk?
10. He who wholly subdues evil deeds both small and great is called a monk
because he has overcome all evil.
Hatthaka’s Story
When defeated in argument, Hatthaka would invite his opponent to meet
him at a certain place at an appointed time to resume the discussion. He would
then go to there before the appointed time and declare that the absence of the
opponent meant acknowledgment of defeat. When this matter was reported to
the Buddha he questioned Hatthaka and explained the attitude of a true monk,
uttering the above verses.
Begging Does Not Make A Monk
11. Na tena bhikkhu so hoti, yāvatā bhikkhate pare
Vissaṃ dhammaṃ samādāya, bhikkhu hoti na tāvatā.266
12. Yo’dha puññañca pāpañca, bāhetvā brahmacariyavā
Saṅkhāya loke carati, sa ce “bhikkhū”ti vuccati.267
11. He is not a monk merely because he begs from others; by following the
whole code (of morality) one certainly becomes a monk and not
(merely) by such begging.
12. Herein he who has transcended both good and evil, whose conduct is
sublime, who lives with understanding in this world, he is called a monk.
A Certain Brahmin’s Story
A Brahmin retired from the world and was living the life of an ascetic
begging food. He saw the Buddha and requested him to address him as monk as
he also was begging food. The Buddha answered that one does not become a
monk merely by begging food.
Silence Alone Does Not Make A Sage
13. Na monena muni hoti, mūḷharūpo aviddasu
Yo ca tulaṃ ’va paggayha, varam ādāya paṇḍito.268
14. Pāpāni parivajjeti, sa munī tena so munī
Yo munāti ubho loke, “munī” tena pavuccati.269
13. Not by silence (alone) does he who is dull and ignorant become a sage;
but a wise man, as if holding a pair of scales, selects only the best.
14. He who shuns evil, is for that reason a sage.
He who understands both worlds, is called a sage.
The Non-Buddhist Ascetics
After finishing a meal, non-Buddhist ascetics used to offer merit to the
donors, but the Buddha’s disciples used to depart in silence. People were offended
by this seeming discourtesy. The Buddha thereupon enjoined the monks to offer
merit. Then the ascetics were silent, but found fault with the monks for
discoursing at length. The Buddha explained the attitude of a true sage.
By Harmlessness One Becomes A Noble One
15. Na tena ariyo hoti, yena pāṇāni hiṃsati
Ahiṃsā sabbapāṇānaṃ, “ariyo”ti pavuccati.270
15. He is not a Noble One if he harms living beings;
By harmlessness towards all beings he is called “Noble.”
The Fisherman’s Story
A man named “Ariya” was a fisherman. Knowing that he was ready to attain
Stream-winning, the Buddha went to where he was fishing. Seeing the Buddha
and the Saṅgha coming, he laid aside his fishing tackle, and stood up. The
Buddha asked the leading elders their names, and they replied, “I am Sāriputta,”
“I am Moggallāna,” and so on. Then the Buddha asked the fisherman, who
replied, “I am Ariya, Venerable sir.” The Buddha said that one is not a Noble One
who harms living beings, uttering the above verse. On the conclusion of the
verse, the fisherman gained Stream-winning, thus becoming a true Noble One
(Ariya).
A Monk Should Not Stop Halfway
16. Na sīlabbatamattena, bāhusaccena vā pana
Atha vā samādhilābhena, vivitta sayanena vā.271
17. Phusāmi nekkhammasukhaṃ, aputhujjanasevitaṃ
Bhikkhu vissāsam āpādi, appatto āsavakkhayaṃ.272
16-17. Not by mere morality and austerities, nor by much learning, nor by
developing concentration, nor by secluded lodging, (thinking) “I enjoy
the bliss of renunciation not resorted to by the worldlings” should you
rest content without reaching the extinction of the corruptions.
The Monks Endowed with Lesser Attainments
Some monks who had attained varying degrees of spiritual progress did not
strive to become Arahants, thinking that they could become Arahants at any time.
Knowing the thoughts in their minds, the Buddha admonished them not to be
complacent, advising them that even a little bit of becoming was suffering, just as
even a little excrement was of bad smell. On hearing the above verse, the monks
attained Arahantship.
Edited by
Bhikkhu Pesala
19 — Dhammattha Vagga
The Righteous
The Just Make A Proper Investigation
1. Na tena hoti dhammaṭṭho, yen’atthaṃ sāhasā1 naye
yo ca atthaṃ anatthañca, ubho niccheyya paṇḍito.256
2. Asāhasena dhammena, samena nayatī pare
Dhammassa gutto medhāvī, “dhammaṭṭho”ti pavuccati.257
1. He is not thereby just because he hastily arbitrates cases.
The wise man should investigate both right and wrong.
2. The intelligent person who leads others not falsely, but lawfully and
impartially, who is a guardian of the law, is called one who abides by the
law.
The Judges
Some monks took shelter from a sudden shower of rain in a court, and while
there they noticed that certain judges accepted bribes and decided cases unjustly.
When they reported this to the Buddha, he uttered the above verses.
One is Not Wise Because of Speaking Much
3. Na tena paṇḍito hoti, yāvatā bahu bhāsati
Khemī averī abhayo, “paṇḍito”ti pavuccati.258
3. One is not wise merely because one speaks much.
He who is secure, without hate, and fearless is called “wise.”
The Group of Six Monks
The group of six monks called themselves wise and created disorder, bullying
other monks and novices. When this was reported to the Buddha he uttered this
verse in explanation.
1
sahasā
One Versed in Dhamma Does Not Speak Much
4. Na tāvatā dhammadharo, yāvatā bahu bhāsati
Yo ca appam pi sutvāna, dhammaṃ kāyena passati
Sa ve dhammadharo hoti, yo dhammaṃ nappamajjati.259
4. One is not versed in the Dhamma merely because one speaks too much.
He who hears little and sees the Dhamma within his own body,
1 and who
does not neglect the Dhamma, he is versed in the Dhamma.
The Elder Ekudāna
An Arahant who knew only one verse lived in a certain forest. When he
recited the verse on Uposatha days the deities applauded him. One day, two
learned elders came there. The Arahant invited them to preach the Dhamma,
saying that deities usually came to listen, but when the two monks preached there
was no applause from the deities. Doubting what the resident monk had said,
they invited him to preach the Dhamma. When he recited his single verse, the
deities applauded as usual. Displeased at this apparent partiality of the deities,
they reported these events to the Buddha. The Buddha uttered the above verse in
explanation.
Grey Hair Does Not Make An Elder
5. Na tena thero hoti,
2 yen’assa Pāḷitaṃ siro
Paripakko vayo tassa, “moghajiṇṇo”ti vuccati.260
6. Yamhi saccañca dhammo ca, ahiṃsā saṃyamo damo
Sa ve vantamalo dhīro, “thero” iti pavuccati.261
5. He is not thereby an elder merely because his head is grey.
Ripe is he in age. “Old-in-vain” is he called.
6. In whom are truth, virtue, harmlessness, restraint and control,
that wise man who is purged of impurities is called an elder.
1
The Dhamma must be seen by intuitive insight within one’s own five aggregates, not just
understood intellectually. By contemplating the body one sees it is composed only of the
four elements, which are impermanent, unsatisfactory, and not-self.
2
so hoti
The Elder Lakuṇḍakabhaddiya’s Story
Thirty forest monks who came to see the Buddha saw this young novice
leaving. The Buddha asked them whether they had seen an elder. They replied
that they had only seen a young novice. The Buddha explained that one who
understands the Four Noble Truths is an elder while someone, though with grey
hairs, who doesn’t understand the essence is called “old in vain.” Then he uttered
the above verse, and the thirty forest monks gained Arahantship.
Eloquence Does Not Make A Gentleman
7. Na vākkaraṇamattena, vaṇṇapokkharatāya vā
Sādhurūpo naro hoti, issukī maccharī saṭho.262
8. Yassa c’etaṃ samucchinnaṃ, mūlaghaccaṃ samūhataṃ
Sa vantadoso medhāvī, “Sādhurūpo”ti vuccati.263
7. Not by mere eloquence, nor by handsome appearance, does one become
a gentleman, if he is jealous, selfish, and deceitful.
8. But in whom these are wholly cut off, uprooted and extinct,
that wise man who is purged of hatred is called a gentleman.
The Story of Many Monks
Many young monks and novices showed their respect towards their teachers
by performing the duties for them such as dyeing robes. Some elderly monks who
were skilled preachers were jealous. With a base motive they approached the
Buddha and suggested that he advise those young monks not to rehearse the
Dhamma without being corrected by them. Understanding their base intentions,
the Buddha uttered the above verses.
A Shaven Head Does Not Make A Monk
9. Na muṇḍakena samaṇo, abbato alikaṃ bhaṇaṃ
Icchālobhasamāpanno, samaṇo kiṃ bhavissati.264
10. Yo ca sameti pāpāni, aṇuṃ thūlāni sabbaso
Samitattā hi pāpānaṃ, “samaṇo”ti pavuccati.265
9. Not by a shaven head does an undisciplined man, who utters lies, become
a monk. How will one who is full of desire and greed be a monk?
10. He who wholly subdues evil deeds both small and great is called a monk
because he has overcome all evil.
Hatthaka’s Story
When defeated in argument, Hatthaka would invite his opponent to meet
him at a certain place at an appointed time to resume the discussion. He would
then go to there before the appointed time and declare that the absence of the
opponent meant acknowledgment of defeat. When this matter was reported to
the Buddha he questioned Hatthaka and explained the attitude of a true monk,
uttering the above verses.
Begging Does Not Make A Monk
11. Na tena bhikkhu so hoti, yāvatā bhikkhate pare
Vissaṃ dhammaṃ samādāya, bhikkhu hoti na tāvatā.266
12. Yo’dha puññañca pāpañca, bāhetvā brahmacariyavā
Saṅkhāya loke carati, sa ce “bhikkhū”ti vuccati.267
11. He is not a monk merely because he begs from others; by following the
whole code (of morality) one certainly becomes a monk and not
(merely) by such begging.
12. Herein he who has transcended both good and evil, whose conduct is
sublime, who lives with understanding in this world, he is called a monk.
A Certain Brahmin’s Story
A Brahmin retired from the world and was living the life of an ascetic
begging food. He saw the Buddha and requested him to address him as monk as
he also was begging food. The Buddha answered that one does not become a
monk merely by begging food.
Silence Alone Does Not Make A Sage
13. Na monena muni hoti, mūḷharūpo aviddasu
Yo ca tulaṃ ’va paggayha, varam ādāya paṇḍito.268
14. Pāpāni parivajjeti, sa munī tena so munī
Yo munāti ubho loke, “munī” tena pavuccati.269
13. Not by silence (alone) does he who is dull and ignorant become a sage;
but a wise man, as if holding a pair of scales, selects only the best.
14. He who shuns evil, is for that reason a sage.
He who understands both worlds, is called a sage.
The Non-Buddhist Ascetics
After finishing a meal, non-Buddhist ascetics used to offer merit to the
donors, but the Buddha’s disciples used to depart in silence. People were offended
by this seeming discourtesy. The Buddha thereupon enjoined the monks to offer
merit. Then the ascetics were silent, but found fault with the monks for
discoursing at length. The Buddha explained the attitude of a true sage.
By Harmlessness One Becomes A Noble One
15. Na tena ariyo hoti, yena pāṇāni hiṃsati
Ahiṃsā sabbapāṇānaṃ, “ariyo”ti pavuccati.270
15. He is not a Noble One if he harms living beings;
By harmlessness towards all beings he is called “Noble.”
The Fisherman’s Story
A man named “Ariya” was a fisherman. Knowing that he was ready to attain
Stream-winning, the Buddha went to where he was fishing. Seeing the Buddha
and the Saṅgha coming, he laid aside his fishing tackle, and stood up. The
Buddha asked the leading elders their names, and they replied, “I am Sāriputta,”
“I am Moggallāna,” and so on. Then the Buddha asked the fisherman, who
replied, “I am Ariya, Venerable sir.” The Buddha said that one is not a Noble One
who harms living beings, uttering the above verse. On the conclusion of the
verse, the fisherman gained Stream-winning, thus becoming a true Noble One
(Ariya).
A Monk Should Not Stop Halfway
16. Na sīlabbatamattena, bāhusaccena vā pana
Atha vā samādhilābhena, vivitta sayanena vā.271
17. Phusāmi nekkhammasukhaṃ, aputhujjanasevitaṃ
Bhikkhu vissāsam āpādi, appatto āsavakkhayaṃ.272
16-17. Not by mere morality and austerities, nor by much learning, nor by
developing concentration, nor by secluded lodging, (thinking) “I enjoy
the bliss of renunciation not resorted to by the worldlings” should you
rest content without reaching the extinction of the corruptions.
The Monks Endowed with Lesser Attainments
Some monks who had attained varying degrees of spiritual progress did not
strive to become Arahants, thinking that they could become Arahants at any time.
Knowing the thoughts in their minds, the Buddha admonished them not to be
complacent, advising them that even a little bit of becoming was suffering, just as
even a little excrement was of bad smell. On hearing the above verse, the monks
attained Arahantship.
Dhammapada Commentary - Mala Vagga
Dhammapada Commentary ( Dhammapada Atthakatha )
Edited by
Bhikkhu Pesala
18 — Mala Vagga
Stains
Death is Near to You
1. Paṇḍupalāso ’va ’dāni ’si,
yamapurisā’pi ca te1 upaṭṭhitā
Uyyogamukhe ca tiṭṭhasi,
pātheyyam pi ca te na vijjati.235
2. So karohi dīpam attano,
khippaṃ vāyama paṇḍito bhava
Niddhantamalo anaṅgaṇo,
dibbaṃ ariyabhūmim upehisi
2.236
1. Like a withered leaf are you now.
The messengers of death wait on you.
On the threshold of decay you stand.
Provision too there is none for you.
2. Make an island unto yourself.
Strive quickly; become wise.
Purged of stain and passionless,
you shall enter the heavenly stage of the Ariyas.
The Son of a Cow Butcher
A cow butcher who lived at Sāvatthī made his living by selling beef, and also
ate beef every day. He would not take a meal without it. One day, while he had
gone to bathe, a friend arrived at his house wishing to buy some meat. His wife
told the visitor that there was no meat in the house except that for her husband’s
meal. The visitor took the meat anyway, so when the cow butcher returned his
wife served only rice, which he wouldn’t eat. Angered, he took a knife and went
out to where an ox was tethered, put his hand in its mouth, and cut out its
1
taṃ
2
ehisi
tongue. He gave this to his wife to cook for his meal. As soon as he started to eat
the meat, he bit off his own tongue and it fell onto the plate of rice. He ran out of
the house with blood flowing from his mouth, and after crawling on the ground
for some time, bellowing like an ox, he died and was reborn in Avīci hell.
His wife admonished her son who watched this happen, and told him to flee
from the house at once before the same fate could befall him. The son fled to
Takkasila, and became an apprentice to a goldsmith. Pleased with the quality of
his work, the goldsmith arranged his marriage with his own daughter, and when
their children came of age they returned to Sāvatthī to establish households of
their own. The cow-butcher’s grand-children became faithful disciples of the
Buddha, but their father remained in Takkasila. As their father was getting old,
the children invited him to come to Sāvatthī and offered alms to make merit on
his behalf. After the meal, they asked the Buddha to give thanks for their father,
and the Buddha admonished him with the above two verses. He gained Stream-
winning, and the family invited the Buddha for the following day’s meal. The
next day, the Buddha gave thanks with the following two verses:
3. Upanītavayo va’dāni’si,
sampayāto’si yamassa santike
Vāso1 te natthi antarā,
pātheyyam pi ca te na vijjati.237
4. So karohi dīpam attano, khippaṃ vāyama paṇḍito bhava
Niddhantamalo anaṅgaṇo, na puna jātijaraṃ upehisi.238
3. Your life has come to an end now.
To the presence of death you are setting out.
No resting place is there for you by the way.
Provision too there is none for you.
4. Make a refuge for yourself.
Strive without delay; become wise.
Purged of stain and passionless,
you will not come again to birth and old age.
1
Vāso’pi ca
Purify Yourself Gradually
5. Anupubbena medhāvī, thokathokaṃ khaṇe khaṇe
Kammāro rajatass’eva, niddhame malam attano.239
5. By degrees, little by little, from time to time, a wise person should
remove his own impurities, as a smith removes (the dross) of silver.
A Certain Brahmin’s Story
A devout Brahmin, going out of the town in the morning, saw the monks
putting on their robes in a place with long grass. He noticed that the hem of a
monk’s robe became wet with dew. The next day he took a scythe and trimmed
the grass. Then he saw that their robes became muddy, so the next day he spread
sand. Another day it was very hot, and the monks were sweating, so he erected a
pavillion. On another day it was raining, so he erected a hall where the monks
could shelter. Having completed the hall, he invited the Buddha and the Sangha
for alms and told the Buddha how he came to build the hall in stages. The Buddha
praised his good deeds and recited the above verse on the gradual removal of
one’s impurities.
Evil Ruins Oneself
6. Ayasā’va malaṃ samuṭṭhitaṃ,
tatuṭṭhāya1 tam’eva khādati
Evaṃ atidhonacārinaṃ,
sāni
2 kammāni nayanti duggatiṃ.240
6. As rust sprung from iron eats itself away when arisen,
even so his own deeds lead the transgressor to states of woe.
The Elder Tissa’s Story
The Elder Tissa acquired eight cubits of coarse cloth and gave it to his sister.
Thinking it not good enough for her brother she broke it apart, and spinning fine
yarn, had it woven into a fine cloth. The Elder found young monks and novices
who were skilled in making robes and asked his sister for his cloth to make a
robe. She offered him the fine cloth, but at first he refused it, asking for the
coarse cloth he had given her. When she explained what she had done, he
1
taduṭṭhāya
2
saka
accepted it and had it made into a robe. His sister prepared rice and other
provisions for the robe makers and fed them well. Seeing the fine quality robe
the Elder took a liking to it, and hung it on a rail intending to use it the next day.
Unable to digest all the food he had eaten, the Elder died during the night
and was reborn as a louse in that very robe. The monks performed the funeral
rites for the Elder, and since no one had attended on the Elder during his sickness
they decided that the robe should be divided among themselves. The louse
became distraught as they took the robe to divided it, and hearing the louse
screaming, the Buddha called the Elder Ānanda and sent him with a message to
tell the monks to lay the robe aside for seven days. At the end of seven days, the
louse died and was reborn in Tusita heaven. On the eighth day the Buddha
permitted the monks to divide Tissa’s robe. They did so, and talked among
themselves, wondering why the Buddha had asked them to wait. The Buddha
explained that had he not intervened, the louse would have born a grudge against
them, and would have been reborn in hell. The monks remarked what a terrible
thing craving was and the Buddha discoursed on the dangers of craving, reciting
the above verse.
Causes of Stains
7. Asajjhāyamalā mantā, anuṭṭhānamalā gharā
Malaṃ vaṇṇassa kosajjaṃ, pamādo rakkhato malaṃ.241
7. Non-repetition is the decay of learning;
neglect is the ruin of houses;
laziness is the stain of beauty;
heedlessness is the defect of a guard.
The Elder Lāḷudāyi’s Story
The Elder Lāḷudāyi was jealous of the praise lavished on the two chief
disciples for their exposition of the Dhamma. He claimed equal proficiency in
preaching, but when called upon to show his capability he was unable to say
anything. He fled from the crowd and fell into a cesspit. When the people talked
about what had happened the Buddha said that this was not the first time he had
wallowed in a cesspool. Then he related the Sukara Jātaka1 in detail and uttered
the above verse.
1
Jā. 153.
Ignorance is the Greatest Stain
8. Mal’itthiyā duccaritaṃ, maccheraṃ dadato malaṃ
Malā ve pāpakā dhammā, asmiṃ loke paramhi ca.242
9. Tato malā malataraṃ, avijjā paramaṃ malaṃ
Etaṃ malaṃ pahatvāna, nimmalā hotha bhikkhavo.243
8. Misconduct is the stain of a woman. Stinginess is the stain of a donor.
Stains are evil things both in this world and in the next.
9. A worse stain than these is ignorance, the greatest stain.
Abandoning this stain, be stainless, O Monks!
The Unfaithful Wife
A newly married young man was ashamed due to the adulterous behaviour of
his wife, and so avoided socialising. When it was his turn to offer alms, the youth
mentioned this matter to the Buddha. The Buddha advised him not to be angry,
and related the Anabhirati Jātaka1 when she had behaved in a similar way. Then
he uttered the above verses.
A Shameless Life is Easy
10. Sujīvaṃ ahirīkena, kākasūrena dhaṃsinā
Pakkhandinā pagabbhena, saṃkiliṭṭhena jīvitaṃ.244
11. Hirīmatā ca dujjīvaṃ, niccaṃ sucigavesinā
Alīnen’āpagabbhena, suddhājīvena passatā.245
10. Easy is the life of a shameless one who is as impudent as a crow,
back-biting, presumptuous, arrogant, and corrupt.
11. Hard is the life of a modest one who ever seeks purity,
is detached, humble, clean in life, and reflective.
The Elder Cūḷasāri’s Wrong Livelihood
A co-resident of the Elder Sāriputta, named Cūḷasāri, having given some
medical treatment, obtained delicious food, and offered some to the elder,
promising to offer such food whenever he obtained it. The elder, however,
departed without saying a word. When the monks told the Buddha about this, he
1
Jā 65.
said that one who practises the twenty-one kinds of wrong livelihood,
1 lives an
easy life, but one who is scrupulous has a hard time.
By Immorality the Fool Ruins Himself
12. Yo pāṇam atipāteti, musāvādañca bhāsati
Loke adinnaṃ ādiyati, paradārañca gacchati.246
13. Surāmerayapānañca, yo naro anuyuñjati
Idh’evam eso lokasmiṃ, mūlaṃ khaṇati attano.247
14. Evaṃ bho purisa jānāhi, pāpadhammā asaññatā.
Mā taṃ lobho adhammo ca, ciraṃ dukkhāya randhayuṃ.248
12-13. Whoso in this world destroys life, tells lies, takes what is not given,
goes to others’ wives, and is addicted to intoxicating drinks,
such a one digs up his own root in this world.
14. Know thus O good man: “Not easy of restraint are evil things.”
Let not greed and wickedness drag you to protracted misery.
Five Lay Disciples
Five lay disciples, each of whom was observing one of the five precepts,
spoke about the difficulty of practising their respective precepts. Having listened
to them, the Buddha spoke of the difficulty of practising each of them without
saying that any one of them was less important than the others.
The Envious Are Not At Peace
15. Dadāti ve yathāsaddhaṃ, yathāpasādanaṃ jano
Tattha yo maṅku bhavati, paresaṃ pānabhojane
Na so divā vā rattiṃ vā, samādhiṃ adhigacchati.249
1
These are: 1) Medical practice; 2) Acting as a messenger; 3) Doing things at the behest
of laymen; 4) Lancing boils; 5) Giving oil for medical application; 6) Giving emetics;
7) Giving purgatives; 8) Preparing oil for nose treatment; 9) Preparing oil for medicine;
10) Presenting bamboos; 11) Presenting leaves; 12) Presenting flowers; 13) Presenting
fruits; 14) Presenting soap clay; 15) Presenting tooth-sticks; 16) Presenting water for
washing the face; 17) Presenting talcum powder; 18) Using flattering speech;
19) Speaking half-truths; 20) Fondling children; 21) Running errands.
16. Yassa c’etaṃ samucchinnaṃ, mūlaghaccaṃ samūhataṃ
Sa ve divā vā rattiṃ vā, samādhiṃ adhigacchati.250
15. People give according to their faith and as they are pleased.
Whoever therein is envious of others’ food and drink,
gains no peace either by day or by night.
16. But he who has this (feeling) fully cut off,
uprooted and destroyed,
gains peace by day and by night.
The Novice Tissa’s Story
The novice Tissa, the son of a gate-keeper, disparaged the gifts of all the
devotees including Anāthapiṇḍika, Visākhā, and even Queen Māllikā’s
incomparable alms-giving. He boasted about the generosity of his own relatives.
Some monks asked him where he came from and made investigations to discover
the truth. When they informed the Buddha about his mean behaviour the Buddha
spoke on the mental attitude of the envious and the unenvious.
There is No Fire Like Lust
17. Natthi rāgasamo aggi, natthi dosasamo gaho
Natthi mohasamaṃ jālaṃ, natthi taṇhāsamā nadi.251
17. There is no fire like lust, no bond like hate,
no net like delusion, no torrent like craving.
Five Laymen Listen to the Dhamma
Five laymen paid homage to the Buddha, asked him to teach the Dhamma,
and sat respectfully at one side. As the Buddha was preaching, one man
immediately fell asleep, one man sat digging the earth, another sat shaking a
tree, another sat gazing at the sky, but only one was attentive. The Elder Ānanda
noticed this as he fanned the Buddha, and asked why some failed to pay attention
even when the Buddha was teaching the Dhamma like a thunder-cloud pouring
rain. The Buddha said that in many past lives one man had been a snake, so he
could never get enough sleep, another had been an earth worm, another had
been a monkey, and another had been an astrologer. The man who was attentive
had been a scholar of the three Vedas. He thus attributed their inattentiveness to
their past tendencies. He uttered the above verse showing that it was very hard to
escape from lust, hatred, ignorance, and craving.
Easy to See Are Others’ Faults
18. Sudassaṃ vajjam aññesaṃ, attano pana duddasaṃ
Paresaṃ hi so vajjāni, opunāti yathā bhusaṃ
Attano pana chādeti, kaliṃ ’va kitavā saṭho.252
18. Easily seen are others’ faults, hard to see are one’s own.
Like chaff one winnows others’ faults,
but one’s own (faults) one hides,
as a crafty fowler conceals himself by camouflage.
The Millionaire Meṇḍaka’s Story
At one time, while wandering in the region of Aṅga and Uttara the Buddha
saw that the millionaire Meṇḍaka and his family were ready to attain Stream-
winning, thus he went to stay in the Jātiyā Forest near the city of Bhaddiyā.
In a previous life, Meṇḍaka and his family had to endure a long famine.
When they were reduced to their last measure of rice, a Solitary Buddha arrived at
his house for alms. Reflecting that he had had to suffer due to lack of merit, as
soon as he saw the Solitary Buddha coming, Meṇḍaka offered his portion of rice,
making an earnest wish that he would never have to suffer again from poverty.
His wife, son, daughter-in-law, and grand-daughter also offered their portions
making similar wishes. The slave likewise offered his portion, wishing to be the
servant of Meṇḍaka and his wife again.
1 Due to their meritorious deeds and
earnest wish, the six people never again had to suffer a famine or poverty until
they were reborn again as Meṇḍaka and his family in the time of Buddha Gotama,
and again Meṇḍaka’s family was blessed by fabulous wealth.
Hearing that the Buddha had arrived and was staying nearby, Meṇḍaka
wished to greet him. On the way he met some heretics who tried to dissuade him
from going to see the Buddha, but he ignored them. On listening to the Dhamma,
Meṇḍaka and his family all attained Stream-winning. When he told the Teacher
about meeting the heretics, the Buddha uttered the above verse.
Defilements Multiply in Fault-finders
19. Paravajjānupassissa, niccaṃ ujjhānasaññino
Āsavā tassa vaḍḍhanti, ārā so āsavakkhayā.253
1
Though he could have wished to become a Commander-in-Chief, yet he had such
affection for his master and mistress that he only wished to be their servant again.
19. He who sees others’ faults, and is ever irritable —
the defilements of such a one multiply.
He is far from the destruction of defilements.
The Fault-finding Elder
A certain elder was always finding fault with other monks, even regarding
how they wore their robes. The monks told the Buddha about it. The Buddha said
that one who admonishes others lawfully according to his duty is not at fault, but
one who finds fault just out of malice will not gain concentration, and his
defilements will increase. Saying thus, he uttered the above verse.
No Saints Outside of the Buddhadhamma
20. Ākāse padaṃ natthi, samaṇo natthi bāhire
Papañcābhiratā pajā, nippapañcā Tathāgatā.254
21. Ākāse padaṃ natthi, samaṇo natthi bāhire
Saṅkhārā sassatā natthi, natthi buddhānaṃ iñjitaṃ.255
20. In the sky there is no track. Outside there is no recluse.
Mankind delights in obstacles.
The Tathāgatas are free from obstacles.
21. In the sky there is no track. Outside there is no recluse.
There are no conditioned things that are eternal.
There is no instability in the Buddhas.
The Wanderer Subhadda’s Story
When the Buddha was on his deathbed, on the eve of his parinibbāna, a
wandering ascetic named Subhadda approached and wished to question him. The
Elder Ānanda stopped him, but the Buddha told him to let Subhadda approach.
The wanderer Subhadda asked the Buddha about the leading teachers who
belonged to other orders. In reply the Buddha uttered the above verses.
In a previous life Subhadda had been a farmer, and though his younger
brother had offered the first fruits of the harvest nine times, he had refused until
at last he did give some alms. Due to his previous kamma, he had to wait until the
very end of the Buddha’s life to get the opportunity to realise the Dhamma.
Edited by
Bhikkhu Pesala
18 — Mala Vagga
Stains
Death is Near to You
1. Paṇḍupalāso ’va ’dāni ’si,
yamapurisā’pi ca te1 upaṭṭhitā
Uyyogamukhe ca tiṭṭhasi,
pātheyyam pi ca te na vijjati.235
2. So karohi dīpam attano,
khippaṃ vāyama paṇḍito bhava
Niddhantamalo anaṅgaṇo,
dibbaṃ ariyabhūmim upehisi
2.236
1. Like a withered leaf are you now.
The messengers of death wait on you.
On the threshold of decay you stand.
Provision too there is none for you.
2. Make an island unto yourself.
Strive quickly; become wise.
Purged of stain and passionless,
you shall enter the heavenly stage of the Ariyas.
The Son of a Cow Butcher
A cow butcher who lived at Sāvatthī made his living by selling beef, and also
ate beef every day. He would not take a meal without it. One day, while he had
gone to bathe, a friend arrived at his house wishing to buy some meat. His wife
told the visitor that there was no meat in the house except that for her husband’s
meal. The visitor took the meat anyway, so when the cow butcher returned his
wife served only rice, which he wouldn’t eat. Angered, he took a knife and went
out to where an ox was tethered, put his hand in its mouth, and cut out its
1
taṃ
2
ehisi
tongue. He gave this to his wife to cook for his meal. As soon as he started to eat
the meat, he bit off his own tongue and it fell onto the plate of rice. He ran out of
the house with blood flowing from his mouth, and after crawling on the ground
for some time, bellowing like an ox, he died and was reborn in Avīci hell.
His wife admonished her son who watched this happen, and told him to flee
from the house at once before the same fate could befall him. The son fled to
Takkasila, and became an apprentice to a goldsmith. Pleased with the quality of
his work, the goldsmith arranged his marriage with his own daughter, and when
their children came of age they returned to Sāvatthī to establish households of
their own. The cow-butcher’s grand-children became faithful disciples of the
Buddha, but their father remained in Takkasila. As their father was getting old,
the children invited him to come to Sāvatthī and offered alms to make merit on
his behalf. After the meal, they asked the Buddha to give thanks for their father,
and the Buddha admonished him with the above two verses. He gained Stream-
winning, and the family invited the Buddha for the following day’s meal. The
next day, the Buddha gave thanks with the following two verses:
3. Upanītavayo va’dāni’si,
sampayāto’si yamassa santike
Vāso1 te natthi antarā,
pātheyyam pi ca te na vijjati.237
4. So karohi dīpam attano, khippaṃ vāyama paṇḍito bhava
Niddhantamalo anaṅgaṇo, na puna jātijaraṃ upehisi.238
3. Your life has come to an end now.
To the presence of death you are setting out.
No resting place is there for you by the way.
Provision too there is none for you.
4. Make a refuge for yourself.
Strive without delay; become wise.
Purged of stain and passionless,
you will not come again to birth and old age.
1
Vāso’pi ca
Purify Yourself Gradually
5. Anupubbena medhāvī, thokathokaṃ khaṇe khaṇe
Kammāro rajatass’eva, niddhame malam attano.239
5. By degrees, little by little, from time to time, a wise person should
remove his own impurities, as a smith removes (the dross) of silver.
A Certain Brahmin’s Story
A devout Brahmin, going out of the town in the morning, saw the monks
putting on their robes in a place with long grass. He noticed that the hem of a
monk’s robe became wet with dew. The next day he took a scythe and trimmed
the grass. Then he saw that their robes became muddy, so the next day he spread
sand. Another day it was very hot, and the monks were sweating, so he erected a
pavillion. On another day it was raining, so he erected a hall where the monks
could shelter. Having completed the hall, he invited the Buddha and the Sangha
for alms and told the Buddha how he came to build the hall in stages. The Buddha
praised his good deeds and recited the above verse on the gradual removal of
one’s impurities.
Evil Ruins Oneself
6. Ayasā’va malaṃ samuṭṭhitaṃ,
tatuṭṭhāya1 tam’eva khādati
Evaṃ atidhonacārinaṃ,
sāni
2 kammāni nayanti duggatiṃ.240
6. As rust sprung from iron eats itself away when arisen,
even so his own deeds lead the transgressor to states of woe.
The Elder Tissa’s Story
The Elder Tissa acquired eight cubits of coarse cloth and gave it to his sister.
Thinking it not good enough for her brother she broke it apart, and spinning fine
yarn, had it woven into a fine cloth. The Elder found young monks and novices
who were skilled in making robes and asked his sister for his cloth to make a
robe. She offered him the fine cloth, but at first he refused it, asking for the
coarse cloth he had given her. When she explained what she had done, he
1
taduṭṭhāya
2
saka
accepted it and had it made into a robe. His sister prepared rice and other
provisions for the robe makers and fed them well. Seeing the fine quality robe
the Elder took a liking to it, and hung it on a rail intending to use it the next day.
Unable to digest all the food he had eaten, the Elder died during the night
and was reborn as a louse in that very robe. The monks performed the funeral
rites for the Elder, and since no one had attended on the Elder during his sickness
they decided that the robe should be divided among themselves. The louse
became distraught as they took the robe to divided it, and hearing the louse
screaming, the Buddha called the Elder Ānanda and sent him with a message to
tell the monks to lay the robe aside for seven days. At the end of seven days, the
louse died and was reborn in Tusita heaven. On the eighth day the Buddha
permitted the monks to divide Tissa’s robe. They did so, and talked among
themselves, wondering why the Buddha had asked them to wait. The Buddha
explained that had he not intervened, the louse would have born a grudge against
them, and would have been reborn in hell. The monks remarked what a terrible
thing craving was and the Buddha discoursed on the dangers of craving, reciting
the above verse.
Causes of Stains
7. Asajjhāyamalā mantā, anuṭṭhānamalā gharā
Malaṃ vaṇṇassa kosajjaṃ, pamādo rakkhato malaṃ.241
7. Non-repetition is the decay of learning;
neglect is the ruin of houses;
laziness is the stain of beauty;
heedlessness is the defect of a guard.
The Elder Lāḷudāyi’s Story
The Elder Lāḷudāyi was jealous of the praise lavished on the two chief
disciples for their exposition of the Dhamma. He claimed equal proficiency in
preaching, but when called upon to show his capability he was unable to say
anything. He fled from the crowd and fell into a cesspit. When the people talked
about what had happened the Buddha said that this was not the first time he had
wallowed in a cesspool. Then he related the Sukara Jātaka1 in detail and uttered
the above verse.
1
Jā. 153.
Ignorance is the Greatest Stain
8. Mal’itthiyā duccaritaṃ, maccheraṃ dadato malaṃ
Malā ve pāpakā dhammā, asmiṃ loke paramhi ca.242
9. Tato malā malataraṃ, avijjā paramaṃ malaṃ
Etaṃ malaṃ pahatvāna, nimmalā hotha bhikkhavo.243
8. Misconduct is the stain of a woman. Stinginess is the stain of a donor.
Stains are evil things both in this world and in the next.
9. A worse stain than these is ignorance, the greatest stain.
Abandoning this stain, be stainless, O Monks!
The Unfaithful Wife
A newly married young man was ashamed due to the adulterous behaviour of
his wife, and so avoided socialising. When it was his turn to offer alms, the youth
mentioned this matter to the Buddha. The Buddha advised him not to be angry,
and related the Anabhirati Jātaka1 when she had behaved in a similar way. Then
he uttered the above verses.
A Shameless Life is Easy
10. Sujīvaṃ ahirīkena, kākasūrena dhaṃsinā
Pakkhandinā pagabbhena, saṃkiliṭṭhena jīvitaṃ.244
11. Hirīmatā ca dujjīvaṃ, niccaṃ sucigavesinā
Alīnen’āpagabbhena, suddhājīvena passatā.245
10. Easy is the life of a shameless one who is as impudent as a crow,
back-biting, presumptuous, arrogant, and corrupt.
11. Hard is the life of a modest one who ever seeks purity,
is detached, humble, clean in life, and reflective.
The Elder Cūḷasāri’s Wrong Livelihood
A co-resident of the Elder Sāriputta, named Cūḷasāri, having given some
medical treatment, obtained delicious food, and offered some to the elder,
promising to offer such food whenever he obtained it. The elder, however,
departed without saying a word. When the monks told the Buddha about this, he
1
Jā 65.
said that one who practises the twenty-one kinds of wrong livelihood,
1 lives an
easy life, but one who is scrupulous has a hard time.
By Immorality the Fool Ruins Himself
12. Yo pāṇam atipāteti, musāvādañca bhāsati
Loke adinnaṃ ādiyati, paradārañca gacchati.246
13. Surāmerayapānañca, yo naro anuyuñjati
Idh’evam eso lokasmiṃ, mūlaṃ khaṇati attano.247
14. Evaṃ bho purisa jānāhi, pāpadhammā asaññatā.
Mā taṃ lobho adhammo ca, ciraṃ dukkhāya randhayuṃ.248
12-13. Whoso in this world destroys life, tells lies, takes what is not given,
goes to others’ wives, and is addicted to intoxicating drinks,
such a one digs up his own root in this world.
14. Know thus O good man: “Not easy of restraint are evil things.”
Let not greed and wickedness drag you to protracted misery.
Five Lay Disciples
Five lay disciples, each of whom was observing one of the five precepts,
spoke about the difficulty of practising their respective precepts. Having listened
to them, the Buddha spoke of the difficulty of practising each of them without
saying that any one of them was less important than the others.
The Envious Are Not At Peace
15. Dadāti ve yathāsaddhaṃ, yathāpasādanaṃ jano
Tattha yo maṅku bhavati, paresaṃ pānabhojane
Na so divā vā rattiṃ vā, samādhiṃ adhigacchati.249
1
These are: 1) Medical practice; 2) Acting as a messenger; 3) Doing things at the behest
of laymen; 4) Lancing boils; 5) Giving oil for medical application; 6) Giving emetics;
7) Giving purgatives; 8) Preparing oil for nose treatment; 9) Preparing oil for medicine;
10) Presenting bamboos; 11) Presenting leaves; 12) Presenting flowers; 13) Presenting
fruits; 14) Presenting soap clay; 15) Presenting tooth-sticks; 16) Presenting water for
washing the face; 17) Presenting talcum powder; 18) Using flattering speech;
19) Speaking half-truths; 20) Fondling children; 21) Running errands.
16. Yassa c’etaṃ samucchinnaṃ, mūlaghaccaṃ samūhataṃ
Sa ve divā vā rattiṃ vā, samādhiṃ adhigacchati.250
15. People give according to their faith and as they are pleased.
Whoever therein is envious of others’ food and drink,
gains no peace either by day or by night.
16. But he who has this (feeling) fully cut off,
uprooted and destroyed,
gains peace by day and by night.
The Novice Tissa’s Story
The novice Tissa, the son of a gate-keeper, disparaged the gifts of all the
devotees including Anāthapiṇḍika, Visākhā, and even Queen Māllikā’s
incomparable alms-giving. He boasted about the generosity of his own relatives.
Some monks asked him where he came from and made investigations to discover
the truth. When they informed the Buddha about his mean behaviour the Buddha
spoke on the mental attitude of the envious and the unenvious.
There is No Fire Like Lust
17. Natthi rāgasamo aggi, natthi dosasamo gaho
Natthi mohasamaṃ jālaṃ, natthi taṇhāsamā nadi.251
17. There is no fire like lust, no bond like hate,
no net like delusion, no torrent like craving.
Five Laymen Listen to the Dhamma
Five laymen paid homage to the Buddha, asked him to teach the Dhamma,
and sat respectfully at one side. As the Buddha was preaching, one man
immediately fell asleep, one man sat digging the earth, another sat shaking a
tree, another sat gazing at the sky, but only one was attentive. The Elder Ānanda
noticed this as he fanned the Buddha, and asked why some failed to pay attention
even when the Buddha was teaching the Dhamma like a thunder-cloud pouring
rain. The Buddha said that in many past lives one man had been a snake, so he
could never get enough sleep, another had been an earth worm, another had
been a monkey, and another had been an astrologer. The man who was attentive
had been a scholar of the three Vedas. He thus attributed their inattentiveness to
their past tendencies. He uttered the above verse showing that it was very hard to
escape from lust, hatred, ignorance, and craving.
Easy to See Are Others’ Faults
18. Sudassaṃ vajjam aññesaṃ, attano pana duddasaṃ
Paresaṃ hi so vajjāni, opunāti yathā bhusaṃ
Attano pana chādeti, kaliṃ ’va kitavā saṭho.252
18. Easily seen are others’ faults, hard to see are one’s own.
Like chaff one winnows others’ faults,
but one’s own (faults) one hides,
as a crafty fowler conceals himself by camouflage.
The Millionaire Meṇḍaka’s Story
At one time, while wandering in the region of Aṅga and Uttara the Buddha
saw that the millionaire Meṇḍaka and his family were ready to attain Stream-
winning, thus he went to stay in the Jātiyā Forest near the city of Bhaddiyā.
In a previous life, Meṇḍaka and his family had to endure a long famine.
When they were reduced to their last measure of rice, a Solitary Buddha arrived at
his house for alms. Reflecting that he had had to suffer due to lack of merit, as
soon as he saw the Solitary Buddha coming, Meṇḍaka offered his portion of rice,
making an earnest wish that he would never have to suffer again from poverty.
His wife, son, daughter-in-law, and grand-daughter also offered their portions
making similar wishes. The slave likewise offered his portion, wishing to be the
servant of Meṇḍaka and his wife again.
1 Due to their meritorious deeds and
earnest wish, the six people never again had to suffer a famine or poverty until
they were reborn again as Meṇḍaka and his family in the time of Buddha Gotama,
and again Meṇḍaka’s family was blessed by fabulous wealth.
Hearing that the Buddha had arrived and was staying nearby, Meṇḍaka
wished to greet him. On the way he met some heretics who tried to dissuade him
from going to see the Buddha, but he ignored them. On listening to the Dhamma,
Meṇḍaka and his family all attained Stream-winning. When he told the Teacher
about meeting the heretics, the Buddha uttered the above verse.
Defilements Multiply in Fault-finders
19. Paravajjānupassissa, niccaṃ ujjhānasaññino
Āsavā tassa vaḍḍhanti, ārā so āsavakkhayā.253
1
Though he could have wished to become a Commander-in-Chief, yet he had such
affection for his master and mistress that he only wished to be their servant again.
19. He who sees others’ faults, and is ever irritable —
the defilements of such a one multiply.
He is far from the destruction of defilements.
The Fault-finding Elder
A certain elder was always finding fault with other monks, even regarding
how they wore their robes. The monks told the Buddha about it. The Buddha said
that one who admonishes others lawfully according to his duty is not at fault, but
one who finds fault just out of malice will not gain concentration, and his
defilements will increase. Saying thus, he uttered the above verse.
No Saints Outside of the Buddhadhamma
20. Ākāse padaṃ natthi, samaṇo natthi bāhire
Papañcābhiratā pajā, nippapañcā Tathāgatā.254
21. Ākāse padaṃ natthi, samaṇo natthi bāhire
Saṅkhārā sassatā natthi, natthi buddhānaṃ iñjitaṃ.255
20. In the sky there is no track. Outside there is no recluse.
Mankind delights in obstacles.
The Tathāgatas are free from obstacles.
21. In the sky there is no track. Outside there is no recluse.
There are no conditioned things that are eternal.
There is no instability in the Buddhas.
The Wanderer Subhadda’s Story
When the Buddha was on his deathbed, on the eve of his parinibbāna, a
wandering ascetic named Subhadda approached and wished to question him. The
Elder Ānanda stopped him, but the Buddha told him to let Subhadda approach.
The wanderer Subhadda asked the Buddha about the leading teachers who
belonged to other orders. In reply the Buddha uttered the above verses.
In a previous life Subhadda had been a farmer, and though his younger
brother had offered the first fruits of the harvest nine times, he had refused until
at last he did give some alms. Due to his previous kamma, he had to wait until the
very end of the Buddha’s life to get the opportunity to realise the Dhamma.
Dhammapada Commentary - Kodha Vagga
Dhammapada Commentary ( Dhammapada Atthakatha )
Edited by
Bhikkhu Pesala
17 — Kodha Vagga
Anger
Give Up Anger
1. Kodhaṃ jahe vippajaheyya mānaṃ,
saṃyojanaṃ sabbam atikkameyya
Taṃ nāmarūpasmiṃ asajjamānaṃ,
akiñcanaṃ nānupatanti dukkhā.221
1. One should give up anger. One should abandon pride. One should
overcome all fetters. Ills never befall him who clings not to mind and
body and is passionless.
Rohiṇī’s Story
When the Elder Anuruddha visited Kapilavatthu with five hundred monks, his
sister Rohiṇī did not come to greet him because she was suffering from a skin
disease. He told his relatives to summon her, so she came, having covered her
face with a cloth. He advised her to undertake to erect an Assembly Hall for the
Saṅgha. She sold a valuable necklace to pay for it, and the Elder Anuruddha stayed
in Kapilavatthu to supervise the work. When the hall was completed the Buddha
was invited, and Rohiṇī swept the hall and set out seats for the Saṅgha. When the
meal was finished, the Buddha asked whose the offering was. Rohiṇī was
summoned and came reluctantly. The Buddha asked her if she knew why she was
suffering from this skin disease. When she replied that she did not, the Buddha
told her that it was due to anger, and related a story of the past.
The Jealous Queen
In the distant past, the chief queen of the king of Benares took a dislike to a
certain dancing girl. She made a powder from scabs and had it sprinkled on the
girl’s bedding and clothes. The girl suffered terribly from skin disease.
Having attributed Rohiṇī’s skin disease to anger and jealousy, the Buddha
uttered the above verse. On the conclusion of the verse Rohiṇī attained Stream-
winning and her skin disease vanished completely.
Sequel: The Celestial Nymph
When Rohiṇī passed away from that existence, she was reborn in Tāvatiṃsa
in a place at the boundary of the realms of four deities. She was so beautiful that
they quarrelled over her. They asked Sakka to settle the dispute, but when he saw
her, he also desired her, saying that he would die if he could not have her. The
other deities agreed to give up the nymph to Sakka, and she become his favourite.
The True Charioteer
2. Yo ve uppatitaṃ kodhaṃ,
rathaṃ bhantaṃ ’va vāraye1
Tam ahaṃ sārathiṃ brūmi,
rasmiggāho itaro jano.222
2. Whoever checks his uprisen anger as though it were a rolling chariot,
I call a true charioteer. Others merely hold the reins.
A Certain Monk’s Story
A monk, while cutting down a tree with an axe to make a dwelling for
himself, accidentally severed the arm of a tree deity’s child. She grew angry and
wanted to kill him, but she controlled her anger, reflecting that she would be
reborn in hell if she killed a virtuous man, and that other deities would also kill
monks in future following her bad example. Instead, she reported the matter to
the Buddha, who praised her self-restraint and uttered the above verse. On the
conclusion of the verse, the deity was established in Stream-winning. The Buddha
pointed out an empty tree at Jetavana near his Perfumed Chamber, and she took
up residence there. This occasion was the reason for the laying down of the rule
for monks regarding damaging plants.
Conquer Anger by Love
3. Akkodhena jine kodhaṃ, asādhuṃ sādhunā jine
Jine kadariyaṃ dānena, saccenālikavādinaṃ.223
3. Conquer anger by love. Conquer evil by good.
Conquer the stingy by giving. Conquer the liar by truth.
1
dhāraye
Uttarā’s Story
Uttarā was the daughter of Puṇṇa, a poor man who worked for hire. While
others were enjoying a holiday, Puṇṇa had to work because he was so poor. One
day, the Elder Sāriputta, who had just arisen from spending seven days in
absorption (nirodha samāpatti), wished to bestow a blessing on Puṇṇa. He went
to the field where Puṇṇa was working and stood there gazing at a bush. Puṇṇa cut
off a piece to offer tooth-sticks to the elder. Then he took the elder’s water filter
and offered him clean water. The elder waited a while until Puṇṇa’s wife had set
off from home, then walked into the village for alms. Seeing the elder, she paid
homage to him and offered the rice she had brought for her husband. The elder
covered his bowl when she had given half, but she asked him to let her give it all.
She then returned home to cook more rice for her husband. Arriving late, she
told Puṇṇa not to be angry, explaining why she was late. He was pleased.
Exhausted from working the whole morning without food, after eating his meal
he fell asleep in his wife’s lap. When he woke up, the field that he had ploughed
had turned to gold. Thinking that he was hallucinating he rubbed his eyes, and
taking some earth, rubbed it on the plough handle. Seeing that it was gold, he
filled a basket with the earth and went to the king’s palace. He suggested to the
king that the gold should be fetched to the palace. The king appointed Puṇṇa as
his chief treasurer and gave him a site to build a house near the palace. When the
house was complete, Puṇṇa invited the Buddha for alms, and at the conclusion of
the thanksgiving sermon, Puṇṇa, his wife, and Uttarā all gained Stream-winning.
The treasurer of Rājagaha urged Puṇṇa to arrange the marriage of Uttarā to
his son, but because he was a heretic, Puṇṇa was reluctant to agree. Eventually he
relented and the marriage was arranged. Uttarā was miserable in her new home
because she had no opportunity to invite the monks or to offer alms. She sent a
message to her father who sent her a large sum of money with a message to hire
the services of an expensive prostitute named Sirimā for her husband. Thus
during the last fortnight of the Rains Retreat, Uttarā was free to cook food to
offer to the monks.
Wondering what she was up to, her husband looked to see her toiling in the
kitchen and laughed. Wondering why he laughed, Sirimā looked and saw Uttarā,
and grew jealous. She went to the kitchen, and taking a ladle of boiling ghee,
advanced towards Uttarā. Seeing her coming, Uttarā radiated metta towards
Sirimā, grateful that with her help she had been able to offer alms. When Sirimā
threw the boiling ghee on her head, it was as if she had sprinkled cold water.
Uttarā’s servants attacked Sirimā, but Uttarā fought them off, and protected her.
Sirimā came to her senses, and begged forgiveness from Uttarā. She replied
that she would forgive her if she begged forgiveness from the Buddha, who was
her spiritual father. Sirimā told the Buddha what she had done, and the Buddha
asked Uttarā what she had thought when attacked by Sirimā. He praised Uttarā,
reciting the above verse.
Be Truthful, Patient, and Generous
4. Saccaṃ bhaṇe na kujjheyya,
dajjā appampi
1 yācito
Etehi tīhi ṭhānehi,
gacche devāna santike.224
4. One should speak the truth. One should not be angry. One should give
even from a scanty store to him who asks. By these three ways one may
go to the presence of the gods.
The Questions of Moggallāna
While visiting the celestial realms, the Elder Moggallāna asked the devas what
meritorious acts had led to their rebirth. They mentioned trifling actions done
with truthfulness, patience, generosity, and so forth. The Elder Moggallāna asked
the Buddha for confirmation and he uttered the above verse in explanation.
The Harmless Attain the Deathless
5. Ahiṃsakā ye munayo, niccaṃ kāyena saṃvutā
Te yanti accutaṃ ṭhānaṃ, yattha gantvā na socare.225
5. Those sages who are harmless, and are ever restrained in body,
go to the deathless state (nibbāna), whither gone they never grieve.
The Buddha’s Father
One day, while the Buddha was walking for alms in Sāketa with the monks,
an elderly Brahmin paid homage to him and grasped him by the ankles speaking
to the Buddha as if he was his own son, upbraiding him for not visiting for so
long. He escorted him into the house, where the Brahmin’s wife greeted him as
1
dajjā’ppasmim
her own son. They invited him to come for alms to their house every day, but the
Buddha declined saying that it was not his custom to do that. So they asked that
anyone who invited him should be sent to see them. From that time on,
whenever the Buddha was invited, he asked the donor to inform the Brahmin and
his wife, and they took food from their own house and went wherever the
Buddha was invited. If there was no invitation, they offered alms to the Buddha
in their own house. Due to hearing the Dhamma frequently, they soon became
Non-returners. By the end of the Rains Retreat they attained Arahantship and
passed into parinibbāna. The people cremated their bodies with great respect and
the Buddha attended the funeral. Hearing that the Buddha’s parents had died, a
great multitude attended the funeral. When people consoled the Buddha not to
grieve, he was not offended, but instead taught the Jarā Sutta beginning with the
verse:
Short is this life; one dies within a hundred years,
but if anyone survives longer than that, he surely dies of decay. (Sn 810)
When the monks were talking about the odd behaviour of the Brahmin and
his wife, the Buddha explained that this intimacy was due to their past association
throughout many lives as his parents, grand-parents, or other relatives. After
their death the monks wished to know in what state they would be reborn. The
Buddha explained that they had attained Arahantship at death and uttered the
above verse.
The Diligent Destroy the Defilements
6. Sadā jāgaramānānaṃ, ahorattānusikkhinaṃ
Nibbānaṃ adhimuttānaṃ, atthaṃ gacchanti āsavā.226
6. The defilements of those who are ever vigilant, who discipline
themselves day and night, who are wholly intent on nibbāna, are
destroyed.
The Slave Woman Puṇṇā
Having worked hard grinding paddy until late at night, Puṇṇā stepped out of
the house and saw some monks moving about on the nearby mountain where
Dabba the Malla was using his psychic powers to illuminate the path while
showing the monks to their quarters. She thought to herself “I cannot sleep as I
am too tired, but why can’t the monks sleep? Are they discontented or oppressed
by life-long habits?” In the morning, she made a rice cake from the flour, and
went to bathe, taking it with her. She met the Buddha on the way and offered the
rice cake to him. She reflected, “He will probably just give it to a crow or a dog
later while he goes to eat delicious food in some king or prince’s house.”
Knowing her thoughts, the Buddha looked at the Elder Ānanda, who prepared a
seat with his robe. The Buddha sat there to eat his meal while Puṇṇā stood and
watched. After taking his meal, the Buddha said to Puṇṇā, “Why did you show
disrespect to my disciples?” She replied that she meant no disrespect, but thought
that they might be unable to sleep due to discontent or being oppressed by life-
long habits.
The Buddha uttered the above verse to explain to her why the monks slept
little at night. On the conclusion of the verse Puṇṇā attained Stream-winning.
No One Avoids Blame in this World
7. Porāṇam etaṃ atula, n’etaṃ ajjatanām iva
Nindanti tuṇhimāsīnaṃ, nindanti bahubhāṇinaṃ
Mitabhāṇinam pi nindanti, natthi loke anindito.227
8. Na cāhu na ca bhavissati, na c’etarahi vijjati
Ekantaṃ nindito poso, ekantaṃ vā pasaṃsito.228
9. Yañce viññū pasaṃsanti, anuvicca suve suve
Acchiddavuttiṃ medhāviṃ, paññāsīlasamāhitaṃ.229
10. Nikkhaṃ1 jambonadass’eva, ko taṃ ninditum arahati
Devā’pi naṃ pasaṃsanti, brahmunā’pi pasaṃsito.230
7. This, Atula, is an old saying; it is not one of today only: they blame those
who are silent, they blame those who speak too much. Those speaking
little too they blame. No one avoids blame in this world.
8. There never was, there never will be, nor does there exist now, a person
who is wholly blamed or wholly praised.
9. Examining day by day, the wise praise him who is of flawless life,
intelligent, endowed with knowledge and virtue.
10. Who dares to blame him who is like a piece of refined gold?
Even the gods praise him; by Brahma too he is praised.
1
Nekkhaṃ
The Lay Disciple Atula
Atula, the leader of a group of five hundred lay disciples, wishing to hear the
Dhamma, visited the Elder Revata, paid homage and sat down, but the elder
remained silent as he was cultivating solitude. Displeased, Atula got up and went
to the Elder Sāriputta, telling him what had happened. The Elder Sāriputta
discoursed at length on the Abhidhamma. Not able to understand this, and
displeased again, Atula went to the Elder Ānanda, who delivered a brief discourse
that was simple to understand. Displeased with him too, Atula approached the
Buddha, and complained to him. The Buddha said that even kings were blamed
by some and praised by others. The great earth itself, the sun and the moon, and
even the Fully Enlightened Buddha were blamed by some and praised by others.
However, the praise and blame of the foolish was of little account, only the praise
and blame of the wise was meaningful. Saying thus he uttered the above verses,
on the conclusion of which the five hundred lay disciples gained Stream-winning.
Be Pure in Body, Speech, and Mind
11. Kāyappakopaṃ rakkheyya, kāyena saṃvuto siyā
Kāyaduccaritaṃ hitvā, kāyena sucaritaṃ care.231
12. Vacīpakopaṃ rakkheyya, vācāya saṃvuto siyā
Vacīduccaritaṃ hitvā, vācāya sucaritaṃ care.232
13. Manopakopaṃ rakkheyya, manasā saṃvuto siyā
Manoduccaritaṃ hitvā, manasā sucaritaṃ care.233
14. Kāyena saṃvutā dhīrā, atho vācāya saṃvutā
Manasā saṃvutā dhīrā, te ve suparisaṃvutā.234
11. One should guard against misdeeds (caused by) the body, and one should
be restrained in body. Giving up evil conduct in body, one should be of
good bodily conduct.
12. One should guard against misdeeds (caused by) speech, and one should
be restrained in speech. Giving up evil conduct in speech, one should be
of good conduct in speech.
13. One should guard against misdeeds (caused by) the mind, and one should
be restrained in mind. Giving up evil conduct in mind, one should be of
good conduct in mind.
14. The wise are restrained in deed; in speech, too, they are restrained.
The wise, restrained in mind, are perfectly restrained.
The Group of Six Monks
The group of six monks walked up and down wearing wooden sandals, and
using a staff in each hand, thus creating a great noise. Advising them to be
controlled in thought, word and, deed, the Buddha uttered the above verses.
Edited by
Bhikkhu Pesala
17 — Kodha Vagga
Anger
Give Up Anger
1. Kodhaṃ jahe vippajaheyya mānaṃ,
saṃyojanaṃ sabbam atikkameyya
Taṃ nāmarūpasmiṃ asajjamānaṃ,
akiñcanaṃ nānupatanti dukkhā.221
1. One should give up anger. One should abandon pride. One should
overcome all fetters. Ills never befall him who clings not to mind and
body and is passionless.
Rohiṇī’s Story
When the Elder Anuruddha visited Kapilavatthu with five hundred monks, his
sister Rohiṇī did not come to greet him because she was suffering from a skin
disease. He told his relatives to summon her, so she came, having covered her
face with a cloth. He advised her to undertake to erect an Assembly Hall for the
Saṅgha. She sold a valuable necklace to pay for it, and the Elder Anuruddha stayed
in Kapilavatthu to supervise the work. When the hall was completed the Buddha
was invited, and Rohiṇī swept the hall and set out seats for the Saṅgha. When the
meal was finished, the Buddha asked whose the offering was. Rohiṇī was
summoned and came reluctantly. The Buddha asked her if she knew why she was
suffering from this skin disease. When she replied that she did not, the Buddha
told her that it was due to anger, and related a story of the past.
The Jealous Queen
In the distant past, the chief queen of the king of Benares took a dislike to a
certain dancing girl. She made a powder from scabs and had it sprinkled on the
girl’s bedding and clothes. The girl suffered terribly from skin disease.
Having attributed Rohiṇī’s skin disease to anger and jealousy, the Buddha
uttered the above verse. On the conclusion of the verse Rohiṇī attained Stream-
winning and her skin disease vanished completely.
Sequel: The Celestial Nymph
When Rohiṇī passed away from that existence, she was reborn in Tāvatiṃsa
in a place at the boundary of the realms of four deities. She was so beautiful that
they quarrelled over her. They asked Sakka to settle the dispute, but when he saw
her, he also desired her, saying that he would die if he could not have her. The
other deities agreed to give up the nymph to Sakka, and she become his favourite.
The True Charioteer
2. Yo ve uppatitaṃ kodhaṃ,
rathaṃ bhantaṃ ’va vāraye1
Tam ahaṃ sārathiṃ brūmi,
rasmiggāho itaro jano.222
2. Whoever checks his uprisen anger as though it were a rolling chariot,
I call a true charioteer. Others merely hold the reins.
A Certain Monk’s Story
A monk, while cutting down a tree with an axe to make a dwelling for
himself, accidentally severed the arm of a tree deity’s child. She grew angry and
wanted to kill him, but she controlled her anger, reflecting that she would be
reborn in hell if she killed a virtuous man, and that other deities would also kill
monks in future following her bad example. Instead, she reported the matter to
the Buddha, who praised her self-restraint and uttered the above verse. On the
conclusion of the verse, the deity was established in Stream-winning. The Buddha
pointed out an empty tree at Jetavana near his Perfumed Chamber, and she took
up residence there. This occasion was the reason for the laying down of the rule
for monks regarding damaging plants.
Conquer Anger by Love
3. Akkodhena jine kodhaṃ, asādhuṃ sādhunā jine
Jine kadariyaṃ dānena, saccenālikavādinaṃ.223
3. Conquer anger by love. Conquer evil by good.
Conquer the stingy by giving. Conquer the liar by truth.
1
dhāraye
Uttarā’s Story
Uttarā was the daughter of Puṇṇa, a poor man who worked for hire. While
others were enjoying a holiday, Puṇṇa had to work because he was so poor. One
day, the Elder Sāriputta, who had just arisen from spending seven days in
absorption (nirodha samāpatti), wished to bestow a blessing on Puṇṇa. He went
to the field where Puṇṇa was working and stood there gazing at a bush. Puṇṇa cut
off a piece to offer tooth-sticks to the elder. Then he took the elder’s water filter
and offered him clean water. The elder waited a while until Puṇṇa’s wife had set
off from home, then walked into the village for alms. Seeing the elder, she paid
homage to him and offered the rice she had brought for her husband. The elder
covered his bowl when she had given half, but she asked him to let her give it all.
She then returned home to cook more rice for her husband. Arriving late, she
told Puṇṇa not to be angry, explaining why she was late. He was pleased.
Exhausted from working the whole morning without food, after eating his meal
he fell asleep in his wife’s lap. When he woke up, the field that he had ploughed
had turned to gold. Thinking that he was hallucinating he rubbed his eyes, and
taking some earth, rubbed it on the plough handle. Seeing that it was gold, he
filled a basket with the earth and went to the king’s palace. He suggested to the
king that the gold should be fetched to the palace. The king appointed Puṇṇa as
his chief treasurer and gave him a site to build a house near the palace. When the
house was complete, Puṇṇa invited the Buddha for alms, and at the conclusion of
the thanksgiving sermon, Puṇṇa, his wife, and Uttarā all gained Stream-winning.
The treasurer of Rājagaha urged Puṇṇa to arrange the marriage of Uttarā to
his son, but because he was a heretic, Puṇṇa was reluctant to agree. Eventually he
relented and the marriage was arranged. Uttarā was miserable in her new home
because she had no opportunity to invite the monks or to offer alms. She sent a
message to her father who sent her a large sum of money with a message to hire
the services of an expensive prostitute named Sirimā for her husband. Thus
during the last fortnight of the Rains Retreat, Uttarā was free to cook food to
offer to the monks.
Wondering what she was up to, her husband looked to see her toiling in the
kitchen and laughed. Wondering why he laughed, Sirimā looked and saw Uttarā,
and grew jealous. She went to the kitchen, and taking a ladle of boiling ghee,
advanced towards Uttarā. Seeing her coming, Uttarā radiated metta towards
Sirimā, grateful that with her help she had been able to offer alms. When Sirimā
threw the boiling ghee on her head, it was as if she had sprinkled cold water.
Uttarā’s servants attacked Sirimā, but Uttarā fought them off, and protected her.
Sirimā came to her senses, and begged forgiveness from Uttarā. She replied
that she would forgive her if she begged forgiveness from the Buddha, who was
her spiritual father. Sirimā told the Buddha what she had done, and the Buddha
asked Uttarā what she had thought when attacked by Sirimā. He praised Uttarā,
reciting the above verse.
Be Truthful, Patient, and Generous
4. Saccaṃ bhaṇe na kujjheyya,
dajjā appampi
1 yācito
Etehi tīhi ṭhānehi,
gacche devāna santike.224
4. One should speak the truth. One should not be angry. One should give
even from a scanty store to him who asks. By these three ways one may
go to the presence of the gods.
The Questions of Moggallāna
While visiting the celestial realms, the Elder Moggallāna asked the devas what
meritorious acts had led to their rebirth. They mentioned trifling actions done
with truthfulness, patience, generosity, and so forth. The Elder Moggallāna asked
the Buddha for confirmation and he uttered the above verse in explanation.
The Harmless Attain the Deathless
5. Ahiṃsakā ye munayo, niccaṃ kāyena saṃvutā
Te yanti accutaṃ ṭhānaṃ, yattha gantvā na socare.225
5. Those sages who are harmless, and are ever restrained in body,
go to the deathless state (nibbāna), whither gone they never grieve.
The Buddha’s Father
One day, while the Buddha was walking for alms in Sāketa with the monks,
an elderly Brahmin paid homage to him and grasped him by the ankles speaking
to the Buddha as if he was his own son, upbraiding him for not visiting for so
long. He escorted him into the house, where the Brahmin’s wife greeted him as
1
dajjā’ppasmim
her own son. They invited him to come for alms to their house every day, but the
Buddha declined saying that it was not his custom to do that. So they asked that
anyone who invited him should be sent to see them. From that time on,
whenever the Buddha was invited, he asked the donor to inform the Brahmin and
his wife, and they took food from their own house and went wherever the
Buddha was invited. If there was no invitation, they offered alms to the Buddha
in their own house. Due to hearing the Dhamma frequently, they soon became
Non-returners. By the end of the Rains Retreat they attained Arahantship and
passed into parinibbāna. The people cremated their bodies with great respect and
the Buddha attended the funeral. Hearing that the Buddha’s parents had died, a
great multitude attended the funeral. When people consoled the Buddha not to
grieve, he was not offended, but instead taught the Jarā Sutta beginning with the
verse:
Short is this life; one dies within a hundred years,
but if anyone survives longer than that, he surely dies of decay. (Sn 810)
When the monks were talking about the odd behaviour of the Brahmin and
his wife, the Buddha explained that this intimacy was due to their past association
throughout many lives as his parents, grand-parents, or other relatives. After
their death the monks wished to know in what state they would be reborn. The
Buddha explained that they had attained Arahantship at death and uttered the
above verse.
The Diligent Destroy the Defilements
6. Sadā jāgaramānānaṃ, ahorattānusikkhinaṃ
Nibbānaṃ adhimuttānaṃ, atthaṃ gacchanti āsavā.226
6. The defilements of those who are ever vigilant, who discipline
themselves day and night, who are wholly intent on nibbāna, are
destroyed.
The Slave Woman Puṇṇā
Having worked hard grinding paddy until late at night, Puṇṇā stepped out of
the house and saw some monks moving about on the nearby mountain where
Dabba the Malla was using his psychic powers to illuminate the path while
showing the monks to their quarters. She thought to herself “I cannot sleep as I
am too tired, but why can’t the monks sleep? Are they discontented or oppressed
by life-long habits?” In the morning, she made a rice cake from the flour, and
went to bathe, taking it with her. She met the Buddha on the way and offered the
rice cake to him. She reflected, “He will probably just give it to a crow or a dog
later while he goes to eat delicious food in some king or prince’s house.”
Knowing her thoughts, the Buddha looked at the Elder Ānanda, who prepared a
seat with his robe. The Buddha sat there to eat his meal while Puṇṇā stood and
watched. After taking his meal, the Buddha said to Puṇṇā, “Why did you show
disrespect to my disciples?” She replied that she meant no disrespect, but thought
that they might be unable to sleep due to discontent or being oppressed by life-
long habits.
The Buddha uttered the above verse to explain to her why the monks slept
little at night. On the conclusion of the verse Puṇṇā attained Stream-winning.
No One Avoids Blame in this World
7. Porāṇam etaṃ atula, n’etaṃ ajjatanām iva
Nindanti tuṇhimāsīnaṃ, nindanti bahubhāṇinaṃ
Mitabhāṇinam pi nindanti, natthi loke anindito.227
8. Na cāhu na ca bhavissati, na c’etarahi vijjati
Ekantaṃ nindito poso, ekantaṃ vā pasaṃsito.228
9. Yañce viññū pasaṃsanti, anuvicca suve suve
Acchiddavuttiṃ medhāviṃ, paññāsīlasamāhitaṃ.229
10. Nikkhaṃ1 jambonadass’eva, ko taṃ ninditum arahati
Devā’pi naṃ pasaṃsanti, brahmunā’pi pasaṃsito.230
7. This, Atula, is an old saying; it is not one of today only: they blame those
who are silent, they blame those who speak too much. Those speaking
little too they blame. No one avoids blame in this world.
8. There never was, there never will be, nor does there exist now, a person
who is wholly blamed or wholly praised.
9. Examining day by day, the wise praise him who is of flawless life,
intelligent, endowed with knowledge and virtue.
10. Who dares to blame him who is like a piece of refined gold?
Even the gods praise him; by Brahma too he is praised.
1
Nekkhaṃ
The Lay Disciple Atula
Atula, the leader of a group of five hundred lay disciples, wishing to hear the
Dhamma, visited the Elder Revata, paid homage and sat down, but the elder
remained silent as he was cultivating solitude. Displeased, Atula got up and went
to the Elder Sāriputta, telling him what had happened. The Elder Sāriputta
discoursed at length on the Abhidhamma. Not able to understand this, and
displeased again, Atula went to the Elder Ānanda, who delivered a brief discourse
that was simple to understand. Displeased with him too, Atula approached the
Buddha, and complained to him. The Buddha said that even kings were blamed
by some and praised by others. The great earth itself, the sun and the moon, and
even the Fully Enlightened Buddha were blamed by some and praised by others.
However, the praise and blame of the foolish was of little account, only the praise
and blame of the wise was meaningful. Saying thus he uttered the above verses,
on the conclusion of which the five hundred lay disciples gained Stream-winning.
Be Pure in Body, Speech, and Mind
11. Kāyappakopaṃ rakkheyya, kāyena saṃvuto siyā
Kāyaduccaritaṃ hitvā, kāyena sucaritaṃ care.231
12. Vacīpakopaṃ rakkheyya, vācāya saṃvuto siyā
Vacīduccaritaṃ hitvā, vācāya sucaritaṃ care.232
13. Manopakopaṃ rakkheyya, manasā saṃvuto siyā
Manoduccaritaṃ hitvā, manasā sucaritaṃ care.233
14. Kāyena saṃvutā dhīrā, atho vācāya saṃvutā
Manasā saṃvutā dhīrā, te ve suparisaṃvutā.234
11. One should guard against misdeeds (caused by) the body, and one should
be restrained in body. Giving up evil conduct in body, one should be of
good bodily conduct.
12. One should guard against misdeeds (caused by) speech, and one should
be restrained in speech. Giving up evil conduct in speech, one should be
of good conduct in speech.
13. One should guard against misdeeds (caused by) the mind, and one should
be restrained in mind. Giving up evil conduct in mind, one should be of
good conduct in mind.
14. The wise are restrained in deed; in speech, too, they are restrained.
The wise, restrained in mind, are perfectly restrained.
The Group of Six Monks
The group of six monks walked up and down wearing wooden sandals, and
using a staff in each hand, thus creating a great noise. Advising them to be
controlled in thought, word and, deed, the Buddha uttered the above verses.
Dhammapada Commentary - Piya Vagga
Dhammapada Commentary ( Dhammapada Atthakatha )
Edited by
Bhikkhu Pesala
16 — Piya Vagga
Affection
Apply Oneself to the Holy Life
1. Ayoge yuñjam attānaṃ, yogasmiñca ayojayaṃ
Atthaṃ hitvā piyaggāhī, pihet’attānuyoginaṃ.209
1. Applying oneself to what should be avoided, not applying oneself to what
should be pursued, and giving up the quest, one who pursues affection
envies those who exert themselves.
Give Up Affection
2. Mā piyehi samāgañchi, appiyehi kudācanaṃ
Piyānaṃ adassanaṃ dukkhaṃ, appiyānañca dassanaṃ.210
2. Consort not with the loved, never with the unloved;
not seeing the loved and seeing the unloved are both painful.
Hold Nothing Dear
3. Tasmā piyaṃ na kayirātha, piyāpāyo hi pāpako
Ganthā tesaṃ na vijjanti, yesaṃ natthi piyāppiyaṃ.211
3. Hold nothing dear, for separation from the loved is bad;
bonds do not fetter those for whom loved and unloved don’t exist.
Three Who Went Forth
A youth, beloved by his parents, entered the Saṅgha without their approval.
Later, the parents also entered the Saṅgha. Yet they could not live separated from
one another, and could not give up their affection. Hearing their story, the
Buddha uttered these verses.
From Endearment Springs Grief
4. Piyato jāyatī
1 soko, piyato jāyatī
1 bhayaṃ
Piyato vippamuttassa, natthi soko kuto bhayaṃ?212
4. From endearment springs grief, from endearment springs fear; for him
who is wholly free from endearment there is no grief, whence fear?
A Father’s Grief
A father was grieving over the death of his son. Seeing that he was ready to
attain Stream-winning, the Buddha visited him and consoled him, reciting the
above verse.
From Affection Springs Grief
5. Pemato jāyatī soko, pemato jāyatī bhayaṃ
Pemato vippamuttassa, natthi soko kuto bhayaṃ?213
5. From affection springs grief, from affection springs fear;
for him who is wholly free from affection there is no grief, whence fear?
Visākhā’s Grand-daughter
Visākhā lost a beloved grand-daughter. When she visited the monastery the
Buddha asked her how many people lived in Sāvatthī, and how many died every
day, to remind her how death is inevitable. Then he recited the above verse.
From Passion Springs Grief
6. Ratiyā jāyatī soko, ratiyā jāyatī bhayaṃ
Ratiyā vippamuttassa, natthi soko kuto bhayaṃ?214
6. From passion springs grief, from passion springs fear; for him who is
wholly free from passion there is no grief, much less fear.
1
jāyati
The Licchavī Princes
While walking for alms one day the Buddha told the monks to look at
1 some
Licchavī princes who were on their way to the pleasure gardens dressed in their
best clothes to enjoy themselves for the day with a prostitute. The Buddha
compared them to the devas of Tāvatiṃsa. The princes becoming jealous and
started fighting over the prostitute, and many of them were killed. After the
meal, the monks returned and saw the dead Licchavī princes being carried away
on stretchers. The Buddha spoke on the evil consequences of sexual pleasures,
reciting the above verse.
From Lust Springs Grief
7. Kāmato jāyatī soko, kāmato jāyatī bhayaṃ
Kāmato vippamuttassa natthi, soko kuto bhayaṃ?215
7. From lust springs grief, from lust springs fear; for him who is wholly
free from lust there is no grief, whence fear?
Anitthigandha Kumāra’s Grief
A deity passed away from the Brahma realm and was reborn as the son of a
millionaire in Sāvatthī. From birth he had a strong aversion to women and cried
whenever they picked him up. As he grew up his parents wanted to arrange a
marriage for him, but he wasn’t interested. They persisted, so he summoned
goldsmiths and had them create an image of a beautiful young woman in gold.
He told his parents that if they could find a woman looking like that he would
agree to marry. They gave the golden image to Brahmins, sending them on a
mission to find such a woman. They located a beautiful sixteen year old girl at
Sāgala in the kingdom of Madda who looked just like the image. They sent news
that they had located a girl even more beautiful than the image, and made
arrangements for the marriage.
The millionaire’s son, hearing the news, became full of desire thinking about
the prospect of meeting his beautiful young bride, whom he had not yet seen. As
she was being brought to be given in marriage to the prince, she died on the long
journey, as she was so delicate. On hearing this news, the youth was overcome
1
While walking for alms, monks do not look around here and there, but keep their eyes
downcast, looking at the ground a few paces ahead. The Buddha knew what would
happen, so he told the monks to look, to highlight the dangers of sensual pleasures.
with grief, and became depressed. Knowing that the youth was ready to attain
Stream-winning, the Buddha came to his house for alms, and consoled him by
uttering the above verse.
From Craving Springs Grief
8. Taṇhāya jāyatī soko, taṇhāya jāyatī bhayaṃ
Taṇhāya vippamuttassa, natthi soko kuto bhayaṃ?216
8. From craving springs grief, from craving springs fear; for him who is
wholly free from craving there is no grief, whence fear?
A Certain Brahmin’s Loss
Knowing that a certain Brahmin would soon be ready to attain Stream-
winning the Buddha visited the field that he was clearing and asked him what he
was doing. The Brahmin replied that he was clearing the field. The Buddha did
likewise on successive days, and on being asked what he was doing, the Brahmin
replied that he was ploughing the field, planting the seed, clearing the weeds, etc.
The Brahmin told the Buddha that he would share the harvest with him if the
crop prospered. In due course the crop prospered, and the Brahmin made
arrangements for it to be harvested the following day. However, a sudden storm
destroyed the crop. The Brahmin became depressed because he would not be able
to fulfil his promise. The Buddha consoled him, uttering the above verse about
the disadvantages of craving.
The Virtuous Are Dear to All
9. Sīladassanasampannaṃ, dhammaṭṭhaṃ saccavedinaṃ
Attano kammakubbānaṃ, taṃ jano kurute piyaṃ.217
9. Whoever is perfect in virtue and insight, established in the Dhamma, has
realised the Truths, and fulfilled his duties — people hold him dear.
Five Hundred Youths Offer Cakes
On a festival day, while the Buddha was walking for alms in Rājagaha with
eighty great elders and five hundred monks, some youths carrying cakes paid
homage to the Buddha, but did not invite even a single monk to accept a cake.
However, when they saw the Elder Kassapa coming along behind, they took an
instant liking to him, paid homage to him, and offered him some cakes. The
Elder advised them to offer some to the Buddha and the Saṅgha, who were then
sitting nearby. Some monks were annoyed that the youths had shown favouritism
to the Elder Kassapa, and not the Buddha. The Buddha said that the Elder Kassapa
was dear even to the gods and uttered the above verse.
The Unattached Are Bound Upstream
10. Chandajāto anakkhāte, manasā ca phuṭo siyā
Kāmesu ca appaṭibaddhacitto, uddhaṃsoto’ti vuccati.218
10. He who has cultivated a wish for the ineffable (nibbāna), he whose mind
is thrilled (with the three Fruits), he whose mind is not bound by
material pleasures, such a person is called “Bound-upstream.”
The Non-returner Elder
Some pupils asked their preceptor, who had attained Non-returning, whether
he had attained any stage of the Path. The preceptor did not reply, thinking to
wait until he attained Arahantship. Before he could attain Arahantship he died
and was reborn in the Pure Abodes (Suddhāvāsa).
1 The pupils went to the Buddha
weeping. The Buddha remarked that death was inevitable. They replied that they
were sad as the preceptor had died without answering their question. The Buddha
told them their preceptor’s attainment and uttered the above verse.
Merit Welcomes the Doers of Good
11. Cirappavāsiṃ purisaṃ, dūrato sotthim āgataṃ
ñātimittā suhajjā ca, abhinandanti āgataṃ.219
12. Tath’eva katapuññam pi asmā lokā paraṃ gataṃ
Puññāni patigaṇhanti piyaṃ ñātiṃ ’va āgataṃ.220
11. A man long absent and returned safe from afar, his kinsmen, friends,
and well-wishers welcome on his arrival.
12. Likewise, good deeds will welcome the doer of good who has left this
world for the next, as kinsmen welcome a dear relative on his return.
Nandiya’s Story
A devout and wealthy young man of Benares performed many good deeds.
When his parents died they left him great wealth. He had a four-roomed hall
1
Where Non-returners take birth until they attain Arahantship
erected for the Saṅgha in the monastery at Isipatana. As he was pouring the
libation water to dedicate the building, a palace full of celestial nymphs arose in
Tāvatiṃsa. The Elder Moggallāna asked the deities for whom the palace had
arisen. They told him that it was for the devotee Nandiya who had just donated a
hall to the Saṅgha. The Elder asked the Buddha to confirm this, and the Buddha
uttered the above verses, commenting on Nandiya’s good deeds and his future
destiny.
Edited by
Bhikkhu Pesala
16 — Piya Vagga
Affection
Apply Oneself to the Holy Life
1. Ayoge yuñjam attānaṃ, yogasmiñca ayojayaṃ
Atthaṃ hitvā piyaggāhī, pihet’attānuyoginaṃ.209
1. Applying oneself to what should be avoided, not applying oneself to what
should be pursued, and giving up the quest, one who pursues affection
envies those who exert themselves.
Give Up Affection
2. Mā piyehi samāgañchi, appiyehi kudācanaṃ
Piyānaṃ adassanaṃ dukkhaṃ, appiyānañca dassanaṃ.210
2. Consort not with the loved, never with the unloved;
not seeing the loved and seeing the unloved are both painful.
Hold Nothing Dear
3. Tasmā piyaṃ na kayirātha, piyāpāyo hi pāpako
Ganthā tesaṃ na vijjanti, yesaṃ natthi piyāppiyaṃ.211
3. Hold nothing dear, for separation from the loved is bad;
bonds do not fetter those for whom loved and unloved don’t exist.
Three Who Went Forth
A youth, beloved by his parents, entered the Saṅgha without their approval.
Later, the parents also entered the Saṅgha. Yet they could not live separated from
one another, and could not give up their affection. Hearing their story, the
Buddha uttered these verses.
From Endearment Springs Grief
4. Piyato jāyatī
1 soko, piyato jāyatī
1 bhayaṃ
Piyato vippamuttassa, natthi soko kuto bhayaṃ?212
4. From endearment springs grief, from endearment springs fear; for him
who is wholly free from endearment there is no grief, whence fear?
A Father’s Grief
A father was grieving over the death of his son. Seeing that he was ready to
attain Stream-winning, the Buddha visited him and consoled him, reciting the
above verse.
From Affection Springs Grief
5. Pemato jāyatī soko, pemato jāyatī bhayaṃ
Pemato vippamuttassa, natthi soko kuto bhayaṃ?213
5. From affection springs grief, from affection springs fear;
for him who is wholly free from affection there is no grief, whence fear?
Visākhā’s Grand-daughter
Visākhā lost a beloved grand-daughter. When she visited the monastery the
Buddha asked her how many people lived in Sāvatthī, and how many died every
day, to remind her how death is inevitable. Then he recited the above verse.
From Passion Springs Grief
6. Ratiyā jāyatī soko, ratiyā jāyatī bhayaṃ
Ratiyā vippamuttassa, natthi soko kuto bhayaṃ?214
6. From passion springs grief, from passion springs fear; for him who is
wholly free from passion there is no grief, much less fear.
1
jāyati
The Licchavī Princes
While walking for alms one day the Buddha told the monks to look at
1 some
Licchavī princes who were on their way to the pleasure gardens dressed in their
best clothes to enjoy themselves for the day with a prostitute. The Buddha
compared them to the devas of Tāvatiṃsa. The princes becoming jealous and
started fighting over the prostitute, and many of them were killed. After the
meal, the monks returned and saw the dead Licchavī princes being carried away
on stretchers. The Buddha spoke on the evil consequences of sexual pleasures,
reciting the above verse.
From Lust Springs Grief
7. Kāmato jāyatī soko, kāmato jāyatī bhayaṃ
Kāmato vippamuttassa natthi, soko kuto bhayaṃ?215
7. From lust springs grief, from lust springs fear; for him who is wholly
free from lust there is no grief, whence fear?
Anitthigandha Kumāra’s Grief
A deity passed away from the Brahma realm and was reborn as the son of a
millionaire in Sāvatthī. From birth he had a strong aversion to women and cried
whenever they picked him up. As he grew up his parents wanted to arrange a
marriage for him, but he wasn’t interested. They persisted, so he summoned
goldsmiths and had them create an image of a beautiful young woman in gold.
He told his parents that if they could find a woman looking like that he would
agree to marry. They gave the golden image to Brahmins, sending them on a
mission to find such a woman. They located a beautiful sixteen year old girl at
Sāgala in the kingdom of Madda who looked just like the image. They sent news
that they had located a girl even more beautiful than the image, and made
arrangements for the marriage.
The millionaire’s son, hearing the news, became full of desire thinking about
the prospect of meeting his beautiful young bride, whom he had not yet seen. As
she was being brought to be given in marriage to the prince, she died on the long
journey, as she was so delicate. On hearing this news, the youth was overcome
1
While walking for alms, monks do not look around here and there, but keep their eyes
downcast, looking at the ground a few paces ahead. The Buddha knew what would
happen, so he told the monks to look, to highlight the dangers of sensual pleasures.
with grief, and became depressed. Knowing that the youth was ready to attain
Stream-winning, the Buddha came to his house for alms, and consoled him by
uttering the above verse.
From Craving Springs Grief
8. Taṇhāya jāyatī soko, taṇhāya jāyatī bhayaṃ
Taṇhāya vippamuttassa, natthi soko kuto bhayaṃ?216
8. From craving springs grief, from craving springs fear; for him who is
wholly free from craving there is no grief, whence fear?
A Certain Brahmin’s Loss
Knowing that a certain Brahmin would soon be ready to attain Stream-
winning the Buddha visited the field that he was clearing and asked him what he
was doing. The Brahmin replied that he was clearing the field. The Buddha did
likewise on successive days, and on being asked what he was doing, the Brahmin
replied that he was ploughing the field, planting the seed, clearing the weeds, etc.
The Brahmin told the Buddha that he would share the harvest with him if the
crop prospered. In due course the crop prospered, and the Brahmin made
arrangements for it to be harvested the following day. However, a sudden storm
destroyed the crop. The Brahmin became depressed because he would not be able
to fulfil his promise. The Buddha consoled him, uttering the above verse about
the disadvantages of craving.
The Virtuous Are Dear to All
9. Sīladassanasampannaṃ, dhammaṭṭhaṃ saccavedinaṃ
Attano kammakubbānaṃ, taṃ jano kurute piyaṃ.217
9. Whoever is perfect in virtue and insight, established in the Dhamma, has
realised the Truths, and fulfilled his duties — people hold him dear.
Five Hundred Youths Offer Cakes
On a festival day, while the Buddha was walking for alms in Rājagaha with
eighty great elders and five hundred monks, some youths carrying cakes paid
homage to the Buddha, but did not invite even a single monk to accept a cake.
However, when they saw the Elder Kassapa coming along behind, they took an
instant liking to him, paid homage to him, and offered him some cakes. The
Elder advised them to offer some to the Buddha and the Saṅgha, who were then
sitting nearby. Some monks were annoyed that the youths had shown favouritism
to the Elder Kassapa, and not the Buddha. The Buddha said that the Elder Kassapa
was dear even to the gods and uttered the above verse.
The Unattached Are Bound Upstream
10. Chandajāto anakkhāte, manasā ca phuṭo siyā
Kāmesu ca appaṭibaddhacitto, uddhaṃsoto’ti vuccati.218
10. He who has cultivated a wish for the ineffable (nibbāna), he whose mind
is thrilled (with the three Fruits), he whose mind is not bound by
material pleasures, such a person is called “Bound-upstream.”
The Non-returner Elder
Some pupils asked their preceptor, who had attained Non-returning, whether
he had attained any stage of the Path. The preceptor did not reply, thinking to
wait until he attained Arahantship. Before he could attain Arahantship he died
and was reborn in the Pure Abodes (Suddhāvāsa).
1 The pupils went to the Buddha
weeping. The Buddha remarked that death was inevitable. They replied that they
were sad as the preceptor had died without answering their question. The Buddha
told them their preceptor’s attainment and uttered the above verse.
Merit Welcomes the Doers of Good
11. Cirappavāsiṃ purisaṃ, dūrato sotthim āgataṃ
ñātimittā suhajjā ca, abhinandanti āgataṃ.219
12. Tath’eva katapuññam pi asmā lokā paraṃ gataṃ
Puññāni patigaṇhanti piyaṃ ñātiṃ ’va āgataṃ.220
11. A man long absent and returned safe from afar, his kinsmen, friends,
and well-wishers welcome on his arrival.
12. Likewise, good deeds will welcome the doer of good who has left this
world for the next, as kinsmen welcome a dear relative on his return.
Nandiya’s Story
A devout and wealthy young man of Benares performed many good deeds.
When his parents died they left him great wealth. He had a four-roomed hall
1
Where Non-returners take birth until they attain Arahantship
erected for the Saṅgha in the monastery at Isipatana. As he was pouring the
libation water to dedicate the building, a palace full of celestial nymphs arose in
Tāvatiṃsa. The Elder Moggallāna asked the deities for whom the palace had
arisen. They told him that it was for the devotee Nandiya who had just donated a
hall to the Saṅgha. The Elder asked the Buddha to confirm this, and the Buddha
uttered the above verses, commenting on Nandiya’s good deeds and his future
destiny.
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