Dhammapada Commentary - Danda Vagga

Dhammapada Commentary ( Dhammapada Atthakatha )

Edited by
Bhikkhu Pesala


10 — Danda Vagga
Punishment
Do Not Kill Nor Cause to Kill
1. Sabbe tasanti daṇḍassa, sabbe bhāyanti maccuno
Attānaṃ upamaṃ katvā, na haneyya na ghātaye.129
1. All tremble at the rod. All fear death. Comparing others with oneself,
one should neither kill nor cause to kill.
The Group of Six Monks
The group of seventeen monks prepared a dwelling. The group of six monks
told them, “Go away, we are senior. This is ours.” They junior monks replied,
“We saw it and prepared it first.” The group of six monks assaulted them so that
they cried out in fear of their lives. On hearing of the incident, the Buddha laid
down a training rule and uttered the above verse.
Life is Dear to All
2. Sabbe tasanti daṇḍassa, sabbesaṃ jīvitaṃ piyaṃ
Attānaṃ upamaṃ katvā, na haneyya na ghātaye.130
2. All tremble at the rod. Life is dear to all. Comparing others with oneself,
one should neither hit nor injure others.
The Group of Six Monks
The group of six monks quarrelled again with the group of seventeen monks
and made threatening gestures. On hearing of the incident, the Buddha laid down
a training rule and uttered the above verse.
Molest None
3. Sukhakāmāni bhūtāni, yo daṇḍena vihiṃsati
Attano sukham esāno, pecca so na labhate sukhaṃ.131
4. Sukhakāmāni bhūtāni, yo daṇḍena na hiṃsati
Attano sukham esāno, pecca so labhate sukhaṃ.132


3. Whoever, seeking his own happiness, harms with the rod other pleasure-
loving beings, experiences no happiness hereafter.
4. Whoever, seeking his own happiness, harms not with the rod other
pleasure-loving beings, experiences happiness hereafter.
The Gang of Boys
While walking for alms, the Buddha saw a gang of boys beating a snake with
sticks. He asked them what they were doing, and why. They said that they were
afraid of being bitten. The Buddha told them that if one desires happiness one
should not harm other beings. One who harms other beings finds no happiness in
future lives.
Speak Not Harshly
5. M’āvoca pharusaṃ kañci, vuttā paṭivadeyyu taṃ
Dukkhā hi sārambhakathā, paṭidaṇḍā phuseyyu taṃ.133
6. Sace neresi attānaṃ, kaṃso upahato yathā
Esa patto’si nibbānaṃ, sārambho te na vijjati.134
5. Speak not harshly to anyone. Those thus addressed will retort. Painful is
vindictive speech. Blows in exchange may bruise you.
6. If, like a cracked gong, you silence yourself, you have already attained
nibbāna. No vindictiveness will be found in you.
The Elder Koṇḍadhāna
From the day that he ordained, a monk was followed by a female phantom
wherever he went. He didn’t see it, but others did. When they gave alms, they
gave an extra portion saying, ‘this is for your friend.’ The reason for this lay in
the past:
The Goddess
In the time of the Buddha Kassapa, two monks were close friends. A certain
goddess, wishing to test their friendship, created a female form when one of the
monks stopped to relieve himself. When the other monk saw her, he accused his
friend of breaking his vow of chastity, and refused to have anything more to do
with him. The goddess became remorseful and confessed what she had done. The
monks made up, but their friendship was never so close again. When the goddess


died, she was reborn in Avīci hell, and at the time of Gotama Buddha she was
reborn as a man, and went forth. Due to that previous evil kamma, wherever he
went, the elder was followed by a female phantom, and was known as
Koṇḍadhāna Thera.
1
Some monks urged Anāthapiṇḍika to drive the monk out of his monastery,
but he said the Buddha would know about it. The monks said the same to
Visākhā, but she gave the same reply. Then they reported the matter to the king,
urging him to drive the monk out of his kingdom, lest he should bring reproach
on the other monks. The king asked where the elder was staying, and went to
make a thorough investigation for himself. Discovering that there was no
woman, but just a phantom, the king offered to provide the four requisites for
him, as the elder might have difficulty otherwise.
The monks who had reported the matter to the king, were angry, and abused
the Elder Koṇḍadhāna, saying “You are immoral, now you are the king’s gigolo.”
Until now he had said nothing, but this was just too much, so he retorted with
similar abuse.
The monks reported him to the Buddha who summoned him. The Buddha
explained the cause in the distant past and told him to be patient, saying it was
better to be silent than to retaliate. Since the elder no longer had to walk for
alms, or suffer abuse, he was soon able to gain concentration, and became an
Arahant. Then the phantom image disappeared.
Decay and Death Are Universal
7. Yathā daṇḍena gopālo, gāvo pājeti gocaraṃ
Evaṃ jarā ca maccū ca, āyuṃ pājenti pāṇinaṃ.135
7. As the herdsman drives his cattle to pasture with a staff,
even so do aging and death drive out the lives of beings.
The Women Who Observed the Uposatha
In the house of Visākhā, women of varying ages observed the Uposatha.
When she asked the eldest why they did so, they replied, “To get to heaven.” The
middle-aged women said, “To escape the control of our husbands.” The young
married woman replied, “To get children.” The unmarried women replied, “To

1
His name was Dhāna. A Koṇḍa is a gigolo.


get husbands while still young.” When Visākhā told the Buddha, he spoke about
the brevity of life.
The Evil-doer Destroys Himself
8. Atha pāpāni kammāni, karaṃ bālo na bujjhati
Sehi kammehi dummedho, aggidaḍḍho’va tappati.136
8. When a fool does evil deeds, he does not see (their evil nature); by his
own deeds a fool is tormented, like one burnt by fire.
The Python Ghost
While descending from Vulture’s Peak with the Elder Lakkhaṇa, the Elder
Moggallāna saw a 250 mile long ghost in the form of a python, with its body
engulfed in flames. When he smiled, the Elder Lakkhaṇa asked him why. The
Elder Moggallāna said, “Friend, it is not the right time to ask this question. Wait
until we are in the presence of the Teacher.” After they returned from almsround
in Rājagaha, the Buddha confirmed that he had seen that same ghost on the night
of his enlightenment. Asked the reason for his plight, he told this story:
The Millionaire Sumaṅgala
In the time of the Buddha Kassapa, Sumaṅgala donated a lavish monastery to
the Buddha. On his way to pay his respects one day, he saw a man spattered with
mud, and said to himself, “This must be a burglar.” The thief bore a grudge and
swore to get even. He burnt his fields seven times, cut off the feet of his cattle
seven times, and burnt his house seven times, but was still not satisfied. He
befriended the millionaire’s servant to find out what Sumaṅgala was most
attached to. Learning that it was the Buddha’s dwelling place he had donated, the
thief set fire to it while the Buddha was on almsround. When Sumaṅgala learned
of this, he felt no more than a tinge of grief, but set to work at once to have it
rebuilt, delighting in his good fortune in being able to spend even more in
donating to the Buddha. When the robber heard about this he decided to kill him,
but was unable to get an opportunity for seven days, as the millionaire was
waiting upon the community of monks and the Buddha. After seven days,
Sumaṅgala said to the Buddha, “Seven times my fields have been burnt, seven
times my cattle’s feet have been cut off, and seven times my house has been burnt
down, and now the Perfumed Chamber has been burnt down. I make over to that
man the first fruits of this offering.” When he heard that, the robber felt great
remorse, and begged for forgiveness. Sumaṅgala forgave him, and asked him


why he had done it. Hearing why, he asked for forgiveness from the robber. The
robber asked to be a slave in his house, but Sumaṅgala declined, and let him go
his own way. As a result of his evil deed, the robber was born in Avīci hell, and
then as the Python ghost on Vulture’s Peak.
Who Harms the Innocent Comes to Grief
9. Yo daṇḍena adaṇḍesu, appaduṭṭhesu dussati
Dasannam aññataraṃ ṭhānaṃ, khippam eva nigacchati.137
10. Vedanaṃ pharusaṃ jāniṃ, sarīrassa ca bhedanaṃ
Garukaṃ vā’pi ābādhaṃ, cittakkhepañca1 pāpuṇe.138
11. Rājato vā upasaggaṃ,
2 abbhakkhānañca dāruṇaṃ
Parikkhayañca3 ñātinaṃ, bhogānañca4 pabhaṅguraṃ.139
12. Atha v’assa agārāni, aggi ḍahati pāvako
Kāyassa bhedā duppañño, nirayaṃ so’papajjati.140
9. He who harms with the rod the defenceless and innocent,
soon will come to one of these states:
10-12. He will be subject to acute pain, disaster, bodily injury, grievous disease,
loss of mind, oppression by the king, serious accusation, loss of relatives,
destruction of wealth, or fire will destroy his house. On the dissolution of
his body the foolish man will arise in hell.
The Great Elder Moggallāna
The naked ascetics met and discussed the reason for their decline and the
success of the Buddha. They blamed it on the psychic powers of the Elder
Moggallāna, who visited heaven and hell, reporting on the results of good and
evil deeds. They plotted to kill him, and having collected a thousand gold coins
from their supporters, they hired a band of thugs to kill the elder. The thugs
surrounded the elder’s dwelling, but he escaped through the keyhole and went his
way. For three months they were unable to catch him, but seeing that his past

1
cittakkhepaṃ va
2
upassaggaṃ
3
Parikkhayañcaṃ va
4
bhogānañcaṃ va


kamma had to give its fruit, the elder made no more attempt to get away. The
thugs caught him and tore him limb from limb, pulverising his bones into tiny
pieces. However, the elder was not dead yet, and wished to pay his final respects
to the Buddha, so he used his psychic powers to reassemble his body, and went to
pay homage to the Buddha. After performing miracles, and preaching the
Dhamma, he went to attain parinibbāna at the black rock.
When King Ajātasattu heard of the elder’s murder, he sent detectives to catch
them. While drinking in a tavern, they argued about who had struck the elder.
The detectives caught them, and brought them before the king. They confessed
that the naked ascetics had hired them. They were arrested, and all were buried
up to their necks. The ground was laid with straw and set on fire. Then the
ground was ploughed up.
When the monks discussed the elder’s death, saying that he didn’t deserve to
die like that, the Buddha came and told them the following story of the elder’s
past life:
The Son Who Killed His Parents
In the distant past he was a youth who looked after his blind and aged
parents, doing all the household chores himself. They said to him, “Son, you are
wearing yourself out. We will bring you a wife.” He said that he didn’t need a
wife, but they made the suggestion repeatedly, and finally brought him a wife.
For only a few days she looked after his parents, but soon was unable to bear
the sight of them. She complained that she was unable to stay in the house with
them. He paid no attention to her, so she scattered dirt and rice gruel here and
there, pretending that they had done it. Eventually, she succeeded in dividing him
from his own parents.
He told his parents that he would take them to visit relatives, and drove them
in a cart through the forest. In the middle of the forest, he pretended that they
were being attacked by robbers, and beat his own parents to death.
Due to that heinous crime, he suffered in hell for many hundreds of
thousands of years, and was beaten to death in a hundred successive lives. In his
final existence as the Elder Moggallāna he was also beaten to death.


Penances Cannot Purify Anyone
13. Na naggacariyā na jaṭā na paṅkā,
nānāsakā thaṇḍilasāyikā vā
Rajo1 jallaṃ ukkuṭikappadhānaṃ,
sodhenti maccaṃ avitiṇṇakaṅkhaṃ.141
13. Neither nakedness, matted locks, covering the body with mud, fasting,
lying on the ground, dusting with soil or ashes, nor squatting on the
heels, can purify a mortal who has not overcome doubt.
The Monk with Many Robes
Seeing a monk with many robes, the Buddha admonished him. He got angry
and, discarding his upper robe, stood in only his lower robe. The Buddha pointed
out the futility of outward austerities.
Not by Appearance Alone is One A Monk
14. Alaṅkato ce’pi samaṃ careyya,
santo danto niyato brahmacārī
Sabbesu bhūtesu nidhāya daṇḍaṃ,
so brāhmaṇo so samaṇo sa bhikkhu.142
14. Though gaily decked, if he lives in peace, (with passions) subdued, (and
senses) controlled, certain (of the four Paths), perfectly pure, laying
aside the rod towards living beings, a priest is he, a recluse is he, a monk
is he.
Santati the King’s Minister
After suppressing a rebellion, the minister Santati was honoured by King
Pasenadi and treated like royalty for seven days. While riding on the king’s
elephant he saw the Buddha walking for alms, and bowed his head in respect.
The Buddha smiled, and when Ānanda asked him why, he said that seven days
from now Santati would attain Arahantship after hearing a verse of four stanzas,
and would pass away while sitting cross-legged in the sky at a height of seven
palm trees. The non-believers who heard this thought the Buddha would be
shown to be wrong, while the believers thought the opposite.

1
Rajo ca


After Santati had eaten and drunk as much as he liked for seven days, a
dancing girl fall dead while about to perform. Overcome with grief, Santati went
to the Buddha, who taught him the Dhamma.
“Let there be nothing behind you; leave the future to one side. Do not
clutch at what is left in the middle; then you will become a wanderer at
peace.” (Sn v 955)
He attained Arahantship though finely dressed and adorned with jewels.
After paying homage to the Teacher, sitting in the sky he related a story of his
distant past, when ninety-one aeons ago he had gone about proclaiming the
virtues of the Triple Gem. Then sitting cross-legged in the sky at a height of seven
palm trees, he entered jhāna, meditating on the element of fire, and his body was
spontaneously cremated. His relics floated down to earth like Jasmine flowers,
and the Teacher caught them in a white cloth. He ordered a stūpa to be built over
them.
The monks asked whether it was proper to call him a recluse or a priest. The
Buddha, uttered the above verse, saying that it was proper to call his son either a
recluse or a priest.
Modesty is Rare
15. Hirīnisedho puriso, koci lokasmiṃ vijjati
Yo niddaṃ1 apabodheti,
2 asso bhadro kasām iva.143
16. Asso yathā bhadro kasāniviṭṭho,
Ātāpino saṃvegino bhavātha
Saddhāya sīlena ca vīriyena ca,
samādhinā dhammavinicchayena ca
Sampannavijjācaraṇā patissatā,
jahissatha3 dukkham idaṃ anappakaṃ.144
15. (Rarely) is found in this world one who, restrained by modesty, avoids
reproach, as a thorough-bred horse (avoids) the whip.

1
nindaṃ
2
apabodhati
3
pahassatha


16. Like a thorough-bred horse touched by the whip, even so be strenuous
and zealous. By confidence, by virtue, effort, concentration,
investigation of the Dhamma, being endowed with knowledge and
conduct, and constant mindfulness, get rid of this great suffering.
The Loin-cloth Elder
One day, the Elder Ānanda saw a poor youth, whose only possessions were
his loin cloth and a pot. He asked him whether life might not be better as a
monk. The youth asked who would ordain him, and the elder agreed to do so.
The youth hung his loin cloth and pot on the branch of a tree and became a
monk. It was not long before he became fat and discontented with the monk’s
life. Then he went to the tree where he had hung his loincloth and pot, and
admonished himself for being so stupid for wanting to go begging in just a loin-
cloth. He was content for a while, then again became discontent, so again he
went to the tree. The third time this happened, some monks asked him where he
was going. He replied that he was going to see his teacher. This time he gained
Arahantship.
When the monks asked him why he didn’t go to see his teacher any longer he
replied that formerly he was attached to the world, so he went to his teacher, but
now that he had cut off attachment to the world, he no longer need to go.
The monks reported what he had said to the Buddha, who confirmed that it
was true, and uttered the above verse.
The Good Control Themselves
17. Udakañhi nayanti nettikā, usukārā namayanti tejanaṃ
Dāruṃ namayanti tacchakā, attānaṃ damayanti subbatā.145
17. Irrigators lead the waters. Fletchers bend the shafts.
Carpenters bend the wood. The virtuous control themselves.
The Novice Called Bliss
While she was expecting, his mother offered choice almsfood to five hundred
monks with the Elder Sāriputta. She named him Bliss (Sukha) because ever since
his conception no one in her house had felt any pain. At the age of seven he
wished to become a monk, so his mother asked the elder to ordain him. While
going for alms he noticed irrigators, fletchers, and carpenters controlling


inanimate things.
1 He thought, “Why should I not control my mind?” He turned
back from almsround, meditated strenuously, and attained Arahantship. The
Buddha commented on the benefits of self-control.

1
Cf verse 80 where the novice is wise, here he is virtuous.