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.