Dhammapada Commentary - Sahassa Vagga

Dhammapada Commentary ( Dhammapada Atthakatha )

Edited by
Bhikkhu Pesala

8 — Sahassa Vagga
Thousands
Better Than A Thousand Useless Sayings
1. Sahassam api ce vācā, anatthapadasaṃhitā
Ekaṃ atthapadaṃ seyyo, yaṃ sutvā upasammati.100
1. Better than a thousand sayings, comprising useless words,
is a single beneficial word, by hearing which one is pacified.
Tambadāṭhika the Executioner
A bloodthirsty villain joined a band of robbers and committed many crimes.
When the robbers were caught they were sentenced to death, but no one was
willing to execute them. The judges offered to spare the life of any robber who
would execute all the others. Only Tambadāṭhika volunteered to do it. His life
was spared, and he became the public executioner.
On the day that he was to die, he was about to start his breakfast when he
saw the Elder Sāriputta walking for alms. He thought, “I have done many evil
deeds, I should make merit by offering rice gruel to this monk.” He invited the
elder, invited him to sit down on the porch, worshipped him, offered the gruel,
and stood fanning him. Seeing that the man was famished, the elder told him to
eat, and called a man to fan him. Then he taught him the Dhamma. Seeing that
he was unable to concentrate due to his remorse, the elder thought, “I will trick
him,” and asked him whether he had wished to kill all those people, or whether
another had made him do it. He replied that the king made him do it. Then the
elder asked, “In that case, what evil have you done?”1 This was sufficient to
relieve his guilt, so that he could concentrate on the Dhamma talk. He gained a
high stage of insight knowledge (anuloma ñāṇa), died the same day, and was

1
This is an interesting case of being economical with the truth to benefit another. In fact,
Tambadāṭhika had done many unwholesome deeds prior to being caught, and even
intentional killing to save one’s own life is unwholesome kamma. The elder asked his
question in such a way that Tambadāṭhika thought he had done no … contd. on p.64


reborn in the Tusita heaven. The Buddha explained that his fortunate rebirth was
due to the excellent advice of the Elder Sāriputta.
Better Than A Thousand Useless Verses
2. Sahassam api ce gāthā, anatthapadasaṃhitā
Ekaṃ gāthāpadaṃ seyyo, yaṃ sutvā upasammati.101
2. Better than a thousand verses, comprising useless words,
is a single beneficial line, by hearing which one is pacified.
Bāhiya Dārucīriya
A ship-wreck victim swam to the shore at the port of Suppāraka (north of
Bombay) and saved himself. As he had lost his clothes, he covered himself with
bark (Dārucīriya). The locals thought he was an Arahant, and because of their
adulation, he soon came to believe it himself. In a former life, Bāhiya had been
one of seven monks who, disenchanted with the corruption in the Saṅgha, had
isolated themselves on a mountain ledge in a do-or-die attempt to attain the goal.
The eldest attained Arahantship, and the second monk attained Non-returning,
but Bāhiya and the other four monks1 had died in the attempt after seven days.
The second monk, who was reborn in the Brahma realm, saw Bāhiya’s plight,
and came to advise him that he was not an Arahant, nor even on the path to
Arahantship. He told him that the true Arahant, the Buddha, was dwelling at
Sāvatthī. At once, Bāhiya set off for Sāvatthī, and with celestial help, he arrived
the following morning, while the Buddha was on his almsround. The monks
invited Bāhiya to rest while waiting for the Buddha to return. Bāhiya said that he
could not rest without seeing the teacher, as he might die or the Teacher might
die before they met, as life was uncertain. He sought out the Buddha and paid
homage, taking a firm hold of his ankle, and asked him to teach the Dhamma.

contd. from p.63 wrong. The elder didn’t say he hadn’t done any wrong, which would
have been untrue.
1
One was King Pukkusāti (see the Dhātuvibhaṅga Sutta, M.iii.237), the second was
Kumāra Kassapa (see Vammika Sutta, M.i.142), the third was Dabba Mallaputta
(Vin.i.142, Diṭṭhadosa Sikkhāpadaṃ), and the fourth was the wanderer Sabhiya (Sn.91,
Sabhiya Sutta). Bāhiya’s story is also told in the Bāhiya Sutta (Ud.6). At A.i.24, Bāhiya
Dārucīriya is praised as the quickest to attain higher knowledge. His very rapid
attainment of Arahantship was the fruit of his strong determination in the distant
previous life during the time of Buddha Kassapa, when he died while striving for the goal.


Seeing that Bāhiya was not yet quite ready to understand, the Buddha declined to
teach the Dhamma, saying that it was not the right time as he was on his alms-
round. Bāhiya requested again, and again the Buddha said it was not the right
time. However, when Bāhiya asked a third time, the Buddha saw that Bāhiya’s
mind was now equanimous, so he taught him this:
“Bāhiya, train yourself like this — when you see something, just know that
you see it; when you hear something, just know that you hear it; when you
cognise something, just know that you cognise it; when you know something, just
know that you know it. When, Bāhiya, for you in the seen is merely what is
seen… in the known is merely the known, then, Bāhiya, you will not be ‘with
that.’ When, Bāhiya, you are not ‘with that,’ then, Bāhiya, you will not be ‘in that.’
When, Bāhiya, you are not ‘in that,’ then, Bāhiya, you will be neither here, nor
beyond, nor in between the two. Just this is the end of suffering.”
As the Blessed One was teaching the Dhamma in brief, the mind of Bāhiya
Dārucīriya was freed from all defilements without remainder. Shortly afterwards
Bāhiya was gored to death by a cow. The Buddha told the monks to cremate his
body and build a stūpa as Bāhiya had attained Arahantship.
Self-conquest is the Best Victory
3. Yo ca gāthāsataṃ bhāse, anatthapadasaṃhitā
Ekaṃ dhammapadaṃ seyyo, yaṃ sutvā upasammati.102
4. Yo sahassaṃ sahassena, saṅgāme mānuse jine
Ekañca jeyya attānaṃ, sa ve saṅgāmajuttamo.103
3. Though one recites a hundred verses of meaningless words, better is a
single true word, by hearing which one is pacified.
4. Though one should conquer a million men in battle,
yet he is the noblest victor who has conquered himself.
The Elder Nun Kuṇḍalakesi
A millionaire’s daughter fell in love with a robber. Her parents paid for his
release, and she married him. He later took his wife to a cliff top intending to
rob and kill her. She pleaded for her life to no avail. Pretending to embrace him
one last time, she pushed him off the cliff. Fearing to return home, she became a
nun with a group of wanderers. She soon mastered a thousand verses, and toured
the country, defeating all-comers in debate. From her custom of challenging


others to debate by planting a branch of the Rose-apple tree, she became known
as “Jambuparibbājikā.” In time, she came to Sāvatthī, and set up her branch
challenging all to debate with her.
When the Elder Sāriputta saw her Rose-apple branch, he asked some boys the
meaning and, on being told, urged them to trample it. When she met the Elder
Sāriputta, he could answer all her questions, and he then put one that she couldn’t
answer: “What is the one?”1 The elder told her she would have to enter the Order
to learn the answer, so she became a nun, and attained Arahantship with
analytical knowledge (paṭisambhidā) within just a few days.
The monks discussed how she had defeated a robber and, on hearing a few
words of the Dhamma, had become an Arahant. The Buddha then spoke on the
efficacy of words of truth and on the importance of self-conquest.
Self-conquest is Best
5. Attā have jitaṃ seyyo, yā cā’yaṃ itarā pajā
Attadantassa posassa, niccaṃ saññatacārino.104
6. N’eva devo na gandhabbo, na māro saha brahmunā
Jitaṃ apajitaṃ kayirā, tathārūpassa jantuno.105
5-6. Self-conquest is far greater than the conquest of others; neither a deity
nor a gandhabba, nor Māra with Brahmā, can overturn the victory of one
who is self-possessed and restrained.
The Gambler
A Brahmin asked the Buddha about the causes of loss. The Buddha replied,
“Sleeping until sunrise, habitual idleness, being wrathful, a drunkard,
squandering one’s wealth alone, seeking others’ wives, these lead to loss.”
Knowing his motive for asking the question, the Buddha then asked the Brahmin
how he earned his living. When he replied that it was by gambling, which
resulted in both gain and loss, the Buddha explained that the best victory was self-
conquest.
1
This question is answered in “The Novice’s Questions” (Khp.2). “Sabbesatta āhāraṭṭhitikā
— All beings depend on nutriment.”


A Moment’s Honour to the Worthy is Best
7. Māse māse sahassena, yo yajetha sataṃ samaṃ
Ekañca bhāvitattānaṃ, muhuttam api pūjaye
Sā y’eva pūjanā seyyo, yañce vassasataṃ hutaṃ.106
7. Though month after month with a thousand, one should make offerings
for a hundred years, if just for a moment, one honours one who has
perfected himself that is better than a century of sacrifice.
The Elder Sāriputta’s Uncle
The Elder Sāriputta’s maternal uncle used to donate monthly to the naked
ascetics hoping to be reborn in the Brahma realm. The Elder Sāriputta told him
that neither he, nor his teacher, knew the way to the Brahma realm. The Elder
Sāriputta took him to the Buddha, who directed him onto the proper path.
Better Than A Century of Fire-sacrifice
8. Yo ca vassasataṃ jantu, aggiṃ paricare vane
Ekañca bhāvitattānaṃ, muhuttam api pūjaye
Sā y’eva pūjanā seyyo, yañce vassasataṃ hutaṃ.107
8. Though for a century one tends the sacred fire in the forest, if only for a
moment one honours one who has perfected himself — that honour is
better than a century of fire-sacrifice.
The Elder Sāriputta’s Nephew
The Elder Sāriputta’s nephew used to sacrifice an animal every month to tend
the sacrificial fire, hoping for rebirth in the Brahma realm. The Elder Sāriputta
told him that neither he, nor his teacher, knew the way to the Brahma realm. He
took him to the Buddha, who taught him the right path.
Better Than Sacrificial Slaughter
9. Yaṃ kiñci yiṭṭhaṃ va hutaṃ va loke,
saṃvaccharaṃ yajetha puññapekho
Sabbam pi taṃ na catubhāgameti,
abhivādanā ujjugatesu seyyo.108


9. In this world whatever gift or alms a person seeking merit should offer
for a year, all that is not worth a quarter of the reverence towards the
upright which is excellent.
The Elder Sāriputta’s Friend
The Elder Sāriputta’s friend made an annual sacrificial slaughter at great
expense. The elder took him to the Buddha who convinced him of the right kind
of homage.
Blessed Are They Who Honour the Elders
10. Abhivādanasīlissa, niccaṃ vuddhāpacāyino1
Cattāro dhammā vaḍḍhanti, āyu vaṇṇo sukhaṃ balaṃ.109
10. For one who constantly honours and respects the elders,
four blessings increase — long-life, beauty, bliss, and strength.
Āyuvaḍḍhana — Increase of Life
Two ascetics lived as companions depending on the city of Dīghalaṅghika.
After forty-eight years, one returned to household life, took a wife, and started a
family. When his son was born, he visited his former companion to pay his
respects. The ascetic blessed him and his wife with the words, “Long-life to you”
but he did not bless his newborn son. On being asked the reason, the ascetic said
that the boy would die within seven days, but the recluse Gotama might know
how to prevent it.
The father, as advised by the Buddha, erected a pavilion at the door of his
house, and invited the monks to recite the Protection Discourses continuously for
seven days and nights. On the last day, the Buddha himself came to recite the
texts, and on the following morning blessed the child with long life, saying that
he would live for a hundred and twenty years. The boy was given the name
“Āyuvaḍḍhana — increase of life.”
When the monks discussed how the child gained long life through the
Buddha’s compassion, the Buddha spoke on the blessings that accrue to one who
honours the worthy.

1
vaddhāpaccāyino


Better Than A Hundred Years
11. Yo ca vassasataṃ jīve, dussīlo asamāhito
Ekāhaṃ jīvitaṃ seyyo, sīlavantassa jhāyino.110
11. Though one lives a hundred years, immoral and uncontrolled, better is a
single day’s life if one is moral and meditative.
The Novice Saṃkicca
Thirty men became monks in old age and wished to retire to a certain forest
to meditate. Foreseeing danger, the Buddha advised them to take the novice
Saṃkicca.
1 A band of thieves, learning of their presence in the forest, approached
them and demanded a monk to be given as a sacrifice. All of the monks
volunteered to offer their lives, but Saṃkicca obtained their permission to
sacrifice his life for the sake of the others, explaining that was the reason why the
Buddha had sent him.
The bandits took him to their lair and made preparations to kill him. The
novice attained to jhāna. The bandits’ ringleader tried to execute him with his
sword, but it just bounced off his neck. He tried again, but his sword shattered.
He prostrated himself before the novice, begged for forgiveness, listened to the
Dhamma, and asked to become a monk. All of the bandits did likewise. The
novice gave them the going forth and returned to the other monks who were still
meditating in the forest. He took leave of them and took his disciples to the
Buddha, telling him what had happened. The Buddha spoke on the value of a
virtuous life.
Better Than A Hundred Years
12. Yo ca vassasataṃ jīve, duppañño asamāhito
Ekāhaṃ jīvitaṃ seyyo, paññavantassa jhāyino.111
12. Though one lives a hundred years, unwise and uncomposed,
better is a single day’s life if one is wise and meditative.

1
His mother died suddenly before he was born. When her body was cremated, Saṃkicca
was discovered to be still alive. He was taken home and cared for by his relatives. When
he was seven years old he learnt the circumstances of his birth. Realising how fortunate
he was to survive, he sought ordination at once from Venerable Sāriputta, and while his
head was being shaved he attained Arahantship.


Tree-stump Koṇḍañña
A monk, having attained Arahantship in a forest, was coming to see the
Buddha. As he was tired he sat on a flat rock and entered jhāna. A large number
of thieves, having plundered a village, were carrying their loot when they came
up to the rock where the elder was meditating. Mistaking him for a tree stump in
the dark they piled their stolen goods over his head and slept. At dawn they took
fright, thinking him to be a non-human being. He told them not to be alarmed.
They asked for his forgiveness and he gave them the going-forth. He brought
them to the Buddha. Hearing of their conversion, the Buddha praised a life of
wisdom.
Better Than A Century of Laziness
13. Yo ca vassasataṃ jīve, kusīto hīnavīriyo
Ekāhaṃ jīvitaṃ seyyo, viriyam ārabhato daḷhaṃ.112
13. Though one should live a hundred years idle and inactive
better is a single day’s life if one makes an intense effort.
The Snake Slave Elder
A son of a reputable family in Sāvatthī became a monk. Discontented with his
progress he wanted to kill himself. When the monks caught a snake in the fire-
house he offered to get rid of it. He tried to make it bite him, but it did not, even
when he put his finger in its mouth. He told the monks that it was a harmless
snake, but they disagreed. Then he took a razor to cut his own windpipe. At that
moment he reflected on his flawless life, meditated, and attained Arahantship.
He told the monks that he had intended to cut his own throat, but instead had cut
off his defilements. They thought he was lying and told the Buddha, who said it
was true. They asked why the snake didn’t bite him, and why he became
discontented.
The Buddha explained that in a previous life, the snake had been his slave, so
it didn’t bite him. (This is how he became known as the Snake-Slave Elder). In a
previous life during the time of Buddha Kassapa when he had been a monk for
twenty thousand years he had also become discontented. The monks wondered if
it was possible to attain Arahantship so quickly. The Buddha spoke in praise of
energetic striving, saying that it was possible for an energetic monk to achieve
Arahantship within the lifting and dropping of the foot, but that a lazy monk
could not achieve it within a hundred years.


Realising Impermanence is Best
14. Yo ca vassasataṃ jīve, apassaṃ udayabbayaṃ1
Ekāhaṃ jīvitaṃ seyyo, passato udayabbayaṃ1.113
14. Though one should live a hundred years not understanding how all
things arise and pass away, better is a single day’s life if one sees how all
things arise and pass away.
The Elder Nun Paṭācārā
Paṭācārā was the daughter of a millionaire of Sāvatthī. When she was sixteen
she fell in love and ran away with a servant. They lived a simple life in a remote
village. When she was pregnant she wished to return to give birth in her family
home. Her husband refused, fearing that he would be severely punished.
Eventually, she left secretly on her own. He found out, and caught up with her.
She gave birth on the way, and so turned back. When she became pregnant a
second time, all happened as before, but it started to rain. Her husband went to
cut wood to build a shelter, but was bitten by a poisonous snake and died.
Paṭācārā waited in vain for her husband to return. She gave birth to her second
child, and had to endure the storm the whole night, protecting her children with
her own body. In the morning, she found her dead husband. She could do
nothing but continue her journey, lamenting her loss. The river Aciravatī, which
she had to cross, was in flood. Too weak to carry both children across at once,
she left her little boy to wait on the bank, and carried her baby across, leaving it
on the far bank. When she was halfway back, a hawk flew down to take her baby.
She screamed at it, but it was too far away to be scared off. Her elder son, seeing
his mother waving her arms, and hearing her shout, thought she was calling him.
He jumped into the river, but was swept away by the current. Completely
distraught now, she had to continue alone to Sāvatthī.
When she arrived near her home, a certain man told her that her family
home had been destroyed in the storm, and her parents and only brother had all
perished, and were now being cremated. On hearing this, she went completely
out of her mind. She lost her clothes, and as she wander naked around Sāvatthī,
people pelted her with clods of earth and rubbish.
She arrived at Jetavana monastery, where the Buddha was teaching the
Dhamma. When the Buddha addressed her as “sister,” she regained her sanity,

1
udayavyayaṃ


and became ashamed of her nakedness. A man threw her his cloak, which she put
on. The Buddha listened to the story of her grief, and taught her about the
suffering of saṃsāra, and how relatives are no protection for one still subject to
birth and death. As she listened to the Dhamma, Paṭācārā realised nibbāna,
gained Stream-winning, and asked to become a nun. From her patient and
pleasant demeanour (Paṭitā cārattā) she became known as Paṭācārā.
Some time later, while she was washing her feet, she noticed how the water
flowed away in three stages — some drops of water flowed and subsided close to
her, some farther away from her, some still farther away. This induced her to
meditate on impermanence. The Buddha saw her with his Divine Eye and,
projecting himself before her, uttered the above verse: “Though one should live a
hundred years not understanding how all things arise and pass away…” At the
conclusion of the verse Paṭācārā attained Arahantship.
Seeing the Deathless is Best
15. Yo ca vassasataṃ jīve, apassaṃ amataṃ padaṃ
Ekāhaṃ jīvitaṃ seyyo, passato amataṃ padaṃ.114
15. Though one should live a hundred years not seeing the deathless, better
is a single day’s life if one sees the deathless.
The Elder Nun Kisāgotamī
A young mother named Kisāgotamī, lost her only child. As she had never
come across an instance of death she carried the corpse on her hip believing the
child to be ill and searching for a remedy. A wise man directed her to the Buddha
who advised her to collect some mustard seed from a household where none had
died. She got mustard seed at every house, but found no household where none
had died. The truth gradually dawned upon her. When she returned, the Buddha
preached the Dhamma, and she became a nun. One day she observed the
flickering of a lamp and reflected on the impermanence of life. The Buddha
projected his image before her and uttered this stanza comparing life to a
flickering lamp.
Realising the Dhamma is Best
16. Yo ca vassasataṃ jīve, apassaṃ dhammamuttamaṃ
Ekāhaṃ jīvitaṃ seyyo, passato dhammamuttamaṃ.115


16. Though one should live a hundred years not seeing the highest truth,
better is a single day’s life if one sees the highest truth.
The Ungrateful Children
A wealthy widow had seven sons and seven daughters. At the request of the
children, who promised to support her, she distributed her property among
them. However, the ungrateful children neglected her. Greatly disappointed, she
became a nun. Constantly she reflected on the Dhamma. The Buddha preached to
her on the importance of the Dhamma and she attained Arahantship.