Dhammapada Commentary - Sukha Vagga

Dhammapada Commentary ( Dhammapada Atthakatha )

Edited by
Bhikkhu Pesala


15 — Sukha Vagga
Happiness
Among the Hateful Be Without Hate
1. Susukhaṃ vata jīvāma, verinesu averino
Verinesu manussesu, viharāma averino.197
1. Happily we live without hate among the hateful;
amidst hateful men we dwell without hating.
Among the Sick Be in Good Health
2. Susukhaṃ vata jīvāma, āturesu anāturā
Āturesu manussesu, viharāma anāturā.198
2. Happily we live in good health among the ailing;
amidst ailing men we dwell in good health.
Among the Passionate Be Without Passion
3. Susukhaṃ vata jīvāma, ussukesu anussukā
Ussukesu manussesu, viharāma anussukā.199
3. Happily we live without yearning1 among those who yearn;
among people who yearn we dwell without yearning.
A Dispute Between the Buddha’s Relatives
The Sākyans of Kapilavatthu and the Koliyans of Koliya irrigated their fields
on both sides of the River Rohiṇī, which ran between them, by means of a dam.
During the month of Jeṭṭhamūla (May-June), the water was not sufficient and the
crops were wilting. The labourers of each side quarrelled, and came to blows,
throwing insults at one another. Then the armies were called out, and were
getting ready for a battle. Seeing this, the Buddha flew through the air, and
sitting cross-legged in the sky over the river Rohiṇī, he asked his relatives what
the quarrel was about. Asking them whether the lives of warriors was worth less

1
Wanting, and striving to obtain sensual pleasures.


than water, he admonished them for behaving shamelessly, uttering the above
three verses.
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Be Without Impediments
4. Susukhaṃ vata jīvāma, yesaṃ no natthi kiñcanaṃ
Pītibhakkhā bhavissāma, devā ābhassarā yathā.200
4. Happily we live, we who have no impediments,
Feeders on joy shall we be like the gods of the Radiant Realm.
Māra at Pañcasālā Village
Seeing that five hundred maidens of Pañcasālā village had the faculties to
gain Stream-winning, the Buddha took up residence near the village and walked
through it for alms the following morning. Due to the intervention of Māra, the
Buddha did not obtain even a morsel of food. As he left the village, Māra spoke to
him, suggesting that he should enter the village again, thinking that if the Buddha
did so, he would possess the villagers again, and cause them to make fun of the
Buddha. At that moment, the five hundred maidens came by, having finished
bathing in the river. Māra asked the Buddha whether he was hungry. The Buddha
explained the mental attitude of those who are free from impediments, uttering
the above verse. The five hundred maidens gained Stream-winning on hearing
the verse.
Victory Breeds Hatred
5. Jayaṃ veraṃ pasavati, dukkhaṃ seti parājito
Upasanto sukhaṃ seti, hitvā jayaparājayaṃ.201
5. Victory breeds hatred. The defeated live in pain.
Happily the peaceful live, giving up victory and defeat.
The Defeat of the King of Kosala
King Pasenadi of Kosala was depressed because he had been defeated three
times in battle by his nephew, King Ajātasattu. He took to his bed and declined to
eat, thinking that there was no longer any point in living. The news spread

1
It seems this was enough to stop the battle, and many gained Stream-winning, but it is
not said how the water was divided. One assumes that they shared it equally, and both
made do with a mediocre harvest that year.


throughout the city, and the monks told the Buddha about it. The Buddha
commented on the evil consequences of both defeat and victory, uttering the
above verse.
Lust is A Fire Like No Other
6. Natthi rāgasamo aggi,
natthi dosasamo kali
Natthi khandhasamā dukkhā,
natthi santiparaṃ sukhaṃ.202
6. There is no fire like lust, no crime like hate.
There is no ill like the body, no bliss higher than Peace (nibbāna).
A Young Bride
To celebrate the marriage of a young woman, her family invited the Buddha
and the Saṅgha to the house for alms. While the bride-groom stood watching the
bride serving the Buddha and his disciples, lust arose in his mind so that he
wanted to grab hold of her. Perceiving his thoughts, the Buddha used his powers
so that he could no longer see the woman. Seeing her no longer, he gazed at the
Buddha who uttered the above verse. On hearing this verse, both the bride and
bride-groom gained Stream-winning.
Hunger is the Greatest Affliction
7. Jighacchā paramā rogā,
saṅkhārā paramā dukkhā
Etaṃ ñatvā yathābhūtaṃ,
nibbānaṃ paramaṃ sukhaṃ.203
7. Hunger is the greatest disease. Aggregates are the greatest ill. Knowing
this as it really is, (the wise realise) nibbāna, bliss supreme.
The Ox Herder
The Buddha went to Aḷāvī accompanied by five hundred monks. The people
invited the Buddha for the meal and afterwards waited for the thanks-giving. A
poor farmer, whose ox had strayed from the herd had to go in search of it,
though he knew the Buddha had come and wished to listen to the Dhamma. By
the end of the day he had found his ox, and straight away went to pay his respects
to the Buddha though he hadn’t eaten all day, and was ravenous. The Buddha was


waiting for him. The Buddha asked the steward to give some food to the hungry
farmer. After the man had eaten, the Buddha taught a progressive discourse on
the Dhamma, and the man was established in the fruit of Stream-winning.
Having given the thanks-giving, the Buddha rose from his seat and departed.
Some monks were indignant at the Buddha’s action. The Buddha explained that
he had come on a long journey for the benefit of the farmer, and that if he had
taught him while he was still suffering from the pangs of hunger, he would not
have been able to comprehend the Dhamma. Then he uttered the above verse.
Health is Paramount
8. Ārogyaparamā lābhā, santuṭṭhi paramaṃ dhanaṃ
Vissāsaparamā ñātī, nibbānaṃ paramaṃ sukhaṃ.204
8. Health is the highest gain. Contentment is the greatest wealth. The
trustworthy are the best kinsmen. Nibbāna is the highest bliss.
King Pasenadi’s Diet
At one stage of his life King Pasenadi ate rice by the bucketful and curries in
proportion. One day he came to visit the Buddha after his morning meal, and had
to pace back and forth to stay awake, in great discomfort due to overeating. The
Buddha asked the king if he had rested, and the king replied that he suffered
greatly after eating his meal. The Buddha uttered the following verse (Dhp 325):
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.
The Buddha admonished him to practise moderation in eating, and thus
extend his life, uttering the following verse (S.i.81):
If a man is always mindful, if he is moderate in taking food.
His suffering will be light, he will age slowly, keeping his health.
The king was unable to memorize this verse, so the Teacher told the king’s
nephew to memorize it, advising him to recite it when the king had nearly
finished his meal. On hearing the verse each day, the king gradually reduced his
food intake, and soon became lean and healthy again. Having regained his
health, he reported that he was very happy that his health had improved. The
Buddha described four sources of happiness, uttering the above verse: “Health is
the highest gain ...”


Who Tastes the Dhamma is Sorrowless
9. Pavivekarasaṃ pitvā,
1 rasaṃ upasamassa ca
Niddaro hoti nippāpo, dhammapītirasaṃ pivaṃ.205
9. Having tasted the flavour of seclusion and appeasement,
he becomes free from sorrow and stain, drinking the Dhamma nectar.
Elder Tissa the Striver
Hearing that the Buddha would pass away in four months’ time, the Elder
Tissa meditated in solitude without joining the other monks in paying their
respects to the Buddha. The monks reported this to the Buddha, who summoned
the Elder and questioned him about his motives. The elder replied that he was
striving hard to attain Arahantship before the Buddha passed away. The Buddha
praised him, saying that one who practised the Dhamma well respected him the
most. Then the Buddha uttered the above verse.
Blessed is the Sight of the Noble
10. Sādhu dassanam ariyānaṃ, sannivāso sadā sukhā
Adassanena bālānaṃ, niccam eva sukhī siyā.206
10. Blessed is the sight of the Noble Ones: their company is ever happy.
Not seeing the foolish, one may ever be happy.
Association with Fools is Sorrowful
11. Bālasaṅgatacārī hi, dīgham addhāna socati
Dukkho bālehi saṃvāso, amitten’eva sabbadā.
Dhīro ca sukhasaṃvāso, ñātīnaṃ ’va samāgamo.207
11. Truly he who moves in company with fools grieves for a long time.
Association with the foolish is ever painful as with a foe. Happy is
association with the wise, just like meeting with kinsfolk.

1
pītvā


Associate with the Wise
12. Tasmā hi dhīrañca paññañca bahussutañca,
dhorayhasīlaṃ vatavantam āriyaṃ
Taṃ tādisaṃ sappurisaṃ sumedhaṃ,
bhajetha nakkhattapathaṃ ’va candimā.208
12. Therefore, with the intelligent, the wise, the learned, the enduring, the
dutiful, and the Noble Ones — with a man of such virtue and intellect
should one associate, as the moon (follows) the starry path.
Sakka Reveres the Buddha
When the Buddha was suffering from dysentery, Sakka, the king of the gods,
assuming a human form, came to attend to his needs, rubbing his feet, and
carrying away the vessel containing his excrement without so much as pulling a
face. The monks expressed surprise at the exemplary attitude of Sakka. The
Buddha explained how he had taught the Dhamma to Sakka when he was about to
pass away, and thus Sakka had gained Stream-winning and rebirth again as the
king of Tāvatiṃsa,
1 so the young Sakka’s devotion to him was not surprising.
Then the Buddha uttered the above verses.

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Sakkapañha Sutta, Dīgnanikāya