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.
1
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.
1
Sakkapañha Sutta, Dīgnanikāya
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Wednesday, July 6, 2011
Tuesday, July 5, 2011
Dhammapada Commentary - Buddha Vagga
Dhammapada Commentary ( Dhammapada Atthakatha )
Edited by
Bhikkhu Pesala
14 — Buddha Vagga
The Buddha
The Buddha Cannot Be Fathomed
1. Yassa jitaṃ n’āvajīyati,
jitaṃ yassa1 no yāti koci loke
Taṃ Buddham anantagocaraṃ,
apadaṃ kena padena nessatha.179
2. Yassa jālinī visattikā,
taṇhā natthi kuhiñci netave
Taṃ Buddham anantagocaraṃ,
apadaṃ kena padena nessatha.180
1. Whose victory is not turned into defeat, no conquered (passion) of his in
this world follows him — that trackless Buddha of infinite range, by
which way will you lead him?
2. Him in whom there is not that entangling, embroiling craving to lead (to
any life), him the trackless Buddha of infinite range — by which way
will you lead him?
The Daughters of Māra
The Brahmin Māgaṇḍiya living in the country of Kuru had a beautiful
daughter named Māgaṇḍiyā. Many wealthy Brahmins wanted her as a wife, but
Māgaṇḍiya rejected them all, thinking them not good enough for his daughter.
One day, on seeing that Māgaṇḍiyā and his wife would benefit, the Buddha took
his robes and almsbowl and went to the place outside the village where the
Brahmin worshipped the sacred fire. On seeing the Buddha, Māgaṇḍiya thought,
“This man is good enough for my daughter.” He told the Buddha about his
beautiful daughter and offered to give her as his wife, asking him to wait there
while he went to fetch her. The Buddha said nothing, but left his footprint and
went to stand somewhere else. Māgaṇḍiya returned with his wife and daughter,
followed by many people. Māgaṇḍiya’s wife read the footprint and said that it was
1
jitamassa
the footprint of someone free from passion. Māgaṇḍiya told his wife that she
“saw crocodiles even in a drop of water,” and added that the Buddha had already
accepted his proposal. She repeated her claim, but he told her to be silent. On
seeing the Buddha, the Brahmin approached him and offered his daughter to
him. Without saying, “I have no need of your daughter,” the Buddha asked
Māgaṇḍiya to listen to what he had to say, and he consented.
The Buddha related the story of his renunciation, his six years of struggle
with ascetic practices, his enlightenment at the foot of the Bodhi tree, and the
attempt to seduce him by the three daughters of Māra.
1 They promised to be his
slaves, but he said nothing and did not even look at them. They then tried
manifesting in the guise of women of different ages and appearances, but to no
avail. When the Buddha uttered the above two verses the daughters of Māra
vanished.
The Buddha concluded by saying to Māgaṇḍiya, “Formerly, I had no sexual
desire even for the pure bodies of those celestial women. Your daughter’s body is
like a vessel full of thirty-two impure things, painted beautifully on the outside. I
would not touch it even with my foot.” Hearing this discourse, Māgaṇḍiya and his
wife both gained Non-returning.2
1
They were named “Craving,” “Discontent,” and “Lust” and tried to seduce the Buddha in
the fifth week after his enlightenment while he was seated at the root of the
Ajapālanigrodha tree. Some say that these are inner conflicts, but in my view they were
deities of the Paranimmitavasavatī Devaloka where Māra resides. If the former, then how
could we explain why the Buddha had thoughts of craving, discontent, or lust after his
enlightenment? Māra tried to obstruct the Buddha throughout his life, both before and
after his enlightenment.
It is only natural for those addicted to sensual pleasures to oppose those who are not,
and who recommend renunciation. Those who have renounced pleasures may still have
some lingering desires and doubts, but those who have eradicated all desire would have
no doubt that being free from craving was blissful, and they would have no trace of
hankering.
2
Māgaṇḍiya’s daughter Māgaṇḍiyā, however, conceived a grudge against the Buddha and
later plotted to murder Sāmāvatī, who was a devout disciple of the Buddha. See the
commentary to vv.21-24.
Buddhas Are Dear to All
3. Ye jhānapasutā dhīrā, nekkhammūpasame ratā
Devā’pi tesaṃ pihayanti, sambuddhānaṃ satīmataṃ.181
3. The wise ones who are intent on meditation, who delight in the peace of
renunciation, such mindful Fully Enlightened Buddhas even the gods hold
dear.
The Sandalwood Almsbowl
A millionaire of Rājagaha found a large piece of red sandalwood while
bathing in the Ganges, and had it made into an almsbowl. Then he had it set up
on strings between bamboo towers over his house and challenged any recluses to
take it down with their psychic powers. The heretics, who had no powers,
pretended that they were too modest to exhibit their powers, and tried various
schemes to get it given to them. After a week, the Elders Moggallāna and
Piṇḍolabhāradvāja overheard some gamblers talking about the bowl and saying
that there were no Arahants in the world. Piṇḍolabhāradvāja urged Moggallāna to
take it down. Moggallāna told Piṇḍolabhāradvāja to take it, so the elder used his
powers to lift the thirty-mile-wide flat rock to cover the entire city of Rājagaha.
The people were terrified, so the elder split the rock with his toe, set it back in its
rightful place, then descended onto the roof of the millionaire’s house. The man
paid homage, had the bowl fetched, and offered almsfood. The Elder returned
with the bowl to the monastery. The people pestered him to perform miracles so
that there was an uproar at the monastery.
The Buddha asked the Elder Ānanda the reason, and then summoned the
Elder Piṇḍolabhāradvāja. The Buddha rebuked the Elder Piṇḍolabhāradvāja
severely1 for exhibiting his powers, had the bowl broken up and pounded into
paste, then laid down a training rule prohibiting monks from displaying their
powers. Hearing of this, the heretics made the most of it, saying that henceforth
they would only exhibit their powers together with the Buddha.
King Bimbisāra told the Buddha about this, and the Buddha said that he had
laid down the rule for his disciples, not for himself. He promised to perform a
miracle in four months’ time at Sāvatthī on the full moon day of Āsāḷhī. The
1
Since Piṇḍolabhāradvāja was an Arahant, one assumes that the very severe reprimand
given to the elder was directed at those like Devadatta who would come afterwards, and
who might perform psychic feats for less noble motives.
heretics knew that they were lost, but followed the Buddha to Sāvatthī saying that
he was trying to run away from them.
In due course the Teacher arrived at Sāvatthī. The heretics collected money
and built a pavilion where they said they would perform miracles. King Pasenadi
approached the Blessed One and offered to make him a pavilion The Buddha
declined, saying that Sakka would make him a pavilion On being asked where he
would perform a miracle the Buddha said that he would do it at the foot of the
Kaṇḍa mango tree. The heretics had every mango tree for miles around
uprooted.
On the day of the full moon the Teacher walked for alms, and Kaṇḍa the
king’s gardener offered him a mango. The Elder Ānanda made a mango drink for
the Teacher, and after his meal the Teacher asked Kaṇḍa to plant the mango seed
right there. When the teacher washed his hand and poured the rinsing water onto
that spot, a mango tree fifty cubits high sprang up right away fully laden with
fruit. The monks ate their fill, and other men came to enjoy the fruit, throwing
some at the heretics, blaming them for destroying all the mango trees in the
district. Then Sakka ordered the wind god to blow, scattering the heretics’
pavilion, covering them with dust until they looked like red ants, and they fled in
all directions. Purāṇa Kassapa committed suicide by drowning himself in the river
and was reborn in Avīci hell.
Sakka created a jewelled walking path in the sky stretching from the eastern
horizon to the western horizon. By the time that the shadows of evening had
lengthened, a huge crowd had assembled. The Teacher came out of his perfumed
chamber and stood on the terrace. Then Gharaṇī, a female lay disciple, asked
permission to perform a miracle, but the Teacher declined her offer. Other lay
disciples, novices, nuns, and monks did likewise, up to the Elder Moggallāna, but
the Teacher, after acknowledging their ability, declined all of their offers saying
that this basket of flowers was prepared only for him, and that no one else could
bear this burden. Then the Teacher stepped onto the jewelled walking path and,
pacing up and down, performed the Twin Miracle, emitting streams of fire and
water simultaneously from each pore of his body. Then as he paced up and down
he taught the Dhamma to the assembly, and seeing no one able to ask suitable
questions, he created a double to ask questions to which he replied. Two hundred
million in the vast crowd gained Stream-winning on that occasion. Then the
Buddha reflected on what previous Buddhas had done after performing the Twin
Miracle, and seeing that they had all ascended to Tāvatiṃsa to teach the
Abhidhamma, he did the same.
Teaching the Abhidhamma
The Buddha went to the Tāvatiṃsa heaven to expound the Abhidhamma to
the devas. His mother, who was reborn as a deva in Tusita heaven, came there to
listen to the Abhidhamma. Each day, the Elder Sāriputta related what he had
taught to the audience at the Jetavana monastery. At the end of three months
when the Buddha returned to earth accompanied by the devas, the Elder Sāriputta
remarked that even the devas seek the guidance of the Buddha. Thereupon the
Buddha uttered the above verse.
The Good Are Rare
4. Kiccho manussapaṭilābho,
kicchaṃ macchāna jīvitaṃ
Kicchaṃ saddhammasavanaṃ,
kiccho buddhānaṃ uppādo.182
4. Rare is birth as a human being. Hard is the life of mortals. Hard is the
hearing of the Sublime Truth. Rare is the appearance of the Buddhas.
Erakapatta Nāga
During the time of the Buddha Kassapa, while travelling in a boat, a monk
grasped a leaf of an Eraka plant and broke it off. Thinking it to be an
insignificant offence, he failed to confess it. When he died he was reborn as a
Nāga in the middle of the Ganges, where he remained until the time of the
Buddha Gotama. Every fortnight on the Uposatha day, he had his daughter sing
the following verse, promising great wealth to anyone who could answer it
satisfactorily:
What kind of king is a ruler?
Who is ruled by passion?
How is one free from passion.
Who is called a fool?
In this way he hoped to learn when a Buddha had arisen in the world. One
day, the Buddha saw that a Brahmin youth named Uttara would benefit by
answering the Nāga’s verse so he went and sat under a tree nearby. On his way to
see the Nāga, the youth met the Buddha, who taught him the following verse to
use in reply.
One who masters his six senses is a ruler.
One who delights in them is ruled by passion.
One who takes no delight in them is free from passion.
One who takes delight in them is called a fool.
Uttara gained Stream-winning on hearing this verse, and though he no
longer wanted to win the Nāga princess, he continued on his way to the river
where thousands of people gathered every fortnight in the hope of winning the
princess as their bride.
When Uttara replied to the princess’s song the Nāga king knew that a Buddha
had arisen in the world and, full of joy, accompanied the youth to visit the
Buddha. He stood there weeping, and on being asked the reason, told the story of
his past life as a monk. In reply, the Buddha stated that human rebirth was
difficult to obtain, and he recited the above verse.
The Teaching of the Buddhas
5. Sabbapāpassa akaraṇaṃ, kusalassa upasampadā
Sacittapariyodapanaṃ, etaṃ buddhāna sāsanaṃ.183
6. Khantī paramaṃ tapo titikkhā,
nibbānaṃ paramaṃ vadanti buddhā.
Na1 pabbajito parūpaghātī,
samaṇo hoti paraṃ viheṭhayanto.184
7. Anūpavādo anūpaghāto, pātimokkhe ca saṃvaro
Mattaññutā ca bhattasmiṃ, pantañca sayanāsanaṃ
Adhicitte ca āyogo, etaṃ buddhāna sāsanaṃ.185
5. Not to do any evil, to cultivate good, to purify one’s mind,
this is the teaching of the Buddhas.
6. Forbearing patience is the highest austerity. Nibbāna is supreme, say the
Buddhas. He is not a recluse who harms another. Nor is he an ascetic
who oppresses others.
1
Na hi
7. Not insulting, not harming, restraint according to the Pāṭimokkha,
moderation in food, secluded abode, intent on higher thoughts — this is
the teaching of the Buddhas.
A Question From the Elder Ānanda
While meditating one day the Elder Ānanda reflected, “The Teacher has told
us about the seven Buddhas: about their mothers and fathers, their lifespan, their
trees of enlightenment, their disciples, their chief disciples, and their chief
supporters, but he has not told us how the spent the Uposatha day. I wonder if
their way of observing the Uposatha was the same or different?” So he
approached the Teacher and asked him.
The Buddha replied that the Buddha Vipassī observed the Uposatha every
seven years, that the Buddhas Sikhī and Vessabhū observed it every six years, that
the Buddhas Kakusandha and Koṇāgamana observed it every year, and the
Buddha Kassapa every six months. However, each of them recited the same three
verses in admonition.
Insatiate Are Sensual Pleasures
8. Na kahāpaṇavassena, titti kāmesu vijjati
Appassādā dukhā kāmā, iti viññāya paṇḍito.186
9. Api dibbesu kāmesu, ratiṃ so n’ ādhigacchati.
Taṇhakkhayarato hoti, sammāsambuddhasāvako.187
8-9. Not by a shower of gold coins does contentment arise in sensual
pleasures. Of little sweetness and painful, are sensual pleasures. Knowing
thus, the wise man finds no delight even in heavenly pleasures. The
disciple of the Fully Enlightened One delights in the destruction of
craving.
A Discontented Monk
As the father of a certain monk lay dying he longed to see his son, but was
unable to contact him. He left a hundred gold coins with his younger son for the
monk. When the monk learnt that his father had died, and left him some money,
he said that he had no need of it. However, after some time he became
discontented with walking for alms, and thought to disrobe to live on the money
that his father had left. The monks told his preceptor about this and his preceptor
told the Buddha. The Buddha summoned the monk and asked him to fetch a
hundred pots. Then he told him to set aside fifty for food and drink, twenty-four
for a pair of bullocks, another twenty-four for seed, one for a spade, a machete,
an axe, etc. Counting like this it became clear that a hundred would not be
sufficient. Then the Buddha told the monk that a hundred gold coins was very
little, and that he couldn’t hope to satisfy his desires. In the past Universal
monarchs with fabulous wealth had been unable to satisfy their desires and died
with their wishes unfulfilled. Then, on being asked to relate the story of the past,
the Buddha told the Mandhātu Jātaka (Jā. 258). On the conclusion of the disourse
the monk attained Stream-winning.
Seek Refuge in the Triple Gem
10. Bahuṃ1 ve saraṇaṃ yanti pabbatāni vanāni ca
Ārāmarukkhacetyāni, manussā bhayatajjitā.188
11. N’etaṃ kho saraṇaṃ khemaṃ, n’etaṃ saraṇam uttamaṃ
N’etaṃ saraṇam āgamma, sabbadukkhā pamuccati.189
12. Yo ca buddhañca dhammañca, saṅghañca saraṇaṃ gato
Cattāri ariyasaccāni, sammappaññāya passati.190
13. Dukkhaṃ dukkhasamuppādaṃ,
dukkhassa ca atikkamaṃ
Ariyaṃ caṭṭhaṅgikaṃ maggaṃ,
dukkhūpasamagāminaṃ.191
14. Etaṃ kho saraṇaṃ khemaṃ, etaṃ saraṇam uttamaṃ
Etaṃ saraṇam āgamma, sabbadukkhā pamuccati.192
10. Men flee to many refuges stricken by fear —
to hills, woods, groves, trees, and shrines.
11. No such refuge is safe, no such refuge is supreme.
Not by resorting to such a refuge is one freed from all ill.
1
Bahū
12-14. He who has gone for refuge to the Buddha, the Dhamma, and the
Saṅgha, sees with right knowledge the four Noble Truths — Sorrow, the
Cause of Sorrow, the Transcending of Sorrow, and the Noble Eightfold
Path which leads to the Cessation of Sorrow. This is a secure refuge. This
is the supreme refuge. By seeking such a refuge one is released from all
sorrow.
The Brahmin Aggidatta
Aggidatta was the head priest of King Mahākosala, the father of King
Pasenadi. When Mahākosala died, King Pasenadi appointed him as the head priest
again, but feeling uncomfortable due to the age difference, he sought permission
to become a recluse. He left for the border regions with many disciples. He
taught his disciples to take a jar of sand from the river whenever they had
unwholesome thoughts, and to empty the jar in the hermitage. After a while, a
great mound of sand accumulated, and a powerful Nāga came to reside there.
Aggidatta taught his disciples to worship mountains, forests, and trees to gain
freedom from suffering.
One day, realising that Aggidatta and his disciples were ready to gain
Arahantship, the Buddha sent the Elder Moggallāna to visit them. The Elder
Moggallāna asked them for somewhere to stay for the night. At first Aggidatta
refused, but when the elder persisted he let him stay on the mound of sand.
During the night, the Elder battled with the Nāga, each sending forth flames to
subdue the other. The elder finally subdued the Nāga, who surrounded the elder
with his coils and protected him with his hood.
In the morning, the hermits came, expecting to find the elder lying dead.
They were awestruck that he had tamed the ferocious Nāga, who had brought
lavish offerings for the elder. Then the Buddha arrived, and the Elder Moggallāna
rose from his seat to worship him. The hermits were even more impressed that
Moggallāna was just a disciple of the Buddha. The Buddha asked Aggidatta what
he taught, and on being told, said that this was not the right way to gain
liberation from suffering. The Buddha spoke on the efficacy of the Three Refuges
for deliverance from suffering, and uttered the above verses. All of the hermits
gained Arahantship together with the psychic powers, and spontaneously gained
the monks’ requisites. When Aggidatta’s supporters arrived they wondered if the
Buddha had become his disciple. The Buddha asked Aggidatta to destroy the
doubts in the minds of his lay disciples. Aggidatta was only too pleased to do this
by displaying his psychic powers and paying homage to the Buddha.
The Noble Are Rare
15. Dullabho purisājañño, na so sabbattha jāyati
Yattha so jāyati dhīro, taṃ kulaṃ sukhamedhati.193
15. Hard to find is a man of great wisdom: such a man is not born
everywhere. Where such a wise man is born, that family thrives happily.
A Question From the Elder Ānanda
While meditating one day the Elder Ānanda reflected, “I wonder where noble
persons like the Buddha are born.” So he approached the Teacher and asked him.
The Buddha replied that they are born in the middle country of India, among
warrior or Brahmin families, and uttered the above verse.
The Best Kind of Happiness
16. Sukho buddhānaṃ uppādo, sukhā saddhammadesanā
Sukhā saṅghassa sāmaggi, samaggānaṃ tapo sukho.194
16. Happy is the birth of Buddhas. Happy is the teaching of the sublime
Dhamma. Happy is the unity of the Saṅgha. Happy is the discipline of the
united ones.
A Story of Many Monks
Five hundred monks who had gathered in the dining hall were discussing
happiness. Some said that there was no happiness like ruling, others that sexual
pleasures were the best, while others said that that the pleasure of eating was
best. The Buddha came there and asked what they were talking about. On being
told, the Buddha said that these kinds of happiness did not get one free from
suffering. The best happiness was the arising of a Buddha, learning the Dhamma,
the unity of the Saṅgha, and the discipline of those living in harmony. Then the
Buddha uttered the above verse.
Honour the Worthy
17. Pūjārahe pūjayato, Buddhe yadi va sāvake
Papañcasamatikkante, tiṇṇasokapariddave.195
18. Te tādise pūjayato, nibbute akutobhaye
Na sakkā puññaṃ saṅkhātuṃ, im’ettam’iti kenaci.196
17-18. He who reverences those worthy of reverence, whether Buddhas or their
disciples; those who have overcome the impediments and have got rid of
grief and lamentation — the merit of him who reverences such peaceful
and fearless Ones cannot be measured by anyone as such and such.
The Golden Pagoda of Buddha Kassapa
The Buddha left Sāvatthī and set out for Benares, travelling by stages with a
large following of monks. On arrive at a shrine near the village of Toddeyya he
stopped to rest a while. The Buddha told the Venerable Ānanda to summon a
brahmin who was farming nearby. The Brahmin came and worshipped at the
shrine. The Buddha praised him. To allay the doubts of the monks he told the
story of Buddha Kassapa from the Ghaṭīkara Sutta (Majjhimanikāya, Sutta 81). In
conclusion, he told the Brahmin that four individuals were worthy of a stūpa (as
in the Mahāparinibbāna Sutta: a world-ruling monarch, an Arahant, a Solitary
Buddha, and a Fully Enlightened Buddha), adding that there are three kinds of
cetiya: one containing bodily remains (sarīra-cetiya), one indicating by signs1
(uddissa-cetiya), and one containing requisites used by a worthy one (paribhoga-
cetiya). The Buddha created a golden cetiya in the sky, which remained for seven
days, and then became a stone cetiya on the ground.
1
This supports the practice of worshipping Buddha images, although none are known to
have been made in the early years of Buddhism. The Ānanda Bodhi tree, which was a
sapling from the original Bodhi tree, was brought to Sāvatthī by the Elder Ānanda on the
instructions of the Buddha, for the benefit of disciples who wanted some way to honour
the Buddha in his absence. This is an example of an uddissa-cetiya, as is any Bodhi tree or
even a leaf. The original Bodhi tree is a paribhoga-cetiya, as it was used by the Buddha
himself.
Edited by
Bhikkhu Pesala
14 — Buddha Vagga
The Buddha
The Buddha Cannot Be Fathomed
1. Yassa jitaṃ n’āvajīyati,
jitaṃ yassa1 no yāti koci loke
Taṃ Buddham anantagocaraṃ,
apadaṃ kena padena nessatha.179
2. Yassa jālinī visattikā,
taṇhā natthi kuhiñci netave
Taṃ Buddham anantagocaraṃ,
apadaṃ kena padena nessatha.180
1. Whose victory is not turned into defeat, no conquered (passion) of his in
this world follows him — that trackless Buddha of infinite range, by
which way will you lead him?
2. Him in whom there is not that entangling, embroiling craving to lead (to
any life), him the trackless Buddha of infinite range — by which way
will you lead him?
The Daughters of Māra
The Brahmin Māgaṇḍiya living in the country of Kuru had a beautiful
daughter named Māgaṇḍiyā. Many wealthy Brahmins wanted her as a wife, but
Māgaṇḍiya rejected them all, thinking them not good enough for his daughter.
One day, on seeing that Māgaṇḍiyā and his wife would benefit, the Buddha took
his robes and almsbowl and went to the place outside the village where the
Brahmin worshipped the sacred fire. On seeing the Buddha, Māgaṇḍiya thought,
“This man is good enough for my daughter.” He told the Buddha about his
beautiful daughter and offered to give her as his wife, asking him to wait there
while he went to fetch her. The Buddha said nothing, but left his footprint and
went to stand somewhere else. Māgaṇḍiya returned with his wife and daughter,
followed by many people. Māgaṇḍiya’s wife read the footprint and said that it was
1
jitamassa
the footprint of someone free from passion. Māgaṇḍiya told his wife that she
“saw crocodiles even in a drop of water,” and added that the Buddha had already
accepted his proposal. She repeated her claim, but he told her to be silent. On
seeing the Buddha, the Brahmin approached him and offered his daughter to
him. Without saying, “I have no need of your daughter,” the Buddha asked
Māgaṇḍiya to listen to what he had to say, and he consented.
The Buddha related the story of his renunciation, his six years of struggle
with ascetic practices, his enlightenment at the foot of the Bodhi tree, and the
attempt to seduce him by the three daughters of Māra.
1 They promised to be his
slaves, but he said nothing and did not even look at them. They then tried
manifesting in the guise of women of different ages and appearances, but to no
avail. When the Buddha uttered the above two verses the daughters of Māra
vanished.
The Buddha concluded by saying to Māgaṇḍiya, “Formerly, I had no sexual
desire even for the pure bodies of those celestial women. Your daughter’s body is
like a vessel full of thirty-two impure things, painted beautifully on the outside. I
would not touch it even with my foot.” Hearing this discourse, Māgaṇḍiya and his
wife both gained Non-returning.2
1
They were named “Craving,” “Discontent,” and “Lust” and tried to seduce the Buddha in
the fifth week after his enlightenment while he was seated at the root of the
Ajapālanigrodha tree. Some say that these are inner conflicts, but in my view they were
deities of the Paranimmitavasavatī Devaloka where Māra resides. If the former, then how
could we explain why the Buddha had thoughts of craving, discontent, or lust after his
enlightenment? Māra tried to obstruct the Buddha throughout his life, both before and
after his enlightenment.
It is only natural for those addicted to sensual pleasures to oppose those who are not,
and who recommend renunciation. Those who have renounced pleasures may still have
some lingering desires and doubts, but those who have eradicated all desire would have
no doubt that being free from craving was blissful, and they would have no trace of
hankering.
2
Māgaṇḍiya’s daughter Māgaṇḍiyā, however, conceived a grudge against the Buddha and
later plotted to murder Sāmāvatī, who was a devout disciple of the Buddha. See the
commentary to vv.21-24.
Buddhas Are Dear to All
3. Ye jhānapasutā dhīrā, nekkhammūpasame ratā
Devā’pi tesaṃ pihayanti, sambuddhānaṃ satīmataṃ.181
3. The wise ones who are intent on meditation, who delight in the peace of
renunciation, such mindful Fully Enlightened Buddhas even the gods hold
dear.
The Sandalwood Almsbowl
A millionaire of Rājagaha found a large piece of red sandalwood while
bathing in the Ganges, and had it made into an almsbowl. Then he had it set up
on strings between bamboo towers over his house and challenged any recluses to
take it down with their psychic powers. The heretics, who had no powers,
pretended that they were too modest to exhibit their powers, and tried various
schemes to get it given to them. After a week, the Elders Moggallāna and
Piṇḍolabhāradvāja overheard some gamblers talking about the bowl and saying
that there were no Arahants in the world. Piṇḍolabhāradvāja urged Moggallāna to
take it down. Moggallāna told Piṇḍolabhāradvāja to take it, so the elder used his
powers to lift the thirty-mile-wide flat rock to cover the entire city of Rājagaha.
The people were terrified, so the elder split the rock with his toe, set it back in its
rightful place, then descended onto the roof of the millionaire’s house. The man
paid homage, had the bowl fetched, and offered almsfood. The Elder returned
with the bowl to the monastery. The people pestered him to perform miracles so
that there was an uproar at the monastery.
The Buddha asked the Elder Ānanda the reason, and then summoned the
Elder Piṇḍolabhāradvāja. The Buddha rebuked the Elder Piṇḍolabhāradvāja
severely1 for exhibiting his powers, had the bowl broken up and pounded into
paste, then laid down a training rule prohibiting monks from displaying their
powers. Hearing of this, the heretics made the most of it, saying that henceforth
they would only exhibit their powers together with the Buddha.
King Bimbisāra told the Buddha about this, and the Buddha said that he had
laid down the rule for his disciples, not for himself. He promised to perform a
miracle in four months’ time at Sāvatthī on the full moon day of Āsāḷhī. The
1
Since Piṇḍolabhāradvāja was an Arahant, one assumes that the very severe reprimand
given to the elder was directed at those like Devadatta who would come afterwards, and
who might perform psychic feats for less noble motives.
heretics knew that they were lost, but followed the Buddha to Sāvatthī saying that
he was trying to run away from them.
In due course the Teacher arrived at Sāvatthī. The heretics collected money
and built a pavilion where they said they would perform miracles. King Pasenadi
approached the Blessed One and offered to make him a pavilion The Buddha
declined, saying that Sakka would make him a pavilion On being asked where he
would perform a miracle the Buddha said that he would do it at the foot of the
Kaṇḍa mango tree. The heretics had every mango tree for miles around
uprooted.
On the day of the full moon the Teacher walked for alms, and Kaṇḍa the
king’s gardener offered him a mango. The Elder Ānanda made a mango drink for
the Teacher, and after his meal the Teacher asked Kaṇḍa to plant the mango seed
right there. When the teacher washed his hand and poured the rinsing water onto
that spot, a mango tree fifty cubits high sprang up right away fully laden with
fruit. The monks ate their fill, and other men came to enjoy the fruit, throwing
some at the heretics, blaming them for destroying all the mango trees in the
district. Then Sakka ordered the wind god to blow, scattering the heretics’
pavilion, covering them with dust until they looked like red ants, and they fled in
all directions. Purāṇa Kassapa committed suicide by drowning himself in the river
and was reborn in Avīci hell.
Sakka created a jewelled walking path in the sky stretching from the eastern
horizon to the western horizon. By the time that the shadows of evening had
lengthened, a huge crowd had assembled. The Teacher came out of his perfumed
chamber and stood on the terrace. Then Gharaṇī, a female lay disciple, asked
permission to perform a miracle, but the Teacher declined her offer. Other lay
disciples, novices, nuns, and monks did likewise, up to the Elder Moggallāna, but
the Teacher, after acknowledging their ability, declined all of their offers saying
that this basket of flowers was prepared only for him, and that no one else could
bear this burden. Then the Teacher stepped onto the jewelled walking path and,
pacing up and down, performed the Twin Miracle, emitting streams of fire and
water simultaneously from each pore of his body. Then as he paced up and down
he taught the Dhamma to the assembly, and seeing no one able to ask suitable
questions, he created a double to ask questions to which he replied. Two hundred
million in the vast crowd gained Stream-winning on that occasion. Then the
Buddha reflected on what previous Buddhas had done after performing the Twin
Miracle, and seeing that they had all ascended to Tāvatiṃsa to teach the
Abhidhamma, he did the same.
Teaching the Abhidhamma
The Buddha went to the Tāvatiṃsa heaven to expound the Abhidhamma to
the devas. His mother, who was reborn as a deva in Tusita heaven, came there to
listen to the Abhidhamma. Each day, the Elder Sāriputta related what he had
taught to the audience at the Jetavana monastery. At the end of three months
when the Buddha returned to earth accompanied by the devas, the Elder Sāriputta
remarked that even the devas seek the guidance of the Buddha. Thereupon the
Buddha uttered the above verse.
The Good Are Rare
4. Kiccho manussapaṭilābho,
kicchaṃ macchāna jīvitaṃ
Kicchaṃ saddhammasavanaṃ,
kiccho buddhānaṃ uppādo.182
4. Rare is birth as a human being. Hard is the life of mortals. Hard is the
hearing of the Sublime Truth. Rare is the appearance of the Buddhas.
Erakapatta Nāga
During the time of the Buddha Kassapa, while travelling in a boat, a monk
grasped a leaf of an Eraka plant and broke it off. Thinking it to be an
insignificant offence, he failed to confess it. When he died he was reborn as a
Nāga in the middle of the Ganges, where he remained until the time of the
Buddha Gotama. Every fortnight on the Uposatha day, he had his daughter sing
the following verse, promising great wealth to anyone who could answer it
satisfactorily:
What kind of king is a ruler?
Who is ruled by passion?
How is one free from passion.
Who is called a fool?
In this way he hoped to learn when a Buddha had arisen in the world. One
day, the Buddha saw that a Brahmin youth named Uttara would benefit by
answering the Nāga’s verse so he went and sat under a tree nearby. On his way to
see the Nāga, the youth met the Buddha, who taught him the following verse to
use in reply.
One who masters his six senses is a ruler.
One who delights in them is ruled by passion.
One who takes no delight in them is free from passion.
One who takes delight in them is called a fool.
Uttara gained Stream-winning on hearing this verse, and though he no
longer wanted to win the Nāga princess, he continued on his way to the river
where thousands of people gathered every fortnight in the hope of winning the
princess as their bride.
When Uttara replied to the princess’s song the Nāga king knew that a Buddha
had arisen in the world and, full of joy, accompanied the youth to visit the
Buddha. He stood there weeping, and on being asked the reason, told the story of
his past life as a monk. In reply, the Buddha stated that human rebirth was
difficult to obtain, and he recited the above verse.
The Teaching of the Buddhas
5. Sabbapāpassa akaraṇaṃ, kusalassa upasampadā
Sacittapariyodapanaṃ, etaṃ buddhāna sāsanaṃ.183
6. Khantī paramaṃ tapo titikkhā,
nibbānaṃ paramaṃ vadanti buddhā.
Na1 pabbajito parūpaghātī,
samaṇo hoti paraṃ viheṭhayanto.184
7. Anūpavādo anūpaghāto, pātimokkhe ca saṃvaro
Mattaññutā ca bhattasmiṃ, pantañca sayanāsanaṃ
Adhicitte ca āyogo, etaṃ buddhāna sāsanaṃ.185
5. Not to do any evil, to cultivate good, to purify one’s mind,
this is the teaching of the Buddhas.
6. Forbearing patience is the highest austerity. Nibbāna is supreme, say the
Buddhas. He is not a recluse who harms another. Nor is he an ascetic
who oppresses others.
1
Na hi
7. Not insulting, not harming, restraint according to the Pāṭimokkha,
moderation in food, secluded abode, intent on higher thoughts — this is
the teaching of the Buddhas.
A Question From the Elder Ānanda
While meditating one day the Elder Ānanda reflected, “The Teacher has told
us about the seven Buddhas: about their mothers and fathers, their lifespan, their
trees of enlightenment, their disciples, their chief disciples, and their chief
supporters, but he has not told us how the spent the Uposatha day. I wonder if
their way of observing the Uposatha was the same or different?” So he
approached the Teacher and asked him.
The Buddha replied that the Buddha Vipassī observed the Uposatha every
seven years, that the Buddhas Sikhī and Vessabhū observed it every six years, that
the Buddhas Kakusandha and Koṇāgamana observed it every year, and the
Buddha Kassapa every six months. However, each of them recited the same three
verses in admonition.
Insatiate Are Sensual Pleasures
8. Na kahāpaṇavassena, titti kāmesu vijjati
Appassādā dukhā kāmā, iti viññāya paṇḍito.186
9. Api dibbesu kāmesu, ratiṃ so n’ ādhigacchati.
Taṇhakkhayarato hoti, sammāsambuddhasāvako.187
8-9. Not by a shower of gold coins does contentment arise in sensual
pleasures. Of little sweetness and painful, are sensual pleasures. Knowing
thus, the wise man finds no delight even in heavenly pleasures. The
disciple of the Fully Enlightened One delights in the destruction of
craving.
A Discontented Monk
As the father of a certain monk lay dying he longed to see his son, but was
unable to contact him. He left a hundred gold coins with his younger son for the
monk. When the monk learnt that his father had died, and left him some money,
he said that he had no need of it. However, after some time he became
discontented with walking for alms, and thought to disrobe to live on the money
that his father had left. The monks told his preceptor about this and his preceptor
told the Buddha. The Buddha summoned the monk and asked him to fetch a
hundred pots. Then he told him to set aside fifty for food and drink, twenty-four
for a pair of bullocks, another twenty-four for seed, one for a spade, a machete,
an axe, etc. Counting like this it became clear that a hundred would not be
sufficient. Then the Buddha told the monk that a hundred gold coins was very
little, and that he couldn’t hope to satisfy his desires. In the past Universal
monarchs with fabulous wealth had been unable to satisfy their desires and died
with their wishes unfulfilled. Then, on being asked to relate the story of the past,
the Buddha told the Mandhātu Jātaka (Jā. 258). On the conclusion of the disourse
the monk attained Stream-winning.
Seek Refuge in the Triple Gem
10. Bahuṃ1 ve saraṇaṃ yanti pabbatāni vanāni ca
Ārāmarukkhacetyāni, manussā bhayatajjitā.188
11. N’etaṃ kho saraṇaṃ khemaṃ, n’etaṃ saraṇam uttamaṃ
N’etaṃ saraṇam āgamma, sabbadukkhā pamuccati.189
12. Yo ca buddhañca dhammañca, saṅghañca saraṇaṃ gato
Cattāri ariyasaccāni, sammappaññāya passati.190
13. Dukkhaṃ dukkhasamuppādaṃ,
dukkhassa ca atikkamaṃ
Ariyaṃ caṭṭhaṅgikaṃ maggaṃ,
dukkhūpasamagāminaṃ.191
14. Etaṃ kho saraṇaṃ khemaṃ, etaṃ saraṇam uttamaṃ
Etaṃ saraṇam āgamma, sabbadukkhā pamuccati.192
10. Men flee to many refuges stricken by fear —
to hills, woods, groves, trees, and shrines.
11. No such refuge is safe, no such refuge is supreme.
Not by resorting to such a refuge is one freed from all ill.
1
Bahū
12-14. He who has gone for refuge to the Buddha, the Dhamma, and the
Saṅgha, sees with right knowledge the four Noble Truths — Sorrow, the
Cause of Sorrow, the Transcending of Sorrow, and the Noble Eightfold
Path which leads to the Cessation of Sorrow. This is a secure refuge. This
is the supreme refuge. By seeking such a refuge one is released from all
sorrow.
The Brahmin Aggidatta
Aggidatta was the head priest of King Mahākosala, the father of King
Pasenadi. When Mahākosala died, King Pasenadi appointed him as the head priest
again, but feeling uncomfortable due to the age difference, he sought permission
to become a recluse. He left for the border regions with many disciples. He
taught his disciples to take a jar of sand from the river whenever they had
unwholesome thoughts, and to empty the jar in the hermitage. After a while, a
great mound of sand accumulated, and a powerful Nāga came to reside there.
Aggidatta taught his disciples to worship mountains, forests, and trees to gain
freedom from suffering.
One day, realising that Aggidatta and his disciples were ready to gain
Arahantship, the Buddha sent the Elder Moggallāna to visit them. The Elder
Moggallāna asked them for somewhere to stay for the night. At first Aggidatta
refused, but when the elder persisted he let him stay on the mound of sand.
During the night, the Elder battled with the Nāga, each sending forth flames to
subdue the other. The elder finally subdued the Nāga, who surrounded the elder
with his coils and protected him with his hood.
In the morning, the hermits came, expecting to find the elder lying dead.
They were awestruck that he had tamed the ferocious Nāga, who had brought
lavish offerings for the elder. Then the Buddha arrived, and the Elder Moggallāna
rose from his seat to worship him. The hermits were even more impressed that
Moggallāna was just a disciple of the Buddha. The Buddha asked Aggidatta what
he taught, and on being told, said that this was not the right way to gain
liberation from suffering. The Buddha spoke on the efficacy of the Three Refuges
for deliverance from suffering, and uttered the above verses. All of the hermits
gained Arahantship together with the psychic powers, and spontaneously gained
the monks’ requisites. When Aggidatta’s supporters arrived they wondered if the
Buddha had become his disciple. The Buddha asked Aggidatta to destroy the
doubts in the minds of his lay disciples. Aggidatta was only too pleased to do this
by displaying his psychic powers and paying homage to the Buddha.
The Noble Are Rare
15. Dullabho purisājañño, na so sabbattha jāyati
Yattha so jāyati dhīro, taṃ kulaṃ sukhamedhati.193
15. Hard to find is a man of great wisdom: such a man is not born
everywhere. Where such a wise man is born, that family thrives happily.
A Question From the Elder Ānanda
While meditating one day the Elder Ānanda reflected, “I wonder where noble
persons like the Buddha are born.” So he approached the Teacher and asked him.
The Buddha replied that they are born in the middle country of India, among
warrior or Brahmin families, and uttered the above verse.
The Best Kind of Happiness
16. Sukho buddhānaṃ uppādo, sukhā saddhammadesanā
Sukhā saṅghassa sāmaggi, samaggānaṃ tapo sukho.194
16. Happy is the birth of Buddhas. Happy is the teaching of the sublime
Dhamma. Happy is the unity of the Saṅgha. Happy is the discipline of the
united ones.
A Story of Many Monks
Five hundred monks who had gathered in the dining hall were discussing
happiness. Some said that there was no happiness like ruling, others that sexual
pleasures were the best, while others said that that the pleasure of eating was
best. The Buddha came there and asked what they were talking about. On being
told, the Buddha said that these kinds of happiness did not get one free from
suffering. The best happiness was the arising of a Buddha, learning the Dhamma,
the unity of the Saṅgha, and the discipline of those living in harmony. Then the
Buddha uttered the above verse.
Honour the Worthy
17. Pūjārahe pūjayato, Buddhe yadi va sāvake
Papañcasamatikkante, tiṇṇasokapariddave.195
18. Te tādise pūjayato, nibbute akutobhaye
Na sakkā puññaṃ saṅkhātuṃ, im’ettam’iti kenaci.196
17-18. He who reverences those worthy of reverence, whether Buddhas or their
disciples; those who have overcome the impediments and have got rid of
grief and lamentation — the merit of him who reverences such peaceful
and fearless Ones cannot be measured by anyone as such and such.
The Golden Pagoda of Buddha Kassapa
The Buddha left Sāvatthī and set out for Benares, travelling by stages with a
large following of monks. On arrive at a shrine near the village of Toddeyya he
stopped to rest a while. The Buddha told the Venerable Ānanda to summon a
brahmin who was farming nearby. The Brahmin came and worshipped at the
shrine. The Buddha praised him. To allay the doubts of the monks he told the
story of Buddha Kassapa from the Ghaṭīkara Sutta (Majjhimanikāya, Sutta 81). In
conclusion, he told the Brahmin that four individuals were worthy of a stūpa (as
in the Mahāparinibbāna Sutta: a world-ruling monarch, an Arahant, a Solitary
Buddha, and a Fully Enlightened Buddha), adding that there are three kinds of
cetiya: one containing bodily remains (sarīra-cetiya), one indicating by signs1
(uddissa-cetiya), and one containing requisites used by a worthy one (paribhoga-
cetiya). The Buddha created a golden cetiya in the sky, which remained for seven
days, and then became a stone cetiya on the ground.
1
This supports the practice of worshipping Buddha images, although none are known to
have been made in the early years of Buddhism. The Ānanda Bodhi tree, which was a
sapling from the original Bodhi tree, was brought to Sāvatthī by the Elder Ānanda on the
instructions of the Buddha, for the benefit of disciples who wanted some way to honour
the Buddha in his absence. This is an example of an uddissa-cetiya, as is any Bodhi tree or
even a leaf. The original Bodhi tree is a paribhoga-cetiya, as it was used by the Buddha
himself.
Dhammapada Commentary - Loka Vagga
Dhammapada Commentary ( Dhammapada Atthakatha )
Edited by
Bhikkhu Pesala
13 — Loka Vagga
The World
Give Up Base Desires
1. Hīnaṃ dhammaṃ na seveyya, pamādena na saṃvase
Micchādiṭṭhiṃ na seveyya, na siyā lokavaḍḍhano.167
1. Do not serve mean ends, Do not live in heedlessness.
Do not embrace false views. Do not be a world-upholder.
The Young Monk
Visākhā’s grand-daughter was serving the monks. On seeing her reflection in
a water pot she laughed. A young monk looked at the reflection and also laughed.
She said, “A skinhead is laughing.” The young monk took offence at being called
a skinhead,
1 and abused her. She started crying and told her grandmother.
Visākhā and the elder monk were unable to pacify the young monk. The Buddha
took his side, asking Visākhā if it was proper to call his disciples ‘skinheads.’ Then
the Buddha uttered the above verse.
The Righteous Are Happy
2. Uttiṭṭhe nappamajjeyya, dhammaṃ sucaritaṃ care
Dhammacārī sukhaṃ seti, asmiṃ loke paramhi ca.168
3. Dhammaṃ care sucaritaṃ, na naṃ duccaritaṃ care
Dhammacārī sukhaṃ seti, asmiṃ loke paramhi ca.169
2. Do not be heedless in standing (for alms). Practice this righteous conduct
well. One who practices rightly, lives happily in this world and the next.
3. Scrupulously observe (this) practice. Do not observe it unscrupulously. He
who observes this practice lives happily both in this world and in the
next.
1
The text says a ‘cut-head,’ but ‘skinhead’ is the modern idiom.
King Suddhodana
When the Buddha visited his birthplace, Kapilavatthu, for the first time since
his enlightenment, he performed a miracle to subdue the pride of his kinsfolk. As
he taught the Dhamma, a shower of rain fell on them, and the Buddha related the
Vessantara Jātaka to show that the same had happened before. Having
worshipped the Buddha, his relatives departed, but not one of them invited him
for the next day’s meal. The king had food prepared, assuming that he would
come there. The next day, the Buddha walked for alms in the city. His father,
King Suddhodana, who was mortified on hearing that his son was begging for
alms, hastened to stop him. Thereupon the Buddha remarked that it was the
custom of his lineage to seek alms from door to door, and uttered the above
verses. On hearing the verse, the king attained Stream-winning.
Like A Bubble is this World
4. Yathā pubbuḷakaṃ1 passe,
yathā passe marīcikaṃ
Evaṃ lokaṃ avekkhantaṃ,
maccurājā na passati.170
4. Just as one would look upon a bubble, just as one would look upon a
mirage — if a person thus looks upon the world, the king of death sees
him not.
Five Hundred Vipassanā Monks
Not making much progress with their meditation, five hundred monks came
to the Buddha to request a more suitable meditation object. Reflecting on a
mirage and on bubbles of water, they attained Arahantship. Concerning their
attainment, the Buddha uttered the above verse.
The Wise Are Not Attached to the World
5. Etha passath’imaṃ lokaṃ, cittaṃ rājarathūpamaṃ
Yattha bālā visīdanti, natthi saṅgo vijānataṃ.171
5. This world is like an ornamented royal chariot.
Fools flounder in it, but for the wise there is no attachment.
1
bubbulakaṃ
Prince Abhaya
Prince Abhaya was entertained royally as a reward for suppressing a
rebellion. He was grief-stricken (just as in the story of the minister Santati, verse
142) on witnessing the death of a dancer, and sought consolation from the
Buddha. The Buddha consoled him and uttered the above verse.
The Heedful Illuminate the World
6. Yo ca pubbe pamajjitvā, pacchā so nappamajjati
So imaṃ lokaṃ pabhāseti, abbhā mutto’va candimā.172
6. Whoever was heedless before and afterwards is not; such a one
illuminates this world like the moon freed from clouds.
The Sweeping Monk
A monk was constantly sweeping the rooms of the monastery. He criticised
the Elder Revata who was always meditating. The elder advised him to sweep the
monastery before almsround, and to spend the day in meditation, sweeping
again in the evening if he wished. He followed this advice and in due course
attained Arahantship. When rubbish started to accumulate, the other monks
asked him why he didn’t sweep any more. The elder replied that he was no longer
heedless, therefore he didn’t spend all his time sweeping. The monks wondered if
he had attained Arahantship and told the Buddha what he had said. Concerning
his change of attitude, the Buddha uttered the above verse.
Evil Can Be Erased by Good
7. Yassa pāpaṃ kataṃ kammaṃ, kusalena pidhīyati
1
So imaṃ lokaṃ pabhāseti, abbhā mutto’va candimā.173
7. Whoever, by a good deed, covers the evil done, such a one illuminates
this world like the moon freed from clouds.
The Elder Aṅgulimāla
As related in the Aṅgulimāla Sutta of the Majjhimanikāya, Aṅgulimāla was a
notorious murderer. One day, after the meal, the Buddha set out to meet him.
Though cowherds, goatherds, and farmers warned him not to go on, the Buddha
continued walking. On seeing the Buddha, Aṅgulimāla chased him, intending to
1
pitīyati
kill him. However, though he ran as fast as he could, he was unable to catch up
with the Buddha, who was only walking. He was amazed that though he could
catch an elephant, a horse, a chariot, or a deer, he could not catch up with the
Buddha. He stopped, and called out, “Stop recluse!” The Buddha replied,
“Aṅgulimāla, I have stopped. You should also stop.” Aṅgulimāla thought, “These
recluses who are sons of the Sākyans speak the truth, and are avowed to the truth.
I will ask the meaning of this.” So he asked the Buddha what he meant, and the
Buddha explained that he had stopped killing and injuring living beings while
Aṅgulimāla had not. Aṅgulimāla throw away his sword, worshipped the Buddha,
and begged for the going forth. The Buddha said, “Come Monk” and took the new
monk back to Sāvatthī.
King Pasenadi, having heard many complaints about Aṅgulimāla, set out with
five hundred soldiers to capture him. On the way he stopped to pay respects to
the Buddha who asked him if he had quarrelled with King Bimbisāra, or the
Licchavīs, or another minor king. The king replied that he was going to capture
Aṅgulimāla. Then the Buddha asked the king what he would do to Aṅgulimāla if
he had gone forth as a monk, and was dwelling virtuous and well-behaved. The
king replied that he would pay homage and support him, but how could such an
evil person become so virtuous? Then the Buddha stretched out his right hand,
pointing to Aṅgulimāla who was sat nearby. The king became afraid, trembling,
and horrified. The Buddha told him not to be alarmed, and the king paid homage
to Aṅgulimāla, asked him who his father and mother were, and offered to
provide the requisites for him.
Later, Aṅgulimāla attained Arahantship and passed away, attaining
parinibbāna. The monks wished to know how such a murderer could have
become an Arahant. In reply the Buddha uttered the above verse.
Blind is this World
8. Andhabhūto ayaṃ loko, tanuk’ettha vipassati
Sakuṇo1 jālamutto’va, appo saggāya gacchati.174
8. Blind is this world. Few are those who see clearly.
As birds escape from a net, few go to a blissful state.
1
Sakunto
The Weaver’s Daughter
One day, after being invited for the meal at Āḷavi, in his thanksgiving sermon
the Buddha taught about the uncertainty of life and the certainty of death. He
advised the people to meditate constantly on death, otherwise when death comes
one will be afraid and scream like someone who sees a poisonous snake.
However, if one meditates constantly on death, one is not afraid, like someone
who sees a snake when armed with a stick. Having heard the discourse, the
people soon resumed their normal business, but the sixteen-year-old daughter of
a weaver took his teaching to heart because her own mother had recently died.
Heedful of his advice, she meditated constantly on death for three years.
Seeing that she was now ready to realise the Dhamma, the Buddha set off
again for the Aggāḷava Vihāra at Āḷavi. When he arrived, the people of Āḷavi
invited him for alms, but after the meal the Buddha sat and waited in silence,
thinking, “The one for whose benefit I came is not yet here.” The girl’s father had
told her to fill the shuttle with thread for a cloth he was weaving, so she was
working hard in the spinning shed when she heard that the Buddha had come.
Having completed her allotted task, she decided to pay respects to the Buddha
first before going to give the shuttle to her father.
Seeing her come, the Buddha looked at her, so she put down her basket,
approached the Buddha, paid homage and stood up. He asked her, “Young girl,
where have you come from?” She replied, “I do not know, Lord.”
Then he asked her, “Young girl, where are you going?”
She replied, “I do not know, Lord.”
Then he asked, “Do you not know?”
“I know, Lord,” she replied.
“Do you know?” the Buddha asked again.
“I do not know, Lord” she replied.
Many people in the audience were annoyed and murmured, “This girl just
says whatever she likes. Why doesn’t she say that she came from the spinning
shed, and is going to the weaving shed?”
The Buddha silenced them and asked her why she had answered “I do not
know” when asked where she had come from. She explained that since he knew
that she had come from the spinning shed, he must be asking her if she knew
from which existence she had come to take rebirth in this one, so she answered “I
do not know.”
The Buddha praised her answer and asked her why she had said “I do not
know” when asked where she was going. She explained that he knew she was
going to the weaving shed, so he must have been asking her if she knew to which
existence she was going after death, so she replied, “I do not know.”
The Buddha praised her answer a second time, and asked her why she had
answered “I know” when asked “Do you not know?” She explained that she knew
she was going to die, so she replied “I know.”
The Buddha praised her answer a third time and asked her why she had said,
“I do not know” when asked “Do you know?” She explained that she did not know
when she would die, so she replied, “I do not know.”
Praising her answer a fourth time, the Buddha addressed the crowd saying
that not one of them had understood. Then the Buddha uttered the above verse
and the girl attained Stream-winning.
She picked up the shuttle and went to her father, who had fallen asleep at the
loom. Hearing her come in, he woke up and pulled the loom. A heavy beam
struck the girl’s chest and she died on the spot. Grief-stricken, her father came to
the Buddha, who told him not to grieve as the ocean of tears that he had shed
throughout saṃsāra at the death of beloved daughters was bigger than the four
great oceans. The man asked for the going forth, and soon attained Arahantship.
The Wise Escape From this World
9. Haṃsādiccapathe yanti, ākāse yanti iddhiyā
Nīyanti dhīrā lokamhā, jetvā māraṃ savāhiniṃ.175
9. Swans wing along on the path of the sun. Mystics go through air by
psychic powers, The wise are led away from the world, having conquered
Māra and his host.
Thirty Foreign Monks
Some monks living in a foreign country came to see the Buddha and, having
heard the Dhamma, attained Arahantship with psychic powers. They departed by
flying through the air. The Elder Ānanda, who had seen them enter, waited
outside for some time before entering to attend on the Buddha. He asked the
Buddha by which way route they had left. At that moment some swans flew by.
The Buddha said that they had attained Arahantship after listening to the
Dhamma. He added that whoever had well developed the four bases of success
(iddhipāda) could fly through the air like swans.
There is No Evil A Liar Cannot Do
10. Ekaṃ dhammaṃ atītassa, musāvādissa jantuno
Vitiṇṇaparalokassa, natthi pāpaṃ akāriyaṃ.176
10. A liar who has transgressed the one law, and is indifferent to the other
world — there is no evil they cannot do.
Ciñca the Brahmin Woman
As the Buddha’s following grew, that of other ascetics diminished. They
plotted together to bring discredit to the Buddha. They asked a beautiful young
woman called Ciñca, the daughter of a Brahmin, to bring blame on the Buddha.
When people were returning from the Jeta grove in the evening she went in
the opposite direction, dressed up and wearing perfumes, saying that she was
going to see the recluse Gotama. She stayed overnight nearby, and in the
morning, when the people were going to offer alms, she returned telling them
that she had stayed the night in the monastery. After four months she pretended
to be pregnant. After eight months she tied up a plank with cloth under her
clothes and publicly blamed the Buddha for her condition, asking what
arrangements he had made for her. The Buddha replied that only the two of them
knew the truth of the matter, and she agreed. Sakka sent four devas as mice to
bite through the string so that the plank fell down, cutting off her toes. The
people beat her, spat at her, and drove her away. As she ran, the earth opened up
and swallowed her, and she fell into Avīci hell. Concerning her false accusation,
the Buddha uttered the above verse.
Misers Are Not Happy
11. Na ve kadariyā devalokaṃ vajanti,
bālā have nappasaṃsanti dānaṃ
Dhīro ca dānaṃ anumodamāno,
ten’eva so hoti sukhī parattha.177
11. Misers do not go to celestial realms. Fools do not praise generosity. The
wise rejoice in giving and thus become happy.
The Incomparable Almsgiving
King Pasenadi and the people competed in offering alms to the Buddha and
the Saṅgha, each trying to outdo the other. Finally, with the help of Queen
Mallikā, the king offered an incomparable almsgiving, spending 140 million, that
the people couldn’t improve on. One minister was displeased about it and another
was full of joy. Regarding their opposing attitudes, the Buddha addressed the
above verse to the King.
Stream-winning is Better Than Sovereignty
12. Pathabyā ekarajjena, saggassa gamanena vā
Sabbalokādhipaccena, sotāpattiphalaṃ varaṃ.178
12. Better than absolute sovereignty over the earth, better than going to
heaven, better even than lordship over all the worlds, is the Fruit of a
Stream-winner.
Kāla, the Son of Anāthapiṇḍika
Anāthapiṇḍika’s son, Kāla, had no interest in the Dhamma. Anāthapiṇḍika
offered him 100 gold coins if he would observe the Uposatha. His son did so, but
didn’t listen to the Dhamma. Then Anāthapiṇḍika offered him a thousand if he
would learn a single verse. The Buddha taught him the Dhamma in such a way
that he had to thoroughly understand the meaning of the verse before he could
remember it, and in so doing he became a Stream-winner. When the Buddha
came to Anāthapiṇḍika’s house for alms, Anāthapiṇḍika offered the money to
Kāla, but he refused it. Then the Buddha commented on the superiority of
Stream-winning over all worldly possessions.
Edited by
Bhikkhu Pesala
13 — Loka Vagga
The World
Give Up Base Desires
1. Hīnaṃ dhammaṃ na seveyya, pamādena na saṃvase
Micchādiṭṭhiṃ na seveyya, na siyā lokavaḍḍhano.167
1. Do not serve mean ends, Do not live in heedlessness.
Do not embrace false views. Do not be a world-upholder.
The Young Monk
Visākhā’s grand-daughter was serving the monks. On seeing her reflection in
a water pot she laughed. A young monk looked at the reflection and also laughed.
She said, “A skinhead is laughing.” The young monk took offence at being called
a skinhead,
1 and abused her. She started crying and told her grandmother.
Visākhā and the elder monk were unable to pacify the young monk. The Buddha
took his side, asking Visākhā if it was proper to call his disciples ‘skinheads.’ Then
the Buddha uttered the above verse.
The Righteous Are Happy
2. Uttiṭṭhe nappamajjeyya, dhammaṃ sucaritaṃ care
Dhammacārī sukhaṃ seti, asmiṃ loke paramhi ca.168
3. Dhammaṃ care sucaritaṃ, na naṃ duccaritaṃ care
Dhammacārī sukhaṃ seti, asmiṃ loke paramhi ca.169
2. Do not be heedless in standing (for alms). Practice this righteous conduct
well. One who practices rightly, lives happily in this world and the next.
3. Scrupulously observe (this) practice. Do not observe it unscrupulously. He
who observes this practice lives happily both in this world and in the
next.
1
The text says a ‘cut-head,’ but ‘skinhead’ is the modern idiom.
King Suddhodana
When the Buddha visited his birthplace, Kapilavatthu, for the first time since
his enlightenment, he performed a miracle to subdue the pride of his kinsfolk. As
he taught the Dhamma, a shower of rain fell on them, and the Buddha related the
Vessantara Jātaka to show that the same had happened before. Having
worshipped the Buddha, his relatives departed, but not one of them invited him
for the next day’s meal. The king had food prepared, assuming that he would
come there. The next day, the Buddha walked for alms in the city. His father,
King Suddhodana, who was mortified on hearing that his son was begging for
alms, hastened to stop him. Thereupon the Buddha remarked that it was the
custom of his lineage to seek alms from door to door, and uttered the above
verses. On hearing the verse, the king attained Stream-winning.
Like A Bubble is this World
4. Yathā pubbuḷakaṃ1 passe,
yathā passe marīcikaṃ
Evaṃ lokaṃ avekkhantaṃ,
maccurājā na passati.170
4. Just as one would look upon a bubble, just as one would look upon a
mirage — if a person thus looks upon the world, the king of death sees
him not.
Five Hundred Vipassanā Monks
Not making much progress with their meditation, five hundred monks came
to the Buddha to request a more suitable meditation object. Reflecting on a
mirage and on bubbles of water, they attained Arahantship. Concerning their
attainment, the Buddha uttered the above verse.
The Wise Are Not Attached to the World
5. Etha passath’imaṃ lokaṃ, cittaṃ rājarathūpamaṃ
Yattha bālā visīdanti, natthi saṅgo vijānataṃ.171
5. This world is like an ornamented royal chariot.
Fools flounder in it, but for the wise there is no attachment.
1
bubbulakaṃ
Prince Abhaya
Prince Abhaya was entertained royally as a reward for suppressing a
rebellion. He was grief-stricken (just as in the story of the minister Santati, verse
142) on witnessing the death of a dancer, and sought consolation from the
Buddha. The Buddha consoled him and uttered the above verse.
The Heedful Illuminate the World
6. Yo ca pubbe pamajjitvā, pacchā so nappamajjati
So imaṃ lokaṃ pabhāseti, abbhā mutto’va candimā.172
6. Whoever was heedless before and afterwards is not; such a one
illuminates this world like the moon freed from clouds.
The Sweeping Monk
A monk was constantly sweeping the rooms of the monastery. He criticised
the Elder Revata who was always meditating. The elder advised him to sweep the
monastery before almsround, and to spend the day in meditation, sweeping
again in the evening if he wished. He followed this advice and in due course
attained Arahantship. When rubbish started to accumulate, the other monks
asked him why he didn’t sweep any more. The elder replied that he was no longer
heedless, therefore he didn’t spend all his time sweeping. The monks wondered if
he had attained Arahantship and told the Buddha what he had said. Concerning
his change of attitude, the Buddha uttered the above verse.
Evil Can Be Erased by Good
7. Yassa pāpaṃ kataṃ kammaṃ, kusalena pidhīyati
1
So imaṃ lokaṃ pabhāseti, abbhā mutto’va candimā.173
7. Whoever, by a good deed, covers the evil done, such a one illuminates
this world like the moon freed from clouds.
The Elder Aṅgulimāla
As related in the Aṅgulimāla Sutta of the Majjhimanikāya, Aṅgulimāla was a
notorious murderer. One day, after the meal, the Buddha set out to meet him.
Though cowherds, goatherds, and farmers warned him not to go on, the Buddha
continued walking. On seeing the Buddha, Aṅgulimāla chased him, intending to
1
pitīyati
kill him. However, though he ran as fast as he could, he was unable to catch up
with the Buddha, who was only walking. He was amazed that though he could
catch an elephant, a horse, a chariot, or a deer, he could not catch up with the
Buddha. He stopped, and called out, “Stop recluse!” The Buddha replied,
“Aṅgulimāla, I have stopped. You should also stop.” Aṅgulimāla thought, “These
recluses who are sons of the Sākyans speak the truth, and are avowed to the truth.
I will ask the meaning of this.” So he asked the Buddha what he meant, and the
Buddha explained that he had stopped killing and injuring living beings while
Aṅgulimāla had not. Aṅgulimāla throw away his sword, worshipped the Buddha,
and begged for the going forth. The Buddha said, “Come Monk” and took the new
monk back to Sāvatthī.
King Pasenadi, having heard many complaints about Aṅgulimāla, set out with
five hundred soldiers to capture him. On the way he stopped to pay respects to
the Buddha who asked him if he had quarrelled with King Bimbisāra, or the
Licchavīs, or another minor king. The king replied that he was going to capture
Aṅgulimāla. Then the Buddha asked the king what he would do to Aṅgulimāla if
he had gone forth as a monk, and was dwelling virtuous and well-behaved. The
king replied that he would pay homage and support him, but how could such an
evil person become so virtuous? Then the Buddha stretched out his right hand,
pointing to Aṅgulimāla who was sat nearby. The king became afraid, trembling,
and horrified. The Buddha told him not to be alarmed, and the king paid homage
to Aṅgulimāla, asked him who his father and mother were, and offered to
provide the requisites for him.
Later, Aṅgulimāla attained Arahantship and passed away, attaining
parinibbāna. The monks wished to know how such a murderer could have
become an Arahant. In reply the Buddha uttered the above verse.
Blind is this World
8. Andhabhūto ayaṃ loko, tanuk’ettha vipassati
Sakuṇo1 jālamutto’va, appo saggāya gacchati.174
8. Blind is this world. Few are those who see clearly.
As birds escape from a net, few go to a blissful state.
1
Sakunto
The Weaver’s Daughter
One day, after being invited for the meal at Āḷavi, in his thanksgiving sermon
the Buddha taught about the uncertainty of life and the certainty of death. He
advised the people to meditate constantly on death, otherwise when death comes
one will be afraid and scream like someone who sees a poisonous snake.
However, if one meditates constantly on death, one is not afraid, like someone
who sees a snake when armed with a stick. Having heard the discourse, the
people soon resumed their normal business, but the sixteen-year-old daughter of
a weaver took his teaching to heart because her own mother had recently died.
Heedful of his advice, she meditated constantly on death for three years.
Seeing that she was now ready to realise the Dhamma, the Buddha set off
again for the Aggāḷava Vihāra at Āḷavi. When he arrived, the people of Āḷavi
invited him for alms, but after the meal the Buddha sat and waited in silence,
thinking, “The one for whose benefit I came is not yet here.” The girl’s father had
told her to fill the shuttle with thread for a cloth he was weaving, so she was
working hard in the spinning shed when she heard that the Buddha had come.
Having completed her allotted task, she decided to pay respects to the Buddha
first before going to give the shuttle to her father.
Seeing her come, the Buddha looked at her, so she put down her basket,
approached the Buddha, paid homage and stood up. He asked her, “Young girl,
where have you come from?” She replied, “I do not know, Lord.”
Then he asked her, “Young girl, where are you going?”
She replied, “I do not know, Lord.”
Then he asked, “Do you not know?”
“I know, Lord,” she replied.
“Do you know?” the Buddha asked again.
“I do not know, Lord” she replied.
Many people in the audience were annoyed and murmured, “This girl just
says whatever she likes. Why doesn’t she say that she came from the spinning
shed, and is going to the weaving shed?”
The Buddha silenced them and asked her why she had answered “I do not
know” when asked where she had come from. She explained that since he knew
that she had come from the spinning shed, he must be asking her if she knew
from which existence she had come to take rebirth in this one, so she answered “I
do not know.”
The Buddha praised her answer and asked her why she had said “I do not
know” when asked where she was going. She explained that he knew she was
going to the weaving shed, so he must have been asking her if she knew to which
existence she was going after death, so she replied, “I do not know.”
The Buddha praised her answer a second time, and asked her why she had
answered “I know” when asked “Do you not know?” She explained that she knew
she was going to die, so she replied “I know.”
The Buddha praised her answer a third time and asked her why she had said,
“I do not know” when asked “Do you know?” She explained that she did not know
when she would die, so she replied, “I do not know.”
Praising her answer a fourth time, the Buddha addressed the crowd saying
that not one of them had understood. Then the Buddha uttered the above verse
and the girl attained Stream-winning.
She picked up the shuttle and went to her father, who had fallen asleep at the
loom. Hearing her come in, he woke up and pulled the loom. A heavy beam
struck the girl’s chest and she died on the spot. Grief-stricken, her father came to
the Buddha, who told him not to grieve as the ocean of tears that he had shed
throughout saṃsāra at the death of beloved daughters was bigger than the four
great oceans. The man asked for the going forth, and soon attained Arahantship.
The Wise Escape From this World
9. Haṃsādiccapathe yanti, ākāse yanti iddhiyā
Nīyanti dhīrā lokamhā, jetvā māraṃ savāhiniṃ.175
9. Swans wing along on the path of the sun. Mystics go through air by
psychic powers, The wise are led away from the world, having conquered
Māra and his host.
Thirty Foreign Monks
Some monks living in a foreign country came to see the Buddha and, having
heard the Dhamma, attained Arahantship with psychic powers. They departed by
flying through the air. The Elder Ānanda, who had seen them enter, waited
outside for some time before entering to attend on the Buddha. He asked the
Buddha by which way route they had left. At that moment some swans flew by.
The Buddha said that they had attained Arahantship after listening to the
Dhamma. He added that whoever had well developed the four bases of success
(iddhipāda) could fly through the air like swans.
There is No Evil A Liar Cannot Do
10. Ekaṃ dhammaṃ atītassa, musāvādissa jantuno
Vitiṇṇaparalokassa, natthi pāpaṃ akāriyaṃ.176
10. A liar who has transgressed the one law, and is indifferent to the other
world — there is no evil they cannot do.
Ciñca the Brahmin Woman
As the Buddha’s following grew, that of other ascetics diminished. They
plotted together to bring discredit to the Buddha. They asked a beautiful young
woman called Ciñca, the daughter of a Brahmin, to bring blame on the Buddha.
When people were returning from the Jeta grove in the evening she went in
the opposite direction, dressed up and wearing perfumes, saying that she was
going to see the recluse Gotama. She stayed overnight nearby, and in the
morning, when the people were going to offer alms, she returned telling them
that she had stayed the night in the monastery. After four months she pretended
to be pregnant. After eight months she tied up a plank with cloth under her
clothes and publicly blamed the Buddha for her condition, asking what
arrangements he had made for her. The Buddha replied that only the two of them
knew the truth of the matter, and she agreed. Sakka sent four devas as mice to
bite through the string so that the plank fell down, cutting off her toes. The
people beat her, spat at her, and drove her away. As she ran, the earth opened up
and swallowed her, and she fell into Avīci hell. Concerning her false accusation,
the Buddha uttered the above verse.
Misers Are Not Happy
11. Na ve kadariyā devalokaṃ vajanti,
bālā have nappasaṃsanti dānaṃ
Dhīro ca dānaṃ anumodamāno,
ten’eva so hoti sukhī parattha.177
11. Misers do not go to celestial realms. Fools do not praise generosity. The
wise rejoice in giving and thus become happy.
The Incomparable Almsgiving
King Pasenadi and the people competed in offering alms to the Buddha and
the Saṅgha, each trying to outdo the other. Finally, with the help of Queen
Mallikā, the king offered an incomparable almsgiving, spending 140 million, that
the people couldn’t improve on. One minister was displeased about it and another
was full of joy. Regarding their opposing attitudes, the Buddha addressed the
above verse to the King.
Stream-winning is Better Than Sovereignty
12. Pathabyā ekarajjena, saggassa gamanena vā
Sabbalokādhipaccena, sotāpattiphalaṃ varaṃ.178
12. Better than absolute sovereignty over the earth, better than going to
heaven, better even than lordship over all the worlds, is the Fruit of a
Stream-winner.
Kāla, the Son of Anāthapiṇḍika
Anāthapiṇḍika’s son, Kāla, had no interest in the Dhamma. Anāthapiṇḍika
offered him 100 gold coins if he would observe the Uposatha. His son did so, but
didn’t listen to the Dhamma. Then Anāthapiṇḍika offered him a thousand if he
would learn a single verse. The Buddha taught him the Dhamma in such a way
that he had to thoroughly understand the meaning of the verse before he could
remember it, and in so doing he became a Stream-winner. When the Buddha
came to Anāthapiṇḍika’s house for alms, Anāthapiṇḍika offered the money to
Kāla, but he refused it. Then the Buddha commented on the superiority of
Stream-winning over all worldly possessions.
Dhammapada Commentary - Atta Vagga
Dhammapada Commentary ( Dhammapada Atthakatha )
Edited by
Bhikkhu Pesala
12 — Atta Vagga
The Self
Be Vigilant
1. Attānañce piyaṃ jaññā, rakkheyya naṃ surakkhitaṃ
Tiṇṇam aññataraṃ yāmaṃ, paṭijaggeyya paṇḍito.157
1. If one holds oneself dear, one should protect oneself well.
At least in one of the three ages of life a wise man should be vigilant.
Prince Bodhi’s Story
On the completion of his palace, Prince Bodhi spread the floors with mats
and carpets, inviting the Buddha and the Saṅgha for alms. When the Buddha
arrived, the prince paid homage, took his bowl, and invited him in. However, the
Buddha refused to enter, even when invited a third time. The Venerable Ānanda
took one look at the Buddha, and told Prince Bodhi to roll up the carpets. Then
Prince Bodhi led the monks into the palace and served the meal. After the meal,
the prince asked the Buddha why he had refused to tread on the carpets. The
Buddha asked him why he had laid them down. The prince said that he had done
so thinking, “If I am destined to obtain a son or a daughter, the Teacher will step
on these carpets.” The Buddha said that was the very reason why he did not step
on them, explaining the cause in the past:
The Couple Who Ate Birds’ Eggs
At one time a ship was wrecked in mid-ocean. The only two survivors were a
man and his wife who clung to a plank. They landed on an island inhabited only
by birds, and survived by eating the birds’ eggs and young chicks. The Buddha
explained that the reason they were destined to remain childless was because not
even once, during their youth, middle-age, or old age, did they feel any remorse
about eating the eggs.
Then he uttered the above verse, advising that one should be heedful of the
Dhamma, at least during one period of life.
Advisers Should Set A Good Example
2. Attānam eva paṭhamaṃ, patīrūpe nivesaye
Ath’aññam anusāseyya, na kilisseyya paṇḍito.158
2. Let one first establish oneself in what is proper, and then instruct others.
Such a wise man will not be defiled.
The Elder Upananda
The Elder Upananda was a skilled preacher, and went from monastery to
monastery, preaching the Dhamma and greedily gathering any gifts offered to
him. One day he met two young monks who could not divide between themselves
two robes and a costly blanket. The elder settled the dispute by giving a robe to
each of them and taking the blanket for himself. The disgruntled young monks
reported this to the Buddha. The Buddha told a story of the past, when two otters
quarrelled over a fish, and a jackal divided it for them, taking the best portion for
himself.
He admonished Upananda, consoled the young monks, and said that advisers
should set a good example.
Act As You Instruct Others
3. Attānaṃ ce tathā kayirā, yathaññamanusāsati
Sudanto vata dametha, attā hi kira duddamo.159
3. As he instructs others so should he act. Fully self-controlled, he could
control (others); for oneself is difficult to control.
Elder Tissa the ‘Striver’
The Elder Tissa urged the other monks to practise meditation diligently, then
went to sleep. When they came into the monastery to rest, he woke up and
chased them out to practise some more. They got no sleep, and were disgusted
when they watched him and found out what he was doing. The Buddha advised
instructors to act as they instruct others.
Self is One’s Refuge
4. Attā hi attano nātho, ko hi nātho paro siyā
Attanā’va sudantena, nāthaṃ labhati dullabhaṃ.160
4. Oneself is one’s own refuge, what other refuge could there be? With
oneself well controlled one obtains a refuge hard to gain.
The Mother of Kumāra Kassapa
She was the daughter of a millionaire in Rājagaha, and as soon as she was old
enough to think for herself, she asked to go forth as a nun. Her parents refused,
and she was married as soon as she was old enough. While living with her
husband, she soon got pregnant, but didn’t know it. With his permission, she
went forth as a nun. When the nuns found out that she was pregnant, they took
her to Devadatta, who was their teacher. He wanted to expel her, but she begged
the nuns to take her to the Teacher. The Buddha summoned King Pasenadi,
Anāthapiṇḍika and his son, and Vesākhā, and gave instructions to the the Vinaya
master, Venerable Upāli, to clear the nun of any blame. Visākhā drew a curtain
around her, and examined her, computing the days and months since her going
forth to establish her innocence. The Venerable Upāli announced her innocence
in the assembly.
She gave birth to a son, and King Pasenadi adopted him. Having come of age,
the boy learned who his mother was, and at once asked to became a novice, and
was granted the going forth. After becoming a full bhikkhu, he obtained a
meditation object from the Teacher, and retired to the Blind Man’s Grove, where
he attained Arahantship.
1 The nun could not give up her affection for her son.
One day she met him on the street going for alms. She approached him with
affection, but he spoke harshly to her. She abandoned her affection towards him
and attained Arahantship. Hearing of her realisation the Buddha explained that
the best refuge is oneself.
By Oneself is Evil Done
5. Attanā hi
2 kataṃ pāpaṃ, attajaṃ attasambhavaṃ
Abhimatthati
3 dummedhaṃ,
vajiraṃ v’asmamayaṃ maṇiṃ.161
5. By oneself is evil done; it is self-born, it is self-caused.
Evil grinds the unwise as a diamond grinds a hard gem.
1
See the Vammika Sutta, Majjhimanikāya, Sutta 3.
2
’va
3
Abhimanthati
The Lay Disciple Mahākāḷa
This devout layman, having listened to the Dhamma throughout the night,
was washing his face at the monastery’s pond in the morning. At that time, a
thief who was being pursued, threw his stolen goods near him and fled. The
owners, mistaking Mahākāḷa for the thief, beat him to death. When the young
monks found his dead body, and reported it to the Buddha, they said that he did
not deserve to die like that. The Buddha explained that it was due to his past evil
kamma.
The Soldier and the Beautiful Wife
The king of Benares posted a soldier at a frontier town, with orders to escort
travellers through a forest where there were robbers. One day, a man and his
wife arrived. On seeing the man’s wife, the soldier fell in love with her at first
sight. In spite of the man’s protests, he had the carriage turned back, and
arranged for them to be lodged for the night. During the night, the soldier hid a
precious jewel in the travellers’ carriage, and made a noise as if thieves had
broken in. In the morning he ‘discovered’ the theft, and sent his men to search
for the thieves. When the man and his wife left in the morning, their carriage
was searched, the gem discovered, and the headman of the village had the man
led away and beaten to death. After the soldier died, he was reborn in hell, and
during the Buddha’s time he was reborn as Mahākāḷa.
Having told this story of Mahākāḷa’s past life, the Buddha uttered the above
verse.
The Corrupt Ruin Themselves
6. Yassa accantadussīlyaṃ, māluvā sālam iv’otataṃ
Karoti so tathattānaṃ, yathā naṃ icchatī diso.162
6. He who is exceedingly corrupt, like a māluvā creeper strangling a sal
tree, does to himself just what an enemy would wish.
The Elder Devadatta
The Buddha uttered the above verse concerning the evil nature of the Elder
Devadatta, who had made several unsuccessful attempts to kill Him.
Evil is Easy to Do
7. Sukarāni asādhūni, attano ahitāni ca
Yaṃ ’ve hitañca sādhuñca, taṃ ve paramadukkaraṃ.163
7. Easy to do are things that are harmful to oneself,
but to do what is beneficial and good is very difficult.
Devadatta Creates A Schism
While he was walking for alms in Rājagaha, the Venerable Ānanda met
Devadatta, who announced that he would perform the Pāṭimokkha separately.
When Venerable Ānanda reported this to the Buddha, he uttered the above verse.
Do Not Scorn the Noble
8. Yo sāsanaṃ arahataṃ, ariyānaṃ dhammajīvinaṃ
Paṭikkosati dummedho, diṭṭhiṃ nissāya pāpikaṃ
Phalāni kaṭṭhakass’eva, attaghātāya1 phallati.164
8. The stupid man, who, on account of false views, scorns the teaching of
the Arahants, the Noble Ones, and the Righteous, ripens like the fruit of
the kāshta reed, only for his own destruction.
The Elder Kāla
The elder tried to dissuade his supporter from hearing the Dhamma from the
Buddha, fearing that she would no longer take care of his needs. In spite of his
attempts the woman went to see the Buddha. Hearing about this from her
daughter he went to the Buddha and suggested that he modify his sermon and
preach on charity and morality, as the woman was too stupid to understand
anything more profound. The Buddha, knowing his evil intention, uttered the
above verse.
Purity and Impurity Depend on Oneself
9. Attanā hi
2 kataṃ pāpaṃ, attanā saṃkilissati
Attanā akataṃ pāpaṃ, attanā’va visujjhati
Suddhi asuddhi paccattaṃ, n’āñño aññaṃ3 visodhaye.165
1
attaghaññāya
2
’va
3
n’āññomañño
9. By oneself is evil done; by oneself is one defiled. By oneself is evil left
undone; by oneself is one purified. Purity and impurity depend on
oneself. No one purifies another.
The Lay Disciple Cūḷakāḷa
A devout layman, having listened to the doctrine throughout the night, set
out on the road to Sāvatthī. At that moment, a thief, who was being pursued,
threw his stolen goods near him and fled. The owners of the goods beat him,
thinking that he was the thief. Some prostitutes who were passing that way, saved
him. He went and told the monks what had happened. When the monks told him
about this, the Buddha uttered the above verse.
Strive for Your Spiritual Welfare
10. Attadatthaṃ paratthena, bahunā’pi na hāpaye
Attadattham abhiññāya, sadatthapasuto siyā.166
10. For the sake of others’ welfare, however great, let one not neglect one’s
own welfare. Clearly perceiving one’s own welfare, let one be intent on
one’s own goal.
The Elder Attadattha
After the Buddha announced that he would pass away within four months, his
disciples flocked from far and near to pay their last respects. Instead of joining
them, a certain elder retired to his cell and meditated diligently. The other
monks reported this to the Buddha. When asked about his conduct, the elder
replied. “Lord, as you would be passing away soon I thought the best way to
honour you would be by attaining Arahantship during your lifetime itself.” The
Buddha praised him for his exemplary conduct and remarked that one’s own
spiritual welfare should not be neglected for the sake of others.
Edited by
Bhikkhu Pesala
12 — Atta Vagga
The Self
Be Vigilant
1. Attānañce piyaṃ jaññā, rakkheyya naṃ surakkhitaṃ
Tiṇṇam aññataraṃ yāmaṃ, paṭijaggeyya paṇḍito.157
1. If one holds oneself dear, one should protect oneself well.
At least in one of the three ages of life a wise man should be vigilant.
Prince Bodhi’s Story
On the completion of his palace, Prince Bodhi spread the floors with mats
and carpets, inviting the Buddha and the Saṅgha for alms. When the Buddha
arrived, the prince paid homage, took his bowl, and invited him in. However, the
Buddha refused to enter, even when invited a third time. The Venerable Ānanda
took one look at the Buddha, and told Prince Bodhi to roll up the carpets. Then
Prince Bodhi led the monks into the palace and served the meal. After the meal,
the prince asked the Buddha why he had refused to tread on the carpets. The
Buddha asked him why he had laid them down. The prince said that he had done
so thinking, “If I am destined to obtain a son or a daughter, the Teacher will step
on these carpets.” The Buddha said that was the very reason why he did not step
on them, explaining the cause in the past:
The Couple Who Ate Birds’ Eggs
At one time a ship was wrecked in mid-ocean. The only two survivors were a
man and his wife who clung to a plank. They landed on an island inhabited only
by birds, and survived by eating the birds’ eggs and young chicks. The Buddha
explained that the reason they were destined to remain childless was because not
even once, during their youth, middle-age, or old age, did they feel any remorse
about eating the eggs.
Then he uttered the above verse, advising that one should be heedful of the
Dhamma, at least during one period of life.
Advisers Should Set A Good Example
2. Attānam eva paṭhamaṃ, patīrūpe nivesaye
Ath’aññam anusāseyya, na kilisseyya paṇḍito.158
2. Let one first establish oneself in what is proper, and then instruct others.
Such a wise man will not be defiled.
The Elder Upananda
The Elder Upananda was a skilled preacher, and went from monastery to
monastery, preaching the Dhamma and greedily gathering any gifts offered to
him. One day he met two young monks who could not divide between themselves
two robes and a costly blanket. The elder settled the dispute by giving a robe to
each of them and taking the blanket for himself. The disgruntled young monks
reported this to the Buddha. The Buddha told a story of the past, when two otters
quarrelled over a fish, and a jackal divided it for them, taking the best portion for
himself.
He admonished Upananda, consoled the young monks, and said that advisers
should set a good example.
Act As You Instruct Others
3. Attānaṃ ce tathā kayirā, yathaññamanusāsati
Sudanto vata dametha, attā hi kira duddamo.159
3. As he instructs others so should he act. Fully self-controlled, he could
control (others); for oneself is difficult to control.
Elder Tissa the ‘Striver’
The Elder Tissa urged the other monks to practise meditation diligently, then
went to sleep. When they came into the monastery to rest, he woke up and
chased them out to practise some more. They got no sleep, and were disgusted
when they watched him and found out what he was doing. The Buddha advised
instructors to act as they instruct others.
Self is One’s Refuge
4. Attā hi attano nātho, ko hi nātho paro siyā
Attanā’va sudantena, nāthaṃ labhati dullabhaṃ.160
4. Oneself is one’s own refuge, what other refuge could there be? With
oneself well controlled one obtains a refuge hard to gain.
The Mother of Kumāra Kassapa
She was the daughter of a millionaire in Rājagaha, and as soon as she was old
enough to think for herself, she asked to go forth as a nun. Her parents refused,
and she was married as soon as she was old enough. While living with her
husband, she soon got pregnant, but didn’t know it. With his permission, she
went forth as a nun. When the nuns found out that she was pregnant, they took
her to Devadatta, who was their teacher. He wanted to expel her, but she begged
the nuns to take her to the Teacher. The Buddha summoned King Pasenadi,
Anāthapiṇḍika and his son, and Vesākhā, and gave instructions to the the Vinaya
master, Venerable Upāli, to clear the nun of any blame. Visākhā drew a curtain
around her, and examined her, computing the days and months since her going
forth to establish her innocence. The Venerable Upāli announced her innocence
in the assembly.
She gave birth to a son, and King Pasenadi adopted him. Having come of age,
the boy learned who his mother was, and at once asked to became a novice, and
was granted the going forth. After becoming a full bhikkhu, he obtained a
meditation object from the Teacher, and retired to the Blind Man’s Grove, where
he attained Arahantship.
1 The nun could not give up her affection for her son.
One day she met him on the street going for alms. She approached him with
affection, but he spoke harshly to her. She abandoned her affection towards him
and attained Arahantship. Hearing of her realisation the Buddha explained that
the best refuge is oneself.
By Oneself is Evil Done
5. Attanā hi
2 kataṃ pāpaṃ, attajaṃ attasambhavaṃ
Abhimatthati
3 dummedhaṃ,
vajiraṃ v’asmamayaṃ maṇiṃ.161
5. By oneself is evil done; it is self-born, it is self-caused.
Evil grinds the unwise as a diamond grinds a hard gem.
1
See the Vammika Sutta, Majjhimanikāya, Sutta 3.
2
’va
3
Abhimanthati
The Lay Disciple Mahākāḷa
This devout layman, having listened to the Dhamma throughout the night,
was washing his face at the monastery’s pond in the morning. At that time, a
thief who was being pursued, threw his stolen goods near him and fled. The
owners, mistaking Mahākāḷa for the thief, beat him to death. When the young
monks found his dead body, and reported it to the Buddha, they said that he did
not deserve to die like that. The Buddha explained that it was due to his past evil
kamma.
The Soldier and the Beautiful Wife
The king of Benares posted a soldier at a frontier town, with orders to escort
travellers through a forest where there were robbers. One day, a man and his
wife arrived. On seeing the man’s wife, the soldier fell in love with her at first
sight. In spite of the man’s protests, he had the carriage turned back, and
arranged for them to be lodged for the night. During the night, the soldier hid a
precious jewel in the travellers’ carriage, and made a noise as if thieves had
broken in. In the morning he ‘discovered’ the theft, and sent his men to search
for the thieves. When the man and his wife left in the morning, their carriage
was searched, the gem discovered, and the headman of the village had the man
led away and beaten to death. After the soldier died, he was reborn in hell, and
during the Buddha’s time he was reborn as Mahākāḷa.
Having told this story of Mahākāḷa’s past life, the Buddha uttered the above
verse.
The Corrupt Ruin Themselves
6. Yassa accantadussīlyaṃ, māluvā sālam iv’otataṃ
Karoti so tathattānaṃ, yathā naṃ icchatī diso.162
6. He who is exceedingly corrupt, like a māluvā creeper strangling a sal
tree, does to himself just what an enemy would wish.
The Elder Devadatta
The Buddha uttered the above verse concerning the evil nature of the Elder
Devadatta, who had made several unsuccessful attempts to kill Him.
Evil is Easy to Do
7. Sukarāni asādhūni, attano ahitāni ca
Yaṃ ’ve hitañca sādhuñca, taṃ ve paramadukkaraṃ.163
7. Easy to do are things that are harmful to oneself,
but to do what is beneficial and good is very difficult.
Devadatta Creates A Schism
While he was walking for alms in Rājagaha, the Venerable Ānanda met
Devadatta, who announced that he would perform the Pāṭimokkha separately.
When Venerable Ānanda reported this to the Buddha, he uttered the above verse.
Do Not Scorn the Noble
8. Yo sāsanaṃ arahataṃ, ariyānaṃ dhammajīvinaṃ
Paṭikkosati dummedho, diṭṭhiṃ nissāya pāpikaṃ
Phalāni kaṭṭhakass’eva, attaghātāya1 phallati.164
8. The stupid man, who, on account of false views, scorns the teaching of
the Arahants, the Noble Ones, and the Righteous, ripens like the fruit of
the kāshta reed, only for his own destruction.
The Elder Kāla
The elder tried to dissuade his supporter from hearing the Dhamma from the
Buddha, fearing that she would no longer take care of his needs. In spite of his
attempts the woman went to see the Buddha. Hearing about this from her
daughter he went to the Buddha and suggested that he modify his sermon and
preach on charity and morality, as the woman was too stupid to understand
anything more profound. The Buddha, knowing his evil intention, uttered the
above verse.
Purity and Impurity Depend on Oneself
9. Attanā hi
2 kataṃ pāpaṃ, attanā saṃkilissati
Attanā akataṃ pāpaṃ, attanā’va visujjhati
Suddhi asuddhi paccattaṃ, n’āñño aññaṃ3 visodhaye.165
1
attaghaññāya
2
’va
3
n’āññomañño
9. By oneself is evil done; by oneself is one defiled. By oneself is evil left
undone; by oneself is one purified. Purity and impurity depend on
oneself. No one purifies another.
The Lay Disciple Cūḷakāḷa
A devout layman, having listened to the doctrine throughout the night, set
out on the road to Sāvatthī. At that moment, a thief, who was being pursued,
threw his stolen goods near him and fled. The owners of the goods beat him,
thinking that he was the thief. Some prostitutes who were passing that way, saved
him. He went and told the monks what had happened. When the monks told him
about this, the Buddha uttered the above verse.
Strive for Your Spiritual Welfare
10. Attadatthaṃ paratthena, bahunā’pi na hāpaye
Attadattham abhiññāya, sadatthapasuto siyā.166
10. For the sake of others’ welfare, however great, let one not neglect one’s
own welfare. Clearly perceiving one’s own welfare, let one be intent on
one’s own goal.
The Elder Attadattha
After the Buddha announced that he would pass away within four months, his
disciples flocked from far and near to pay their last respects. Instead of joining
them, a certain elder retired to his cell and meditated diligently. The other
monks reported this to the Buddha. When asked about his conduct, the elder
replied. “Lord, as you would be passing away soon I thought the best way to
honour you would be by attaining Arahantship during your lifetime itself.” The
Buddha praised him for his exemplary conduct and remarked that one’s own
spiritual welfare should not be neglected for the sake of others.
Dhammapada Commentary - Jara Vagga
Dhammapada Commentary ( Dhammapada Atthakatha )
Edited by
Bhikkhu Pesala
11 — Jarā Vagga
Old Age
Seek the Light
1. Ko nu hāso kimānando, niccaṃ pajjalite sati
Andhakārena onaddhā, padīpaṃ na gavesatha.146
1. What is laughter, what is delight, when the world is ever burning?
Shrouded by darkness, would you not seek a light?
Visākhā’s Companions
Visākhā once visited the Buddha accompanied by some women who, without
her knowledge, had become drunk. They danced and sang before the Buddha. He
used his psychic powers to create a darkness which brought them to their senses.
The Buddha then uttered the above verse.
This Decorated Body is Foul
2. Passa cittakataṃ bimbaṃ, arukāyaṃ samussitaṃ
Āturaṃ bahusaṅkappaṃ, yassa natthi dhuvaṃ ṭhiti.147
2. Behold this beautiful body, a mass of sores, a heaped-up (lump),
diseased, much thought of, in which nothing lasts, nothing persists.
Sirimā the Courtesan
A young monk fell in love with Sirimā, a beautiful courtesan. He was so
obsessed that he could not eat the almsfood her servants had offered, and it
remained rotting in his almsbowl. Unexpectedly Sirimā died. The Buddha told
the king not to let her body be cremated, but to protect it from dogs. When it was
worm-infested, he asked the king to beat a drum throughout the city to see if
anyone wanted to take her body. No one wanted it at any price, though formerly
men had paid a thousand to spend one night with her. When the young monk
was told that the Buddha was going to see Sirimā he went there at once. Showing
the worm-infested body to the monks and nuns, the Buddha spoke on the
loathsomeness of the body.
Life Ends in Death
3. Parijiṇṇam idaṃ rūpaṃ,
roganīḷaṃ1 pabhaṅguraṃ
Bhijjati pūtisandeho, maraṇantañhi jīvitaṃ.148
3. Thoroughly worn out is this body, a nest of diseases, perishable.
This putrid mass breaks up. Truly, life ends in death.
The Elder Nun Uttarā
According to her own wish, an old nun gave all of her almsfood to a certain
monk on three consecutive days, though she had none left for herself. On the
fourth day, seeing her trip and fall, the Buddha spoke on the fragile nature of
life.
What Delight in Seeing White Bones?
4. Yānimāni apatthān, alābūn’eva2 sārade
Kāpotakāni aṭṭhīni, tāni disvāna kā rati.149
4. Like gourds cast away in autumn are these dove-hued bones.
What delight is there in looking at them?
Many Monks Who Over-estimated
Five hundred monks, having obtaining a meditation object meditated in the
forest. Having obtained jhāna, they thought they had attained Arahantship, so
went to pay respect to the Teacher. The Buddha told the Elder Ānanda to send
them to the cemetery to meditate. Lust arose in them on seeing freshly dead
corpses, so they realised their error. Seated in his Perfumed Chamber, the Buddha
sent forth radiance and uttered the above verse in admonition as if he was in
front of them. They all attained Arahantship and then came to pay homage to
him.
This Body is Made of Flesh and Blood
5. Aṭṭhīnaṃ nagaraṃ kataṃ, maṃsalohitalepanaṃ
Yattha jarā ca maccū ca, māno makkho ca ohito.150
1
roganiḍḍhaṃ
2
alāpūn’eva
5. Of bones is (this) city made, plastered with flesh and blood. Herein are
stored decay, death, conceit, and detraction.
The Nun Janapadakalyāṇī
Janapadakalyāṇī became a nun because her eldest brother (the Buddha) had
renounced his kingdom to become a monk, his son Rāhula had become a monk,
her own husband, Nanda, had become a monk, and her mother, had all gone
forth. Due to her great beauty, she became known as Rūpanandā Therī. Hearing
that the Buddha deprecated beauty, she avoided visiting him. However, hearing
the lavish praise of the Buddha by the nuns and women devotees, she wished to
see and hear the Buddha, so one day went with the other nuns, sitting behind
them. The Buddha used his psychic powers to create a vision of a beautiful young
woman fanning him. Rūpanandā was captivated by her beauty. The Buddha then
caused the young woman to age gradually, slowly taking on the form of an old
woman, then one dying in agony. Finally he made her body became a bloated
corpse, pecked at by crows. Becoming thoroughly disgusted, Rūpanandā reflected
that her own body was the same. Then the Buddha uttered the above verse and
Rūpanandā gained Arahantship.
Righteousness Does Not Decay
6. Jīranti ve rājarathā sucittā,
atho sarīram pi jaraṃ upeti.
Satañca dhammo na jaraṃ upeti,
santo have sabbhi pavedayanti.151
6. Even ornamented royal chariots wear out. So too the body reaches old
age, but the Dhamma of the Good does not age. Thus do the Good reveal
it among the Good.
The Death of Queen Mallikā
While taking a bath, Queen Mallikā bent over to wash her legs. Her pet dog
started misbehaving. She remained there, enjoying the contact. King Pasenadi
was able to see this from his window, so when she returned he called her an
outcaste and told her to go away. She told the king that the bathroom created
illusions, and told him to go and stand in the bathroom while she looked through
the window. He did so, and she told him that she saw him misbehaving with a
she-goat. The king was simple-minded enough to believe this, but Mallikā was
remorseful about deceiving him, and when she died she was reborn in Avīci hell,
in spite of all the good deeds she had done, and her faith in the Buddha and his
disciples.
After her death, the king went to see the Buddha, wishing to ask her place of
rebirth, but the Buddha taught him the Dhamma and resolved that the king would
forget to ask. On returning to the palace, the king realised that he had not asked,
and resolved to ask the next day. For seven days, the same thing happened. On
the eighth day, Mallikā was reborn in Tusita heaven. The Buddha went for alms
to the palace, and sat down in the chariot hall. When the king asked, he said that
Mallikā had been reborn in Tusita. Then asking the king about the royal chariots
that belonged to his father and grandfather, he uttered the above verse.
One with Little Learning Lacks Wisdom
7. Appassutāyaṃ puriso, balibaddo’va1 jīrati
Maṃsāni tassa vaḍḍhanti, paññā tassa na vaḍḍhati.152
7. The man of little learning grows old like an ox.
His flesh grows; but his wisdom does not.
The Elder Lāḷudāyī
This elder always used to recite the most inappropriate discourses when
visiting householders. When monks reported this matter to the Buddha, he
related a story of the past:
The Brahmin Youth Somadatta
At one time Somadatta was the son of a simple farmer. Somadatta was a
favourite of the king. When one of his two oxen died, his father asked Somadatta
to request another from the king. Somadatta thought, “If I ask the king myself, I
will appear petty-minded” so he told his father to ask the king himself. However,
as his father was so simple, he had to instruct him on court manners and exactly
what to say. When the big moment came, his father asked the king to take his
second ox as one had died, when he meant to ask him to give him one. The king
smiled at the Brahmin's slip of the tongue, and said to Somadatta, “You must be
having a great many oxen at home.” Somadatta diplomatically replied, “There
will be as many as those given by you.” The king was pleased and gave him
sixteen oxen, and many other gifts.
1
balivaddo’va
Saying, “At that time, Venerable Ānanda was the king, Lāludāyi was the
Brahmin farmer, and I was Somadatta,” the Buddha uttered the above verse.
Craving is the Builder of this House
8. Anekajāti saṃsāraṃ, sandhāvissaṃ anibbisaṃ
Gahakāraṃ1 gavesanto:
dukkhā jāti punappunaṃ.153
9. Gahakāraka diṭṭho’si, puna gehaṃ na kāhasi:
Sabbā te phāsukā bhaggā, gahakūṭaṃ visaṅkhataṃ
Visaṅkhāragataṃ cittaṃ, taṇhānaṃ khayam ajjhagā.154
8. Through many births I wandered in saṃsāra, seeking, but not finding,
the builder of this house. Painful is repeated birth.
9. O house-builder! You are seen now. You will build no house again.
All your rafters are broken. Your ridge-pole is shattered.
My mind has gone to the unconditioned.
Achieved is the destruction of craving.
A Joyful Utterance
Immediately after gaining enlightenment the Buddha uttered the above joyful
verse of victory. He later told the Elder Ānanda about it.
The Negligent Are Later Remorseful
10. Acaritvā brahmacariyaṃ, aladdhā yobbane dhanaṃ
Jiṇṇakoñcā’va jhāyanti, khīṇamacche’va pallale.155
11. Acaritvā brahmacariyaṃ, aladdhā yobbane dhanaṃ
Senti cāpātikhīnā’va,
2
purāṇāni anutthunaṃ.156
10. They who in youth have neither led the holy life, nor acquired wealth,
pine away like old herons at a pond without fish.
11. They who in youth have neither led the holy life, nor acquired wealth, lie
like worn-out bows, sighing after the past.
1
Gahakārakaṃ
2
cāpātikhittā’va
The Son of A Millionaire
A multi-millionaire’s son with 800 million, married a woman with similar
wealth, but due to drinking and bad company, he squandered all their wealth
until reduced to begging. Seeing them, the Buddha smiled. When Venerable
Ānanda asked why, the Buddha explained that he could have attained
Arahantship, and his wife Non-returning if they had gone forth in youth. Had
they gone forth in middle age, he would have gained Non-returning and his wife
the path of Once-returning. If they had gone forth in old age, he would have
gained Once-returning, and she would have gained Stream-entry. Then he
uttered the above verse.
Edited by
Bhikkhu Pesala
11 — Jarā Vagga
Old Age
Seek the Light
1. Ko nu hāso kimānando, niccaṃ pajjalite sati
Andhakārena onaddhā, padīpaṃ na gavesatha.146
1. What is laughter, what is delight, when the world is ever burning?
Shrouded by darkness, would you not seek a light?
Visākhā’s Companions
Visākhā once visited the Buddha accompanied by some women who, without
her knowledge, had become drunk. They danced and sang before the Buddha. He
used his psychic powers to create a darkness which brought them to their senses.
The Buddha then uttered the above verse.
This Decorated Body is Foul
2. Passa cittakataṃ bimbaṃ, arukāyaṃ samussitaṃ
Āturaṃ bahusaṅkappaṃ, yassa natthi dhuvaṃ ṭhiti.147
2. Behold this beautiful body, a mass of sores, a heaped-up (lump),
diseased, much thought of, in which nothing lasts, nothing persists.
Sirimā the Courtesan
A young monk fell in love with Sirimā, a beautiful courtesan. He was so
obsessed that he could not eat the almsfood her servants had offered, and it
remained rotting in his almsbowl. Unexpectedly Sirimā died. The Buddha told
the king not to let her body be cremated, but to protect it from dogs. When it was
worm-infested, he asked the king to beat a drum throughout the city to see if
anyone wanted to take her body. No one wanted it at any price, though formerly
men had paid a thousand to spend one night with her. When the young monk
was told that the Buddha was going to see Sirimā he went there at once. Showing
the worm-infested body to the monks and nuns, the Buddha spoke on the
loathsomeness of the body.
Life Ends in Death
3. Parijiṇṇam idaṃ rūpaṃ,
roganīḷaṃ1 pabhaṅguraṃ
Bhijjati pūtisandeho, maraṇantañhi jīvitaṃ.148
3. Thoroughly worn out is this body, a nest of diseases, perishable.
This putrid mass breaks up. Truly, life ends in death.
The Elder Nun Uttarā
According to her own wish, an old nun gave all of her almsfood to a certain
monk on three consecutive days, though she had none left for herself. On the
fourth day, seeing her trip and fall, the Buddha spoke on the fragile nature of
life.
What Delight in Seeing White Bones?
4. Yānimāni apatthān, alābūn’eva2 sārade
Kāpotakāni aṭṭhīni, tāni disvāna kā rati.149
4. Like gourds cast away in autumn are these dove-hued bones.
What delight is there in looking at them?
Many Monks Who Over-estimated
Five hundred monks, having obtaining a meditation object meditated in the
forest. Having obtained jhāna, they thought they had attained Arahantship, so
went to pay respect to the Teacher. The Buddha told the Elder Ānanda to send
them to the cemetery to meditate. Lust arose in them on seeing freshly dead
corpses, so they realised their error. Seated in his Perfumed Chamber, the Buddha
sent forth radiance and uttered the above verse in admonition as if he was in
front of them. They all attained Arahantship and then came to pay homage to
him.
This Body is Made of Flesh and Blood
5. Aṭṭhīnaṃ nagaraṃ kataṃ, maṃsalohitalepanaṃ
Yattha jarā ca maccū ca, māno makkho ca ohito.150
1
roganiḍḍhaṃ
2
alāpūn’eva
5. Of bones is (this) city made, plastered with flesh and blood. Herein are
stored decay, death, conceit, and detraction.
The Nun Janapadakalyāṇī
Janapadakalyāṇī became a nun because her eldest brother (the Buddha) had
renounced his kingdom to become a monk, his son Rāhula had become a monk,
her own husband, Nanda, had become a monk, and her mother, had all gone
forth. Due to her great beauty, she became known as Rūpanandā Therī. Hearing
that the Buddha deprecated beauty, she avoided visiting him. However, hearing
the lavish praise of the Buddha by the nuns and women devotees, she wished to
see and hear the Buddha, so one day went with the other nuns, sitting behind
them. The Buddha used his psychic powers to create a vision of a beautiful young
woman fanning him. Rūpanandā was captivated by her beauty. The Buddha then
caused the young woman to age gradually, slowly taking on the form of an old
woman, then one dying in agony. Finally he made her body became a bloated
corpse, pecked at by crows. Becoming thoroughly disgusted, Rūpanandā reflected
that her own body was the same. Then the Buddha uttered the above verse and
Rūpanandā gained Arahantship.
Righteousness Does Not Decay
6. Jīranti ve rājarathā sucittā,
atho sarīram pi jaraṃ upeti.
Satañca dhammo na jaraṃ upeti,
santo have sabbhi pavedayanti.151
6. Even ornamented royal chariots wear out. So too the body reaches old
age, but the Dhamma of the Good does not age. Thus do the Good reveal
it among the Good.
The Death of Queen Mallikā
While taking a bath, Queen Mallikā bent over to wash her legs. Her pet dog
started misbehaving. She remained there, enjoying the contact. King Pasenadi
was able to see this from his window, so when she returned he called her an
outcaste and told her to go away. She told the king that the bathroom created
illusions, and told him to go and stand in the bathroom while she looked through
the window. He did so, and she told him that she saw him misbehaving with a
she-goat. The king was simple-minded enough to believe this, but Mallikā was
remorseful about deceiving him, and when she died she was reborn in Avīci hell,
in spite of all the good deeds she had done, and her faith in the Buddha and his
disciples.
After her death, the king went to see the Buddha, wishing to ask her place of
rebirth, but the Buddha taught him the Dhamma and resolved that the king would
forget to ask. On returning to the palace, the king realised that he had not asked,
and resolved to ask the next day. For seven days, the same thing happened. On
the eighth day, Mallikā was reborn in Tusita heaven. The Buddha went for alms
to the palace, and sat down in the chariot hall. When the king asked, he said that
Mallikā had been reborn in Tusita. Then asking the king about the royal chariots
that belonged to his father and grandfather, he uttered the above verse.
One with Little Learning Lacks Wisdom
7. Appassutāyaṃ puriso, balibaddo’va1 jīrati
Maṃsāni tassa vaḍḍhanti, paññā tassa na vaḍḍhati.152
7. The man of little learning grows old like an ox.
His flesh grows; but his wisdom does not.
The Elder Lāḷudāyī
This elder always used to recite the most inappropriate discourses when
visiting householders. When monks reported this matter to the Buddha, he
related a story of the past:
The Brahmin Youth Somadatta
At one time Somadatta was the son of a simple farmer. Somadatta was a
favourite of the king. When one of his two oxen died, his father asked Somadatta
to request another from the king. Somadatta thought, “If I ask the king myself, I
will appear petty-minded” so he told his father to ask the king himself. However,
as his father was so simple, he had to instruct him on court manners and exactly
what to say. When the big moment came, his father asked the king to take his
second ox as one had died, when he meant to ask him to give him one. The king
smiled at the Brahmin's slip of the tongue, and said to Somadatta, “You must be
having a great many oxen at home.” Somadatta diplomatically replied, “There
will be as many as those given by you.” The king was pleased and gave him
sixteen oxen, and many other gifts.
1
balivaddo’va
Saying, “At that time, Venerable Ānanda was the king, Lāludāyi was the
Brahmin farmer, and I was Somadatta,” the Buddha uttered the above verse.
Craving is the Builder of this House
8. Anekajāti saṃsāraṃ, sandhāvissaṃ anibbisaṃ
Gahakāraṃ1 gavesanto:
dukkhā jāti punappunaṃ.153
9. Gahakāraka diṭṭho’si, puna gehaṃ na kāhasi:
Sabbā te phāsukā bhaggā, gahakūṭaṃ visaṅkhataṃ
Visaṅkhāragataṃ cittaṃ, taṇhānaṃ khayam ajjhagā.154
8. Through many births I wandered in saṃsāra, seeking, but not finding,
the builder of this house. Painful is repeated birth.
9. O house-builder! You are seen now. You will build no house again.
All your rafters are broken. Your ridge-pole is shattered.
My mind has gone to the unconditioned.
Achieved is the destruction of craving.
A Joyful Utterance
Immediately after gaining enlightenment the Buddha uttered the above joyful
verse of victory. He later told the Elder Ānanda about it.
The Negligent Are Later Remorseful
10. Acaritvā brahmacariyaṃ, aladdhā yobbane dhanaṃ
Jiṇṇakoñcā’va jhāyanti, khīṇamacche’va pallale.155
11. Acaritvā brahmacariyaṃ, aladdhā yobbane dhanaṃ
Senti cāpātikhīnā’va,
2
purāṇāni anutthunaṃ.156
10. They who in youth have neither led the holy life, nor acquired wealth,
pine away like old herons at a pond without fish.
11. They who in youth have neither led the holy life, nor acquired wealth, lie
like worn-out bows, sighing after the past.
1
Gahakārakaṃ
2
cāpātikhittā’va
The Son of A Millionaire
A multi-millionaire’s son with 800 million, married a woman with similar
wealth, but due to drinking and bad company, he squandered all their wealth
until reduced to begging. Seeing them, the Buddha smiled. When Venerable
Ānanda asked why, the Buddha explained that he could have attained
Arahantship, and his wife Non-returning if they had gone forth in youth. Had
they gone forth in middle age, he would have gained Non-returning and his wife
the path of Once-returning. If they had gone forth in old age, he would have
gained Once-returning, and she would have gained Stream-entry. Then he
uttered the above verse.
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.
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.
Dhammapada Commentary - Papa Vagga
Dhammapada Commentary ( Dhammapada Atthakatha )
Edited by
Bhikkhu Pesala
9 — Pāpa Vagga
Evil
Make Haste in Doing Good
1. Abhittharetha kalyāṇe, pāpā cittaṃ nivāraye
Dandhañhi karoto puññaṃ, pāpasmiṃ ramatī mano.116
1. Make haste in doing good, restrain your mind from evil, for the mind of
him who is slow in doing good delights in evil.
The Brahmin with Only One Garment
A man and his wife had only one under garment each and only one upper
garment between them. His wife went to listen to the Dhamma during the day,
and the man went at night. While listening to the Buddha, he thought to offer his
upper garment, but meanness overcame him. Throughout the night he battled
with his thoughts. In the third watch of the night he mastered his meanness, and
offered the garment, shouting, “I have conquered! I have conquered! I have
conquered!”
King Pasenadi sent a man to ask about it, and hearing the reason, sent him a
pair of garments. The man presented them to the Buddha. The king sent two
pairs of garments, then four, then eight, then sixteen, but the man presented
them all to the Buddha. Then the king sent thirty-two pairs, with a message to
keep two pairs for himself. The man presented thirty pairs of garments to the
Buddha, and kept two pairs for himself and his wife. Then the king sent two
expensive blankets. The man set up one as a canopy in the Buddha's perfumed
chamber, and one at his own house, where the monks took their meals. The next
day, when the king visited the Buddha, he saw the canopy and made ‘A Gift of
Fours’ to the man: four elephants, four horses, four thousand gold coins, four
women, four men, four female slaves, and the income from four villages.
When the monks were talking about the wonderful results of the man’s gift of
a single garment, the Buddha explained that had he conquered his meanness in
the first watch of the night, he would have received ‘A Gift of Sixteens,’ or had he
done so in the middle watch, he would have received ‘A Gift of Eights.’ Saying
this, he uttered the verse saying that one should make haste in doing good.
Do Not Do Evil Repeatedly
2. Pāpañce puriso kayirā, na naṃ1 kayirā punappunaṃ
Na tamhi chandaṃ kayirātha, dukkho pāpassa uccayo.117
2. If a person commits evil, let him not do it repeatedly;
he should not delight in it, for the accumulation of evil is painful.
The Elder Seyyasaka
The Elder Seyyasaka became discontented with the monk’s life. His co-
resident, the elder Lāḷudāyī, advised him to masturbate to relieve his sexual
frustration. Then the Elder Seyyasaka fell into the same offence repeatedly. The
Buddha reproved him and uttered the above stanza.
Do Good Again and Again
3. Puññañce puriso kayirā, kayirā naṃ2 punappunaṃ
Tamhi chandaṃ kayirātha, sukho puññassa uccayo.118
3. If a person performs merit, let him do it repeatedly;
he should delight in it: for the accumulation of merit is blissful.
The Fried Corn Deity
A devout woman offered fried corn as alms to the Elder Mahākassapa. After
being bitten by a snake, she died and was reborn in Tāvatiṃsa. Wishing to make
more merit, she came early in the morning to clean the elder’s hut. When he
returned from alms early he saw who had been cleaning his hut, and ordered her
to stop coming. She was upset, and stood crying. The Buddha heard her and
consoled her, uttering the above verse, and the deity attained Stream-winning.
Good and Evil Are Known by Their Effects
4. Pāpo pi passati bhadraṃ, yāva pāpaṃ na paccati
Yadā ca paccati pāpaṃ, atha pāpo pāpāni passati.119
1
taṃ
2
h’etaṃ
5. Bhadro’pi passati pāpaṃ, yāva bhadraṃ na paccati
Yadā ca paccati bhadraṃ, atha bhadro bhadrāni passati.120
4. Even an evil-doer sees good as long as evil doesn’t ripen;
but when it bears fruit, then he sees the evil result.
5. Even a good person sees evil so long as good doesn’t ripen;
but when it bears fruit then the good one sees the good result.
Anāthapiṇḍika the Chief Supporter
The millionaire Anāthapiṇḍika supported the Saṅgha so generously that he
used the greater part of his fortune. A guardian deity of his house criticised him
for his extravagant almsgiving, and advised him to devote himself more to his
business. He banished the deity from his house and continued giving only cheap
almsfood. Unable to find anywhere to live, the deity approached Sakka, who
advised her to make amends. She recovered some buried treasure, and told some
debtors to repay their loans. Anāthapiṇḍika became wealthy again, and the deity
begged for forgiveness. Anāthapiṇḍika took her to the Buddha, who uttered these
verses to show the results of both good and evil deeds.
Do Not Disregard Evil
6. Māvamaññetha pāpassa, na maṃ taṃ1 āgamissati.
Udabindunipātena, udakumbho’pi pūrati Bālo pūrati
2 pāpassa,
thokathokam pi ācinaṃ.121
6. Do not disregard evil, saying, “It will not come to me”; by the falling of
drops even a water-jar is filled; likewise the fool, gathering little by little,
fills himself with evil.
The Careless Monk
A certain monk left beds and chairs he had used outside so that they got
damaged by the rain and white ants. When admonished by other monks he said it
was nothing to worry about. This was reported to the Buddha. The Buddha
admonished him and told him not to disregard even a slight wrong. He then laid
down a training rule to put away beds and chairs before leaving.3
1
mantaṃ
2
pūrati bālo
3
Should any monk set a bed, bench, mattress, or stool belonging to the … contd. on p.78
Do Not Disregard Merit
7. Māvamaññetha puññassa, na maṃ taṃ āgamissati.
Udabindunipātena, udakumbho’pi pūrati
Dhīro pūrati
1 puññassa, thokathokam pi ācinaṃ.122
7. Do not disregard merit, saying “It will not come to me”; by the falling of
drops even a water-jar is filled; likewise the wise man, gathering little by
little, fills himself with good.
The Millionaire ‘Cat-foot’
On hearing the Buddha’s teaching on the benefits of giving alms and urging
others to give, a wise layman invited the Buddha and the Saṅgha for the next
day’s meal. He went from door to door urging everyone to give alms according to
their means, inviting them to assemble the next day to prepare and offer the
meal. At a certain shop, the wealthy owner, thinking that the layman should only
offer what he himself could give, contributed a very small amount. Because of
this, the wealthy shop-keeper became known as “Cat-foot.” The layman kept his
frugal offerings to one side. The shop-keeper sent a servant to see what the
layman did with his offerings, and the servant reported that the man had put a
grain of rice or a bean in each of the pots of food being cooked.
The shop-keeper went to the alms offering the next day with the intention of
killing the wise man if he should blame him. However, the wise man thanked all
equally and wished them great happiness. The shop-keeper felt ashamed and
asked the wise man for forgiveness. Hearing of this, the Buddha praised the
benefit of even small gifts.
Shun Evil Like A Perilous Road
8. Vāṇijo’va bhayaṃ maggaṃ, appasattho mahaddhano
Visaṃ jīvitukāmo’va , pāpāni parivajjaye.123
8. As a merchant, with a small escort and great wealth, avoids a perilous
route, as one who loves life avoids poison, even so should one shun evil
things.
contd. from p.77 Community out in the open, or have it set out, and then on departing
neither put it away nor have it put away, or should he go without taking leave, it is to be
confessed. (Pācittiya 14)
1
pūrati dhīro
The Wealthy Merchant
A band of robbers tried, but failed, to gain entry to the house of a wealthy
merchant. The merchant loaded five hundred carts and invited any monks who
wished to accompany him to his destination, promising to provide their needs on
the journey. When he stopped for a while at a certain place, the robbers sent a spy
to find out when he would set out, and by which route, intending to waylay him.
To protect the monks, a friend of the spy warned the merchant, so he changed
his plans, then when he heard that the robbers had heard of his new plans, he
decided to stay where he was. The monks left the merchant and returned to
Sāvatthī, and told the Buddha why they had returned. The Buddha urged the
monks to shun even the slightest evil, and they all attained Arahantship.
No Evil Without Bad Intention
9. Pāṇimhi ce vaṇo n’āssa, hareyya pāṇinā visaṃ
Nābbaṇaṃ visam anveti, natthi pāpaṃ akubbato.124
9. If there is no wound on one’s hand, one may carry poison. Poison does
not harm one who has no wound. There is no evil for him who thinks no
evil.
The Hunter Kukkuṭamitta
A rich man’s daughter, who was a Stream-winner, fell in love with a hunter at
first sight, and eloped with him. She gave birth to seven sons, and they all grew
up and married.
One day, the Buddha saw that the hunter and his relatives were ready to
realise the Dhamma. He went to the hunter’s forest, left his footprint by one of
the hunter’s nets and went to sit under a tree. Finding his nets empty, and seeing
the footprint, the hunter was angry. On finding the Buddha, he drew his bow to
shoot him, thinking, “This monk released all of my animals.” Due to the Buddha’s
psychic power, he was unable to release the arrow or put down the bow, but
stood rooted to the spot. Since he was late returning, his sons came looking for
him, and thinking the Buddha must be their father’s enemy, they also drew their
bows, and also became rooted to the spot, unable to shoot or to put down their
bows.
Then their mother came with her daughters-in-law, and seeing her husband
and sons standing there, aiming their bows at the Buddha, she cried out, “Do not
shoot my father.” Hearing her pleas, the heart of the hunter softened, thinking,
“So, this is my father-in-law” and the sons likewise thought, “This is my
grandfather.” They throw aside their bows, and asked for forgiveness. The
Buddha taught them the Dhamma, and all fifteen family members attained
Stream-winning.
The Buddha continued on his round for alms, and when he returned late, the
Elder Ānanda asked him where he had been. The Buddha related what had
happened.
The monks discussed what these events, and wondered whether the hunter’s
wife had committed an evil deed by giving bows and arrows to her husband to go
hunting. The Buddha explained that she was blameless as she just obeyed her
husband and had no evil intention to kill any animals.
On another occasion, the monks discussed what the hunter’s family had done
in a previous life to gain nibbāna in this life, so the Buddha told this story of the
past.
The Two Bankers
At one time the people constructed a pagoda for the relics of the Buddha
Kassapa. When they came to the stage of making the jewelled casket for the relics
they needed a huge amount of money. The village banker offered ten million if
the people would appoint him as the president of their pagoda building
association. Then the city banker offered twenty million. The village banker
offered thirty million, but the city banker offered forty million. When the city
banker offered eighty million the village banker thought, “I have only ninety
million, but the city banker has four hundred million. If I offer ninety million I
will be reduced to poverty.” So he offered eighty million, and the services of
himself and his wife and children as servants of the pagoda.
The people considered that was better than any amount of money, so they
appointed him as their president, and completed the pagoda with the money they
had raised. Although granted their freedom by the people, the family passed the
remainder of their life in the service of the pagoda. After enjoying celestial bliss
until the time of the Buddha Gotama, the wife of the village banker was reborn as
the daughter of a millionaire of Sāvatthī, and the banker was reborn as a hunter.
Thus due to their long association in the past, the young woman fell in love with
the hunter at first sight.
Through past association, or present advantage;
Affection springs up again, like a lotus in water. (Jā.ii.235)
Their sons in the previous life were reborn as their sons, and their daughters-
in-law were reborn and became their daughters-in-law in the present life again.
By the merit of caring for the pagoda, they all attained Stream-winning.
Who Harms the Innocent Comes to Grief
10. Yo appaduṭṭhassa narassa dussati,
suddhassa posassa anaṅganassa
Tam eva bālaṃ pacceti pāpaṃ,
sukhumo rajo paṭivātaṃ ’va khitto.125
10. Whoever harms a harmless person, one pure and innocent, upon that
very fool the evil recoils like fine dust thrown against the wind.
Koka the Hunter
Koka hunted with dogs. On the way to hunt, he met a certain monk, and
thought it was a bad omen. The hunter caught nothing the entire day. On his
return he met the same monk, so he set his dogs on him. The monk climbed a
tree to save himself. The hunter pierced the monk’s feet with his arrows. As the
monk was struggling in agony, his upper robe fell on the hunter, covering him.
The dogs, thinking that the monk had fallen, tore their own master to pieces.
The monk later approached the Buddha and asked if he had done any wrong
to cause the man’s death. The Buddha cleared his doubts and described the evil
consequences of harming an innocent person.
Birth Depends on Actions
11. Gabbham eke uppajjanti, nirayaṃ pāpakammino
Saggaṃ sugatino yanti, parinibbanti anāsavā.126
11. Some are born in a womb; evil-doers (are reborn) in hell;
the virtuous go to heaven; the Arahants attain nibbāna.
The Elder Tissa and the Lapidary
For twelve years, the Elder Tissa visited the house of a lapidary, whose wife
prepared alms for him daily. One day, King Pasenadi sent a precious gem with
instructions to polish and pierce it. The lapidary had been handling meat, so the
gem was smeared with blood. He put it in a basket and went to wash his hands. A
pet heron smelt the blood and swallowed the gem. The lapidary, not finding the
gem, asked the elder, who denied taking it. The lapidary suspected the elder so
bound him, and beat him — ignoring his wife’s pleas. Blood flowed from the
elder’s head, nose, and ears. The heron came to drink the blood. The enraged
lapidary kicked the bird hard, killing it. Then the elder revealed what had
happened. The lapidary ripped open the heron’s stomach, finding the gem. He
begged the elder’s forgiveness. The elder forgave him, saying that it was the
result of his own kamma. The lapidary begged him to take alms in his house as
usual, but the elder declined, vowing never to enter a house again.
The heron was reborn in the womb of the lapidary’s wife. The elder soon
died from his injuries and attained parinibbāna. When the lapidary died, he was
reborn in hell. When his wife died, she was reborn in heaven. When the monks
asked about their destinies, the Buddha said how actions determine rebirth.
Nobody Can Escape the Effects of Kamma
12. Na antaḷikkhe na samuddamajjhe,
na pabbatānaṃ vivaraṃ pavissa
Na vijjatī
1 so jagatippadeso,
yatthaṭṭhito mucceyya pāpakammā.127
12. Not in the sky, nor in mid-ocean, nor in a mountain cave, is found that
place on earth where abiding one may escape from (the consequences) of
one’s evil deed.
Three Stories of Travellers
Three groups of monks came to visit the Buddha. On their way, one group
saw a crow fly into a burning bundle of thatch, and get burnt to death.
A second group came by ship. When the ship was becalmed mid-ocean for
several days, lots were drawn and the captain’s beautiful young wife drew the
short straw three times in succession. The captain ordered her jewels to be
removed and to cast her overboard with a bag of ballast tied to her neck, so that
he wouldn’t have to hear her screams as she struggled. Sharks and turtles came at
once, and consumed her body.
1
vijjati
The third group of seven monks stayed in a cave overnight, but were trapped
by a fallen boulder. They suffered severe hunger and thirst for seven days until
the boulder could be removed. The travellers asked the Buddha the reason for
these strange events, so he told these stories of the past:
Burning an Ox
The Buddha related how that crow, as a farmer in a previous birth, being
unable to tame an ox, had wrapped it’s body in straw and burnt it to death.
Drowning a Dog
A dog, who had been her husband in a previous life, followed a woman
everywhere. Some youths teased her, and she drove the dog away with sticks and
stones, but it kept following her. She filled a vessel with sand, tied it with a rope
to the dog’s neck and drowned the dog in a pool.
Imprisoning an Iguana
The seven monks, born as cowherds in a previous life, had imprisoned an
iguana in an anthill. They forgot about it for seven days, but released it and let it
go when they remembered. They escaped falling into hell, but suffered from
starvation for seven days in each of fourteen successive lives.
The Buddha added that no one is exempt from the consequences of his or her
past evil deeds.
Death Cannot Be Overcome
13. Na antaḷikkhe na samuddamajjhe,
na pabbatānaṃ vivaraṃ pavissa
Na vijjatī so jagatippadeso,
yatthaṭṭhito1 nappasahetha maccu.128
13. Not in the sky, nor in mid-ocean, nor in a mountain cave, is found that
place on earth where abiding one will not be overcome by death.
King Suppabuddha Obstructs the Buddha
King Suppabuddha, Princess Yasodharā’s father, hated the Buddha for two
reasons: he had renounced his daughter, and having ordained his son, was hostile
1
yatthaṭṭhitaṃ
towards him.
1 King Suppabuddha blocked the way when the Buddha went for
alms, and sat in the street drinking strong liquor. Though told repeatedly that the
teacher had come, he refused to let him pass, saying that the Buddha was not
older than himself. The Buddha turned back with the Saṅgha.
When asked by the Elder Ānanda, the Buddha predicted that Suppabuddha
would be swallowed up by the earth in seven days at the door of his own palace.
When told of this by a spy, King Suppabuddha did everything he could to avert it,
but died exactly as predicted by the Buddha, and fell into Avīci hell.
1
The Buddha had no enmity for anyone, but he treated Devadatta in the way that he
deserved, rejecting his request to hand over the leadership of the Saṅgha with harsh
words, referring to Devadatta as spittle (i.e. as something that should be rejected).
Edited by
Bhikkhu Pesala
9 — Pāpa Vagga
Evil
Make Haste in Doing Good
1. Abhittharetha kalyāṇe, pāpā cittaṃ nivāraye
Dandhañhi karoto puññaṃ, pāpasmiṃ ramatī mano.116
1. Make haste in doing good, restrain your mind from evil, for the mind of
him who is slow in doing good delights in evil.
The Brahmin with Only One Garment
A man and his wife had only one under garment each and only one upper
garment between them. His wife went to listen to the Dhamma during the day,
and the man went at night. While listening to the Buddha, he thought to offer his
upper garment, but meanness overcame him. Throughout the night he battled
with his thoughts. In the third watch of the night he mastered his meanness, and
offered the garment, shouting, “I have conquered! I have conquered! I have
conquered!”
King Pasenadi sent a man to ask about it, and hearing the reason, sent him a
pair of garments. The man presented them to the Buddha. The king sent two
pairs of garments, then four, then eight, then sixteen, but the man presented
them all to the Buddha. Then the king sent thirty-two pairs, with a message to
keep two pairs for himself. The man presented thirty pairs of garments to the
Buddha, and kept two pairs for himself and his wife. Then the king sent two
expensive blankets. The man set up one as a canopy in the Buddha's perfumed
chamber, and one at his own house, where the monks took their meals. The next
day, when the king visited the Buddha, he saw the canopy and made ‘A Gift of
Fours’ to the man: four elephants, four horses, four thousand gold coins, four
women, four men, four female slaves, and the income from four villages.
When the monks were talking about the wonderful results of the man’s gift of
a single garment, the Buddha explained that had he conquered his meanness in
the first watch of the night, he would have received ‘A Gift of Sixteens,’ or had he
done so in the middle watch, he would have received ‘A Gift of Eights.’ Saying
this, he uttered the verse saying that one should make haste in doing good.
Do Not Do Evil Repeatedly
2. Pāpañce puriso kayirā, na naṃ1 kayirā punappunaṃ
Na tamhi chandaṃ kayirātha, dukkho pāpassa uccayo.117
2. If a person commits evil, let him not do it repeatedly;
he should not delight in it, for the accumulation of evil is painful.
The Elder Seyyasaka
The Elder Seyyasaka became discontented with the monk’s life. His co-
resident, the elder Lāḷudāyī, advised him to masturbate to relieve his sexual
frustration. Then the Elder Seyyasaka fell into the same offence repeatedly. The
Buddha reproved him and uttered the above stanza.
Do Good Again and Again
3. Puññañce puriso kayirā, kayirā naṃ2 punappunaṃ
Tamhi chandaṃ kayirātha, sukho puññassa uccayo.118
3. If a person performs merit, let him do it repeatedly;
he should delight in it: for the accumulation of merit is blissful.
The Fried Corn Deity
A devout woman offered fried corn as alms to the Elder Mahākassapa. After
being bitten by a snake, she died and was reborn in Tāvatiṃsa. Wishing to make
more merit, she came early in the morning to clean the elder’s hut. When he
returned from alms early he saw who had been cleaning his hut, and ordered her
to stop coming. She was upset, and stood crying. The Buddha heard her and
consoled her, uttering the above verse, and the deity attained Stream-winning.
Good and Evil Are Known by Their Effects
4. Pāpo pi passati bhadraṃ, yāva pāpaṃ na paccati
Yadā ca paccati pāpaṃ, atha pāpo pāpāni passati.119
1
taṃ
2
h’etaṃ
5. Bhadro’pi passati pāpaṃ, yāva bhadraṃ na paccati
Yadā ca paccati bhadraṃ, atha bhadro bhadrāni passati.120
4. Even an evil-doer sees good as long as evil doesn’t ripen;
but when it bears fruit, then he sees the evil result.
5. Even a good person sees evil so long as good doesn’t ripen;
but when it bears fruit then the good one sees the good result.
Anāthapiṇḍika the Chief Supporter
The millionaire Anāthapiṇḍika supported the Saṅgha so generously that he
used the greater part of his fortune. A guardian deity of his house criticised him
for his extravagant almsgiving, and advised him to devote himself more to his
business. He banished the deity from his house and continued giving only cheap
almsfood. Unable to find anywhere to live, the deity approached Sakka, who
advised her to make amends. She recovered some buried treasure, and told some
debtors to repay their loans. Anāthapiṇḍika became wealthy again, and the deity
begged for forgiveness. Anāthapiṇḍika took her to the Buddha, who uttered these
verses to show the results of both good and evil deeds.
Do Not Disregard Evil
6. Māvamaññetha pāpassa, na maṃ taṃ1 āgamissati.
Udabindunipātena, udakumbho’pi pūrati Bālo pūrati
2 pāpassa,
thokathokam pi ācinaṃ.121
6. Do not disregard evil, saying, “It will not come to me”; by the falling of
drops even a water-jar is filled; likewise the fool, gathering little by little,
fills himself with evil.
The Careless Monk
A certain monk left beds and chairs he had used outside so that they got
damaged by the rain and white ants. When admonished by other monks he said it
was nothing to worry about. This was reported to the Buddha. The Buddha
admonished him and told him not to disregard even a slight wrong. He then laid
down a training rule to put away beds and chairs before leaving.3
1
mantaṃ
2
pūrati bālo
3
Should any monk set a bed, bench, mattress, or stool belonging to the … contd. on p.78
Do Not Disregard Merit
7. Māvamaññetha puññassa, na maṃ taṃ āgamissati.
Udabindunipātena, udakumbho’pi pūrati
Dhīro pūrati
1 puññassa, thokathokam pi ācinaṃ.122
7. Do not disregard merit, saying “It will not come to me”; by the falling of
drops even a water-jar is filled; likewise the wise man, gathering little by
little, fills himself with good.
The Millionaire ‘Cat-foot’
On hearing the Buddha’s teaching on the benefits of giving alms and urging
others to give, a wise layman invited the Buddha and the Saṅgha for the next
day’s meal. He went from door to door urging everyone to give alms according to
their means, inviting them to assemble the next day to prepare and offer the
meal. At a certain shop, the wealthy owner, thinking that the layman should only
offer what he himself could give, contributed a very small amount. Because of
this, the wealthy shop-keeper became known as “Cat-foot.” The layman kept his
frugal offerings to one side. The shop-keeper sent a servant to see what the
layman did with his offerings, and the servant reported that the man had put a
grain of rice or a bean in each of the pots of food being cooked.
The shop-keeper went to the alms offering the next day with the intention of
killing the wise man if he should blame him. However, the wise man thanked all
equally and wished them great happiness. The shop-keeper felt ashamed and
asked the wise man for forgiveness. Hearing of this, the Buddha praised the
benefit of even small gifts.
Shun Evil Like A Perilous Road
8. Vāṇijo’va bhayaṃ maggaṃ, appasattho mahaddhano
Visaṃ jīvitukāmo’va , pāpāni parivajjaye.123
8. As a merchant, with a small escort and great wealth, avoids a perilous
route, as one who loves life avoids poison, even so should one shun evil
things.
contd. from p.77 Community out in the open, or have it set out, and then on departing
neither put it away nor have it put away, or should he go without taking leave, it is to be
confessed. (Pācittiya 14)
1
pūrati dhīro
The Wealthy Merchant
A band of robbers tried, but failed, to gain entry to the house of a wealthy
merchant. The merchant loaded five hundred carts and invited any monks who
wished to accompany him to his destination, promising to provide their needs on
the journey. When he stopped for a while at a certain place, the robbers sent a spy
to find out when he would set out, and by which route, intending to waylay him.
To protect the monks, a friend of the spy warned the merchant, so he changed
his plans, then when he heard that the robbers had heard of his new plans, he
decided to stay where he was. The monks left the merchant and returned to
Sāvatthī, and told the Buddha why they had returned. The Buddha urged the
monks to shun even the slightest evil, and they all attained Arahantship.
No Evil Without Bad Intention
9. Pāṇimhi ce vaṇo n’āssa, hareyya pāṇinā visaṃ
Nābbaṇaṃ visam anveti, natthi pāpaṃ akubbato.124
9. If there is no wound on one’s hand, one may carry poison. Poison does
not harm one who has no wound. There is no evil for him who thinks no
evil.
The Hunter Kukkuṭamitta
A rich man’s daughter, who was a Stream-winner, fell in love with a hunter at
first sight, and eloped with him. She gave birth to seven sons, and they all grew
up and married.
One day, the Buddha saw that the hunter and his relatives were ready to
realise the Dhamma. He went to the hunter’s forest, left his footprint by one of
the hunter’s nets and went to sit under a tree. Finding his nets empty, and seeing
the footprint, the hunter was angry. On finding the Buddha, he drew his bow to
shoot him, thinking, “This monk released all of my animals.” Due to the Buddha’s
psychic power, he was unable to release the arrow or put down the bow, but
stood rooted to the spot. Since he was late returning, his sons came looking for
him, and thinking the Buddha must be their father’s enemy, they also drew their
bows, and also became rooted to the spot, unable to shoot or to put down their
bows.
Then their mother came with her daughters-in-law, and seeing her husband
and sons standing there, aiming their bows at the Buddha, she cried out, “Do not
shoot my father.” Hearing her pleas, the heart of the hunter softened, thinking,
“So, this is my father-in-law” and the sons likewise thought, “This is my
grandfather.” They throw aside their bows, and asked for forgiveness. The
Buddha taught them the Dhamma, and all fifteen family members attained
Stream-winning.
The Buddha continued on his round for alms, and when he returned late, the
Elder Ānanda asked him where he had been. The Buddha related what had
happened.
The monks discussed what these events, and wondered whether the hunter’s
wife had committed an evil deed by giving bows and arrows to her husband to go
hunting. The Buddha explained that she was blameless as she just obeyed her
husband and had no evil intention to kill any animals.
On another occasion, the monks discussed what the hunter’s family had done
in a previous life to gain nibbāna in this life, so the Buddha told this story of the
past.
The Two Bankers
At one time the people constructed a pagoda for the relics of the Buddha
Kassapa. When they came to the stage of making the jewelled casket for the relics
they needed a huge amount of money. The village banker offered ten million if
the people would appoint him as the president of their pagoda building
association. Then the city banker offered twenty million. The village banker
offered thirty million, but the city banker offered forty million. When the city
banker offered eighty million the village banker thought, “I have only ninety
million, but the city banker has four hundred million. If I offer ninety million I
will be reduced to poverty.” So he offered eighty million, and the services of
himself and his wife and children as servants of the pagoda.
The people considered that was better than any amount of money, so they
appointed him as their president, and completed the pagoda with the money they
had raised. Although granted their freedom by the people, the family passed the
remainder of their life in the service of the pagoda. After enjoying celestial bliss
until the time of the Buddha Gotama, the wife of the village banker was reborn as
the daughter of a millionaire of Sāvatthī, and the banker was reborn as a hunter.
Thus due to their long association in the past, the young woman fell in love with
the hunter at first sight.
Through past association, or present advantage;
Affection springs up again, like a lotus in water. (Jā.ii.235)
Their sons in the previous life were reborn as their sons, and their daughters-
in-law were reborn and became their daughters-in-law in the present life again.
By the merit of caring for the pagoda, they all attained Stream-winning.
Who Harms the Innocent Comes to Grief
10. Yo appaduṭṭhassa narassa dussati,
suddhassa posassa anaṅganassa
Tam eva bālaṃ pacceti pāpaṃ,
sukhumo rajo paṭivātaṃ ’va khitto.125
10. Whoever harms a harmless person, one pure and innocent, upon that
very fool the evil recoils like fine dust thrown against the wind.
Koka the Hunter
Koka hunted with dogs. On the way to hunt, he met a certain monk, and
thought it was a bad omen. The hunter caught nothing the entire day. On his
return he met the same monk, so he set his dogs on him. The monk climbed a
tree to save himself. The hunter pierced the monk’s feet with his arrows. As the
monk was struggling in agony, his upper robe fell on the hunter, covering him.
The dogs, thinking that the monk had fallen, tore their own master to pieces.
The monk later approached the Buddha and asked if he had done any wrong
to cause the man’s death. The Buddha cleared his doubts and described the evil
consequences of harming an innocent person.
Birth Depends on Actions
11. Gabbham eke uppajjanti, nirayaṃ pāpakammino
Saggaṃ sugatino yanti, parinibbanti anāsavā.126
11. Some are born in a womb; evil-doers (are reborn) in hell;
the virtuous go to heaven; the Arahants attain nibbāna.
The Elder Tissa and the Lapidary
For twelve years, the Elder Tissa visited the house of a lapidary, whose wife
prepared alms for him daily. One day, King Pasenadi sent a precious gem with
instructions to polish and pierce it. The lapidary had been handling meat, so the
gem was smeared with blood. He put it in a basket and went to wash his hands. A
pet heron smelt the blood and swallowed the gem. The lapidary, not finding the
gem, asked the elder, who denied taking it. The lapidary suspected the elder so
bound him, and beat him — ignoring his wife’s pleas. Blood flowed from the
elder’s head, nose, and ears. The heron came to drink the blood. The enraged
lapidary kicked the bird hard, killing it. Then the elder revealed what had
happened. The lapidary ripped open the heron’s stomach, finding the gem. He
begged the elder’s forgiveness. The elder forgave him, saying that it was the
result of his own kamma. The lapidary begged him to take alms in his house as
usual, but the elder declined, vowing never to enter a house again.
The heron was reborn in the womb of the lapidary’s wife. The elder soon
died from his injuries and attained parinibbāna. When the lapidary died, he was
reborn in hell. When his wife died, she was reborn in heaven. When the monks
asked about their destinies, the Buddha said how actions determine rebirth.
Nobody Can Escape the Effects of Kamma
12. Na antaḷikkhe na samuddamajjhe,
na pabbatānaṃ vivaraṃ pavissa
Na vijjatī
1 so jagatippadeso,
yatthaṭṭhito mucceyya pāpakammā.127
12. Not in the sky, nor in mid-ocean, nor in a mountain cave, is found that
place on earth where abiding one may escape from (the consequences) of
one’s evil deed.
Three Stories of Travellers
Three groups of monks came to visit the Buddha. On their way, one group
saw a crow fly into a burning bundle of thatch, and get burnt to death.
A second group came by ship. When the ship was becalmed mid-ocean for
several days, lots were drawn and the captain’s beautiful young wife drew the
short straw three times in succession. The captain ordered her jewels to be
removed and to cast her overboard with a bag of ballast tied to her neck, so that
he wouldn’t have to hear her screams as she struggled. Sharks and turtles came at
once, and consumed her body.
1
vijjati
The third group of seven monks stayed in a cave overnight, but were trapped
by a fallen boulder. They suffered severe hunger and thirst for seven days until
the boulder could be removed. The travellers asked the Buddha the reason for
these strange events, so he told these stories of the past:
Burning an Ox
The Buddha related how that crow, as a farmer in a previous birth, being
unable to tame an ox, had wrapped it’s body in straw and burnt it to death.
Drowning a Dog
A dog, who had been her husband in a previous life, followed a woman
everywhere. Some youths teased her, and she drove the dog away with sticks and
stones, but it kept following her. She filled a vessel with sand, tied it with a rope
to the dog’s neck and drowned the dog in a pool.
Imprisoning an Iguana
The seven monks, born as cowherds in a previous life, had imprisoned an
iguana in an anthill. They forgot about it for seven days, but released it and let it
go when they remembered. They escaped falling into hell, but suffered from
starvation for seven days in each of fourteen successive lives.
The Buddha added that no one is exempt from the consequences of his or her
past evil deeds.
Death Cannot Be Overcome
13. Na antaḷikkhe na samuddamajjhe,
na pabbatānaṃ vivaraṃ pavissa
Na vijjatī so jagatippadeso,
yatthaṭṭhito1 nappasahetha maccu.128
13. Not in the sky, nor in mid-ocean, nor in a mountain cave, is found that
place on earth where abiding one will not be overcome by death.
King Suppabuddha Obstructs the Buddha
King Suppabuddha, Princess Yasodharā’s father, hated the Buddha for two
reasons: he had renounced his daughter, and having ordained his son, was hostile
1
yatthaṭṭhitaṃ
towards him.
1 King Suppabuddha blocked the way when the Buddha went for
alms, and sat in the street drinking strong liquor. Though told repeatedly that the
teacher had come, he refused to let him pass, saying that the Buddha was not
older than himself. The Buddha turned back with the Saṅgha.
When asked by the Elder Ānanda, the Buddha predicted that Suppabuddha
would be swallowed up by the earth in seven days at the door of his own palace.
When told of this by a spy, King Suppabuddha did everything he could to avert it,
but died exactly as predicted by the Buddha, and fell into Avīci hell.
1
The Buddha had no enmity for anyone, but he treated Devadatta in the way that he
deserved, rejecting his request to hand over the leadership of the Saṅgha with harsh
words, referring to Devadatta as spittle (i.e. as something that should be rejected).
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