The Dhammapada

and

Commentary

Edited by Bhikkhu Pesala

The Dhammapada
Editors Preface
The Dhammapada The Path to Truth is an excellent book to keep in ones pocket and refer to at leisure. It contains !" #erses in !$ chapters% co#erin& all kinds of topics. In this edition I ha#e included the P'(i text follo)in& the Cha**ha +a,&'yana Tipi*aka published by the -ipassan' .esearch Institute. -ariant readin&s found in the +inhalese edition of the text are annotated. The translation is based on /'rada 0ah'theras% but I ha#e rephrased the En&lish to brin& it up to date% and added my o)n footnotes. 1 fe) )ords like 21rahant3 cannot ade4uately be translated into En&lish% so they ha#e been left in the ori&inal P'(i. The P'(i )ords 2thera3 and 2ther53 ha#e both been translated 2elder.3 The P'(i )ord 2Br'hma6a3 means little to the a#era&e reader so I ha#e translated it as 2+aint%3 )hich best con#eys in En&lish the meanin& of freedom from human failin&s like lust% an&er% 7ealousy% and so forth. 8ou )ill find a &lossary of P'(i terms in the 1ppendices definin& some of these difficult )ords. The meanin& of the #erses is &reatly clarified by the stories from the commentaries% )hich put them into context. I ha#e relied on this context to &i#e the most appropriate translation rather than tryin& to ensure )ord for )ord consistency. The lon& narrati#e of the commentary fleshes out the characters% )hich is fine for story9tellin&% but it adds little for the modern reader% so I ha#e condensed them substantially% thou&h I ha#e included more than 7ust a synopsis. The full translation of the commentary by Burlin&ame for the P'(i Text +ociety runs to three #olumes% )hile this edition )ould comfortably fit a sin&le #olume. I am a)are that this first edition has many defects% but I am sure that the readers )ill &ain some benefit. Impro#ed editions may follo) later if I find time. This map of India sho)s the :an&es #alley% )here the Buddha mostly li#ed and tau&ht% and the ad7acent countries to )hich missionary monks )ent and from )hich pil&rims came to #isit the Buddha. The ;our <oly +ites are marked

ii

The Dhammapada

)here the Bodhisatta )as born% )here the Buddha &ained Enli&htenment% )here he started teachin& the Dhamma% and )here he passed a)ay by attainin& the final nibb'na =parinibb'na>. 1fter the Buddhas demise% his body )as cremated at ?usin'ra% and his relics )ere enshrined in ten funereal mounds =cetiya or st@pa>. <is relics )ere di#ided into ei&ht portions by the Brahmin Do6a )ho diplomatically pre#ented the #arious kin&s from fi&htin& o#er the Buddhas remains. <e )as &i#en the 7e)el9encrusted funeral urn% o#er )hich he built a ninth cetiya% and the 0oriy's of Pippali#ana% )ho arri#ed too late to obtain a share of the relics% erected a cetiya o#er the ashes of the funeral pyre at Pippali#ana. To understand the Dhamma properly )e need to see it in context. It is a practical teachin& that is best understood throu&h practice% rather than mere study. =cf. Dhp ## AB% !C> /e#ertheless% it is a detailed teachin& that needs careful study. If )e dont kno) the teachin& )ell enou&h% then )e )ont be able to practise it correctly. =cf. Dhp # AD!> +tudy% practice% and realisation are all important. .ealisation is the &oal% practice is the method% and study is the map sho)in& the ri&ht )ay.

Table of Contents
The Dhammapada
Editors Preface ...................................................................................i

1 Yamaka Vagga
The Twin Verses
+ufferin& is 0ind9made........................................................................A <appiness is 0ind9made.......................................................................A <atred is /e#er 1ppeased By <atred.......................................................! <atred is Con4uered by Eo#e................................................................." Fuarrels Destroy Both Parties................................................................" The Geak +uccumb to Temptation......................................................... The Impure 1re /ot Gorthy of the .obe.................................................D .i&ht Thou&ht Eeads to .ealisation.........................................................D Eust Penetrates an Hnde#eloped 0ind.....................................................$ E#il9doers :rie#es <ere and <ereafter....................................................I The :ood .e7oice <ere and <ereafter.....................................................I E#il9doers Eament <ere and <ereafter....................................................I The :ood 1re <appy <ere and <ereafter................................................J Eearnin& Githout Practice is /o Hse.......................................................B

2 ppam!da Vagga
"eedf#lness
The <eedless 1re Eike the Dead...........................................................AA The Ener&etic Prosper........................................................................A! The Gise Protect Themsel#es...............................................................A! Be <eedful.......................................................................................A" Con4uer <eedlessness by <eedfulness...................................................A" The <eedful ;ar Kutstrip the EaLy........................................................A" <eedfulness Eeads to +o#erei&nty.........................................................A The <eedful Pro&ress Fuickly..............................................................A The <eedful 1re Close to /ibb'na........................................................AD

iii

i#

The Dhammapada

$ Citta Vagga
The %ind
+trai&hten the ;ickle 0ind...................................................................AI Control the 0ind Gell........................................................................AJ :uard the 0ind Gell..........................................................................AJ ;reedom ;rom 0'ra...........................................................................AB The -i&ilant <a#e /o ;ear..................................................................AB ;ortify the 0ind and Be /on9attached...................................................!C The Body Gill +oon Be Cast 1side........................................................!A 1n Ill9Directed 0ind Can Do :reat <arm..............................................!A 1 Gell9directed 0ind is of :reat Benefit................................................!!

& P#ppha Vagga

'lowers
Gho Gill Comprehend this EarthM........................................................!D Eike 1 0ira&e is this Body...................................................................!$ +ensualists 1re +)ept 1)ay by Death....................................................!$ +ensualists Die Hnsatiated...................................................................!B Cause /o Incon#enience to 1nyone......................................................"C Disre&ard the ;aults of Kthers.............................................................."C Practice is Better Than Teachin&.........................................................."A 0uch :ood +hould Be Done................................................................."! 0orality Blo)s 1&ainst the Gind.........................................................."" 0orality is the Best ;ra&rance.............................................................."" 1rahants Cannot Be Traced................................................................." The Gise Kutshine Blind Gorldlin&s....................................................."

( )!la Vagga
'ools
Eon& is +aNs'ra for the ;oolish............................................................"I 1#oid Companionship )ith the ;oolish................................................."J Kne is /ot Knes K)n........................................................................"J The Gise ;ool..................................................................................."B 1 ;ool Cannot 1ppreciate the Dhamma................................................."B The Gise 1ppreciate the Dhamma........................................................"B Bitter is the ;ruit of E#il...................................................................... C

Contents E#il Deeds Eead to .emorse................................................................. :ood Deeds Cause /o .epentance........................................................ E#il9doers Come to :rief..................................................................... .ealisation is +uperior to ;astin&.......................................................... E#il Deeds Take Effect Ghen .ipe........................................................ 1 ;ool Desires Hndue ;ame................................................................. The Path to /ibb'na...........................................................................

# A A ! " D D I

*+,+-./012.+3.44.
The 5ise
1ssociate )ith the Gise...................................................................... B 1d#isers 1re Pleasin& to the :ood........................................................ B Culti#ate :ood ;riendship...................................................................DC Kne Gho Imbibes the Dhamma is <appy...............................................DC The Gise Control Themsel#es..............................................................DA The Gise 1re Hnshaken Eike 1 .ock.....................................................DA The Gise 1re Peaceful........................................................................D! The Gise 1re /either Elated /or Depressed...........................................D! +uccess +hould /ot Be +ou&ht Hn7ustly...................................................D" ;e) :o Beyond.................................................................................D" +eek <appiness in +olitude..................................................................D

6 rahanta Vagga
The 5orth7
/o +ufferin& for the Emancipated.........................................................DD The 0indful Exert Themsel#es.............................................................DD .eflect Gell K#er ;ood.......................................................................D$ The Hndefiled Knes 1re ;ree...............................................................DI The +ense9Controlled 1re Dear to 1ll....................................................DI E4uanimous Eike the Earth..................................................................DJ Calm 1re the Peaceful.........................................................................DJ 1n Excellent 0an is /ot Credulous.......................................................$C Ghere 1rahants D)ell is Deli&htful......................................................$C ;orests 1re Deli&htful to the Passionless................................................$A

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The Dhammapada

8 9ahassa Vagga
Tho#sands
Better Than 1 Thousand Hseless +ayin&s................................................$" Better Than 1 Thousand Hseless -erses.................................................$ +elf9con4uest is the Best -ictory...........................................................$D +elf9con4uest is Best...........................................................................$$ 1 0oments <onour to the Gorthy is Best..............................................$I Better Than 1 Century of ;ire9sacrifice..................................................$I Better Than +acrificial +lau&hter...........................................................$I Blessed 1re They Gho <onour the Elders..............................................$J Better Than 1 <undred 8ears..............................................................$B Better Than 1 <undred 8ears..............................................................$B Better Than 1 Century of EaLiness........................................................IC .ealisin& Impermanence is Best...........................................................IA +eein& the Deathless is Best.................................................................I! .ealisin& the Dhamma is Best..............................................................I!

: P!pa Vagga
E;il
0ake <aste in Doin& :ood..................................................................ID Do /ot Do E#il .epeatedly..................................................................I$ Do :ood 1&ain and 1&ain...................................................................I$ :ood and E#il 1re ?no)n by Their Effects.............................................I$ Do /ot Disre&ard E#il.........................................................................II Do /ot Disre&ard 0erit......................................................................IJ +hun E#il Eike 1 Perilous .oad.............................................................IJ /o E#il Githout Bad Intention.............................................................IB Gho <arms the Innocent Comes to :rief..............................................JA Birth Depends on 1ctions....................................................................JA /obody Can Escape the Effects of ?amma..............................................J! Death Cannot Be K#ercome.................................................................J"

<=+,+>./0.+3.44.
P#nishment
Do /ot ?ill /or Cause to ?ill...............................................................JD Eife is Dear to 1ll...............................................................................JD

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0olest /one......................................................................................JD +peak /ot <arshly.............................................................................J$ Decay and Death 1re Hni#ersal............................................................JI The E#il9doer Destroys <imself............................................................JJ Gho <arms the Innocent Comes to :rief..............................................JB Penances Cannot Purify 1nyone...........................................................BA /ot by 1ppearance 1lone is Kne 1 0onk...............................................BA 0odesty is .are.................................................................................B! The :ood Control Themsel#es.............................................................B"

11 ?ar! Vagga
@ld ge
+eek the Ei&ht...................................................................................BD This Decorated Body is ;oul................................................................BD Eife Ends in Death.............................................................................B$ Ghat Deli&ht in +eein& Ghite BonesM....................................................B$ This Body is 0ade of ;lesh and Blood....................................................B$ .i&hteousness Does /ot Decay.............................................................BI Kne )ith Eittle Eearnin& Eacks Gisdom................................................BJ Cra#in& is the Builder of this <ouse......................................................BB The /e&li&ent 1re Eater .emorseful.....................................................BB

12 tta Vagga
The 9elf
Be -i&ilant......................................................................................ACA 1d#isers +hould +et 1 :ood Example...................................................AC! 1ct 1s 8ou Instruct Kthers.................................................................AC! +elf is Knes .efu&e..........................................................................AC! By Kneself is E#il Done.....................................................................AC" The Corrupt .uin Themsel#es............................................................AC E#il is Easy to Do..............................................................................ACD Do /ot +corn the /oble.....................................................................ACD Purity and Impurity Depend on Kneself...............................................ACD +tri#e for 8our +piritual Gelfare.........................................................AC$

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The Dhammapada

1$ Aoka Vagga
The 5orld
:i#e Hp Base Desires........................................................................ACI The .i&hteous 1re <appy..................................................................ACI Eike 1 Bubble is this Gorld................................................................ACJ The Gise 1re /ot 1ttached to the Gorld..............................................ACJ The <eedful Illuminate the Gorld......................................................ACB E#il Can Be Erased by :ood...............................................................ACB Blind is this Gorld...........................................................................AAC The Gise Escape ;rom this Gorld.......................................................AA! There is /o E#il 1 Eiar Cannot Do......................................................AA" 0isers 1re /ot <appy.......................................................................AA" +tream9)innin& is Better Than +o#erei&nty..........................................AA

1& )#ddha Vagga

The )#ddha
The Buddha Cannot Be ;athomed.......................................................AAD Buddhas 1re Dear to 1ll....................................................................AA$ The :ood 1re .are...........................................................................AAB The Teachin& of the Buddhas.............................................................A!C Insatiate 1re +ensual Pleasures...........................................................A!A +eek .efu&e in the Triple :em...........................................................A!! The /oble 1re .are..........................................................................A!" The Best ?ind of <appiness...............................................................A! <onour the Gorthy..........................................................................A!

1( 9#kha Vagga
"appiness
1mon& the <ateful Be Githout <ate...................................................A!I 1mon& the +ick Be in :ood <ealth.....................................................A!I 1mon& the Passionate Be Githout Passion............................................A!I Be Githout Impediments...................................................................A!J -ictory Breeds <atred.......................................................................A!J Eust is 1 ;ire Eike /o Kther...............................................................A!B <un&er is the :reatest 1ffliction........................................................A!B <ealth is Paramount.........................................................................A"C

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Gho Tastes the Dhamma is +orro)less................................................A"A Blessed is the +i&ht of the /oble.........................................................A"A 1ssociation )ith ;ools is +orro)ful.....................................................A"A 1ssociate )ith the Gise.....................................................................A"!

1B Pi7a Vagga
ffection
1pply Kneself to the <oly Eife...........................................................A"" :i#e Hp 1ffection............................................................................A"" <old /othin& Dear...........................................................................A"" ;rom Endearment +prin&s :rief.........................................................A" ;rom 1ffection +prin&s :rief.............................................................A" ;rom Passion +prin&s :rief................................................................A" ;rom Eust +prin&s :rief....................................................................A"D ;rom Cra#in& +prin&s :rief...............................................................A"$ The -irtuous 1re Dear to 1ll..............................................................A"$ The Hnattached 1re Bound Hpstream..................................................A"I 0erit Gelcomes the Doers of :ood.....................................................A"I

16 Codha Vagga
nger
:i#e Hp 1n&er.................................................................................A"B The True Charioteer.........................................................................A C Con4uer 1n&er by Eo#e.....................................................................A C Be Truthful% Patient% and :enerous.....................................................A ! The <armless 1ttain the Deathless......................................................A ! The Dili&ent Destroy the Defilements..................................................A " /o Kne 1#oids Blame in this Gorld....................................................A Be Pure in Body% +peech% and 0ind.....................................................A D

18 %ala Vagga
9tains
Death is /ear to 8ou.........................................................................A I Purify 8ourself :radually...................................................................A B E#il .uins Kneself............................................................................A B Causes of +tains...............................................................................ADC I&norance is the :reatest +tain...........................................................ADA

The Dhammapada 1 +hameless Eife is Easy....................................................................ADA By Immorality the ;ool .uins <imself.................................................AD! The En#ious 1re /ot 1t Peace ............................................................AD! There is /o ;ire Eike Eust..................................................................AD" Easy to +ee 1re Kthers ;aults.............................................................AD Defilements 0ultiply in ;ault9finders..................................................ADD /o +aints Kutside of the Buddhadhamma.............................................ADD

<D+,+>E.FF.GGE.+3.44.
The Highteo#s
The Oust 0ake 1 Proper In#esti&ation..................................................ADI Kne is /ot Gise Because of +peakin& 0uch..........................................ADI Kne -ersed in Dhamma Does /ot +peak 0uch......................................ADJ :rey <air Does /ot 0ake 1n Elder.....................................................ADJ Elo4uence Does /ot 0ake 1 :entleman...............................................ADB 1 +ha#en <ead Does /ot 0ake 1 0onk...............................................ADB Be&&in& Does /ot 0ake 1 0onk.........................................................A$C +ilence 1lone Does /ot 0ake 1 +a&e...................................................A$C By <armlessness Kne Becomes 1 /oble Kne.........................................A$A 1 0onk +hould /ot +top <alf)ay.......................................................A$A

2I %agga Vagga
The Path
The Ei&htfold Path is Best..................................................................A$" 1ll Conditions 1re Impermanent........................................................A$ 1ll Conditions 1re Hnsatisfactory.......................................................A$ 1ll Phenomena 1re /ot9self...............................................................A$ The +lothful Do /ot .ealise the Path...................................................A$D Purify Thou&hts% Gords% and Deeds....................................................A$D Culti#ate Gisdom.............................................................................A$$ Be Githout 1ttachment ....................................................................A$I Culti#ate this Path of Peace................................................................A$I 1 ;ool Does /ot Think of Death.........................................................A$J Death +eiLes the Dotin& 0an..............................................................A$J /o Protection 1t the 0oment of Death................................................A$B

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J<+,+-.K1//.K.+3.44.
%iscellaneo#s
:i#e Hp Eesser <appiness for :reater Bliss...........................................AIA Do /ot .eturn <atred )ith <atred.....................................................AI! Defilements 0ultiply in the Conceited.................................................AI" 1 +aint :oes Hn&rie#in&....................................................................AI" 0editate Constantly .........................................................................AI .enunciation is Difficult...................................................................AID The De#out 1re .espected E#ery)here................................................AI$ The :ood Can Be +een ;rom 1far.......................................................AI$ Deli&ht in +olitude...........................................................................AIJ

22 Lira7a Vagga
"ell
Eiars +uffer in <ell...........................................................................AIB Corrupt 0onks +uffer in <ell.............................................................AJC Do /ot Be Immoral..........................................................................AJC 1dultery Eeads to <ell.......................................................................AJA Corrupt Ei#es Entail +ufferin&............................................................AJA 1n E#il Deed is Better /ot Done.........................................................AJ! :uard 8ourself Eike 1 ;ortified City....................................................AJ" Be 1shamed of Ghat is +hameful........................................................AJ" Embrace .i&ht -ie)s........................................................................AJ

2$ L!ga Vagga
The T#sker
0any People 1re Immoral.................................................................AJD +elf9control Eeads to the :oal.............................................................AJ$ 1n Elephant Eon&s for the ;orest........................................................AJ$ Be 0oderate in Eatin&.......................................................................AJJ Control 8our Thou&hts.....................................................................AJJ 1#oid the E#il Gay...........................................................................AJB 1ssociate )ith the Gise or +tay 1lone..................................................AJB The Causes of Bliss...........................................................................ABC

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The Dhammapada

JM+,+N./EO+3.44.
Cra;ing
Cra#in& :ro)s in the <eedless...........................................................AB" Cra#in& is the .oot of +ufferin&..........................................................ABD .eturnin& to Eay Eife is ;oolish..........................................................ABI 1ttachment is +tron&er Than Chains...................................................ABI The Eustful 1re Cau&ht in Their K)n Geb...........................................ABJ Eet :oP...........................................................................................ABB Cra#in& :ro)s in the Passionate.........................................................!CA Gho <as .eached the :oal is ;earless..................................................!C! The Kmniscient Kne <as /o Teacher..................................................!C" The :ift of Truth Excels 1ll :ifts........................................................!C .iches .uin the ;ool.........................................................................!C Blemishes of 0ankind.......................................................................!CD

2( )hikkh# Vagga
The %onk
:uard the +enses..............................................................................!CI 1 0onk is ;ully Controlled................................................................!CI +)eet is <is +peech Gho Controls <is 0outh........................................!CJ Gho Deli&hts in the Dhamma Does /ot ;all.........................................!CB Be Contented..................................................................................!CB 1 0onk <as /o 1ttachment...............................................................!AC 1 0onk .adiates Eo#in&9?indness......................................................!AA Cast Kff Eust and <atred...................................................................!A 1 0onk is Peaceful...........................................................................!A +elf9&uarded Kne Ei#es <appily..........................................................!AD +tri#e )ith Ooy and ;aith...................................................................!A$ 1 De#out 0onk Illumines the Gorld...................................................!AI

J*+,+PQOEF./.+3.44.
The 9aint
1 +aint ?no)s the Hncreated.............................................................!!A Culti#ate Concentration and Insi&ht....................................................!!A 1 +aint is ;earless and Eiberated.........................................................!!! 1 +aint is 0editati#e and +tainless.......................................................!!!

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The Buddha +hines by Day and /i&ht..................................................!!" 1 +aint <as Discarded 1ll E#il............................................................!!" Do /ot <arm 1 +aint........................................................................!!" 1 +aint Does /ot .etaliate.................................................................!! 1 +aint is Gell9restrained..................................................................!!D <onour the Gorthy..........................................................................!!D 1 +aint is Truthful and .i&hteous........................................................!!D Be Pure Githin................................................................................!!$ 1 +aint 0editates 1lone in the ;orest..................................................!!I 1 +aint is Hnattached........................................................................!!I 1 +aint <as Destroyed 1ll ;etters........................................................!!I 1 +aint <as Broken the +traps............................................................!!J 1 +aint is Patient..............................................................................!!J 1 +aint is /ot Grathful.....................................................................!!B 1 +aint Does /ot En7oy +ensual Pleasures.............................................!"C 1 +aint <as Eaid 1side the Burden......................................................!"C 1 +aint <as .eached the :oal.............................................................!"C 1 +aint <as /o Intimacy )ith 1ny......................................................!"A 1 +aint is <armless...........................................................................!"! 1 +aint is ;riendly 1mon& the <ostile.................................................!"! 1 +aint <as Discarded 1ll Passions......................................................!"" 1 +aint :i#es Kffence to /one............................................................!" 1 +aint Does /ot +teal.......................................................................!" 1 +aint <as /o Desires......................................................................!"D 1 +aint <as /o Eon&in&s...................................................................!"D 1 +aint <as Transcended :ood and E#il...............................................!"D 1 +aint is Pure.................................................................................!"$ 1 +aint Clin&s to /othin&..................................................................!"I 1 +aint <as :i#en Hp +ense9desires.....................................................!"I 1 +aint <as :i#en Hp Cra#in&............................................................!"B 1 +aint <as Discarded 1ll Bonds.........................................................! C 1 +aint <as :i#en Hp Eikes and Dislikes..............................................! C 1 +aint is /ot 1ttached......................................................................! A 1 +aint 8earns ;or /othin&................................................................! ! 1 +aint is Enli&htened.......................................................................! ! 1 +aint <as Perfected <imself............................................................! "

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The Dhammapada

ppendices
Index of -erses................................................................................! D QRSTTUVWXSYXZ[\]X^_V`T......................................................................!DA

1 Yamaka Vagga The Twin Verses

9#ffering is %indRmade
A. 0anopubba,&am' dhamm'% manose**h' manomay' 0anas' ce padu**hena% bh'sati #' karoti #' Tato naN dukkhaman#eti% cakkaN #a #ahato padaN.1 A. 0ind is the forerunner of =all e#il> states. 0ind is chiefa and they are mind9made. If one speaks or acts )ith a corrupt mind% +ufferin& follo)s as the )heel follo)s the hoof of the ox.

The Elder Cakkh#p!la

1 monk named Cakkhup'la determined not to lie do)n for the entire .ains .etreat. <e contracted an eye infection and the doctor told him that he must lie do)n to take the medicine. <e refused to lie do)n% so the disease &ot )orse. <e realised 1rahantship% but simultaneously )ent blind. 1s he )as pacin& up and do)n% he unintentionally killed many insects. -isitin& monks noticed the trampled insects on the elders )alkin& meditation path% and told the matter to the Buddha. The Buddha explained that the monk had killed them unintentionally and that he )as an 1rahant. The monks then asked the cause of his blindness. The Buddha related ho)% in a pre#ious life as a doctor% he had treated a poor )omans eyes. +he promised to become his ser#ant if her eyesi&ht )as restored. The treatment )orked% but the )oman pretended that her eyesi&ht )as &ettin& )orse. The doctor retaliated by &i#in& her another medicine% )hich blinded her. Due to that e#il action Cakkhup'la became blind.

"appiness is %indRmade
!. 0anopubba,&am' dhamm'% manose**h' manomay' 0anas' ce pasannena% bh'sati #' karoti #' Tato naN sukhaman#eti% ch'y'#a anap'yin5.2

1 Yamaka Vagga !. 0ind is the forerunner of =all &ood> states. 0ind is chief% and they are mind9made. If one speaks or acts )ith a pure mind% happiness follo)s as ones o)n shado) that ne#er lea#es.

The %iser %aSShak#TUalV

The only son of a miserly millionaire )as on the #er&e of death because his father )as too mean to call a doctor% and tried to treat his son himself. The Buddha sa) the dyin& boy )ith his Di#ine Eye% and stood for alms in front of his house. +eein& the Buddha% 0a**haku6bal5 )as deli&hted. Dyin& )ith a mind full of faith in the Buddha he )as reborn in the celestial realm. 1fter his sons death% the millionaire )as &rief9stricken. E#ery day he )ent to the cemetery cryin& for his son. The deity appeared before his father in a form like his son% and stood )eepin&. The millionaire sa) the youth and asked him )hy he )as cryin&. The deity replied that he )anted t)o )heels for his chariot% but could not &et them. The millionaire offered to buy him )hate#er chariot )heels he )anted. The deity said that he )anted the sun and the moon for his chariot )heels. The millionaire told the youth that his )ish )as folly as it )as impossible to obtain the sun and the moon. The deity admonished the millionaire% 28ou are e#en more foolish than me in cryin& for your dead son. 1t least I can see the sun and the moon% but you cannot e#en see your dead son.3 The millionaire realised that the youth )as his o)n son% and &ained some faith in Dhamma. The next day% he offered alms to the +a,&ha and the deity appeared% tellin& the assembly ho) he had &ained such bliss 7ust by re#erin& the Buddha in his mind.

"atred is Le;er ppeased )7 "atred

". 1kkocchi maN a#adhi maN% a7ini maN ah'si me 8e ca taN upanayhantim% #eraN tesaN na sammati.$ . 1kkocchi maN a#adhi maN% a7ini maN ah'si me 8e ca taN na upanayhanti% #eraN tes@pasammati.& ". 2<e abused me% he beat me% he defeated me% he robbed me%3 in those )ho harbour such thou&hts hatred is not appeased. . 2<e abused me% he beat me% he defeated me% he robbed me%3 in those )ho do not harbour such thou&hts hatred is appeased.

Hatred is Never Appeased By Hatred

"

The Elder Tissa

The Elder Tissa% a cousin of the Buddha% did not pay due respect to the senior monks. Ghen they admonished him% he threatened them% and complained to the Buddha. The Buddha ur&ed him to apolo&ise% but Tissa )as obstinate. The Buddha related a story to sho) that Tissa had been 7ust as obstinate in a pre#ious life. <e had to ask for&i#eness from the senior monks.

"atred is ConW#ered b7 Ao;e

D. /a hi #erena #er'ni% sammant5dha kud'canaN 1#erena ca sammanti% esa dhammo sanantano.( D. <atred ne#er ceases throu&h hatred in this )orlda throu&h lo#e alone does it cease. This is an eternal la).

9tor7 of ?ealo#s7
1 husband had t)o )i#es% one barren% the other fertile. Due to 7ealousy% the barren )ife put a dru& in her ri#als food and caused t)o successi#e abortions. Kn the third occasion the potion caused the death of both mother and child. The dyin& )oman #o)ed to take re#en&e% and fulfilled her resol#e. The other too did like)ise. Thus both )omen a#en&ed themsel#es in the course of t)o successi#e births. In their third birth they met the Buddha% )ho pacified them by ad#isin& them not to retaliate.

X#arrels Destro7 )oth Parties

$. Pare ca na #i7'nanti% mayamettha yam'mase 8e ca tattha #i7'nanti% tato sammanti medha&'.B $. The others kno) not that in this 4uarrel )e perisha those )ho realise it% ha#e their 4uarrels calmed thereby.

The Disp#te at CosambV

T)o teachers% one teachin& Dhamma% the other teachin& -inaya% li#ed at ?osamb5% each teachin& a &roup of monks. Kne day% the Dhamma teacher for&ot to replace the rinsin& )ater in the toilet. The -inaya teacher reminded the Dhamma teacher that this )as a minor offence. The Dhamma teacher ackno)led&ed his offence% explainin& that he 7ust for&otten to do it. The -inaya teacher then said that there )as no offence as it )as unintentional. +o% )hen it came to the time for confession% the Dhamma teacher didnt confess any offence.

1 Yamaka Vagga The -inaya teacher told his pupils that the Dhamma teacher hadnt confessed his offence. The Dhamma teacher told his pupils that the -inaya teacher didnt kno) )hat )as an offence or )hat )as not an offence% and the pupils 4uarrelled. The 4uarrelsome monks )ould not listen e#en to the Buddha% so he left ?osamb5 and spent the rainy season in the forest. The laity )ere disappointed and stopped offerin& alms. The monks made up and asked the Buddha for for&i#eness.

The 5eak 9#cc#mb to Temptation

I. +ubh'nupassiN #iharantaN% indriyesu asaN#utaN Bho7anamhi c'mattaccuN% kus5taN h5na#5riyaN TaN #e pasahati m'ro% #'to rukkhaN #a dubbalaN.6 J. 1subh'nupassiN #iharantaN% indriyesu susaN#utaN Bho7anamhi ca mattaccuN% saddhaN 'raddha#5riyaN TaN #e nappasahati m'ro% #'to selaN #a pabbataN.8 I. Ghoe#er li#es contemplatin& pleasant thin&s% )ith senses unrestrained% in food immoderate% indolent% inacti#e% 0'raA o#erthro)s% as the )ind =o#erthro)s> a )eak tree. J. Ghoe#er li#es contemplatin& repulsi#e thin&s% )ith senses restrained% in food moderate% full of faith% full of sustained ener&y% 0'ra does not o#erthro)% as the )ind =does not o#erthro)> a rocky mountain.

The Elders %ah!k!Ya and CZYak!Ya

Three brothers )ere merchants. The eldest and youn&est fetched &oods from the #illa&es around +'#atth5 for their brother to sell. Kne day% the elder brother sa) a cro)d of people &oin& to listen to the Dhamma. <e told his youn& brother to look after their &oods and )ent to the Buddha. <e &ained faith in Dhamma and )anted to become a monk. <is brother couldnt dissuade him% so he ordained too% hopin& to make his elder brother return to lay9life later. The elder brother meditated in the cemetery and soon &ained 1rahantship. The youn&er monk )as ridiculed by his t)o former )i#es% )ho took his robes off him% so he left the
A There

are fi#e kinds of 0'rad i. the fi#e 1&&re&ates (khandha), ii. -olitional acti#ities (a hisa!kh"ra), iii. Death (ma##$), i#. Defilements (ki%esa), and #. 0'ra the deity. <ere% 0'ra is used in the sense of mental defilements.

The &eak '$##$m to Temptation

+a,&ha. The ei&ht former )i#es of the elder monk thou&ht they )ould be able to entice him to disrobe% but he escaped by usin& his psychic po)ers.

The [mp#re re Lot 5orth7 of the Hobe

B. 1nikkas'#o k's'#aN% yo #atthaN paridahissati 1peto damasaccena% na so k's'#am arahati.: AC. 8o ca #antakas'#assa% s5lesu susam'hito Hpeto damasaccena% sa #e k's'#am arahati.1I B. Ghoe#er% unstainless% )ithout self control and truthfulness% should don the yello) robe% is not )orthy of it. AC. <e )ho is pur&ed of all stain% is )ell9established in morals and endo)ed )ith self9control and truthfulness% is )orthy of the yello) robe.

The 5icked %onk De;adatta

1 &roup of people #oted to present a costly robe to De#adatta% in preference to the Elder +'riputta. +ome de#out follo)ers% seein& him )earin& it% remarked that he )as not )orthy of it. The Buddha explained that De#adatta had done like)ise in a pre#ious life and explained )ho )as )orthy of )earin& the robe of the Buddhas.

Hight Tho#ght Aeads to Healisation

AA. 1s're s'ramatino% s're c's'radassino Te s'raN n'dhi&acchanti% micch'sa,kappa&ocar'.11 A!. +'racca s'rato cat#'% as'racca as'rato Te s'raN adhi&acchanti% samm' sa,kappa&ocar'.12 AA. In the unreal they ima&ine the real% in the real they see the unreal they )ho entertain =such> )ron& thou&hts ne#er realise the essence. A!. Ghat is real they re&ard as real% )hat is unreal they re&ard as unreal they )ho entertain ri&ht thou&hts realise the essence.

1 Yamaka Vagga

The Elders 9!rip#tta and %oggall!na

The Elder +'riputta and 0o&&all'na could not persuade +accaya% their former teacher% to meet the Buddha. The Buddha explained that different results )ere ine#itable for those )ho think ri&htly and those )ho think )ron&ly.

A#st Penetrates an \nde;eloped %ind

A". 8ath'&'raN ducchannaN% #u**hi samati#i77hati E#aN abh'#itaN cittaN% r'&o samati#i77hati.1$ A . 8ath'&'raN succhannaN% #u**hi na samati#i77hati E#aN subh'#itaN cittaN% r'&o na samati#i77hati.1& A". E#en as rain penetrates as ill9thatched house% so does lust penetrate an unde#eloped mind. A . E#en as rain does not penetrate a )ell9thatched house% so does lust not penetrate a )ell9de#eloped mind.

Prince Landa
Ghile at ?apila#atthu% the Buddha and the +a,&ha )ere in#ited for the pre9 nuptial )eddin& feast of the Buddhas step9brother% Prince /anda. 1fter the meal% the Buddha left his almsbo)l in the hands of Prince /anda% and returned to the monastery. The youn& prince )as obli&ed to follo) him all the )ay back to the monastery to return the almsbo)l. The Buddha asked /anda if he )ould &o forth as a monk. Kut of respect for the teacher% /anda )as obli&ed to say yes. +o he )as ordained. 1s he )as constantly thinkin& of his fiancee% /anda )as #ery dissatisfied. The Buddha used his psychic po)ers to take him to the T'#atiNsa hea#en% )here he sho)ed him the celestial nymphs. The Buddha promised /anda that he could &et these nymphs if he meditated )ell. /anda no lon&er thou&ht about his fiancee% but meditated dili&ently in the hope of ac4uirin& the celestial nymphs. The other monks teased him about this% and called him a 2paid labourer.3 Bein& a prince of noble linea&e% /andas sense of shame )as pi4ued by bein& compared to a hired labourer. <e stro#e hard in his meditation and soon attained 1rahantship. The Buddha compared his former lustful state of mind to an ill9thatched house and his ne)ly ac4uired mental purity to a )ell9thatched house.

(vi%)doers *rieves Here and Herea+ter

E;ilRdoers ]rie;es "ere and "ereafter

AD. Idha socati pecca socati% p'pak'r5 ubhayattha socati +o socati so #ihaccati% dis#' kammakili**ham attano.1( AD. <ere he &rie#es% hereafter he &rie#es. In both states the e#il9doer &rie#es. <e &rie#es% he is tormented% percei#in& the impurity of his o)n deeds.

C#nda the PorkRb#tcher

Cunda% )ho li#ed near the Bamboo &ro#e monastery at .'7a&aha% killed pi&s mercilessly throu&hout his life% skinnin& them ali#e. In the final )eek of his life% he )ent mad and cra)led on the floor s4uealin& like a pi&. <is )ife shuttered all the doors and )indo)s% but his cries still disturbed the nei&hbours day and ni&ht. 1fter his death he )as reborn in hell.

The ]ood He^oice "ere and "ereafter

A$. Idha modati pecca modati% katapucco ubhayattha modati +o modati so pamodati% dis#' kamma#isuddhim attano.1B A$. <ere he re7oices% hereafter he re7oices. In both states the doer of &ood re7oices. <e re7oices% he exults% percei#in& the purity of his o)n deeds.

Dhammika the De;o#t Aa7 9#pporter

Dhammika &a#e alms &enerously throu&hout his life% and ur&ed others to &i#e. The monks came to his house to recite the +atipa**h'na +utta as he lay on his death9bed. Dhammika sa) celestial bein&s come to in#ite him% each to their o)n realm% and% not )ishin& to interrupt the recitation% he told them to )ait. The monks thou&ht he )as speakin& to them% so they stopped recitin& and returned to the monastery. <is children )ere upset until Dhammika )as able to explain )hat had happened. 1fter a peaceful death% he )as reborn in Tusita.

E;ilRdoers Aament "ere and "ereafter

AI. Idha tappati pecca tappati% p'pak'r5 ubhayattha tappati 2P'paN me katan3ti tappati% bhiyyo tappati du&&atiN &ato.16

1 Yamaka Vagga AI. <ere he laments% hereafter he laments. In both states the e#il9doer laements. 2I ha#e done e#il%3 he laments. <e laments a&ain% ha#in& &one to a )oeful state.

De;adatta Ca#ses a 9chism

+ix +akyan princes )ent forth as monks to&etherd Bhaddiya% 1nuruddha% fnanda% Bha&u% ?imilo% and De#adatta% and so did their barber% Hp'li. De#adatta made &ood pro&ress in meditation at first% and &ained some mystic po)ers% but he did not become famous like the other fi#e +akyan princes. <e used his mystic po)ers to impress Prince 17'tasattu% the son of ?in& Bimbis'ra of .'7a&aha% and thus came to recei#e la#ish offerin&s% and became hi&hly conceited. Ghen the Buddha )as &ettin& old% De#adatta asked him to retire and appoint him as the leader of the +a,&ha. The Buddha replied% 2I )ould not appoint e#en +'riputta or 0o&&all'na% let alone a piece of phle&m like you.3 De#adatta hated the Buddha for this% and made se#eral unsuccessful attempts to kill him. Before he died he repented and )ished to see the Buddha% but )hile bein& carried to see the Buddha% he )as s)allo)ed up by the earth% and )as reborn in hell.

The ]ood re "app7 "ere and "ereafter

AJ. Idha nandati pecca nandati% katapucco ubhayattha nandati 2PuccaN me katan3ti nandati% bhiyyo nandati su&&atiN &ato.18 AJ. <ere he is happy% hereafter he is happy. In both states the doer of &ood is happy. 2:ood ha#e I done3 =thinkin& thus>% he is happy. ;urthermore% he is happy% ha#in& &one to a blissful state.

9#man!_ the Da#ghter of n!thapiTUika

Before she passed a)ay% +uman'% the youn&est dau&hter of 1n'thapi6bika% addressed her father as 2youn&er brother.3 <e )as upset to think that his dau&hter )as speakin& incoherently at the time of her death. <e told the Buddha% )ho explained that she had attained the sta&e of a Knce9returner )hile 1n'thapi6bika )as only a +tream9)inner.

,earning &itho$t -ra#ti#e is No .se

Aearning 5itho#t Practice is Lo \se

AB. Bahum pi ce saNhitaA bh'sam'no% na takkaro hoti naro pamatto :opo#a &'#o &a6ayaN paresaN% na bh'&a#' s'maccassa hoti.1: !C. 1ppam pi ce saNhitaA bh'sam'no% dhammassa hoti anudhammac'r5 .'&acca dosacca pah'ya mohaN% sammappa7'no su#imuttacitto 1nup'diy'no idha #' huraN #'% sa bh'&a#' s'maccassa hoti.2I AB. Thou&h much he recites the sacred texts% but acts not accordin&ly% that heedless man is like a co)herd )ho counts others kine. <e has no share in the fruits of the holy life. !C. Thou&h little he recites the sacred texts% but acts in accordance )ith the teachin&% forsakin& lust% hatred and i&norance% truly kno)in&% )ith mind )ell freed% clin&in& to nothin& here and hereafter% he shares the fruits of the holy life.

Two Companion %onks

Kf the t)o companions% one )as a )orldlin&% but learned% the other )as an 1rahant thou&h he kne) only a little about the teachin&s. The learned monk did not practise meditation% but his companion realised nibb'na. Bein& conceited% the learned monk intended to embarrass the other by askin& some 4uestions in the presence of the Buddha. ?no)in& his ulterior moti#e% the Buddha asked some practical 4uestions about the Dhamma. The 1rahant ans)ered them all from his personal experience% but the learned monk could not% as he had not attained anythin&. The Buddha praised the 1rahant )ho had practised and understood the Dhamma )ell.

A sahitaN

2 ppam!da Vagga "eedf#lness

The "eedless re Aike the Dead
A. 1ppam'do amatapadaN% pam'do maccuno padaN 1ppamatt' na m5yanti% ye pamatt' yath' mat'.21 !. E#aNA #isesato cat#'% appam'damhi pa6bit' 1ppam'de pamodanti% ariy'naN &ocare rat'.22 ". Te 7h'yino s'tatik'% niccaN da(haparakkam' Phusanti dh5r' nibb'naN% yo&akkhemaN anuttaraN.2$ A. <eedfulness is the path to the deathless% heedlessness is the path to death. The heedful do not diea the heedless are like the dead. !. Distinctly understandin& this% the heedful )ise ones re7oice in heedfulness% deli&htin& in the realm of the /oble Knes. ". The constantly meditati#e% the e#er steadfast ones realise the bond9free% supreme nibb'na.

9!m!;atV and %!gaTUi7!

The Buddha re7ected 0'&a6biy' )hen her parents offered her hand in marria&e% so she hated him. +'m'#at5 )as a de#out Buddhist. Both )ere married to the same kin&. 0'&a6biy' conspired )ith her relati#es to burn +'m'#at5 ali#e )ith her attendants. 1fter an in#esti&ation% the kin& had 0'&a6biy' and all her relati#es cruelly executed. The monks discussed )hich of the t)o 4ueens )as ali#e and )hich )as dead. The Buddha explained that the heedless should be re&arded as dead e#en if they li#e a hundred years% )hile the heedful should be re&arded as ali#e e#en thou&h they are dead.

A EtaN

AA

A!

/ Appam"da Vagga

The Energetic Prosper

. H**h'na#ato sat5mato%A sucikammassa nisammak'rino +accatassa ca dhamma75#ino% appamattassa yasobhi#abbhati.2& . The &lory of him )ho is ener&etic% mindful% pure in deed% considerate% self9controlled% ri&ht9li#in&% and heedful steadily increases.

The %illionaire C#mbhaghosaka

;or fear of ha#in& his &reat )ealth confiscated% a youn& man pretended to be #ery poor% li#in& like a labourer. The kin& realised he )as not from a poor family from his #oice. Ghen the truth came out% the youn& man )as appointed as the kin&s treasurer. The kin& introduced him to the Buddha% )ho then described the characteristics of the prosperous.

The 5ise Protect Themsel;es

D. H**h'nenappam'dena% saNyamena! damena ca D5paN kayir'tha medh'#5 yaN o&ho n'bhik5rati.2( D. By sustained effort% earnestness% discipline% and self9control let the )ise man make for himself an island% )hich no flood can o#er)helm.

The Elder CZYapanthaka

1 monk named C@(apanthaka could not memorise a #erse of four lines despite tryin& for four months. <e )as ad#ised by his brother monk to lea#e the +a,&ha. But he )as reluctant to do so. The Buddha understandin& his temperament% &a#e him a clean piece of cloth and asked him to handle it &aLin& at the mornin& sun. By his constant handlin& of it )ith his s)eatin& hands it soon &ot soiled. This perceptible chan&e made him reflect on the impermanence of life. <e meditated and attained 1rahantship.

A satimato ! saccamena

Be Heed+$%

A"

)e "eedf#l
$. Pam'damanuyuc7anti% b'l' dummedhino 7an' 1ppam'dacca medh'#5% dhanaN se**haN #a rakkhati.2B I. 0' pam'damanuyuc7etha% m' k'maratisantha#aN 1ppamatto hi 7h'yanto% pappoti #ipulaN sukhaN. 26 $. The i&norant% foolish folk indul&e in heedlessnessa the )ise man &uards earnestness as the &reatest treasure. I. Indul&e not in heedlessnessa ha#e no intimacy )ith sensual deli&hts. The earnest meditator obtains abundant bliss.

The 'esti;al of 'ools

Durin& a certain se#en9day festi#al it )as customary to abuse people for fun. The Buddha and his disciples remained in the monastery. 1t the end of the festi#al the de#otees )ho brou&ht alms remarked that the Buddha must ha#e had an unpleasant time. The Buddha replied that the )ise al)ays li#e heedfully.

ConW#er "eedlessness b7 "eedf#lness

J. Pam'daN appam'dena% yad' nudati pa6bito Pacc'p's'dam'ruyha% asoko sokiniN pa7aN Pabbata**ho#a bh@ma**he%A dh5ro b'le a#ekkhati.28 J. Ghen a )ise man discards heedlessness by heedfulness% he% free from sorro)% ascends to the palace of )isdom and sur#eys the sorro)in& i&norant folk as a mountaineer sur#eys those belo).

The Elder %ah!kassapa

The Elder 0ah'kassapa once endea#oured to comprehend by his supernormal #ision the birth and death of bein&s. The Buddha appeared before him and said that it )as only a Buddha )ho could comprehend the totality of existences.

The "eedf#l 'ar @#tstrip the Aa`7

B. 1ppamatto pamattesu% suttesu bahu7'&aro 1balassaN #a s5&hasso% hit#' y'ti sumedhaso.2:
A bhumma**he

/ Appam"da Vagga B. <eedful amon& the heedless% )ide a)ake amon& the slumberin&% the )ise man ad#ances as does a s)ift horse% lea#in& a )eak 7ade behind.

9tor7 of Two %onks

T)o monks retired to a forest to meditate. Kne )as strenuous% the other )as not. The Buddha praised the former.

"eedf#lness Aeads to 9o;ereignt7

AC. 1ppam'dena 0a&ha#'% de#'naN se**hataN &ato 1ppam'daN pasaNsanti% pam'do &arahito sad'.$I AC. By earnestness 0a&ha#' rose to the lordship of the &ods. Earnestness is e#er praiseda ne&li&ence is e#er despised.

"ow the Yo#th %agha )ecame 9akka

1 Eiccha#5 youth named 0ah'l5% ha#in& heard the +akkapacha +utta tau&ht by the Blessed Kne% )ondered )hether he had really seen +akka% the ?in& of the :ods% so he came and asked about it. The Buddha said that he had indeed seen +akka% and further explained ho) +akka had &ained that position. 1t one time +akka )as born in the human realm as a youth named 0a&ha. Throu&hout his life 0a&ha supported his parents% respected the elders% spoke &ently% a#oided slander% d)elt free from a#arice% al)ays ready to listen to re4uests for help% &a#e alms freely% spoke the truth% and ne#er become an&ry. <e did social ser#ice by clearin& a)ay rubbish% makin& roads% buildin& brid&es% etc. Thirty9three other youths 7oined him% and to&ether they did many &ood )orks. 1fter death 0a&ha became the kin& of the &ods% alon& )ith his companions% and their realm )as thus kno)n as the hea#en of the Thirty9three =T'#atiNsa>.

The "eedf#l Progress X#ickl7

AA. 1ppam'darato bhikkhu% pam'de bhayadassi #' +aNyo7anaN a6uN th@laN. bahaN a&&5#a &acchati.$1 AA. The monk )ho deli&hts in heedfulness% and looks )ith fear on heedlessness% ad#ances like fire% burnin& all fetters &reat and small.

Certain %onk
0akin& little pro&ress in his meditation% a forest monk )as comin& to see the Buddha. Kn the )ay he sa) a forest fire burnin& all in its path. This inspired him

The Heed+$% -rogress 0$i#k%y

AD

to think that he could also pro&ress by burnin& all the fetters by the heat of the /oble Ei&htfold Path. The Buddha read his mind and% radiatin& a ray of li&ht% ad#ised him accordin&ly.

The "eedf#l re Close to Libb!na

A!. 1ppam'darato bhikkhu% pam'de bhayadassi #' 1bhabbo parih'n'ya. nibb'nasse#a santike.$2 A!. The monk )ho deli&hts in heedfulness% and looks )ith fear on heedlessness% is not liable to fall. <e is in near to nibb'na.

The Elder Tissa

1 youth brou&ht up in a certain market to)n became a monk% and d)elt there li#in& off alms from his relati#es. <e ne#er )ent to recei#e la#ish offerin&s &i#en by 1n'thapi6bika or ?in& Pasenadi. +ome monks thou&ht that he )as attached to his relati#es% but the Buddha told them that he )as fru&al and contented. The Buddha attributed those characteristics to the monks close association )ith him in the past and remarked that monks like him )ere already close to nibb'na.

$ Citta Vagga The %ind

A. PhandanaN capalaN cittaN% d@rakkhaNA dunni#'rayaN H7uN karoti medh'#5% usuk'ro#a te7anaN.$$ !. -'ri7o#a thale khitto% okamokata ubbhato PariphandatimidaN cittaN% m'radheyyaN pah'ta#e.$&

9traighten the 'ickle %ind

A. The flickerin&% fickle mind% difficult to &uard% difficult to control the )ise person strai&htens it as a fletcher strai&htens an arro). !. Eike a fish that is dra)n from its )atery abode and thro)n upon land% e#en so does this mind flutter. <ence should the realm of the passions be shunned.

The Elder %eghi7a

Kn his return from almsround% 0e&hiya Thera sa) a man&o &ro#e% and )ished to spend the day there in meditation. <e re4uested permission from the Buddha% )ho asked him to )ait for another monk to come. 0e&hiya repeated his re4uest a second and third time% so the Buddha told him to do )hat he )hat he thou&ht ri&ht. <e paid respects and departed for the man&o &ro#e. The )hole day he )as assailed by un)holesome thou&hts% and couldnt &ain concentration. In the e#enin& he came to see the Buddha )ho tau&ht him about the fi#e thin&s conduci#e to the maturin& of insi&htd ha#in& a &ood friend% restraint by the P'*imokkha% suitable talk% ener&y% and )isdom. ;urthermore% one should contemplate the repulsi#e to dispel lust% lo#in&9kindness to dispel ill9)ill% mindfulness of breathin& to o#ercome distraction% and the perception of impermanence to establish the perception of not9self and eradicate the conceit 2I am.3

A durrakkaN

AI

AJ

1 Citta Vagga

Control the %ind 5ell

". Dunni&&ahassa lahuno% yattha k'manip'tino Cittassa damatho s'dhu% cittaN dantaN sukh'#ahaN.$( ". The mind is hard to restrain% s)ift% it flies )here#er it likesd To control it is &ood. 1 controlled mind is conduci#e to happiness.

[t is "ard to 9ta7 with

%indRreader

+ome forest monks d)elt near the #illa&e of 0'tika. 1 de#out )oman% recei#in& instruction from the monks% attained /on9returnin& and the ability to read others thou&hts. +ince she kne) e#ery thou&ht of the monks% she pro#ided )hate#er they needed )ithout e#en bein& asked. Before lon& the monks attained 1rahantship and returned to pay respects to the Buddha. Kn bein& asked% they told him ho) )ell the lay )oman had looked after their needs. <earin& this% a certain monk asked permission to &o there. ;rom the moment he arri#ed% she pro#ided e#erythin& he )anted. The monk% fearin& that e#il thou&hts mi&ht arise% soon left and told the Buddha )hy he couldnt remain there. The Buddha told him to return and to restrain his )ild mind. <e did so% and soon &ained 1rahantship.

]#ard the %ind 5ell

. +ududdasaN sunipu6aN. yatthak'manip'tinaN CittaN rakkhetha medh'#5% cittaN &uttaN sukh'#ahaN.$B . The mind is #ery hard to percei#e% extremely subtle% flits )here#er it lists. Eet the )ise person &uard ita a &uarded mind is conduci#e to happiness.

Discontented %onk
1 de#out lay follo)er became a monk. <is preceptor )as a master of -inaya and his teacher )as an expert in the 1bhidhamma. The ne)ly ordained monk found the monks life onerous due to the many rules explained by his preceptor and the difficult studies &i#en by his teacher. <e lost faith and )anted to return to lay life. The Buddha asked him if he could do one thin&. <e asked )hat that )as. The Buddha ad#ised him 7ust to &uard his mind )ell.

2reedom 2rom 3"ra

AB

'reedom 'rom %!ra

D. D@ra,&amaN ekacaraN% asar5raN &uh'sayaN 8e cittaN saNyamessanti% mokkhanti m'rabandhan'.$6 D. ;arin& far% )anderin& alone% bodiless% lyin& in a ca#e% is the mind. Those )ho subdue it are freed from the bond of 0'ra.

Elder 9aagharakkhitas Lephew

1 youn& monk named +a,&harakkhita soon &ained 1rahantship. <is sisters son )as named after him% and )hen he came of a&e% he also became a monk. Ghen the nephe) recei#ed t)o pieces of cloth% he presented the bi&&est to his uncle% )ho repeatedly declined the offer. <e felt so re7ected that he thou&ht it )ould be better to disrobe. Ghile fannin& his uncle% he thou&ht that he )ould sell that piece of cloth and buy a she9&oat to earn some money. The &oat )ould produce many offsprin&. Before lon& he )ould ha#e enou&h money to &et married and )ould ha#e a son. Then he )ould ride in a bullock9cart to pay a #isit to his uncle )ith his )ife and child. Kn the )ay his )ife )ould accidentally drop his child under the )heel of the cart% killin& him. <e )ould &et an&ry and hit his )ife )ith a stick. Day dreamin& thus he struck his uncle )ith the fan. ?no)in& all the thou&hts that had passed throu&h his nephe)s mind% the elder asked him )hy he )as hittin& an elderly monk 7ust because he could not hit his )ife. The nephe) )as so ashamed that he dropped the fan and ran a)ay. The no#ices seiLed him and brou&ht him to the Buddha. The Buddha described the fickle nature of the mind.

The Vigilant "a;e Lo 'ear

$. 1na#a**hitacittassa% saddhammaN a#i7'nato Paripla#apas'dassa% pacc' na parip@rati.$8 I. 1na#assutacittassa% anan#'hatacetaso Puccap'papah56assa% natthi 7'&arato bhayaN.$: $. <e )hose mind is not steadfast% he )ho kno)s not the true doctrine% he )hose confidence )a#ers the )isdom of such a one )ill ne#er be perfect. I. <e )hose mind is not soaked =by lust> he )ho is not affected =by hatred>% he )ho has transcended both &ood and e#il for such a #i&ilant one there is no fear.

!C

1 Citta Vagga

The %indRtossed Elder

1fter searchin& in the forest for his lost ox% a farmer approached the monks hopin& to &et some food. The lefto#ers he recei#ed )ere so delicious he became a monk thinkin& it )ould be an easy life. <e soon became fat and laLy. Thinkin& it )as too arduous to )alk for alms e#ery day% he disrobed and resumed farmin&. <e disrobed and re9entered the +a,&ha six times% so the monks named him 2Cittahattha Thera 0ind9tossed Elder.3 Kn returnin& from the field% seein& his pre&nant )ife snorin&% he became dis&usted )ith )orldly life% and left the house for the se#enth time. Kn the )ay to the monastery he contemplated impermanence and sufferin&% and &ained the fruit of +tream9entry. <e implored the monks to ordain him once more. They refused at first% sayin& that his head )as like a )hetstone. ;inally they relented% and he soon attained 1rahantship. Ghen he stayed for a lon& time% the monks asked him )hy% and he told them that he )as no) free from attachment. The monks told this to the Buddha% )ho explained his state of mind before and after his realisation of nibb'na.

'ortif7 the %ind and )e LonRattached

J. ?umbh@pamaN k'yamimaN #idit#'% na&ar@pamaN cittamidaN *hapet#' 8odhetha m'raN pacc'#udhena% 7itacca rakkhe ani#esano siy'.&I J. .ealisin& that this body is =as fra&ile> as a 7ar% establishin& this mind =as firm> as a =fortified> city he should attack 0'ra )ith the )eapon of )isdom. <e should &uard his con4uest and be )ithout attachment.

The )enefits of Ao;ingRkindness

;i#e hundred monks )ho )ere meditatin& in a forest )ere troubled by the tree9deities% )ho )ere incon#enienced by their presence% so made all manner of fri&htenin& si&hts and sounds to make the monks &o a)ay. The monks sou&ht the ad#ice of the Buddha% )ho tau&ht them the ?aran5ya 0etta +utta% ad#isin& them to extend lo#in&9kindness to)ards all bein&s. They did so )ith the result that those deities protected them. Comparin& the body to a )ater 7ar% the monks de#eloped insi&ht. The Buddha read their thou&hts% and pro7ectin& himself before them% he confirmed )hat they had thou&ht.

The Body &i%% 'oon Be Cast Aside

!A

The )od7 5ill 9oon )e Cast side

B. 1ciraN #atayaN k'yo% pa*ha#iN adhisessati Chuddho apeta#icc'6o% niratthaN #a ka(i,&araN.&1 B. Before lon&% alasP this body )ill lie upon the &round% cast aside% de#oid of consciousness% e#en as a useless charred lo&.

The Elder PZtigatta Tissa

1 monk named Tissa became afflicted )ith bone cancer and boils that ooLed pus. Due to the bad odour he )as kno)n as P@ti&atta Tissa Thera the elder )ith a stinkin& body. 1s the disease )orsened% his fello) monks stayed a)ay from him and no one cared for him. ?no)in& this% the Buddha came there% prepared scented )ater% had the monks )ash his robes% and himself bathed the elders body )ith )arm )ater. Then he tau&ht him the nature of the body. The elder attained 1rahantship% and passed a)ay% attainin& parinibb'na. The monks asked the Buddha )hat the elder had done in pre#ious li#es to die in that )ay. The Buddha explained that in a pre#ious life he had made a li#in& by sellin& birds. <e )ould break the )in&s and le&s of any birds that )ere unsold at the end of the day to pre#ent them escapin&% and then sell them the next day. Kne day% )hen fra&rant food had been prepared for him% he sa) a monk comin& for alms% )ho )as an 1rahant. Gishin& to atone for his e#il deeds% he offered the food to the monk% )ishin& to attain the fruit that he had attained. Due to in7urin& the birds% he died a painful death. Thanks to his )ish for 1rahantship% he finally attained it and put an end to sufferin&.

n [llRDirected %ind Can Do ]reat "arm

AC. Diso disaN yaN taN kayir'% #er5 #' pana #erinaN 0icch'panihitaN cittaN% p'piyo naN tato kare.&2 AC. Ghate#er =harm> a foe may do to a foe% or a hater to a hater% 1n ill9directed mind can do one far &reater =harm>.

Landa the "erdsman

1 )ealthy herdsman offered alms to the Buddha and the +a,&ha for se#en days. Ghen the Buddha departed% he accompanied him for some distance% but turned back )hen the Buddha told him to stop. 1s he returned he )as killed by a stray arro). The monks remarked that if the Buddha had not #isited that place%

!!

1 Citta Vagga

the man )ould not ha#e met )ith that fatal accident. The Buddha replied that under no circumstances )ould he ha#e escaped death due to past e#il kamma. The Buddha added that an ill9directed mind could cause &reat harm.

5ellRdirected %ind is of ]reat )enefit

AA. /a taN m't' pit' kayir'% acce #' pi ca c'tak' +amm' panihitaN cittaN% seyyaso naN tato kare.&$ AA. Ghat neither mother% nor father% nor any other relati#e can do% 1 )ell9directed mind does and thereby ele#ates one.

9tor7 of 9eb Change

Ghile &oin& to bathe )ith a close friend% a millionaire )ith t)o sons harboured a lustful thou&ht on seein& the body of 0ah'kassapa% )ho )as puttin& on his robe to enter +oreyya for alms. <e thou&ht% 20ay this elder be my )ife% or may my )ifes body be like his.3 1s that thou&ht arose% he chan&ed into a )oman. +he )as so embarrassed that she ran a)ay and made her )ay to the distant city of Takkasila. There she married and had t)o sons. Thus she )as mother of t)o% and father of t)o. +ome time later% the millionaires close friend )ent to Takkasila on business. .eco&nisin& him% the millionaire had him in#ited to his mansion and after treatin& him to the usual hospitality% in4uired about his o)n parents. Then she re#ealed her former identity and confessed the thou&ht that had caused the sex chan&e. The friend ad#ised the millionaire to ask the elder for for&i#eness. 1s 0ah'kassapa )as li#in& nearby% she in#ited him for alms and asked for for&i#eness. 1s soon as 0ah'kassapa for&a#e her% she chan&ed back to a man. <e took lea#e of the father of his sons in Takkasila% kissed his sons &oodbye% and became a monk. <e )as kno)n as the Elder +oreyya. Tra#ellin& )ith 0ah'kassapa% +oreyya Thera arri#ed back at +'#atth5. <earin& about his past% the people of the country asked him repeatedly )hich t)o sons he had the most affection for. <e replied patiently that had more affection for those t)o sons of )hom he )as the mother. +oreyya )ent into solitude and soon attained 1rahantship. Eater% )hen asked the same 4uestion a&ain he replied that he no affection for anyone. The monks )ondered )hether this )as true% and reported it to the Buddha )ho confirmed that +oreyya )as no) free from affection. The Buddha praised him and recited

A &e%%)dire#ted 3ind is o+ *reat Bene+it

!"

the #erse sayin& that a )ell9directed mind )as of e#en &reater benefit than a mother or a father.

& P#ppha Vagga 'lowers

A. ?o imaN pa*ha#iN #icessati%A yamalokacca imaN sade#akaN ?o dhammapadaN sudesitaN% kusalo pupphami#a pacessati&& !. +ekho pa*ha#iN #icessatiA yamalokacca imaN sade#akaN. +ekho dhammapadaN sudesitaN kusalo pupphami#a pacessati&(

5ho 5ill Comprehend this Earthc

A. Gho )ill comprehend this earth% and this realm of 8ama% and this )orld to&ether )ith the de#asM Gho )ill in#esti&ate the )ell tau&ht Path to Truth% e#en as an expert =&arland maker> )ill pick flo)ersM !. 1 disciple in trainin&% )ill comprehend this earth% and this realm of 8ama to&ether )ith the realm of the de#as. 1 disciple in trainin& )ill in#esti&ate the )ell9tau&ht Path to Truth e#en as an expert =&arland9 maker> )ill pick flo)ers.

Talking bo#t the Earth

;i#e hundred monks &athered and )ere talkin& about the earth in #arious #illa&es. The Buddha ad#ised them to meditate on the earth9element )ithin their o)n bodies.!

A #i7essati ! The

insi&ht meditation method analyses the body as composed of four elementsd solidity% fluidity% temperature% and motion.

!D

!$

4 -$ppha Vagga

Aike

%irage is this )od7

". Phe6@pamaN k'yamimaN #idit#'% mar5cidhammaN abhisambudh'no Chet#'na m'rassa papupphak'ni% adassanaN maccur'7assa &acche.&B ". ?no)in& that this body is like bubbles% and fully understandin& its illusory nature% one should destroy the flo)er9shafts of 0'ra% and pass beyond the si&ht of the kin& of death.

The Elder 5ho %editated on

%irage

<a#in& obtained a meditation ob7ect from the Teacher% a monk )as stri#in& to attain 1rahantship in the forest% but )as not able to. Intendin& to &et further instruction% he set off to see the teacher. Kn the )ay he sa) a mira&e and then bubbles in a mountain torrent. +purred on by these perceptions% he contemplated impermanence. The Buddha read his thou&hts and% appearin& before him% confirmed his #ie)s.

9ens#alists re 9wept wa7 b7 Death

. Pupph'ni he#a pacinantaN% by'sattamanasaN naraN +uttaN &'maN maho&ho#a% maccu 'd'ya &acchati.&6 . The man )ho &athers flo)ers =of sensual pleasure>% )hose mind is distracted% death carries off as a &reat flood s)eeps a)ay a sleepin& #illa&e.

The Vengeance of Cing ViSaSZbha

This lon& story is )orth tellin&% at least in brief% as it tells us somethin& of the history of the Buddhas relati#es% and sho)s the serious problems caused by pride of birth and racial pre7udice. The +'kyans and the ?osalans )ere nei&hbours on opposite banks of the .ohin5 ri#er. +'#atth5 )as the capital of the ?osalans to the )est of the .ohin5% and ?apila#atthu )as that of the +'kyans to the east. +outh of the +'kyan kin&dom lay that of the 0allas )ho had their capital at ?usin'ra. ;ar to the north9)est lay the uni#ersity city of Takkasila% in present9day Pakistan. Prince Pasenadi% the son of the ?in& of ?osala% li#ed at +'#atth5% Prince 0ah'l5 of the Eiccha#5 clan li#ed at -es'l5% and Prince Bandhula% the son of the 0alla kin&% li#ed at ?usin'ra. These three princes studied under a famous teacher

'ens$a%ists Are '5ept A5ay y Death

!I

at Takkasila% and became friends. 1fter masterin& the royal arts they returned to their respecti#e kin&doms. Prince Pasenadi )as anointed kin&% Prince 0ah'l5 )ent blind% and )as appointed as a teacher to the Eiccha#5s% and Prince Bandhula became ?in& Pasenadis &eneral after his parents dissuaded him from killin& the other 0alla princes to become kin&. <e established a residence in +'#atth5% brou&ht his parents% and later married 0allik'% the dau&hter of the 0alla kin&. Kne day% ?in& Pasenadi sa) many monks passin& throu&h the street% and )as told that they )ere &oin& for alms at the houses of 1n'thapi6bika% his son% -is'kh'% and +uppa#'s'. The kin& decided that he too should offer alms to the +a,&ha and so in#ited the Buddha and the +a,&ha. <e ser#ed them )ith his o)n hand for se#en days in succession% then on the se#enth day asked the Buddha al)ays to come )ith fi#e hundred monks. The Buddha declined% but a&reed to send another monk in his stead% &i#in& the duty to the Elder fnanda. The kin& ser#ed the monks personally for se#en more days% but then ne&lected to do so for three days. By the third day only the Elder fnanda remained and the kin& )as an&ry that the food prepared had been left untouched% so he )ent to complain to the Buddha. The Buddha explained the nine reasons )hy monks are not obli&ed to #isit householders% or if they do #isit% are not obli&ed to sit do)nd they do not rise to &reet them% they do not pay homa&e% they do not offer a suitable seat% they conceal )hat they possess% they &i#e little thou&h they ha#e much% they &i#e inferior 4uality food% they do not offer the food respectfully% they do not sit to listen to the Dhamma% they do not speak in a pleasin& manner. ;or the opposite nine reasons it is proper for monks to #isit householders and to sit do)n. Gishin& to )in back the confidence of the monks% the kin& thou&ht it )ould help to introduce a +'kyan princess into his household% so he sent a messa&e to the +'kyans. They discussed )hat to do. ?in& Pasenadi of ?osala )as their enemy and could destroy them if they refused% but they did not re&ard him as of e4ual birth to themsel#es% so no one )as )illin& to &i#e their dau&hter in marria&e. Then 0ah'n'ma said he had a beautiful dau&hter by a sla#e9)oman. +o they told Pasenadi that she )as the dau&hter of 0ah'n'ma the +'kyan% )ho )as the son of the youn&er brother of the Blessed Knes father. ?in& Pasenadi accepted her as his chief consort% and in due course Prince -i*a*@bha )as born. Ghen he came of a&e he )ent to #isit his maternal &randfather. The +'kyans sent all the youn&er princes a)ay so that no one had to pay homa&e to him% but

!J

4 -$ppha Vagga

other)ise they sho)ed him all hospitality. 1fter he left% the seat he used )as ritually )ashed. Kne or his men% )ho returned to collect a s)ord he had left behind% sa) this and heard the ser#ant cursin& -i*a*@bha as the son of a sla#e )oman. Ghen he heard this Prince -i*a*@bha #o)ed to )reak #en&eance on the +'kyans% and to )ash his seat )ith the blood of their throats. Ghen ?in& Pasenadi heard the ne)s he remo#ed all royal &ifts from -i*a*@bha and his mother% reducin& them to sla#es% but reinstated them after after bein& ad#ised by the Buddha. 0ean)hile at ?usin'ra% 0allik'% the dau&hter of the 0alla ?in&% and )ife of ?in& Pasenadis &eneral% Bandhula% became pre&nant and lon&ed to bathe in the lotus tank of the Eiccha#5s. Bandhula took her there% dro#e a)ay the &uards% tore do)n the iron railin&s% and allo)ed her to bathe% after)ards bathin& there himself. The Eiccha#5s )ere enra&ed. Their teacher% 0ah'l5% ad#ised them not to pursue Bandhula% but could not dissuade them. ;i#e hundred Eiccha#5s pursued Bandhula% but he killed them all. Bandhula brou&ht 0allik' to +'#atth5% )here 0allik' &a#e birth to t)ins. 1s time )ent by 0allik' bore sixteen sets of t)ins% and Bandhula )on public acclaim by o#erturnin& un7ust decisions and remo#in& the corrupt 7ud&es. The former 7ud&es told ?in& Pasenadi that Bandhula )as plannin& an insurrection. The simple9minded kin& belie#ed them and had Bandhula and his thirty9t)o sons slau&htered% appointin& Bandhulas nephe)% D5&hak'r'yana% as his &eneral. 0allik' )as offerin& alms to fi#e hundred monks )ith the t)o chief disciples )hen she )as &i#en a letter bearin& the ne)s that her husband and sons had been decapitated. +he remained e4uanimous% ad#isin& her dau&hters9in9la) not to &rie#e or hate the kin&% as their husbands had to endure the results of their pre#ious kamma. The Elder +'riputta &a#e the teachin& of the +alla +utta% =+uttanip'ta # DIBff>% 2Eife is uncertain% death is certain% but unpredictable.3 Ghen ?in& Pasenadi heard about this% he )as o#ercome )ith remorse at his e#il deed% and be&&ed 0allik' for for&i#eness. +he &a#e it% and asked to be sent back to her family home )ith her dau&hters9in9la). The ne) &eneral% D5&hak'r'yana% bode his time for a )hile% but )hen the opportunity arose he took the kin&s s)ord and turban )hile he )as talkin& to the Buddha and left him. <e returned 4uickly to the palace% appointin& Prince -i*a*@bha as kin&. ?in&

'ens$a%ists Are '5ept A5ay y Death

!B

Pasenadi rode to .'7a&aha to enlist the help of his nephe)% ?in& 17'tasattu% but died from exhaustion outside the )alls of the city.A /o) that -i*a*@bha )as kin&% he lost no time in )reakin& #en&eance on the +'kyans% and slau&htered them all except his &randfather% 0ah'n'ma and his relati#es% )hom he captured. 0ah'n'ma decided it )as better to commit suicide than to eat )ith the son of a sla#e9)oman.! Kn the return 7ourney -i*a*@bha camped )ith his follo)ers by a ri#er% but ants troubled them so those )ho had done e#il deeds in the past mo#ed do)n onto the ri#er bed. 1t ni&ht a flash flood s)ept them out to sea. <earin& of their tra&ic end% the Buddha remarked that people come to ruin )ithout accomplishin& their aims% and uttered the #erse 2g death carries off as a &reat flood s)eeps a)ay a sleepin& #illa&e.3 Kn bein& asked )hy the +'kyans )ere slau&htered% the Buddha related ho) in a past life they had conspired to dispose of poison in the ri#er% killin& all the fish.

9ens#alists Die \nsatiated

D. Pupph'ni he#a pacinantaN% by'sattamanasaN naraN 1tittacce#a k'mesu% antako kurute #asaN.&8 D. Gho &athers the flo)ers =of sensual pleasure>% )hose mind is distracted% and )ho is insatiate in desire% the Destroyer brin&s under his s)ay.

"#sband 5orshipper
1 deity in T'#atiNsa died )hile &atherin& flo)ers. +he )as reborn in a &ood family of +'#atth5. Ghen she came of a&e she married and had four sons. Daily% she offered alms to the monks and al)ays prayed to be reunited )ith her husband% since she remembered her husband of the pre#ious life. Kne day% after offerin& alms in the mornin&% she died in the e#enin&% and )as reborn in T'#atiNsa as she had )ished. The deities had barely noticed her absence because one day in T'#atiNsa is e4ui#alent to fi#e hundred years of human life% so forty

A These

e#ents are told in the Dhammaceti +utta of the 0a77himanik'ya% +utta JB.

! 0ah'n'ma

)as easily captured by -i*a*@bhas army as the +'kyans preferred to die rather than to kill others. .emarkable% then% that 0ah'n'ma )as too proud to eat )ith his &randson )hen he )as not too proud to sleep )ith -i*a*@bhas &randmother. <e )as also dishonest enou&h to decei#e ?in& Pasenadi by bein& economical )ith the truth% thou&h these latter t)o e#ents happened before he heard the DhammaP

"C

4 -$ppha Vagga

years seemed like 7ust a fe) hours. They )ondered )hy human bein&s )ere so heedless )hen their life )as extremely short. The monks )ho )ere not )ithout attachment )ere &rief9stricken )hen they disco#ered her death% and reported this to the Buddha. <e explained that she had been reborn in T'#atiNsa as she had )ished% and spoke on the fleetin& nature of life% addin& that people succumb to death )ith insatiate desires )hile pickin& the flo)ers of sensual pleasures.

Ca#se Lo [ncon;enience to n7one

$. 8ath'pi bhamaro pupphaN% #a66a&andham ahe*hayaN Pa(eti rasam'd'ya% e#aN &'me mun5 care.&: $. 1s a bee )ithout harmin& the flo)er% its colour or scent% flies a)ay% collectin& only the honey% e#en so should the sa&e )ander in the #illa&e.

%iserl7 %illionaire
Kn the Buddhas ad#ice% the Elder 0o&&all'na used his psychic po)ers to brin& a miserly millionaire and his )ife to the presence of the Buddha% thus they &ained faith in the Dhamma. The monks praised the Elder 0o&&all'na. The Buddha remarked that &ood monks like him inspired confidence in the Teacher% )ithout causin& incon#enience to any.

Disregard the 'a#lts of @thers

I. /a paresaN #ilom'ni% na paresaN kat'kataN 1ttano#a a#ekkheyya% kat'ni akat'ni ca.(I I. Disre&ard the faults of others% thin&s left done and undone by others% but examine the deeds done and not done by oneself.

The Laked scetic from P!;!

1 7ealous naked ascetic told his lay supporter not to &o to listen to the Buddha. +he sent her son to in#ite the Buddha to her house. The naked ascetic told her son not to &o there. <e said he had to &o or face a scoldin& from his mother. The ascetic told him to &o% but not to say )here his house )as% and to arri#e and lea#e from a different direction% then the t)o of them )ould en7oy the food prepared for the Buddha. The Buddha% of course% didnt need any directions to find the house. The )oman &reeted him respectfully% offered alms% and listened to the Dhamma. Ghen she sho)ed her deep appreciation for the

Disregard the 2a$%ts o+ 6thers

"A

Buddhas teachin&% the ascetic )ho )as sittin& in the back room )ith her son couldnt bear it% and suddenly burst in% abusin& both her and the Buddha. <e ran off% but the )oman )as too upset by this outburst to concentrate on the Dhamma. The Buddha ad#ised her to disre&ard the faults of others and only to reflect on her o)n.

Practice is )etter Than Teaching

J. 8ath'pi ruciraN pupphaN% #a66a#antaN a&andhakaN E#aN subh'sit' #'c'% aphal' hoti akubbato.(1 B. 8ath'pi ruciraN pupphaN% #a66a#antaN su&andhakaNA E#aN subh'sit' #'c'% saphal' hoti kubbato!.(2 J. 1s a lo#ely flo)er that is beautiful% but scentless% the )ell9spoken )ord of one )ho does not practise is fruitless. B. 1s a lo#ely flo)er that is beautiful and fra&rant% the )ell9spoken )ord of one )ho practises it bears fruit.

The ParasolRbearer
Chatthap'6i =Parasol9in9hand> )as a /on9returner and )ell9#ersed in the Tipi*aka. Kne day% as he )as sittin& listenin& to the Buddha% ?in& Pasenadi arri#ed. <e didnt rise from his seat to &reet the kin&% thinkin& this )ould sho) disrespect to the Buddha. The kin& )as an&ry% but paid his respects to the Buddha and sat do)n. The Buddha extolled the #irtues of Chatthap'6i% and the kin&s an&er )as allayed. Eater% the kin& sa) Chatthap'6i )alkin& by the palace and had him summoned. <e laid aside his sandals and parasol% and paid respect to the kin&. The kin& )as pleased that he no) sho)ed him respect and asked him to teach Dhamma to his consorts. Chatthap'6i refused% sayin& it )as improper for householders to perform the duty of monks. The kin& therefore asked the Buddha% and he arran&ed for the Elder fnanda to teach the kin&s consorts 0allik' and -'sabhakhattiy'% the dau&hter of 0ah'n'ma the +'kyan by a sla#e9 )oman. The t)o royal consorts studied the Dhamma under the Elder fnanda. 0allik' studied )ell% but -'sabhakhattiy' made little pro&ress. Ghen asked by the
A sa&andhakaN ! sakubbato

"!

4 -$ppha Vagga

Buddha% the Elder fnanda reported that 0allik' studied )ell% but that the Buddhas relati#e% -'sabhakhattiy'% did not study carefully% nor recite by heart% nor learn )ell. The Buddha declared that like a scentless flo)er% the Dhamma is fruitless to one )ho makes no effort to study it properly.

%#ch ]ood 9ho#ld )e Done

AC. 8ath'pi pupphar'simh'% kayir' m'l'&u6e bah@ E#aN 7'tena maccena% kattabbaN kusalaN bahuN.($ AC. 1s from a heap of flo)ers many a &arland is made% e#en so% many &ood deeds should be done by one born a mortal.

Vis!kh!_ %ig!ras %other

-is'kh'% the dau&hter of a millionaire of Bhaddiya% married into the family of 0i&'ra% a millionaire of +'#atth5% )ho )as a supporter of the naked ascetics. Ghen he offered alms to the naked ascetics he called on his ne) dau&hter9in9la) to come and pay respects to the 21rahants.3 Kn seein& the naked ascetics% she thou&ht% 2+urely% these shameless men are not 1rahants3 so she took offence and left. 0i&'ra )as offended% but made allo)ances for her youn& a&e. Kn another occasion% 0i&'ra )as eatin& his breakfast )hen a monk came for alms. -is'kh'% seein& that 0i&'ra didnt )ant to &i#e anythin&% told the monk% 2Please pass on #enerable sir% my father9in9la) is eatin& stale fare.3 This )as too much for 0i&'ra% and he ordered her to be thro)n out of the house. <o)e#er% -is'kh' put her case to her kinsmen )ho had been sent )ith her% and )hen she explained that her father9in9la) )as en7oyin& the benefits of pre#ious &ood kamma% )ithout doin& any fresh &ood kamma% they decided that 0i&'ra )as )ron& to send her a)ay. /o) that she had been cleared% she decided to lea#e any)ay. Then 0i&'ra apolo&ised and permitted her to in#ite the Buddha and the +a,&ha for alms. In spite of the protests of the /aked 1scetics% 0i&'ra listened to the Dhamma and became a +tream9)inner. ;rom that day he re&arded -is'kh' as his mother% thus she became kno)n as 20i&'ras 0other.3 <e had an expensi#e &ift made for her% and thenceforth she could in#ite the monks )hene#er she )ished. -is'kh' had ten sons and ten dau&hters% and numerous &rand9children% and &reat9&rand9children. +he retained her youthful looks into old a&e% and became the chief benefactress of the Buddha and the +a,&ha.

3$#h *ood 'ho$%d Be Done

""

1fter she erected a monastery at &reat expense% so &reat )as her deli&ht that% )ith her children and &randchildren% she )ent around the monastery recitin& #erses of 7oy. The monks )ondered if she had lost her mind% but )hen this )as reported to the Buddha he remarked that -is'kh' )as o#er7oyed because she had at last fulfilled a lon& cherished aspiration.

%oralit7 )lows gainst the 5ind

AA. /a puppha&andho pa*i#'tam eti na candanaN ta&aramallik'A +atacca &andho pa*i#'tam eti sabb' dis' sappuriso pa#'yati.(& A!. CandanaN ta&araN #'pi% uppalaN atha #assik5 EtesaN &andha7't'naN% s5la&andho anuttaro.(( AA. The perfume of flo)ers blo)s not a&ainst the )ind% nor does the fra&rance of sandal)ood% ta&ara and 7asmine% but the fra&rance of the #irtuous blo)s a&ainst the )inda the #irtuous man per#ades e#ery direction. A!. +andal)ood% ta&ara% lotus% 7asmined abo#e all these kinds of fra&rance% the perfume of #irtue is by far the best.

The Elder dnandas X#estion

The Elder fnanda asked the Buddha if any fra&rance )afted a&ainst the )ind. The Buddha replied that if one takes refu&e in the Buddha% Dhamma% and +a,&ha% obser#ed the fi#e precepts% and d)elt free from miserliness% deli&htin& in &i#in&% then the fra&rance of ones #irtue )afts in all directions.

%oralit7 is the )est 'ragrance

A". 1ppamatto ayaN &andho% y#'yaN ta&aracandanaN! 8o ca s5la#ataN &andho% #'ti de#esu uttamo.(B

A #' ! y'yaN

ta&aracandan5

"

4 -$ppha Vagga A". Kf little account is the fra&rance of ta&ara or sandala the fra&rance of the #irtuous% )hich blo)s e#en amon& the &ods% is supreme.

9akka ]i;es lms to %ah!kassapa

+akka kin& of the &ods% dis&uised as a poor )ea#er% offered alms to the Elder 0ah'kassapa% )ho )as lookin& for a poor person to )hom he mi&ht &rant the pri#ile&e of offerin& alms. The Buddha stated that +akka% attracted by the perfume of #irtue of the Elder ?assapa% offered him alms.

rahants Cannot )e Traced

A . TesaN sampannas5l'naN% appam'da#ih'rinaN +ammadacc'#imutt'naN% m'ro ma&&aN na #indati.(6 A . 0'ra finds not the path of those )ho are #irtuous% careful in li#in&% and freed by ri&ht kno)led&e.

The Elder ]odhika Commits 9#icide

The Elder :odhika% impeded from &ainin& mental absorption by a certain disease% cut his throat )ith a raLora but immediately before his death he culti#ated insi&ht and realised nibb'na. 0'ra searched to see )here his relinkin&9 consciousness had arisen. The Buddha remarked that 0'ra cannot trace the relinkin&9consciousness of an 1rahant.

The 5ise @#tshine )lind 5orldlings

AD. 8ath' sa,k'radh'nasmiN% u77hitasmiN mah'pathe PadumaN tattha 7'yetha% suci&andhaN manoramaN.(8 A$. E#aN sa,k'rabh@tesu% andhabh@te puthu77ane 1tirocati pacc'ya% samm'sambuddhas'#ako.(: AD9A$. 1s upon a heap of rubbish thro)n by the hi&h)ay% a fra&rant and lo#ely lotus may &ro)% e#en so amon& )orthless bein&s% a disciple of the ;ully Enli&htened Kne outshines the blind )orldlin&s in )isdom.

9irig#tta and ]arahadinna

T)o friends li#ed at +'#atth5. +iri&utta )as the Buddhas disciple% )hile :arahadinna )as a disciple of the naked ascetics. The naked ascetics ur&ed :arahadinna to tell his friend to offer alms to them instead of to the Buddha. :arahadinna kept askin& his friend )hy he bothered to offer alms to the Buddha%

The &ise 6$tshine B%ind &or%d%ings

"D

instead of to his o)n teachers. +iri&utta kept his peace for a )hile% but e#entually lost his patience% askin&% 2Ghat do your teachers kno)M3 :arahadinna said that his teachers kne) e#erythin& in the past% present% and futurea that they kne) e#eryones thou&hts% )ords% and actions. +o +iri&utta said to his friend% 2Ghy did you not tell me before about your teachers &reat po)ersM Please in#ite them for alms in my name.3 Ghile :arahadinna )ent to in#ite the naked ascetics% +iri&utta had a pit du& by his house% had it filled )ith filth% )ith a rope fixed to support one side of the seats )hile the other side rested on the &round. 1s soon as the ascetics sat do)n they )ould fall into the pit. In his house% he had empty pots prepared so that they looked like they )ere full of food. Ghen the naked ascetics arri#ed for the meal% he paid homa&e to them and thou&ht to himself% 2If you kno) the future do not enter my house as there is no food prepared% and I )ill ha#e you all flun& into a pit of filth and beaten )ith sticks. <e in#ited them all to sit do)n at once% and they all fell into the pit. 1s they climbed out% he had them beaten )ith sticks% ridiculin& them% 2Ghy dont you kno) all about the past% present% and futureP3 The naked ascetics complained to :arahadinna that he had ruined them% and :arahadinna complained to the kin&% )ho had +iri&utta summoned to impose a hea#y fine. Then +iri&utta explained )hat he had done and the kin& =Pasenadi> had a fine inflicted on :arahadinna instead. /o) :arahadinna )as more an&ry than e#er% and didnt speak to +iri&utta for a fortni&ht. Then he thou&ht% 2This doesnt achie#e anythin&3 and made up )ith his friend. 1fter some time +iri&utta said to :arahadinna% 2Ghat is the use of offerin& alms to your teachers. Ghy dont you in#ite the Buddha and his disciples for almsM3 This )as 7ust the opportunity :arahadinna )as )aitin& for. <e asked% 2Ghat does your teacher kno)M3 +iri&utta replied% 2<e kno)s all about the past% present% and future% and all the thou&hts of others.3 +o :arahadinna asked +iri&utta to in#ite him. 0ean)hile he prepared a hidden pit of burnin& charcoal. Ghen the Buddha arri#ed% :arahadinna asked him to enter alone first. 1s he placed his foot o#er the charcoal pit he used his psychic po)ers to create &reat lotus flo)ers% and the monks sat do)n on the seats prepared by his po)ers. The empty #essels that :arahadinna had prepared became full of food. :arahadinna &ained faith in the Buddha% and many follo)ers of the heretics )ere also con#erted to the Buddhist faith.

( )!la Vagga 'ools

Aong is 9aes!ra for the 'oolish
A. D5&h' 7'&arato ratti% d5&haN santassa yo7anaN D5&ho b'l'naN saNs'ro% addhammaN a#i7'nataN.BI A. Eon& is the ni&ht to the )akefula a 7ourney is lon& to the )earya lon& is saNs'ra to fools )ho do not kno) the Dhamma.

The Dangers of d#lter7

Ghile makin& a tour of +'#atth5 in state procession% ?in& Pasenadi spied a beautiful )oman and lusted for her. Kn makin& in4uiries he learned that she )as married. Eookin& for some pretext to &et rid of her husband% he enlisted him into the kin&s ser#ice% and had him sent on a lon& 7ourney to fetch some rare lotuses. Gith help from the n'&as% the man returned in time% but the city &ates )ere locked. <e left the flo)ers by the &ate% and )ent to stay )ith the monks. Durin& the ni&ht% on fire )ith lust% the kin& could not sleep )ell and had a terrifyin& ni&htmare% hearin& a&onised cries. In the mornin& he asked the royal astrolo&er )hat this portended. <e said it )as a terrible omen% and that he must perform a &reat sacrifice of li#in& bein&s% includin& human bein&s. There )as a &reat uproar as the sacrifice )as prepared. Fueen 0'llik' scolded the kin&% and told him to &o and ask the Buddha the meanin& of his bad dreams. The Buddha explained that the a)ful sounds the kin& had heard )ere the cries of four men )ho had committed adultery in former li#es% and )ere no) sufferin& in hell. They )ere only able to utter one syllable before fallin& back into hell a&ain. They re&retted their misdeeds and #o)ed to do many &ood deeds )hen the opportunity arose. The kin& realised ho) serious his fault )as% and said that the pre#ious ni&ht had been #ery lon&. The )omans husband )ho )as sittin& nearby% remarked that his 7ourney the pre#ious day )as also #ery lon&. The Buddha summed up by addin& that +aNs'ra is lon& to those )ho are i&norant of the Dhamma.

"I

"J

7 B"%a Vagga

;oid Companionship with the 'oolish

!. Caracce n'dhi&accheyya% seyyaN sadisam attano EkacariyaN da(haN kayir'% natthi b'le sah'yat'.B1 !. If% as the disciple fares alon&% he meets no companion )ho is better or e4ual% let him firmly pursue his solitary career. There is no fello)ship )ith the foolish.

The Hebellio#s P#pil

1 pupil ne&lected to do any duties for his teacher% 0ah'kassapa% but schemed to take the credit for )ork done by another pupil. Ghen the elder admonished him% the pupil bore a &rud&e. Ghile the elder )as a)ay% he set fire to his hut and fled. <e died and )as reborn in hell. The Buddha recommended solitude rather than companionship )ith the foolish.

@ne is Lot @nes @wn

". Putt' matthi dhanam matthi% iti b'lo #ihaccati 1tt' hi attano natthi% kuto putt' kuto dhanaN.B2 ". 2+ons ha#e Ia )ealth ha#e I3a thus is the fool )orried. <e himself is not his o)n. Ghence sonsM Ghence )ealthM

dnanda the %illionaire

1 miserly millionaire named fnanda died and )as reborn in a nearby settlement of poor )orkers. ;rom the day he )as concei#ed in his mothers )omb% the #illa&er could obtain no )ork. By di#idin& into t)o &roups )hile lookin& for )ork% they deduced that his mother )as the cause of their problems and cast her out. +he had to stru&&le on alone. Ghen the child )as born he )as hideously deformed. +he didnt abandon him% but brou&ht him up )ith &reat hardship until he )as old enou&h to be&% and then sent him off )ith a pot in his hand. Ghen the boy came to the house )here he had d)elt in his pre#ious life% he )ent strai&ht in to his former sons inner room% but he )as beaten and thro)n out into a rubbish9heap. The Buddha% kno)in& )hat had happened% told the mans son that the be&&ar )as none other than his o)n dead father. The be&&ar pointed out some hidden treasure in his former house% so the son &ained faith in the Dhamma.

The &ise 2oo%

"B

The 5ise 'ool

. 8o b'lo maccati b'lyaN% pa6bito #'pi tena so B'lo ca pa6bitam'n5% sa #e 2b'lo3ti #uccati.B$ . The fool )ho kno)s he is a fool is )ise in that at leasta the fool )ho thinks that he is )ise is called a fool.

The Escaped Criminal

T)o friends )ent to hear the Dhamma. Kne attained +tream9)innin&% the other stole a small amount of money. The latter taunted the former as foolish for not stealin& enou&h to buy some food. The former man reported this to the Buddha% )ho explained the difference bet)een a fool and a )ise man. The commentary explains that one )ho takes pride in learnin&% preachin&% morality% or austerity% thinkin&% 2Kthers are not like me3 is called a fool% and does not become accomplished in learnin& or practice. <e is like an escaped criminal.

'ool Cannot ppreciate the Dhamma

D. 8'#a75#ampi ce b'lo% pa6bitaN payirup'sati /a so dhammaN #i7'n'ti% dabbi s@parasaN yath'.B& D. Thou&h a fool associates )ith a )ise man his )hole life% he understands the Dhamma no more than a spoon kno)s the fla#our of soup.

The Elder \d!7i

The Elder Hd'yi used to sit on the preachin& seat after elders had left. 1ssumin& him to be a learned elder% #isitin& monks 4uestioned him about the Dhamma. Disco#erin& his i&norance% they reported the matter to the Buddha% )ho then explained the attitude of a fool to)ards the Dhamma.

The 5ise ppreciate the Dhamma

$. 0uhuttam api ce #iccu% pa6bitaN payirup'sati ?hippaN dhammaN #i7'n'ti% 7i#h' s@parasaN yath'.B( $. Thou&h an intelli&ent person% associates )ith a )ise man for only a moment% he 4uickly understands the Dhamma as the ton&ue kno)s the fla#our of soup.

7 B"%a Vagga

Thirt7 Yo#ths of P!;e77aka

Thirty friends set out to en7oy themsel#es in the forest )ith their )i#es. Kne )ho had no )ife brou&ht alon& a prostitute. +he stole their property and ran off. Ghile searchin& for her they came across the Buddha and asked him if they had seen a )oman. The Buddha asked them )hether it )as better to search for a )oman or to search for themsel#es. They sat and listened to the Dhamma and instantly attained +tream9)innin&. Kbtainin& the &oin&9forth )ith the )ords 2come monks%3 they soon &ained 1rahantship.

)itter is the 'r#it of E;il

I. Caranti b'l' dummedh'% amittene#a attan' ?aront' p'pakaN kammaN% yaN hoti ka*ukapphalaN.BB I. ;ools of little )it mo#e about )ith the #ery self as their o)n foe% doin& e#il deeds the fruit of )hich is bitter.

9#ppab#ddha the Aeper

1 leper )as kno)n as +uppabuddha because his moanin& )oke up anyone sleepin& nearby. <e heard the Dhamma from the Buddha and became a +tream9 )inner. <e stayed behind )hen the cro)d returned to as he )ished to tell the teacher about )hat he had &ained. +akka decided to test him% so appeared before him sayin&% 28ou are #ery poor and )retched% I )ill &i#e you &reat )ealth if you repudiate the Buddha% Dhamma% and +a,&ha.3 +uppabuddha asked% 2Gho are youM3 +akka said% 2I am +akka.3 +uppabuddha replied% 28ou are foolish and shameless. 8ou are not fit to talk )ith me. 8ou say I am poor and )retched% but I ha#e the se#enfold )ealth of confidence% morality% shame% dread% learnin&% liberality% and )isdom. I am not poor. I am #ery )ealthy. The Buddhas do not call one poor if one possesses these se#en treasures.3 +akka left him there% and told the Buddha )hat he had said. The Buddha confirmed it and told +akka that he could not bribe +uppabuddha. +uppabuddha )ent to the Buddha% )ho )elcomed him )armly. <e paid his respects and left. <e had not &one far )hen a youn& co) killed him. The monks asked about his destiny and his past. The Buddha explained that he had been reborn in T'#atiNsa. <e )as a leper because in a past life he had spat at a +olitary Buddha% and he )as killed because he had killed a prostitute. The dyin& prostitute #o)ed re#en&e% and fulfilled her )ish )hen she )as reborn as the co) that killed +uppabuddha.

(vi% Deeds ,ead to 8emorse

E;il Deeds Aead to Hemorse

J. /a taN kammaN kataN s'dhu% yaN kat#' anutappati 8assa assumukho rodaNi% #p'kaN pa*ise#ati.B6 J. That deed is not )ell done% )hich ha#in& done it% one repents% one )eeps )ith a tearful face% on reapin& its results.

'armer is cc#sed of Theft

+ome thie#es &ained access to a rich mans house by di&&in& a tunnel from the storm &ulley. Kne of the thie#es secreted a purse of money in his &arments to decei#e the others. They shared their loot in a field and departed. The purse dropped from the thiefs &arment% but he didnt notice. +eein& that the farmer )ould benefit% the Buddha )alked for alms throu&h that field. Kn comin& to the place )here the money lay he said to the Elder fnanda% 2Do you see that poisonous snake% fnandaM3 The Elder fnanda replied% 2I see it% Eord. It is a #ery poisonous snake.3 <earin& this% the farmer took a stick to kill the snake. +eein& the money% and not kno)in& )hat to do )ith it% he buried it and continued )ith his plo)in&. The rich man disco#ered his loss% and his men follo)ed the tunnel to the field. Disco#erin& the hidden &old% they arrested the farmer% and carried him off to court. The farmer )as hastily 7ud&ed &uilty and sentenced to death. 1s he )as bein& led off for execution% he kept repeatin& the )ords uttered by the Buddha and the Elder fnanda% 2Do you see that poisonous snake% fnandaM I see it% Eord. It is a #ery poisonous snake.3 Intri&ued by his odd beha#iour% the kin&s men brou&ht him before the kin&. 1fter hearin& his story% the kin& took him to the Buddha% )ho explained )hat had happened% and uttered the abo#e #erse. The farmer )as released and &ained +tream9)innin& on hearin& the #erse.

]ood Deeds Ca#se Lo Hepentance

B. Tacca kammaN kataN s'dhu% yaN kat#' n'nutappati 8assa pat5to sumano% #ip'kaN pa*ise#ati.B8 B. That deed is )ell done )hen% after ha#in& done it% one repents not% and )hen% )ith 7oy and pleasure% one reaps the fruit thereof.

7 B"%a Vagga

9#mana the ]arland %aker

+umana% a &arland9maker% sa) the Buddha )alkin& into .'7a&aha for alms and )ished to honour him. Belie#in& that he mi&ht be riskin& his life or liberty% he offered to the Buddha some 7asmine flo)ers that )ere set aside for ?in& Bimbis'ra. <is foolish )ife scolded him and diso)ned him% but the pious kin& )as pleased )ith his meritorious act and re)arded him la#ishly )ith 2the :ift of the Ei&hts.3 The monks talked about the &reat benefit en7oyed by +umana. The Buddha said that he had done )hat )as difficult to do in surrenderin& his life to the Tath'&ata% and commented on the benefits of &ood deeds.

E;ilRdoers Come to ]rief

AC. 0adhu #' maccati b'lo% y'#a p'paN na paccati 8ad' ca paccat5 p'paN% b'loA dukkhaN ni&acchati.B: AC. 1s s)eet as honey is an e#il deed% so thinks the fool so lon& as it ripens nota but )hen it ripens% then he comes to &rief.

The Hape of \ppala;aTTa

Hppala#a66a )as so beautiful that all the princes of India sent re4uests to her father for her hand in marria&e. Eookin& for a )ay out of this predicament of displeasin& thousands of princes by &i#in& his dau&hter to one of them% he asked her if she )anted to become a nun. Due to her accumulated merits this )as exactly )hat she )ished to hear. +he a&reed at once% and )as duly ordained. +he soon &ained 1rahantship% and )ent to d)ell in a thick forest. 1 cousin of hers% )ho had been in lo#e )ith her for years% hid under her bed )hile she )as &oin& for alms. +ince she came into the dark hut from the bri&ht sunli&ht% she didnt see him. <e raped her and% after takin& his pleasure% he left. Due to the )ickedness of his crime% he )as s)allo)ed up by the earth and fell strai&ht into the hottest hell. Kn hearin& of the incident% the Buddha commented on the sufferin& that accrues to e#il9doers. The monks discussed )hether the 1rahants could also en7oy sexual pleasures. The Buddha came% and explained that 1rahants do not clin& to pleasures as )ater does not )et a lotus leaf% or as mustard seed does not stick to the point of an a)l. The Buddha then asked ?in& ?osala to build a nunnery )ithin the city )alls and

A atha

b'lo

(vi%)doers Come to *rie+

"

made a rule forbiddin& nuns from d)ellin& in remote areas% to protect them from such dan&ers.

Healisation is 9#perior to 'asting

AA. 0'se m'se kusa&&ena b'lo% bhuc7etha bho7anaN /a so sa,kh'tadhamm'naN%A kalaN a&&hati so(asiN.6I AA. 0onth after month a fool may eat only as much food as can be picked up on the tip of a kusa &rass bladea but he is not )orth a sixteenth part of they )ho ha#e comprehended the Truth.

?amb#ka the Laked scetic

In the time of the Buddha ?assapa a monk took meals re&ularly at a laymans house. Kne day an 1rahant happened to come by. /oticin& his &racious deportment% the de#out layman ser#ed him respectfully% called a barber to sha#e his head% offered him a robe% and a bed. The resident monk )as insanely 7ealous and later abused the #isitor soundly% sayin& it )ould be better for him to eat excrement than to eat the almsfood offered by his supporter% better to pull out his hair by the root than to ha#e his head sha#ed by a barber% better to &o naked than to use the robe that had been offered% better to sleep on the floor than to make use of the bed that )as offered. The #isitor decided to lea#e at first li&ht. The next day% the #isitin& monk a)oke early% and thinkin& the #isitor )as still sleepin&% he flicked the bell )ith his fin&ernail and )ent for alms. <e told the layman that the #isitor )as still sleepin&% and didnt )ake )hen he ran& the bell. The layman )as )ise% and became suspicious% but dutifully ser#ed the monk% then filled his bo)l a&ain )ith choice food% askin& him to take it for the #isitor. The monk thre) the food a)ay by the road% thinkin& he )ould ne#er lea#e if he &ot such &ood food. Kn his return he disco#ered that the #isitor had already left. Due to his e#il deed he )as reborn in hell )here he suffered for aeons. In the time of the Buddha :otama% he )as reborn in .'7a&aha. Thou&h there )as abundant food he )ould eat nothin& but his o)n exrement. <e thre) off his clothes% and )ould only sleep on the floor. <is habits didnt chan&e as he &re) up% so his parents took him to the naked ascetics. To initiate him into the community they put him in a pit% laid planks o#er his shoulders% s4uatted on the
A sa,kh'tadhamm'naN

7 B"%a Vagga planks% and pulled out his hair. Ghen they )ent for alms he remained behind% eatin& excrement from the latrines. .ealisin& that people )ould blame them% the naked ascetics banished him. Thereafter he li#ed by the public toilets on his o)n. Ghen people came% he )ould stand on one le& )ith his mouth open. Ghen asked )hy he did that he told them% 2I am a )ind9eater% I eat nothin& else. I stand on one le& because if I used t)o the earth )ould shake.3 The people belie#ed )hat he said% for they had ne#er kno)n him to take any food. 1s his reputation &re)% people came brin&in& all manner of food% )ishin& to make merit% but he al)ays refused it as re&ular food )as repulsi#e to him. Ghen they pressed him repeatedly to accept at least a little for their sake% he took a tiny morsel of &hee and molasses on the tip of a blade of ?usa &rass% and placed it on his ton&ue% sayin&% 2That is enou&h for your )elfare and happiness.3 1fter he had li#ed like this for fifty9fi#e years% his e#il kamma from the past finally became exhausted. Kne mornin&% )hen the Buddha sur#eyed the )orld in his meditation% he realised that it )as time to #isit Oambuka. <e told the Elder fnanda of his intention% and set off late in the afternoon. ?no)in& the Buddhas intentions% the deities )ashed the place )ith a sudden storm% so that the flat rock )here Oambuka stayed )as spotless. The Buddha asked Oambuka if there )as any)here he could stay for the ni&ht% but Oambuka said that there )asnt. The Buddha pointed to a ca#e nearby% and Oambuka told him to suit himself. Durin& the ni&ht% po)erful deities includin& the ;our :reat ?in&s% +akka% and 0ah'brahma came to pay respects to the Buddha% illuminatin& the )hole forest. Oambuka )ondered )ho it mi&ht be. In the mornin&% Oambuka asked the Buddha and the Buddha told him. Oambuka replied% 2;or fifty9fi#e years I ha#e li#ed by eatin& the )ind% and ha#e stood on one le&% but no one came to pay respects to me. The Buddha told Oambuka% 28ou may ha#e decei#ed the foolish ma7ority% but you cannot decei#e me. Is it not true that you ha#e li#ed on excrement all these years% &oin& naked% sleepin& on the &round% and pullin& out your hairM3 Then the Buddha told Oambuka about the e#il deeds he had done in the time of Buddha ?assapa. <e re&ained a sense of shame% so the Buddha &a#e him a bathin& robe to put on% and tau&ht him the Dhamma. Due to his lon& practice of meditation in his pre#ious life% Oambuka attained 1rahantship. <e re4uested the &oin& forth% spontaneously &ainin& a set of robes and an almsbo)l as the Buddha said% 2Come monk.3 It )as the day that the people of 1,&a and 0'&adha came to offer alms to Oambuka% so a &reat cro)d &athered. +eein& the Buddha there% they )ondered

8ea%isation is '$perior to 2asting

)ho )as the &reater of the t)o% and concluded that since the Buddha had come to see Oambuka% that Oambuka must be the &reater monk. The Buddha told Oambuka to dispel their doubts% so he rose into the air to the hei&ht of a palm tree% and paid homa&e to the Buddha% sayin&% 2This is my teacher% I am his disciple.3 The Buddha spoke the abo#e #erse% and many people &ained comprehension of the Dhamma.

E;il Deeds Take Effect 5hen Hipe

A!. /a hi p'paN kataN kammaN% sa77u kh5raN #a muccati hahantaN b'lam an#eti% bhasmacchanno#aA p'#ako.61 A". 8'#ade#a anatth'ya% cattaN b'lassa 7'yati <anti b'lassa sukkaNsaN% muddham assa #ip'tayaN.62 A!. 1n e#il deed does not immediately bear fruit% 7ust as milk does not curdle at oncea e#il follo)s the fool like smoulderin& embers co#ered )ith ash. A". To his ruin the fool &ains kno)led&e and famea they destroy his brilliance and crush his )isdom.

9ome ]host 9tories

Ghile descendin& from -ultures peak to &o for alms in .'7a&aha accompanied by the Elder Eakkha6a% the Elder 0o&&all'na smiled. The Elder Eakkha6a asked him )hy% but he asked him to )ait until they )ere in the presence of the Blessed Kne. Ghen asked a&ain later% the Elder 0o&&all'na described #arious &hosts he had seen. The Buddha confirmed that he had also seen them% and described their past e#il deeds. 1 cro) ate some food offered to the +a,&ha and )as reborn as a cro) &host. 1n indi&nant farmer set fire to the hut of a +olitary Buddha and )as born as a snake &host. 1 fool skilled in thro)in& stones killed a +olitary Buddha and )as reborn as a hammer9head &host. .eferrin& to his past skill% the Buddha remarked that the kno)led&e of the #icious tends to their o)n ruin.

'ool Desires \nd#e 'ame

A . 1santaN bh'#anam iccheyya% purekkh'racca bhikkhusu f#'sesu ca issariyaN% p@7' parakulesu ca.6$
A bhasm'cchanno#a

7 B"%a Vagga AD. 0am e#a kata maccantu% &ih5 pabba7it' ubho 0am e#ati#as' assu% kicc'kiccesu kismici Iti b'lassa sa,kappo% icch' m'no ca #abbhati.6& A . The fool )ill desire undue reputation% precedence amon& monks% authority in the monasteries% honour amon& families. AD. Eet both laymen and monks think% 2by myself )as this donea in e#ery )ork% &reat or small% let them refer to me.3 +uch is the ambition of the foola his desires and pride increase.

Citta the "o#seholder

The Elder 0ah'n'ma% one of the first fi#e disciples% )as )alkin& for alms in the city of 0acchik'sa6ba.A Citta% a )ealthy householder% in#ited him to take food in his house% and &ained +tream9)innin&. <e donated his o)n &arden as a monastery and )elcomed #isitin& monks from all directions. The Elder +udhamma became a resident monk. <a#in& heard about the #irtues of Citta% the t)o chief disciples decided to #isit him. <earin& that they )ere comin& )ith a thousand monks% he )ent out half a days 7ourney! to meet them and accompanied them to his house. Thou&h they )ere )eary from the 7ourney% Citta asked the Elder +'riputta to teach the Dhamma in brief% and &ained the path of /on9returnin&. <e in#ited the elders and the #isitin& monks for alms the follo)in& day. Then he in#ited +udhamma. Bein& 7ealous of the honour paid to the chief disciples% and sli&hted by not bein& in#ited first% +udhamma refused% sayin& he )ould )alk for alms. The next day he )ent to Cittas house to see )hat food )as bein& prepared and refused to sit do)n% thou&h in#ited. Citta rebuked him% and +udhamma reported the matter to the Buddha% )ho told +udhamma that he )as inferior in faith and serenity to Citta% and ordered him to ask for for&i#eness. +udhamma )ent and asked Citta to for&i#e him% but he refused% so +udhamma had to return to the Buddha. The Buddha told him that a monk should not think% 2This monastery is mine% this room is mine% this is my de#otee%3 then spoke the abo#e #erses. Then he sent him back )ith a companion monk to ask for&i#eness a&ain% thinkin& that the 7ourney

A The

name means city of many fishermen% so this must ha#e been on the south bank of the :an&es% in the kin&dom of 1,&a. ! 1 days 7ourney (yo9ana) seems to ha#e been about ten miles.

A 2oo% Desires .nd$e 2ame

of thirty days )ould humble his pride. This time Citta for&a#e him% and asked for&i#eness in return. Thinkin& that he had &ained +tream9)innin& and /on9returnin& e#en )ithout seein& the teacher% Citta thou&ht he should &o to pay his respects to the Buddha. <e loaded fi#e hundred carts )ith &oods and set off for +'#atth5. <earin& that Citta had arri#ed% so many people and &ods brou&ht offerin&s that he )as unable to use )hat he had brou&ht e#en after a month of offerin& alms daily% so the Buddha told the Elder fnanda to empty a place to store Cittas offerin&s. Ghen Citta set off to return )ith empty carts% the people and &ods came to fill them a&ain )ith all manner of precious &oods.

The Path to Libb!na

A$. 1cc' hi l'bh@panis'% acc' nibb'na&'min5 E#am etaN abhicc'ya% bhikkhu Buddhassa s'#ako +akk'raN n'bhinandeyya% #i#ekam anubr@haye.6( A$. +urely the path that leads to )orldly &ain is one% and the path that leads to nibb'na is anothera understandin& this% the monk% the disciple of the Buddha% should not re7oice in )orldly fa#ours% but culti#ate detachment.

Tissa the Lo;ice

1 no#ice from a respected family )as sho)ered )ith &ifts% but he spurned them and li#ed a life of po#erty in a forest and attained 1rahantship. The monks spoke in praise of his exemplary conduct. The Buddha% hearin& their talk% described the t)o different paths that lead to &ain and nibb'na.

*+,+-./0ita Vagga The 5ise

ssociate with the 5ise
A. /idh5naN #a pa#att'raN% yaN passe #a77adassinaN /i&&ayha#'diN medh'#iN% t'disaN pa6bitaN bha7e T'disaN bha7am'nassa% seyyo hoti na p'piyo.6B A. +hould one meet a )ise man% )ho% like a re#ealer of treasure% points out faults and repro#esa let one associate )ith such a )ise persona it )ill be better% not )orse% for him )ho associates )ith such a one.

The @bedient P#pil

The Elder +'riputta admitted an elderly poor man into the +a,&ha as a mark of &ratitude for a ladleful of food offered to him. The ne) monk )as extremely obedient to his teacher and )as so ea&er to recei#e ad#ice that he soon attained 1rahantship. The Buddha praised his humility and exhorted the monks to emulate him. The Elder +'riputta said that he )ould be &lad to ha#e a hundred disciples like him% )ho )ere humble and easy to instruct.

d;isers re Pleasing to the ]ood

!. K#adeyy'nus'seyya% asabbh' ca ni#'raye +ataN hi so piyo hoti% asataN hoti appiyo.66 !. Eet him ad#ise% instruct% and dissuade one from e#ila truly pleasin& is he to the &ood% displeasin& is he to the bad.

The 9hameless %onks of CVS!giri

T)o shameless monks residin& at ?5*'&iri% 1ssa7i and Punabbasuk'% corrupted householders in many )ays by &i#in& them &ifts% misbeha#in&% and associatin& intimately )ith them in )ays unsuitable for monks. Ghen a modest monk )ent for alms in ?5*'&iri the people thou&ht he )as supercilious% so &a#e him nothin&. The Buddha sent his t)o chief disciples )ith the +a,&ha to banish the shameless

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:;<;=>?@AB>;C>DD>

monks from ?5*'&iri.A Ghen the order of banishment )as imposed on them% the monks )ere stubborn and accused the Chief Disciples of ha#in& e#il )ishes. Kn bein& told of this% the Buddha said that ad#isers are not lo#ed by the ill9 disciplined.

C#lti;ate ]ood 'riendship

". /a bha7e p'pake mitte% na bha7e puris'dhame Bha7etha mitte kaly'6e% bha7etha purisuttame.68 ". 1ssociate not )ith e#il friends% associate not )ith mean mena associate )ith &ood friends% associate )ith noble men.

The Elder Channas 9t#bbornness

The Elder Channa% )ho )as formerly the charioteer of Prince +iddhattha% )as #ery conceited and stubborn. <e e#en dared to rebuke the t)o Chief Disciples. Three times the Buddha admonished him and spoke on the benefits of &ood friendship% sayin& that the t)o Chief Disciples )ere his &reat friends. 8et% as lon& as the Buddha )as ali#e Channa remained 7ust as stubborn. Oust before his demise% the Buddha told the Elder fnanda to impose a penalty =Brahmada6ba> on Channa. <e )as to be ostracised and not admonished nor spoken to by any other monk. Ghen the +a,&ha imposed this penalty% the Elder Channa reformed his attitude and soon attained 1rahantship.

A This

is one of se#eral formal acts that the +a,&ha can perform to censure and restrain )icked monks. 0ost of the offences listed under the headin& of 2corruptin& families3 are only minor% but the cumulati#e effect of many such actions are #ery harmful. Eay people )ho ha#e been corrupted by such misbeha#iour do not respond to instruction from scrupulous monks and so ha#e no hope of learnin& the true Dhamma. They become shameless by association )ith shameless monks. Their loss is #ery &ra#e as #irtuous monks )ill not #isit that area. +hameless monks )ill take a lot% but )ill &i#e no useful teachin&. This formal act banishes the monks from an entire to)n or district to break their association )ith the householders li#in& in that area. They are not expelled from the +a,&ha% and are still monks% nor are they excommunicated. In the precedent that led to the first banishment order% the monks ar&ued )ith the Chief Disciples% and thus fell into a more serious offence re4uirin& a formal meetin& of the +a,&ha to impose probation and reinstatement.

6ne &ho Em i es the Dhamma is Happy

DA

@ne 5ho [mbibes the Dhamma is "app7

. Dhammap5ti sukhaN seti% #ippasannena cetas' 1riyappa#edite dhamme% sad' ramati pa6bito.6: . <e )ho imbibes the Dhamma abides in happiness )ith mind pacifieda the )ise man e#er deli&hts in the Dhamma re#ealed by the /oble Knes.

The )liss of Libb!na

?in& ?appina became a monk =0ah'kappina>. 1fter attainin& 1rahantship he repeatedly exclaimed% 2Kh )hat blissP The monks told the Buddha that he )as apparently rememberin& pleasures he had en7oyed before as a kin&. The Buddha said that he )as re7oicin& in the bliss of nibb'na.

The 5ise Control Themsel;es

D. Hdakachi nayanti nettik'% usuk'r' namayanti te7anaN D'ruN namayanti tacchak'% att'naN damayanti pa6bit'.8I D. Irri&ators lead the )atersa fletchers strai&hten arro)sa carpenters shape the )ooda the )ise control themsel#es.

The Lo;ice 5ho Controlled "is %ind

1 se#en year old boy entered the +a,&ha. Kne day as the no#ice accompanied his teacher for alms he noticed irri&ators% fletchers% and carpenters at )ork and asked his teacher ho) they controlled inanimate thin&s. <e thou&ht to himself 2If inanimate thin&s could be so controlled% )hy could I not control my o)n mindM3 <e turned back from almsround% retired to his cell% meditated% and attained 1rahantship.

The 5ise re \nshaken Aike

Hock

$. +elo yath' eka&hano% #'tena na sam5rati E#aN nind'pasaNs'su% na samic7anti pa6bit'.81 $. 1s a solid rock is not shaken by the )ind% e#en so the )ise are not ruffled by praise or blame.

The Elder Aak#TUakabhaddi7a

/ot kno)in& )ho he )as% some no#ices teased the elder Eaku6bakabhaddiya )ho )as a d)arf% but he ne#er sho)ed any an&er. Ghen the Buddha heard that

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Bhaddiya had sho)n no resentment% he remarked that 1rahants al)ays beha#e like that unmo#ed by praise or blame.

The 5ise re Peacef#l

I. 8ath'pi rahado &ambh5ro% #ippasanno an'#ilo E#aN dhamm'ni sut#'na% #ippas5danti pa6bit'.82 I. Oust as a deep lake is clear and still% e#en so% on hearin& the teachin&s% the )ise become exceedin&ly peaceful.

The %other of C!Ta

1 youn& )oman )as re7ected by her suitor as her mother sent her to him empty9handed% ha#in& spent e#erythin& she had on the monks. The disappointed )oman re#iled the monks so much that they a#oided that street. The Buddha preached the Dhamma to her and her an&er )as appeased. <earin& about the )omans attainment of +tream9)innin&% the kin& arran&ed for her marria&e to a noble from his court% and thereafter she &a#e alms to any monks or nuns she could find.

The 5ise re Leither Elated Lor Depressed

J. +abbattha #e sappuris' ca7anti% na k'mak'm' lapayanti santo +ukhena phu**h' atha#' dukhena% na ucc'#acaN pa6bit' dassayanti.8$ J. The &ood &i#e up e#erythin&a the peaceful do not prattle about sensual pleasuresd )hether affected by happiness or by pain% the )ise sho) neither elation nor depression.

The 'amine at Veraf^!

1t the in#itation of a Brahmin the Buddha and his disciples spent the three month rainy season in -erac7'. The Brahmin ne&lected to offer food to the monks as there )as a shorta&e of food% but the monks )ere content )ith the coarse porrid&e offered by horse traders. Kn returnin& to +'#atth5 after the rainy season they )ere ser#ed )ith sumptuous meals% but they )ere not elated. The Buddha said that the )ise are neither elated nor depressed by chan&in& circumstances.

'$##ess 'ho$%d Not Be 'o$ght .n9$st%y

D"

9#ccess 9ho#ld Lot )e 9o#ght \n^#stl7

B. /a attahetu na parassa hetu% na puttamicche na dhanaN na ra**haN /a iccheyya adhammena samiddhim attano% sa s5la#' pacca#' dhammiko siy'.8& B. /either for oneself nor for the sake of anothera one should not desire sons% )ealth% or a kin&doma one should not seek success by un7ust means. +uch a one is truly #irtuous% )ise% and 7ust.

The Elder Dhammika

1n honest householder )ished to enter the +a,&ha. Ghen he told his )ife about it% she asked him to )ait until she had &i#en birth. Ghen the child )as able to )alk% he a&ain expressed his )ish to &o forth. +he asked him to )ait until the child came of a&e. <e decided to &o forth any)ay. Before lon& he attained 1rahantship% and return to teach Dhamma to his son% )ho also )ent forth. <is )ife also entered the +a,&ha and attained 1rahantship. The Buddha praised them.

'ew ]o )e7ond
AC. 1ppak' te manussesu% ye 7an' p'ra&'mino 1th'yaN itar' pa7'% t5rame#'nudh'#ati.8( AA. 8e ca kho sammadakkh'te% dhamme dhamm'nu#attino Te 7an' p'ramessanti% maccudheyyaN suduttaraN.8B AC. ;e) are there amon& men )ho &o beyonda the rest of mankind only run about on the bank. AA. But those )ho act ri&htly accordin& to the teachin&% )hich is )ell expounded% )ill transcend the realm of death% so difficult to escape.

The #dience
The de#out residents of a certain street decided to &i#e alms to the monks and listen to the Dhamma throu&hout the ni&ht. <o)e#er% o#ercome by passions% some returned home% )hile others remained% but fell asleep in their seats. Kn bein& told about this% the Buddha explained the nature of )orldlin&s.

:;<;=>?@AB>;C>DD>

9eek "appiness in 9olit#de

A!. ?a6haN dhammaN #ippah'ya% sukkaN bh'#etha pa6bito Kk' anokaN '&amma% #i#eke yattha d@ramaN.86 A". Tatr'bhiratim iccheyya% hit#' k'me akiccano Pariyodapeyya att'naN% cittaklesehi pa6bito.88 A . 8esaN sambodhiya,&esu% samm' cittaN subh'#itaN fd'napa*inissa&&e% anup'd'ya ye rat' ?h56'sa#' 7ut5manto% te loke parinibbut'.8: A!9A". Eea#in& home for homelessness% the )ise should abandon dark states and culti#ate the bri&ht. They should seek deli&ht in seclusion% so hard to en7oy. :i#in& up sensual pleasures% )ith no impediments% the )ise should cleanse the mind of impurities. A . Those )ho ha#e perfected the factors of enli&htenment are )ithout clin&in&% and deli&ht in renunciation. They the corruption9free% shinin& ones ha#e attained nibb'na e#en in this )orld.

'i;e "#ndred Visiting %onks

;i#e hundred monks came to #isit the Buddha after spendin& the .ains else)here. 1fter listenin& to their experiences durin& the retreat he admonished them.

6 rahanta Vagga The 5orth7

Lo 9#ffering for the Emancipated
A. :ataddhino #isokassa% #ippamuttassa sabbadhi +abba&anthappah56assa% pari('ho na #i77ati.:I A. ;or him )ho has completed the 7ourney% for him )ho is sorro)less% for him )ho from e#erythin& is )holly free% for him )ho has destroyed all ties% the fe#er =of passion> exists not.

?V;akas X#estion
De#adatta tried to kill the Buddha by hurlin& a boulder from abo#e. It struck another rock% split% and a splinter struck the Buddhas foot% dra)in& blood and causin& se#ere pain.A O5#aka the physician dressed the )ound and left% sayin& that he )ould return to undress it after seein& a patient in the city. <e could not return in time as the city &ate )as closed. <e )orried that the Buddha )ould suffer. The Buddha read O5#akas thou&hts and ordered the Elder fnanda to remo#e the dressin&. Early the follo)in& mornin& O5#aka hurried to the monastery and asked )hether the )ound had been painful. The Buddha explained that he had extin&uished all sufferin& under the tree of enli&htenment.

The %indf#l Ebert Themsel;es

!. Hyyuc7anti sat5manto% na nikete ramanti te <aNs'#a pallalaN hit#'% okam okaN 7ahanti te.:1 !. The mindful exert themsel#es. To no abode are they attached. Eike s)ans that 4uit their pools% home after home they abandon =and &o>.

A 1rahants

ha#e the fi#e a&&re&ates% 7ust like others. The a&&re&ate of feelin& includes pain and pleasure% 7oy and sorro)% and indifference. The 1rahants feel pain and pleasure% but their minds are neither elated by contact )ith pleasure% nor depressed by contact )ith pain. /utritious food &i#es them ener&y% unsuitable food causes ailments.

DD

D$

F Arahanta Vagga

The Elder %ah!kassapa

<a#in& obser#ed the .ains in the Bamboo :ro#e at .'7a&aha% the Buddha announced his intention to set out on a tour of the countryside a fortni&ht later. The Buddha did this so that the monks could bake their bo)lsA and dye their robes.! 0ah'kassapa )ashed his robes as usual% =like one )ho had no plan to set out on tour>. +ome monks misconstrued his conduct and discussed amon& themsel#es that he still had attachment to his supporters and relati#es. The Buddha heard their talk and remarked that the Elder ?assapa )as free from attachment. The Buddha had considered beforehand that it )as not possible to lea#e the #ih'ra empty as the residents of .'7a&aha )ould need the ser#ices of the monks on occasions of celebration and mournin&. E#eryone in .'7a&aha )as either 0ah'kassapas relati#e or his supporter% so the Buddha asked him to remain.

Heflect 5ell @;er 'ood

". 8esaN sannicayo natthi% ye paricc'tabho7an' +uccato animitto ca% #imokkho yassa &ocaro fk'se#a sakunt'naN% &ati tesaN durannay'.:2 ". They for )hom there is no accumulation% )ho reflect )ell o#er their food% and ha#e deli#erance )hich is #oid and si&nless as their ob7ect their path% like that of birds in the air% cannot be traced.

The Elder )elaSShasVsa

;eelin& oppressed by searchin& for alms daily% a monk stored plain boiled rice so that he could en7oy the bliss of 7h'na more continuously. The other monks complained of his beha#iour and the Buddha laid do)n a trainin& rule prohibitin& the eatin& of food that had been stored."
A Iron

almsbo)ls are baked to create an oxidised coatin&. This protects the iron from rustin& due to contact )ith acidic foods. Burmese monks bo)ls are coated )ith lac4uer for the same reason. ! The robes are )ashed in a dye made from boilin& )ood chips of the Oackfruit tree. 1 concentrated solution is used to dye the robes% )hile a dilute solution is used to )ash them. " It is allo)able to store food in a monastery% but the monks cannot take it themsel#es to eat. The food must be offered by a lay person or no#ice after da)n and before midday on the day that it is to be used. The purpose is that a monk should reflect g contd. on p.DI

The .nde+i%ed 6nes Are 2ree

DI

The \ndefiled @nes re 'ree

. 8ass'sa#' parikkh56'% 'h're ca anissito +uccato animitto ca% #imokkho yassa &ocaro fk'se#a sakunt'naN% padaN tassa durannayaN.:$ . <e )hose corruptions are destroyed% is not attached to food% and has deli#erance% )hich is #oid and si&nless% as his ob7ect his path% like that of birds in the air% cannot be traced.

The Elder n#r#ddha

The former )ife of 1nuruddha in a pre#ious life )as reborn as the deity O'lin5 in T'#atiNsa. +eein& the elder collectin& ra&s for makin& robes% she hid some robes in a rubbish heap% so that he )ould find them. Ghen it )as time for makin& robes she ur&ed the to)nsfolk to offer almsfood. Ghen his supporters brou&ht food in abundance% some monks un7ustly blamed the Elder 1nuruddha% sayin& that he )as ur&in& people to &i#e so much to sho) off his influence. The Buddha said that the supporters &enerosity )as not due to any ur&in& by the Elder 1nuruddha. <e added that the 1rahants do not talk about re4uisites.

The 9enseRControlled re Dear to ll

D. 8assindriy'ni samatha,&at'ni%A ass' yath' s'rathin' sudant' Pah5nam'nassa an'sa#assa% de#'pi tassa pihayanti t'dino.:& D. <e )hose senses are subdued% like steeds )ell9trained by a charioteer% )hose pride is destroyed% and )ho is free from the corruptions such a steadfast one e#en the &ods hold dear.

The Elder Cacc!7ana

+akka% the kin& of the &ods% paid &reat re#erence to the Elder ?acc'yana. +ome monks accused +akka of bein& partial. The Buddha repro#ed them and added that 1rahants like the Elder ?acc'yana )hose senses are )ell subdued% are dear to both &ods and men.
contd. from p.D$ )ell o#er his food. 1 monks li#elihood depends on collectin& alms. =cf #erses A$J9A$B>. A samathaN &at'ni

DJ

F Arahanta Vagga

EW#animo#s Aike the Earth

$. Pa*ha#i samo no #iru77hati% indakhilupamoA t'di subbato .ahado#a apetakaddamo% saNs'r' na bha#anti t'dino.:( $. Eike the earth% a balanced and )ell9disciplined person resents not. <e is as steady as a city &ate post. 1s a deep lake is unclouded by mud% saNs'ra does not arise for such a one.

The Elder 9!rip#ttas "#milit7

<a#in& spent the .ains at +'#atth5% the Elder +'riputta prepared to set out on tour. Ghen the monks came to pay their respects he &reeted them by name or clan. 1 certain monk bore a &rud&e because the elder didnt kno) his name. Ghen the elder inad#ertently brushed his robe a&ainst the ear of that monk his &rud&e &re) into hatred. 1s soon as the elder left% he approached the Buddha to say that the elder had clouted his ear and departed )ithout apolo&isin&. The Buddha sent for the elder to be called back. ?no)in& that there )ould be a lions roar from the elder% the Elders fnanda and 0o&&all'na assembled the monks to )itness the occasion. Fuestioned by the Buddha about the incident% the Elder +'riputta% )ithout assertin& his innocence% described his humble )ays e#er since he became a monk. .emorse o#er)helmed the errin& monk% )ho confessed his offence to the Buddha. The Elder +'riputta accepted his apolo&y and asked for&i#eness if he has done any )ron&. The Buddha praised the Elder +'riputta% comparin& him to the unresentin& earth.

Calm re the Peacef#l

I. +antaN tassa manaN hoti% sant' #'c' ca kamma ca +ammadacc' #imuttassa% upasantassa t'dino.:B I. Calm is his mind% calm his speech% calm his action% )ho% ri&htly kno)in&% is )holly freed% perfectly peaceful% and e4uanimous.

A indakh5l@pamo

Ca%m Are the -ea#e+$%

DB

The 5ise Lo;ice

The elder Tissa li#ed at ?osamb5. <e asked his supporter for an attendant. <e &i#e his se#en9year9old son to be a no#ice. The boy &ained 1rahantship e#en as his head )as bein& sha#ed. 1fter a fortni&ht% the elder decided to #isit the Buddha. Kn the )ay they obtained lod&in& in a #ih'ra. The no#ice prepared the room for his teacher% but there )as no time to find a room for himself. The elder told him to stay )ith him. The elder soon fell asleep% but the no#ice stayed a)ake sittin& in meditation% as he kne) that his teacher )ould fall into an offence if he slept a fourth ni&ht )ith a non9bhikkhu.A Ghen he a)oke% the elder used his fan to )ake the no#ice )hom he thou&ht to be asleep% accidentally destroyin& his eye. Ghen the no#ice presented the tooth9cleanin& stick to the elder he did so )ith only one hand% holdin& the other o#er his blind eye. 1 no#ice should present thin&s )ith t)o hands% so the elder asked him the reason% and the no#ice told him )hat had happened. The elder )as stricken )ith remorse% but the no#ice sho)ed no resentment at the carelessness of his teacher. Eater% )hen the elder related to the Buddha )hat had happened% the Buddha told him not to blame himself% as it )as 7ust the fruit of the no#ices past kamma. <e explained that 1rahants ne#er cherish any &rud&e or ill9)ill to)ards anyone.

A Bhikkhu%

one )ho li#es by collectin& alms. Hsually translated as imonk. There are t)o sta&es to ordinationd the :oin& ;orth (pa a99") from household life to homelessness% and the hi&her ordination as a bhikkhu ($pasampad")G 1 no#ice (s"maHera) takes the Three .efu&es and Ten Precepts. 1 bhikkhu obser#es !!I precepts% one of )hich is not to sleep in the same room as one not fully ordained for more than three consecuti#e ni&hts.

$C

F Arahanta Vagga

n Ebcellent %an is Lot Cred#lo#s

J. 1ssaddhoA akatacc@!ca% sandhicchedo" ca yo naro <at'#ak'so #ant'so%D sa #e uttamaporiso.$ :6 J. The man )ho is not credulous% )ho kno)s the uncreate% )ho has cut off rebirth% )ho has destroyed all results% and expelled all desires% he is truly an excellent man.

The 5isdom of the Elder 9!rip#tta

Ghen thirty forest monks came to pay their respects% the Buddha asked the Elder +'riputta )hether he belie#ed that culti#atin& and maturin& the fi#e spiritual faculties =confidence% ener&y% mindfulness% concentration% and )isdom> could penetrate and culminate in the deathless. The Elder replied that he did not belie#e it. +ince he )as an 1rahant he did not take it on faith in the Buddha. The monks talked amon& themsel#es that the elder had no faith in the Buddha. Then the Buddha explained that the Elder )as blameless as he had realised it throu&h his personal experience% so he did not need to ha#e faith in the )ord of another.

A Taken

at face #alue% this #erse is #ery shockin&% but the key )ords all ha#e double9 meanin&s. Assaddho literally means 2)ithout confidence3 i.e. a non9belie#er% but here it means one )ho is not credulous. ! AkataIIJ means 2un&rateful%3 literally one )ho does not kno) )hat has been done for his benefit% but here it means one )ho kno)s (aIIJ) that )hich is not created (akata)G " 'andhi##hedo means one )ho cuts off the connection =of life>% i.e. a bandit% a robber or murderer% but here it refers to an 1rahant )ho )ont be reborn a&ain. Hat"vak"so means one )ho has ruined his life% but here it refers to the 1rahant )ho has destroyed all future results. D Vant"so or vant"siko is a kind of hun&ry &host (peta) that feeds on #omit% but here means one )ho has i#omitted or expelled all desire. $ .ttamap$riso means the best of men% but could also mean 2one )ho thinks that he is superior to others3 i.e. a conceited person. 8ou can ima&ine the shock effect the #erse had on the minds of the thirty forest monks% )ho entertained doubts about the Elder +'riputta% if they thou&ht )hat the Buddha )as sayin& )asd 2The un&rateful% faithless bandit% has ruined his life. <e eats )hat is #omitted by others% yet thinks that he is superior.3

&here Arahants D5e%% is De%ight+$%

$A

5here rahants Dwell is Delightf#l

B. :'me #' yadi #'racce% ninne #' yadi #' thale 8atth'rahanto #iharanti% taN bh@mir'ma6eyyakaN.:8 B. Ghether in a #illa&e or forest in a #alley or on a hill% )here#er 1rahants d)ell that spot is deli&htful.

The Elder He;ata

.e#ata% the youn&est brother of the Elder +'riputta renounced the )orld )hile still a boy% and soon attained 1rahantship )ith all the psychic po)ers. Ghen the Buddha #isited him )ith the +a,&ha he created ma&nificent d)ellin&s. +ome monks )ho #isited later sa) only a forest monk li#in& in a thorny 1cacia forest. Ghen the monks later took meals at -is'kh's residence she asked about the Elder .e#atas residence% and )as &i#en )idely di#er&ent descriptions. Ghen she asked the Buddha% he commented on the attracti#eness of the forests )here the 1rahants d)ell.

'orests re Delightf#l to the Passionless

AC. .ama65y'ni aracc'ni% yattha na ramat5 7ano -5tar'&' ramissanti% na te k'ma&a#esino.:: AC. Deli&htful are the forests )here )orldlin&s find no 7oya the passionless re7oice% as they seek no sensual pleasures.

The 5oman
1 monk )as meditatin& in a pleasure park. 1 )oman had arran&ed to meet a man there% but he did not turn up. 1s she )as lookin& for him% she sa) the meditatin& monk and tried to seduce him. The elder became aroused% but the Buddha% seein& the situation )ith his Di#ine Eye% pro7ected himself before the monk and commented on the attracti#eness of the forests )here the passionless d)ell. The elder attained 1rahantship.

8 9ahassa Vagga Tho#sands

)etter Than Tho#sand \seless 9a7ings
A. +ahassam api ce #'c'% anatthapadasaNhit' EkaN atthapadaN seyyo% yaN sut#' upasammati.1II A. Better than a thousand sayin&s% comprisin& useless )ords% is a sin&le beneficial )ord% by hearin& )hich one is pacified.

Tambad!Shika the Ebec#tioner

1 bloodthirsty #illain 7oined a band of robbers and committed many crimes. Ghen the robbers )ere cau&ht they )ere sentenced to death% but no one )as )illin& to execute them. The 7ud&es offered to spare the life of any robber )ho )ould execute all the others. Knly Tambad'*hika #olunteered to do it. <is life )as spared% and he became the public executioner. Kn the day that he )as to die% he )as about to start his breakfast )hen he sa) the Elder +'riputta )alkin& for alms. <e thou&ht% 2I ha#e done many e#il deeds% I should make merit by offerin& rice &ruel to this monk.3 <e in#ited the elder% in#ited him to sit do)n on the porch% )orshipped him% offered the &ruel% and stood fannin& him. +eein& that the man )as famished% the elder told him to eat% and called a man to fan him. Then he tau&ht him the Dhamma. +eein& that he )as unable to concentrate due to his remorse% the elder thou&ht% 2I )ill trick him%3 and asked him )hether he had )ished to kill all those people% or )hether another had made him do it. <e replied that the kin& made him do it. Then the elder asked% 2In that case% )hat e#il ha#e you doneM3 A This )as sufficient to relie#e his &uilt% so that he could concentrate on the Dhamma talk. <e &ained a hi&h sta&e of insi&ht kno)led&e (an$%oma I"Ha), died the same day% and )as

A This

is an interestin& case of bein& economical )ith the truth to benefit another. In fact% Tambad'*hika had done many un)holesome deeds prior to bein& cau&ht% and e#en intentional killin& to sa#e ones o)n life is un)holesome kamma. The elder asked his 4uestion in such a )ay that Tambad'*hika thou&ht he had done no g contd. on p.$

$"

K 'ahassa Vagga

reborn in the Tusita hea#en. The Buddha explained that his fortunate rebirth )as due to the excellent ad#ice of the Elder +'riputta.

)etter Than

Tho#sand \seless Verses

!. +ahassam api ce &'th'% anatthapadasaNhit' EkaN &'th'padaN seyyo% yaN sut#' upasammati.1I1 !. Better than a thousand #erses% comprisin& useless )ords% is a sin&le beneficial line% by hearin& )hich one is pacified.

)!hi7a D!r#cVri7a
1 ship9)reck #ictim s)am to the shore at the port of +upp'raka =north of Bombay> and sa#ed himself. 1s he had lost his clothes% he co#ered himself )ith bark (D"r$#Lriya)G The locals thou&ht he )as an 1rahant% and because of their adulation% he soon came to belie#e it himself. In a former life% B'hiya had been one of se#en monks )ho% disenchanted )ith the corruption in the +a,&ha% had isolated themsel#es on a mountain led&e in a do9or9die attempt to attain the &oal. The eldest attained 1rahantship% and the second monk attained /on9returnin&% but B'hiya and the other four monksA had died in the attempt after se#en days. The second monk% )ho )as reborn in the Brahma realm% sa) B'hiyas pli&ht% and came to ad#ise him that he )as not an 1rahant% nor e#en on the path to 1rahantship. <e told him that the true 1rahant% the Buddha% )as d)ellin& at +'#atth5. 1t once% B'hiya set off for +'#atth5% and )ith celestial help% he arri#ed the follo)in& mornin&% )hile the Buddha )as on his almsround. The monks in#ited B'hiya to rest )hile )aitin& for the Buddha to return. B'hiya said that he could not rest )ithout seein& the teacher% as he mi&ht die or the Teacher mi&ht die before they met% as life )as uncertain. <e sou&ht out the Buddha and paid homa&e% takin& a firm hold of his ankle% and asked him to teach the Dhamma.
contd. from p.$" )ron&. The elder didnt say he hadnt done any )ron&% )hich )ould ha#e been untrue. A Kne )as ?in& Pukkus'ti =see the Dh'tu#ibha,&a +utta% 0.iii.!"I>% the second )as ?um'ra ?assapa =see -ammika +utta% 0.i.A !>% the third )as Dabba 0allaputta =-in.i.A !% Di**hadosa +ikkh'padaN>% and the fourth )as the )anderer +abhiya =+n.BA% +abhiya +utta>. B'hiyas story is also told in the B'hiya +utta =Hd.$>. 1t 1.i.! % B'hiya D'ruc5riya is praised as the 4uickest to attain hi&her kno)led&e. <is #ery rapid attainment of 1rahantship )as the fruit of his stron& determination in the distant pre#ious life durin& the time of Buddha ?assapa% )hen he died )hile stri#in& for the &oal.

Better Than A Tho$sand .se%ess Verses

$D

+eein& that B'hiya )as not yet 4uite ready to understand% the Buddha declined to teach the Dhamma% sayin& that it )as not the ri&ht time as he )as on his alms9 round. B'hiya re4uested a&ain% and a&ain the Buddha said it )as not the ri&ht time. <o)e#er% )hen B'hiya asked a third time% the Buddha sa) that B'hiyas mind )as no) e4uanimous% so he tau&ht him thisd 2B'hiya% train yourself like this )hen you see somethin&% 7ust kno) that you see ita )hen you hear somethin&% 7ust kno) that you hear ita )hen you co&nise somethin&% 7ust kno) that you co&nise ita )hen you kno) somethin&% 7ust kno) that you kno) it. Ghen% B'hiya% for you in the seen is merely )hat is seeng in the kno)n is merely the kno)n% then% B'hiya% you )ill not be i)ith that. Ghen% B'hiya% you are not i)ith that% then% B'hiya% you )ill not be iin that. Ghen% B'hiya% you are not iin that% then% B'hiya% you )ill be neither here% nor beyond% nor in bet)een the t)o. Oust this is the end of sufferin&.3 1s the Blessed Kne )as teachin& the Dhamma in brief% the mind of B'hiya D'ruc5riya )as freed from all defilements )ithout remainder. +hortly after)ards B'hiya )as &ored to death by a co). The Buddha told the monks to cremate his body and build a st@pa as B'hiya had attained 1rahantship.

9elfRconW#est is the )est Victor7

". 8o ca &'th'sataN bh'se% anatthapadasaNhit' EkaN dhammapadaN seyyo% yaN sut#' upasammati.1I2 . 8o sahassaN sahassena% sa,&'me m'nuse 7ine Ekacca 7eyya att'naN% sa #e sa,&'ma7uttamo.1I$ ". Thou&h one recites a hundred #erses of meanin&less )ords% better is a sin&le true )ord% by hearin& )hich one is pacified. . Thou&h one should con4uer a million men in battle% yet he is the noblest #ictor )ho has con4uered himself.

The Elder L#n C#TUalakesi

1 millionaires dau&hter fell in lo#e )ith a robber. <er parents paid for his release% and she married him. <e later took his )ife to a cliff top intendin& to rob and kill her. +he pleaded for her life to no a#ail. Pretendin& to embrace him one last time% she pushed him off the cliff. ;earin& to return home% she became a nun )ith a &roup of )anderers. +he soon mastered a thousand #erses% and toured the country% defeatin& all9comers in debate. ;rom her custom of challen&in&

$$

K 'ahassa Vagga

others to debate by plantin& a branch of the .ose9apple tree% she became kno)n as 2Oambuparibb'7ik'.3 In time% she came to +'#atth5% and set up her branch challen&in& all to debate )ith her. Ghen the Elder +'riputta sa) her .ose9apple branch% he asked some boys the meanin& and% on bein& told% ur&ed them to trample it. Ghen she met the Elder +'riputta% he could ans)er all her 4uestions% and he then put one that she couldnt ans)erd 2Ghat is the oneM3A The elder told her she )ould ha#e to enter the Krder to learn the ans)er% so she became a nun% and attained 1rahantship )ith analytical kno)led&e =pa*isambhid'> )ithin 7ust a fe) days. The monks discussed ho) she had defeated a robber and% on hearin& a fe) )ords of the Dhamma% had become an 1rahant. The Buddha then spoke on the efficacy of )ords of truth and on the importance of self9con4uest.

9elfRconW#est is )est
D. 1tt' ha#e 7itaN seyyo% y' c'yaN itar' pa7' 1ttadantassa posassa% niccaN saccatac'rino.1I& $. /e#a de#o na &andhabbo% na m'ro saha brahmun' OitaN apa7itaN kayir'% tath'r@passa 7antuno.1I( D9$. +elf9con4uest is far &reater than the con4uest of othersa neither a deity nor a &andhabba% nor 0'ra )ith Brahm'% can o#erturn the #ictory of one )ho is self9possessed and restrained.

The ]ambler
1 Brahmin asked the Buddha about the causes of loss. The Buddha replied% 2+leepin& until sunrise% habitual idleness% bein& )rathful% a drunkard% s4uanderin& ones )ealth alone% seekin& others )i#es% these lead to loss.3 ?no)in& his moti#e for askin& the 4uestion% the Buddha then asked the Brahmin ho) he earned his li#in&. Ghen he replied that it )as by &amblin&% )hich resulted in both &ain and loss% the Buddha explained that the best #ictory )as self9 con4uest.

A This

4uestion is ans)ered in 2The /o#ices Fuestions3 =?hp.!>. 2+abbesatta 'h'ra**hitik' 1ll bein&s depend on nutriment.3

A 3omentMs Hono$r to the &orthy is Best

$I

%oments "ono#r to the 5orth7 is )est

I. 0'se m'se sahassena% yo ya7etha sataN samaN Ekacca bh'#itatt'naN% muhuttam api p@7aye +' ye#a p@7an' seyyo% yacce #assasataN hutaN.1IB I. Thou&h month after month )ith a thousand% one should make offerin&s for a hundred years% if 7ust for a moment% one honours one )ho has perfected himself that is better than a century of sacrifice.

The Elder 9!rip#ttas \ncle

The Elder +'riputtas maternal uncle used to donate monthly to the naked ascetics hopin& to be reborn in the Brahma realm. The Elder +'riputta told him that neither he% nor his teacher% kne) the )ay to the Brahma realm. The Elder +'riputta took him to the Buddha% )ho directed him onto the proper path.

)etter Than

Cent#r7 of 'ireRsacrifice

J. 8o ca #assasataN 7antu% a&&iN paricare #ane Ekacca bh'#itatt'naN% muhuttam api p@7aye +' ye#a p@7an' seyyo% yacce #assasataN hutaN.1I6 J. Thou&h for a century one tends the sacred fire in the forest% if only for a moment one honours one )ho has perfected himself that honour is better than a century of fire9sacrifice.

The Elder 9!rip#ttas Lephew

The Elder +'riputtas nephe) used to sacrifice an animal e#ery month to tend the sacrificial fire% hopin& for rebirth in the Brahma realm. The Elder +'riputta told him that neither he% nor his teacher% kne) the )ay to the Brahma realm. <e took him to the Buddha% )ho tau&ht him the ri&ht path.

)etter Than 9acrificial 9la#ghter

B. 8aN kicci yi**haN #a hutaN #a loke% saN#accharaN ya7etha puccapekho +abbam pi taN na catubh'&ameti% abhi#'dan' u77u&atesu seyyo.1I8

$J

K 'ahassa Vagga B. In this )orld )hate#er &ift or alms a person seekin& merit should offer for a year% all that is not )orth a 4uarter of the re#erence to)ards the upri&ht )hich is excellent.

The Elder 9!rip#ttas 'riend

The Elder +'riputtas friend made an annual sacrificial slau&hter at &reat expense. The elder took him to the Buddha )ho con#inced him of the ri&ht kind of homa&e.

)lessed re The7 5ho "ono#r the Elders

AC. 1bhi#'danas5lissa% niccaN #uddh'pac'yinoA Catt'ro dhamm' #abbhanti% 'yu #a66o sukhaN balaN.1I: AC. ;or one )ho constantly honours and respects the elders% four blessin&s increase lon&9life% beauty% bliss% and stren&th.

d7#;aUUhana [ncrease of Aife

T)o ascetics li#ed as companions dependin& on the city of D5&hala,&hika. 1fter forty9ei&ht years% one returned to household life% took a )ife% and started a family. Ghen his son )as born% he #isited his former companion to pay his respects. The ascetic blessed him and his )ife )ith the )ords% 2Eon&9life to you3 but he did not bless his ne)born son. Kn bein& asked the reason% the ascetic said that the boy )ould die )ithin se#en days% but the recluse :otama mi&ht kno) ho) to pre#ent it. The father% as ad#ised by the Buddha% erected a pa#ilion at the door of his house% and in#ited the monks to recite the Protection Discourses continuously for se#en days and ni&hts. Kn the last day% the Buddha himself came to recite the texts% and on the follo)in& mornin& blessed the child )ith lon& life% sayin& that he )ould li#e for a hundred and t)enty years. The boy )as &i#en the name 2fyu#abbhana increase of life.3 Ghen the monks discussed ho) the child &ained lon& life throu&h the Buddhas compassion% the Buddha spoke on the blessin&s that accrue to one )ho honours the )orthy.

A #addh'pacc'yino

Better Than A H$ndred Years

$B

)etter Than

"#ndred Years

AA. 8o ca #assasataN 75#e% duss5lo asam'hito Ek'haN 75#itaN seyyo% s5la#antassa 7h'yino.11I AA. Thou&h one li#es a hundred years% immoral and uncontrolled% better is a sin&le days life if one is moral and meditati#e.

The Lo;ice 9aekicca

Thirty men became monks in old a&e and )ished to retire to a certain forest to meditate. ;oreseein& dan&er% the Buddha ad#ised them to take the no#ice +aNkicca.A 1 band of thie#es% learnin& of their presence in the forest% approached them and demanded a monk to be &i#en as a sacrifice. 1ll of the monks #olunteered to offer their li#es% but +aNkicca obtained their permission to sacrifice his life for the sake of the others% explainin& that )as the reason )hy the Buddha had sent him. The bandits took him to their lair and made preparations to kill him. The no#ice attained to 7h'na. The bandits rin&leader tried to execute him )ith his s)ord% but it 7ust bounced off his neck. <e tried a&ain% but his s)ord shattered. <e prostrated himself before the no#ice% be&&ed for for&i#eness% listened to the Dhamma% and asked to become a monk. 1ll of the bandits did like)ise. The no#ice &a#e them the &oin& forth and returned to the other monks )ho )ere still meditatin& in the forest. <e took lea#e of them and took his disciples to the Buddha% tellin& him )hat had happened. The Buddha spoke on the #alue of a #irtuous life.

)etter Than

"#ndred Years

A!. 8o ca #assasataN 75#e% duppacco asam'hito Ek'haN 75#itaN seyyo% pacca#antassa 7h'yino.111 A!. Thou&h one li#es a hundred years% un)ise and uncomposed% better is a sin&le days life if one is )ise and meditati#e.

A <is

mother died suddenly before he )as born. Ghen her body )as cremated% +aNkicca )as disco#ered to be still ali#e. <e )as taken home and cared for by his relati#es. Ghen he )as se#en years old he learnt the circumstances of his birth. .ealisin& ho) fortunate he )as to sur#i#e% he sou&ht ordination at once from -enerable +'riputta% and )hile his head )as bein& sha#ed he attained 1rahantship.

IC

K 'ahassa Vagga

TreeRst#mp CoTUaffa
1 monk% ha#in& attained 1rahantship in a forest% )as comin& to see the Buddha. 1s he )as tired he sat on a flat rock and entered 7h'na. 1 lar&e number of thie#es% ha#in& plundered a #illa&e% )ere carryin& their loot )hen they came up to the rock )here the elder )as meditatin&. 0istakin& him for a tree stump in the dark they piled their stolen &oods o#er his head and slept. 1t da)n they took fri&ht% thinkin& him to be a non9human bein&. <e told them not to be alarmed. They asked for his for&i#eness and he &a#e them the &oin&9forth. <e brou&ht them to the Buddha. <earin& of their con#ersion% the Buddha praised a life of )isdom.

)etter Than

Cent#r7 of Aa`iness

A". 8o ca #assasataN 75#e% kus5to h5na#5riyo Ek'haN 75#itaN seyyo% #iriyam 'rabhato da(haN.112 A". Thou&h one should li#e a hundred years idle and inacti#e better is a sin&le days life if one makes an intense effort.

The 9nake 9la;e Elder

1 son of a reputable family in +'#atth5 became a monk. Discontented )ith his pro&ress he )anted to kill himself. Ghen the monks cau&ht a snake in the fire9 house he offered to &et rid of it. <e tried to make it bite him% but it did not% e#en )hen he put his fin&er in its mouth. <e told the monks that it )as a harmless snake% but they disa&reed. Then he took a raLor to cut his o)n )indpipe. 1t that moment he reflected on his fla)less life% meditated% and attained 1rahantship. <e told the monks that he had intended to cut his o)n throat% but instead had cut off his defilements. They thou&ht he )as lyin& and told the Buddha% )ho said it )as true. They asked )hy the snake didnt bite him% and )hy he became discontented. The Buddha explained that in a pre#ious life% the snake had been his sla#e% so it didnt bite him. =This is ho) he became kno)n as the +nake9+la#e Elder>. In a pre#ious life durin& the time of Buddha ?assapa )hen he had been a monk for t)enty thousand years he had also become discontented. The monks )ondered if it )as possible to attain 1rahantship so 4uickly. The Buddha spoke in praise of ener&etic stri#in&% sayin& that it )as possible for an ener&etic monk to achie#e 1rahantship )ithin the liftin& and droppin& of the foot% but that a laLy monk could not achie#e it )ithin a hundred years.

8ea%ising Empermanen#e is Best

IA

Healising [mpermanence is )est

A . 8o ca #assasataN 75#e% apassaN udayabbayaNA Ek'haN 75#itaN seyyo% passato udayabbayaNA.11$ A . Thou&h one should li#e a hundred years not understandin& ho) all thin&s arise and pass a)ay% better is a sin&le days life if one sees ho) all thin&s arise and pass a)ay.

The Elder L#n PaS!c!r!

Pa*'c'r' )as the dau&hter of a millionaire of +'#atth5. Ghen she )as sixteen she fell in lo#e and ran a)ay )ith a ser#ant. They li#ed a simple life in a remote #illa&e. Ghen she )as pre&nant she )ished to return to &i#e birth in her family home. <er husband refused% fearin& that he )ould be se#erely punished. E#entually% she left secretly on her o)n. <e found out% and cau&ht up )ith her. +he &a#e birth on the )ay% and so turned back. Ghen she became pre&nant a second time% all happened as before% but it started to rain. <er husband )ent to cut )ood to build a shelter% but )as bitten by a poisonous snake and died. Pa*'c'r' )aited in #ain for her husband to return. +he &a#e birth to her second child% and had to endure the storm the )hole ni&ht% protectin& her children )ith her o)n body. In the mornin&% she found her dead husband. +he could do nothin& but continue her 7ourney% lamentin& her loss. The ri#er 1cira#at5% )hich she had to cross% )as in flood. Too )eak to carry both children across at once% she left her little boy to )ait on the bank% and carried her baby across% lea#in& it on the far bank. Ghen she )as half)ay back% a ha)k fle) do)n to take her baby. +he screamed at it% but it )as too far a)ay to be scared off. <er elder son% seein& his mother )a#in& her arms% and hearin& her shout% thou&ht she )as callin& him. <e 7umped into the ri#er% but )as s)ept a)ay by the current. Completely distrau&ht no)% she had to continue alone to +'#atth5. Ghen she arri#ed near her home% a certain man told her that her family home had been destroyed in the storm% and her parents and only brother had all perished% and )ere no) bein& cremated. Kn hearin& this% she )ent completely out of her mind. +he lost her clothes% and as she )ander naked around +'#atth5% people pelted her )ith clods of earth and rubbish. +he arri#ed at Oeta#ana monastery% )here the Buddha )as teachin& the Dhamma. Ghen the Buddha addressed her as 2sister%3 she re&ained her sanity%
A udaya#yayaN

I!

K 'ahassa Vagga

and became ashamed of her nakedness. 1 man thre) her his cloak% )hich she put on. The Buddha listened to the story of her &rief% and tau&ht her about the sufferin& of saNs'ra% and ho) relati#es are no protection for one still sub7ect to birth and death. 1s she listened to the Dhamma% Pa*'c'r' realised nibb'na% &ained +tream9)innin&% and asked to become a nun. ;rom her patient and pleasant demeanour =Pa*it' c'ratt'> she became kno)n as Pa*'c'r'. +ome time later% )hile she )as )ashin& her feet% she noticed ho) the )ater flo)ed a)ay in three sta&es some drops of )ater flo)ed and subsided close to her% some farther a)ay from her% some still farther a)ay. This induced her to meditate on impermanence. The Buddha sa) her )ith his Di#ine Eye and% pro7ectin& himself before her% uttered the abo#e #ersed 2Thou&h one should li#e a hundred years not understandin& ho) all thin&s arise and pass a)ayg3 1t the conclusion of the #erse Pa*'c'r' attained 1rahantship.

9eeing the Deathless is )est

AD. 8o ca #assasataN 75#e% apassaN amataN padaN Ek'haN 75#itaN seyyo% passato amataN padaN.11& AD. Thou&h one should li#e a hundred years not seein& the deathless% better is a sin&le days life if one sees the deathless.

The Elder L#n Cis!gotamV

1 youn& mother named ?is'&otam5% lost her only child. 1s she had ne#er come across an instance of death she carried the corpse on her hip belie#in& the child to be ill and searchin& for a remedy. 1 )ise man directed her to the Buddha )ho ad#ised her to collect some mustard seed from a household )here none had died. +he &ot mustard seed at e#ery house% but found no household )here none had died. The truth &radually da)ned upon her. Ghen she returned% the Buddha preached the Dhamma% and she became a nun. Kne day she obser#ed the flickerin& of a lamp and reflected on the impermanence of life. The Buddha pro7ected his ima&e before her and uttered this stanLa comparin& life to a flickerin& lamp.

Healising the Dhamma is )est

A$. 8o ca #assasataN 75#e% apassaN dhammamuttamaN Ek'haN 75#itaN seyyo% passato dhammamuttamaN.11(

8ea%ising the Dhamma is Best A$. Thou&h one should li#e a hundred years not seein& the hi&hest truth% better is a sin&le days life if one sees the hi&hest truth.

I"

The \ngratef#l Children

1 )ealthy )ido) had se#en sons and se#en dau&hters. 1t the re4uest of the children% )ho promised to support her% she distributed her property amon& them. <o)e#er% the un&rateful children ne&lected her. :reatly disappointed% she became a nun. Constantly she reflected on the Dhamma. The Buddha preached to her on the importance of the Dhamma and she attained 1rahantship.

: P!pa Vagga E;il

%ake "aste in Doing ]ood
A. 1bhittharetha kaly'6e% p'p' cittaN ni#'raye Dandhachi karoto puccaN% p'pasmiN ramat5 mano.11B A. 0ake haste in doin& &ood% restrain your mind from e#il% for the mind of him )ho is slo) in doin& &ood deli&hts in e#il.

The )rahmin with @nl7 @ne ]arment

1 man and his )ife had only one under &arment each and only one upper &arment bet)een them. <is )ife )ent to listen to the Dhamma durin& the day% and the man )ent at ni&ht. Ghile listenin& to the Buddha% he thou&ht to offer his upper &arment% but meanness o#ercame him. Throu&hout the ni&ht he battled )ith his thou&hts. In the third )atch of the ni&ht he mastered his meanness% and offered the &arment% shoutin&% 2I ha#e con4ueredP I ha#e con4ueredP I ha#e con4ueredP3 ?in& Pasenadi sent a man to ask about it% and hearin& the reason% sent him a pair of &arments. The man presented them to the Buddha. The kin& sent t)o pairs of &arments% then four% then ei&ht% then sixteen% but the man presented them all to the Buddha. Then the kin& sent thirty9t)o pairs% )ith a messa&e to keep t)o pairs for himself. The man presented thirty pairs of &arments to the Buddha% and kept t)o pairs for himself and his )ife. Then the kin& sent t)o expensi#e blankets. The man set up one as a canopy in the Buddhajs perfumed chamber% and one at his o)n house% )here the monks took their meals. The next day% )hen the kin& #isited the Buddha% he sa) the canopy and made i1 :ift of ;ours to the mand four elephants% four horses% four thousand &old coins% four )omen% four men% four female sla#es% and the income from four #illa&es. Ghen the monks )ere talkin& about the )onderful results of the mans &ift of a sin&le &arment% the Buddha explained that had he con4uered his meanness in the first )atch of the ni&ht% he )ould ha#e recei#ed i1 :ift of +ixteens% or had he

ID

I$

N -"pa Vagga

done so in the middle )atch% he )ould ha#e recei#ed i1 :ift of Ei&hts. +ayin& this% he uttered the #erse sayin& that one should make haste in doin& &ood.

Do Lot Do E;il Hepeatedl7

!. P'pacce puriso kayir'% na naNA kayir' punappunaN /a tamhi chandaN kayir'tha% dukkho p'passa uccayo.116 !. If a person commits e#il% let him not do it repeatedlya he should not deli&ht in it% for the accumulation of e#il is painful.

The Elder 9e77asaka

The Elder +eyyasaka became discontented )ith the monks life. <is co9 resident% the elder E'(ud'y5% ad#ised him to masturbate to relie#e his sexual frustration. Then the Elder +eyyasaka fell into the same offence repeatedly. The Buddha repro#ed him and uttered the abo#e stanLa.

Do ]ood gain and gain

". Puccacce puriso kayir'% kayir' naN! punappunaN Tamhi chandaN kayir'tha% sukho puccassa uccayo.118 ". If a person performs merit% let him do it repeatedlya he should deli&ht in itd for the accumulation of merit is blissful.

The 'ried Corn Deit7

1 de#out )oman offered fried corn as alms to the Elder 0ah'kassapa. 1fter bein& bitten by a snake% she died and )as reborn in T'#atiNsa. Gishin& to make more merit% she came early in the mornin& to clean the elders hut. Ghen he returned from alms early he sa) )ho had been cleanin& his hut% and ordered her to stop comin&. +he )as upset% and stood cryin&. The Buddha heard her and consoled her% utterin& the abo#e #erse% and the deity attained +tream9)innin&.

]ood and E;il re Cnown b7 Their Effects

. P'po pi passati bhadraN% y'#a p'paN na paccati 8ad' ca paccati p'paN% atha p'po p'p'ni passati.11:

A taN ! hetaN

*ood and (vi% Are Ono5n y Their (++e#ts D. Bhadropi passati p'paN% y'#a bhadraN na paccati 8ad' ca paccati bhadraN% atha bhadro bhadr'ni passati.12I . E#en an e#il9doer sees &ood as lon& as e#il doesnt ripena but )hen it bears fruit% then he sees the e#il result. D. E#en a &ood person sees e#il so lon& as &ood doesnt ripena but )hen it bears fruit then the &ood one sees the &ood result.

II

n!thapiTUika the Chief 9#pporter

The millionaire 1n'thapi6bika supported the +a,&ha so &enerously that he used the &reater part of his fortune. 1 &uardian deity of his house criticised him for his extra#a&ant alms&i#in&% and ad#ised him to de#ote himself more to his business. <e banished the deity from his house and continued &i#in& only cheap almsfood. Hnable to find any)here to li#e% the deity approached +akka% )ho ad#ised her to make amends. +he reco#ered some buried treasure% and told some debtors to repay their loans. 1n'thapi6bika became )ealthy a&ain% and the deity be&&ed for for&i#eness. 1n'thapi6bika took her to the Buddha% )ho uttered these #erses to sho) the results of both &ood and e#il deeds.

Do Lot Disregard E;il

$. 0'#amaccetha p'passa% na maN taNA '&amissati. Hdabindunip'tena% udakumbhopi p@rati B'lo p@rati! p'passa% thokathokam pi 'cinaN.121 $. Do not disre&ard e#il% sayin&% 2It )ill not come to me3a by the fallin& of drops e#en a )ater97ar is filleda like)ise the fool% &atherin& little by little% fills himself )ith e#il.

The Careless %onk

1 certain monk left beds and chairs he had used outside so that they &ot dama&ed by the rain and )hite ants. Ghen admonished by other monks he said it )as nothin& to )orry about. This )as reported to the Buddha. The Buddha admonished him and told him not to disre&ard e#en a sli&ht )ron&. <e then laid do)n a trainin& rule to put a)ay beds and chairs before lea#in&."
A mantaN ! p@rati

b'lo any monk set a bed% bench% mattress% or stool belon&in& to the g contd. on p.IJ

" +hould

IJ

N -"pa Vagga

Do Lot Disregard %erit

I. 0'#amaccetha puccassa% na maN taN '&amissati. Hdabindunip'tena% udakumbhopi p@rati Dh5ro p@ratiA puccassa% thokathokam pi 'cinaN.122 I. Do not disre&ard merit% sayin& 2It )ill not come to me3a by the fallin& of drops e#en a )ater97ar is filleda like)ise the )ise man% &atherin& little by little% fills himself )ith &ood.

The %illionaire gCatRfoot

Kn hearin& the Buddhas teachin& on the benefits of &i#in& alms and ur&in& others to &i#e% a )ise layman in#ited the Buddha and the +a,&ha for the next days meal. <e )ent from door to door ur&in& e#eryone to &i#e alms accordin& to their means% in#itin& them to assemble the next day to prepare and offer the meal. 1t a certain shop% the )ealthy o)ner% thinkin& that the layman should only offer )hat he himself could &i#e% contributed a #ery small amount. Because of this% the )ealthy shop9keeper became kno)n as 2Cat9foot.3 The layman kept his fru&al offerin&s to one side. The shop9keeper sent a ser#ant to see )hat the layman did )ith his offerin&s% and the ser#ant reported that the man had put a &rain of rice or a bean in each of the pots of food bein& cooked. The shop9keeper )ent to the alms offerin& the next day )ith the intention of killin& the )ise man if he should blame him. <o)e#er% the )ise man thanked all e4ually and )ished them &reat happiness. The shop9keeper felt ashamed and asked the )ise man for for&i#eness. <earin& of this% the Buddha praised the benefit of e#en small &ifts.

9h#n E;il Aike

Perilo#s Hoad

J. -'6i7o#a bhayaN ma&&aN% appasattho mahaddhano -isaN 75#ituk'mo#a % p'p'ni pari#a77aye.12$ J. 1s a merchant% )ith a small escort and &reat )ealth% a#oids a perilous route% as one )ho lo#es life a#oids poison% e#en so should one shun e#il thin&s.
contd. from p.II Community out in the open% or ha#e it set out% and then on departin& neither put it a)ay nor ha#e it put a)ay% or should he &o )ithout takin& lea#e% it is to be confessed. =P'cittiya A > A p@rati dh5ro

'h$n (vi% ,ike A -eri%o$s 8oad

IB

The 5ealth7 %erchant

1 band of robbers tried% but failed% to &ain entry to the house of a )ealthy merchant. The merchant loaded fi#e hundred carts and in#ited any monks )ho )ished to accompany him to his destination% promisin& to pro#ide their needs on the 7ourney. Ghen he stopped for a )hile at a certain place% the robbers sent a spy to find out )hen he )ould set out% and by )hich route% intendin& to )aylay him. To protect the monks% a friend of the spy )arned the merchant% so he chan&ed his plans% then )hen he heard that the robbers had heard of his ne) plans% he decided to stay )here he )as. The monks left the merchant and returned to +'#atth5% and told the Buddha )hy they had returned. The Buddha ur&ed the monks to shun e#en the sli&htest e#il% and they all attained 1rahantship.

Lo E;il 5itho#t )ad [ntention

B. P'6imhi ce #a6o n'ssa% hareyya p'6in' #isaN /'bba6aN #isam an#eti% natthi p'paN akubbato.12& B. If there is no )ound on ones hand% one may carry poison. Poison does not harm one )ho has no )ound. There is no e#il for him )ho thinks no e#il.

The "#nter C#kk#Samitta

1 rich mans dau&hter% )ho )as a +tream9)inner% fell in lo#e )ith a hunter at first si&ht% and eloped )ith him. +he &a#e birth to se#en sons% and they all &re) up and married. Kne day% the Buddha sa) that the hunter and his relati#es )ere ready to realise the Dhamma. <e )ent to the hunters forest% left his footprint by one of the hunters nets and )ent to sit under a tree. ;indin& his nets empty% and seein& the footprint% the hunter )as an&ry. Kn findin& the Buddha% he dre) his bo) to shoot him% thinkin&% 2This monk released all of my animals.3 Due to the Buddhas psychic po)er% he )as unable to release the arro) or put do)n the bo)% but stood rooted to the spot. +ince he )as late returnin&% his sons came lookin& for him% and thinkin& the Buddha must be their fathers enemy% they also dre) their bo)s% and also became rooted to the spot% unable to shoot or to put do)n their bo)s. Then their mother came )ith her dau&hters9in9la)% and seein& her husband and sons standin& there% aimin& their bo)s at the Buddha% she cried out% 2Do not shoot my father.3 <earin& her pleas% the heart of the hunter softened% thinkin&%

JC

N -"pa Vagga

2+o% this is my father9in9la)3 and the sons like)ise thou&ht% 2This is my &randfather.3 They thro) aside their bo)s% and asked for for&i#eness. The Buddha tau&ht them the Dhamma% and all fifteen family members attained +tream9)innin&. The Buddha continued on his round for alms% and )hen he returned late% the Elder fnanda asked him )here he had been. The Buddha related )hat had happened. The monks discussed )hat these e#ents% and )ondered )hether the hunters )ife had committed an e#il deed by &i#in& bo)s and arro)s to her husband to &o huntin&. The Buddha explained that she )as blameless as she 7ust obeyed her husband and had no e#il intention to kill any animals. Kn another occasion% the monks discussed )hat the hunters family had done in a pre#ious life to &ain nibb'na in this life% so the Buddha told this story of the past.

The Two )ankers

1t one time the people constructed a pa&oda for the relics of the Buddha ?assapa. Ghen they came to the sta&e of makin& the 7e)elled casket for the relics they needed a hu&e amount of money. The #illa&e banker offered ten million if the people )ould appoint him as the president of their pa&oda buildin& association. Then the city banker offered t)enty million. The #illa&e banker offered thirty million% but the city banker offered forty million. Ghen the city banker offered ei&hty million the #illa&e banker thou&ht% 2I ha#e only ninety million% but the city banker has four hundred million. If I offer ninety million I )ill be reduced to po#erty.3 +o he offered ei&hty million% and the ser#ices of himself and his )ife and children as ser#ants of the pa&oda. The people considered that )as better than any amount of money% so they appointed him as their president% and completed the pa&oda )ith the money they had raised. 1lthou&h &ranted their freedom by the people% the family passed the remainder of their life in the ser#ice of the pa&oda. 1fter en7oyin& celestial bliss until the time of the Buddha :otama% the )ife of the #illa&e banker )as reborn as the dau&hter of a millionaire of +'#atth5% and the banker )as reborn as a hunter. Thus due to their lon& association in the past% the youn& )oman fell in lo#e )ith the hunter at first si&ht.

No (vi% &itho$t Bad Entention Throu&h past association% or present ad#anta&ea 1ffection sprin&s up a&ain% like a lotus in )ater. =O'.ii.!"D>

JA

Their sons in the pre#ious life )ere reborn as their sons% and their dau&hters9 in9la) )ere reborn and became their dau&hters9in9la) in the present life a&ain. By the merit of carin& for the pa&oda% they all attained +tream9)innin&.

5ho "arms the [nnocent Comes to ]rief

AC. 8o appadu**hassa narassa dussati% suddhassa posassa ana,&anassa Tam e#a b'laN pacceti p'paN% sukhumo ra7o pa*i#'taN #a khitto.12( AC. Ghoe#er harms a harmless person% one pure and innocent% upon that #ery fool the e#il recoils like fine dust thro)n a&ainst the )ind.

Coka the "#nter

?oka hunted )ith do&s. Kn the )ay to hunt% he met a certain monk% and thou&ht it )as a bad omen. The hunter cau&ht nothin& the entire day. Kn his return he met the same monk% so he set his do&s on him. The monk climbed a tree to sa#e himself. The hunter pierced the monks feet )ith his arro)s. 1s the monk )as stru&&lin& in a&ony% his upper robe fell on the hunter% co#erin& him. The do&s% thinkin& that the monk had fallen% tore their o)n master to pieces. The monk later approached the Buddha and asked if he had done any )ron& to cause the mans death. The Buddha cleared his doubts and described the e#il conse4uences of harmin& an innocent person.

)irth Depends on ctions

AA. :abbham eke uppa77anti% nirayaN p'pakammino +a&&aN su&atino yanti% parinibbanti an'sa#'.12B AA. +ome are born in a )omba e#il9doers =are reborn> in hella the #irtuous &o to hea#ena the 1rahants attain nibb'na.

The Elder Tissa and the Aapidar7

;or t)el#e years% the Elder Tissa #isited the house of a lapidary% )hose )ife prepared alms for him daily. Kne day% ?in& Pasenadi sent a precious &em )ith instructions to polish and pierce it. The lapidary had been handlin& meat% so the

J!

N -"pa Vagga

&em )as smeared )ith blood. <e put it in a basket and )ent to )ash his hands. 1 pet heron smelt the blood and s)allo)ed the &em. The lapidary% not findin& the &em% asked the elder% )ho denied takin& it. The lapidary suspected the elder so bound him% and beat him i&norin& his )ifes pleas. Blood flo)ed from the elders head% nose% and ears. The heron came to drink the blood. The enra&ed lapidary kicked the bird hard% killin& it. Then the elder re#ealed )hat had happened. The lapidary ripped open the herons stomach% findin& the &em. <e be&&ed the elders for&i#eness. The elder for&a#e him% sayin& that it )as the result of his o)n kamma. The lapidary be&&ed him to take alms in his house as usual% but the elder declined% #o)in& ne#er to enter a house a&ain. The heron )as reborn in the )omb of the lapidarys )ife. The elder soon died from his in7uries and attained parinibb'na. Ghen the lapidary died% he )as reborn in hell. Ghen his )ife died% she )as reborn in hea#en. Ghen the monks asked about their destinies% the Buddha said ho) actions determine rebirth.

Lobod7 Can Escape the Effects of Camma

A!. /a anta(ikkhe na samuddama77he% na pabbat'naN #i#araN pa#issa /a #i77at5A so 7a&atippadeso% yattha**hito mucceyya p'pakamm'.126 A!. /ot in the sky% nor in mid9ocean% nor in a mountain ca#e% is found that place on earth )here abidin& one may escape from =the conse4uences> of ones e#il deed.

Three 9tories of Tra;ellers

Three &roups of monks came to #isit the Buddha. Kn their )ay% one &roup sa) a cro) fly into a burnin& bundle of thatch% and &et burnt to death. 1 second &roup came by ship. Ghen the ship )as becalmed mid9ocean for se#eral days% lots )ere dra)n and the captains beautiful youn& )ife dre) the short stra) three times in succession. The captain ordered her 7e)els to be remo#ed and to cast her o#erboard )ith a ba& of ballast tied to her neck% so that he )ouldnt ha#e to hear her screams as she stru&&led. +harks and turtles came at once% and consumed her body.

A #i77ati

No ody Can (s#ape the (++e#ts o+ Oamma

J"

The third &roup of se#en monks stayed in a ca#e o#erni&ht% but )ere trapped by a fallen boulder. They suffered se#ere hun&er and thirst for se#en days until the boulder could be remo#ed. The tra#ellers asked the Buddha the reason for these stran&e e#ents% so he told these stories of the pastd

)#rning an @b
The Buddha related ho) that cro)% as a farmer in a pre#ious birth% bein& unable to tame an ox% had )rapped its body in stra) and burnt it to death.

Drowning a Dog
1 do&% )ho had been her husband in a pre#ious life% follo)ed a )oman e#ery)here. +ome youths teased her% and she dro#e the do& a)ay )ith sticks and stones% but it kept follo)in& her. +he filled a #essel )ith sand% tied it )ith a rope to the do&s neck and dro)ned the do& in a pool.

[mprisoning an [g#ana
The se#en monks% born as co)herds in a pre#ious life% had imprisoned an i&uana in an anthill. They for&ot about it for se#en days% but released it and let it &o )hen they remembered. They escaped fallin& into hell% but suffered from star#ation for se#en days in each of fourteen successi#e li#es. The Buddha added that no one is exempt from the conse4uences of his or her past e#il deeds.

Death Cannot )e @;ercome

A". /a anta(ikkhe na samuddama77he% na pabbat'naN #i#araN pa#issa /a #i77at5 so 7a&atippadeso% yattha**hitoA nappasahetha maccu.128 A". /ot in the sky% nor in mid9ocean% nor in a mountain ca#e% is found that place on earth )here abidin& one )ill not be o#ercome by death.

Cing 9#ppab#ddha @bstr#cts the )#ddha

?in& +uppabuddha% Princess 8asodhar's father% hated the Buddha for t)o reasonsd he had renounced his dau&hter% and ha#in& ordained his son% )as hostile
A yattha**hitaN

N -"pa Vagga

to)ards him.A ?in& +uppabuddha blocked the )ay )hen the Buddha )ent for alms% and sat in the street drinkin& stron& li4uor. Thou&h told repeatedly that the teacher had come% he refused to let him pass% sayin& that the Buddha )as not older than himself. The Buddha turned back )ith the +a,&ha. Ghen asked by the Elder fnanda% the Buddha predicted that +uppabuddha )ould be s)allo)ed up by the earth in se#en days at the door of his o)n palace. Ghen told of this by a spy% ?in& +uppabuddha did e#erythin& he could to a#ert it% but died exactly as predicted by the Buddha% and fell into 1#5ci hell.

A The

Buddha had no enmity for anyone% but he treated De#adatta in the )ay that he deser#ed% re7ectin& his re4uest to hand o#er the leadership of the +a,&ha )ith harsh )ords% referrin& to De#adatta as spittle =i.e. as somethin& that should be re7ected>.

1I Da/0a Vagga P#nishment

Do Lot Cill Lor Ca#se to Cill
A. +abbe tasanti da6bassa% sabbe bh'yanti maccuno 1tt'naN upamaN kat#'% na haneyya na &h'taye.12: A. 1ll tremble at the rod. 1ll fear death. Comparin& others )ith oneself% one should neither kill nor cause to kill.

The ]ro#p of 9ib %onks

The &roup of se#enteen monks prepared a d)ellin&. The &roup of six monks told them% 2:o a)ay% )e are senior. This is ours.3 They 7unior monks replied% 2Ge sa) it and prepared it first.3 The &roup of six monks assaulted them so that they cried out in fear of their li#es. Kn hearin& of the incident% the Buddha laid do)n a trainin& rule and uttered the abo#e #erse.

Aife is Dear to ll
!. +abbe tasanti da6bassa% sabbesaN 75#itaN piyaN 1tt'naN upamaN kat#'% na haneyya na &h'taye.1$I !. 1ll tremble at the rod. Eife is dear to all. Comparin& others )ith oneself% one should neither hit nor in7ure others.

The ]ro#p of 9ib %onks

The &roup of six monks 4uarrelled a&ain )ith the &roup of se#enteen monks and made threatenin& &estures. Kn hearin& of the incident% the Buddha laid do)n a trainin& rule and uttered the abo#e #erse.

%olest Lone
". +ukhak'm'ni bh@t'ni% yo da6bena #ihiNsati 1ttano sukham es'no% pecca so na labhate sukhaN.1$1 . +ukhak'm'ni bh@t'ni% yo da6bena na hiNsati 1ttano sukham es'no% pecca so labhate sukhaN.1$2

JD

J$

PQ;<;R>?@>;C>DD> ". Ghoe#er% seekin& his o)n happiness% harms )ith the rod other pleasure9 lo#in& bein&s% experiences no happiness hereafter. . Ghoe#er% seekin& his o)n happiness% harms not )ith the rod other pleasure9lo#in& bein&s% experiences happiness hereafter.

The ]ang of )o7s

Ghile )alkin& for alms% the Buddha sa) a &an& of boys beatin& a snake )ith sticks. <e asked them )hat they )ere doin&% and )hy. They said that they )ere afraid of bein& bitten. The Buddha told them that if one desires happiness one should not harm other bein&s. Kne )ho harms other bein&s finds no happiness in future li#es.

9peak Lot "arshl7

D. 0'#oca pharusaN kacci% #utt' pa*i#adeyyu taN Dukkh' hi s'rambhakath'% pa*ida6b' phuseyyu taN.1$$ $. +ace neresi att'naN% kaNso upahato yath' Esa pattosi nibb'naN% s'rambho te na #i77ati.1$& D. +peak not harshly to anyone. Those thus addressed )ill retort. Painful is #indicti#e speech. Blo)s in exchan&e may bruise you. $. If% like a cracked &on&% you silence yourself% you ha#e already attained nibb'na. /o #indicti#eness )ill be found in you.

The Elder CoTUadh!na

;rom the day that he ordained% a monk )as follo)ed by a female phantom )here#er he )ent. <e didnt see it% but others did. Ghen they &a#e alms% they &a#e an extra portion sayin&% ithis is for your friend. The reason for this lay in the pastd

The ]oddess
In the time of the Buddha ?assapa% t)o monks )ere close friends. 1 certain &oddess% )ishin& to test their friendship% created a female form )hen one of the monks stopped to relie#e himself. Ghen the other monk sa) her% he accused his friend of breakin& his #o) of chastity% and refused to ha#e anythin& more to do )ith him. The &oddess became remorseful and confessed )hat she had done. The monks made up% but their friendship )as ne#er so close a&ain. Ghen the &oddess

'peak Not Harsh%y

JI

died% she )as reborn in 1#5ci hell% and at the time of :otama Buddha she )as reborn as a man% and )ent forth. Due to that pre#ious e#il kamma% )here#er he )ent% the elder )as follo)ed by a female phantom% and )as kno)n as ?o6badh'na Thera.A +ome monks ur&ed 1n'thapi6bika to dri#e the monk out of his monastery% but he said the Buddha )ould kno) about it. The monks said the same to -is'kh'% but she &a#e the same reply. Then they reported the matter to the kin&% ur&in& him to dri#e the monk out of his kin&dom% lest he should brin& reproach on the other monks. The kin& asked )here the elder )as stayin&% and )ent to make a thorou&h in#esti&ation for himself. Disco#erin& that there )as no )oman% but 7ust a phantom% the kin& offered to pro#ide the four re4uisites for him% as the elder mi&ht ha#e difficulty other)ise. The monks )ho had reported the matter to the kin&% )ere an&ry% and abused the Elder ?o6badh'na% sayin& 28ou are immoral% no) you are the kin&s &i&olo.3 Hntil no) he had said nothin&% but this )as 7ust too much% so he retorted )ith similar abuse. The monks reported him to the Buddha )ho summoned him. The Buddha explained the cause in the distant past and told him to be patient% sayin& it )as better to be silent than to retaliate. +ince the elder no lon&er had to )alk for alms% or suffer abuse% he )as soon able to &ain concentration% and became an 1rahant. Then the phantom ima&e disappeared.

Deca7 and Death re \ni;ersal

I. 8ath' da6bena &op'lo% &'#o p'7eti &ocaraN E#aN 7ar' ca macc@ ca% 'yuN p'7enti p'6inaN.1$( I. 1s the herdsman dri#es his cattle to pasture )ith a staff% e#en so do a&in& and death dri#e out the li#es of bein&s.

The 5omen 5ho @bser;ed the \posatha

In the house of -is'kh'% )omen of #aryin& a&es obser#ed the Hposatha. Ghen she asked the eldest )hy they did so% they replied% 2To &et to hea#en.3 The middle9a&ed )omen said% 2To escape the control of our husbands.3 The youn& married )oman replied% 2To &et children.3 The unmarried )omen replied% 2To
A <is

name )as Dh'na. 1 ?o6ba is a &i&olo.

JJ

PQ;<;R>?@>;C>DD>

&et husbands )hile still youn&.3 Ghen -is'kh' told the Buddha% he spoke about the bre#ity of life.

The E;ilRdoer Destro7s "imself

J. 1tha p'p'ni kamm'ni% karaN b'lo na bu77hati +ehi kammehi dummedho% a&&idabbho#a tappati.1$B J. Ghen a fool does e#il deeds% he does not see =their e#il nature>a by his o)n deeds a fool is tormented% like one burnt by fire.

The P7thon ]host

Ghile descendin& from -ultures Peak )ith the Elder Eakkha6a% the Elder 0o&&all'na sa) a !DC mile lon& &host in the form of a python% )ith its body en&ulfed in flames. Ghen he smiled% the Elder Eakkha6a asked him )hy. The Elder 0o&&all'na said% 2;riend% it is not the ri&ht time to ask this 4uestion. Gait until )e are in the presence of the Teacher.3 1fter they returned from almsround in .'7a&aha% the Buddha confirmed that he had seen that same &host on the ni&ht of his enli&htenment. 1sked the reason for his pli&ht% he told this storyd

The %illionaire 9#maagala

In the time of the Buddha ?assapa% +uma,&ala donated a la#ish monastery to the Buddha. Kn his )ay to pay his respects one day% he sa) a man spattered )ith mud% and said to himself% 2This must be a bur&lar.3 The thief bore a &rud&e and s)ore to &et e#en. <e burnt his fields se#en times% cut off the feet of his cattle se#en times% and burnt his house se#en times% but )as still not satisfied. <e befriended the millionaires ser#ant to find out )hat +uma,&ala )as most attached to. Eearnin& that it )as the Buddhas d)ellin& place he had donated% the thief set fire to it )hile the Buddha )as on almsround. Ghen +uma,&ala learned of this% he felt no more than a tin&e of &rief% but set to )ork at once to ha#e it rebuilt% deli&htin& in his &ood fortune in bein& able to spend e#en more in donatin& to the Buddha. Ghen the robber heard about this he decided to kill him% but )as unable to &et an opportunity for se#en days% as the millionaire )as )aitin& upon the community of monks and the Buddha. 1fter se#en days% +uma,&ala said to the Buddha% 2+e#en times my fields ha#e been burnt% se#en times my cattles feet ha#e been cut off% and se#en times my house has been burnt do)n% and no) the Perfumed Chamber has been burnt do)n. I make o#er to that man the first fruits of this offerin&.3 Ghen he heard that% the robber felt &reat remorse% and be&&ed for for&i#eness. +uma,&ala for&a#e him% and asked him

The (vi%)doer Destroys Himse%+

JB

)hy he had done it. <earin& )hy% he asked for for&i#eness from the robber. The robber asked to be a sla#e in his house% but +uma,&ala declined% and let him &o his o)n )ay. 1s a result of his e#il deed% the robber )as born in 1#5ci hell% and then as the Python &host on -ultures Peak.

5ho "arms the [nnocent Comes to ]rief

B. 8o da6bena ada6besu% appadu**hesu dussati Dasannam accataraN *h'naN% khippam e#a ni&acchati.1$6 AC. -edanaN pharusaN 7'niN% sar5rassa ca bhedanaN :arukaN #'pi 'b'dhaN% cittakkhepaccaA p'pu6e.1$8 AA. .'7ato #' upasa&&aN%! abbhakkh'nacca d'ru6aN Parikkhayacca" c'tinaN% bho&'nacca pabha,&uraN.1$: A!. 1tha #assa a&'r'ni% a&&i bahati p'#ako ?'yassa bhed' duppacco% nirayaN sopapa77ati.1&I B. <e )ho harms )ith the rod the defenceless and innocent% soon )ill come to one of these statesd AC9A!. <e )ill be sub7ect to acute pain% disaster% bodily in7ury% &rie#ous disease% loss of mind% oppression by the kin&% serious accusation% loss of relati#es% destruction of )ealth% or fire )ill destroy his house. Kn the dissolution of his body the foolish man )ill arise in hell.

The ]reat Elder %oggall!na

The naked ascetics met and discussed the reason for their decline and the success of the Buddha. They blamed it on the psychic po)ers of the Elder 0o&&all'na% )ho #isited hea#en and hell% reportin& on the results of &ood and e#il deeds. They plotted to kill him% and ha#in& collected a thousand &old coins from their supporters% they hired a band of thu&s to kill the elder. The thu&s surrounded the elders d)ellin&% but he escaped throu&h the keyhole and )ent his )ay. ;or three months they )ere unable to catch him% but seein& that his past
A cittakkhepaN ! upassa&&aN " ParikkhayaccaN

#a #a

bho&'naccaN #a

BC

PQ;<;R>?@>;C>DD>

kamma had to &i#e its fruit% the elder made no more attempt to &et a)ay. The thu&s cau&ht him and tore him limb from limb% pul#erisin& his bones into tiny pieces. <o)e#er% the elder )as not dead yet% and )ished to pay his final respects to the Buddha% so he used his psychic po)ers to reassemble his body% and )ent to pay homa&e to the Buddha. 1fter performin& miracles% and preachin& the Dhamma% he )ent to attain parinibb'na at the black rock. Ghen ?in& 17'tasattu heard of the elders murder% he sent detecti#es to catch them. Ghile drinkin& in a ta#ern% they ar&ued about )ho had struck the elder. The detecti#es cau&ht them% and brou&ht them before the kin&. They confessed that the naked ascetics had hired them. They )ere arrested% and all )ere buried up to their necks. The &round )as laid )ith stra) and set on fire. Then the &round )as plou&hed up. Ghen the monks discussed the elders death% sayin& that he didnt deser#e to die like that% the Buddha came and told them the follo)in& story of the elders past lifed

The 9on 5ho Cilled "is Parents

In the distant past he )as a youth )ho looked after his blind and a&ed parents% doin& all the household chores himself. They said to him% 2+on% you are )earin& yourself out. Ge )ill brin& you a )ife.3 <e said that he didnt need a )ife% but they made the su&&estion repeatedly% and finally brou&ht him a )ife. ;or only a fe) days she looked after his parents% but soon )as unable to bear the si&ht of them. +he complained that she )as unable to stay in the house )ith them. <e paid no attention to her% so she scattered dirt and rice &ruel here and there% pretendin& that they had done it. E#entually% she succeeded in di#idin& him from his o)n parents. <e told his parents that he )ould take them to #isit relati#es% and dro#e them in a cart throu&h the forest. In the middle of the forest% he pretended that they )ere bein& attacked by robbers% and beat his o)n parents to death. Due to that heinous crime% he suffered in hell for many hundreds of thousands of years% and )as beaten to death in a hundred successi#e li#es. In his final existence as the Elder 0o&&all'na he )as also beaten to death.

-enan#es Cannot -$ri+y Anyone

BA

Penances Cannot P#rif7 n7one

A". /a na&&acariy' na 7a*' na pa,k'% n'n'sak' tha6bilas'yik' #' .a7oA 7allaN ukku*ikappadh'naN% sodhenti maccaN a#iti66aka,khaN.1&1 A". /either nakedness% matted locks% co#erin& the body )ith mud% fastin&% lyin& on the &round% dustin& )ith soil or ashes% nor s4uattin& on the heels% can purify a mortal )ho has not o#ercome doubt.

The %onk with %an7 Hobes

+eein& a monk )ith many robes% the Buddha admonished him. <e &ot an&ry and% discardin& his upper robe% stood in only his lo)er robe. The Buddha pointed out the futility of out)ard austerities.

Lot b7 ppearance lone is @ne

%onk

A . 1la,kato cepi samaN careyya% santo danto niyato brahmac'r5 +abbesu bh@tesu nidh'ya da6baN% so br'hma6o so sama6o sa bhikkhu.1&2 A . Thou&h &aily decked% if he li#es in peace% =)ith passions> subdued% =and senses> controlled% certain =of the four Paths>% perfectly pure% layin& aside the rod to)ards li#in& bein&s% a priest is he% a recluse is he% a monk is he.

9antati the Cings %inister

1fter suppressin& a rebellion% the minister +antati )as honoured by ?in& Pasenadi and treated like royalty for se#en days. Ghile ridin& on the kin&s elephant he sa) the Buddha )alkin& for alms% and bo)ed his head in respect. The Buddha smiled% and )hen fnanda asked him )hy% he said that se#en days from no) +antati )ould attain 1rahantship after hearin& a #erse of four stanLas% and )ould pass a)ay )hile sittin& cross9le&&ed in the sky at a hei&ht of se#en palm trees. The non9belie#ers )ho heard this thou&ht the Buddha )ould be sho)n to be )ron&% )hile the belie#ers thou&ht the opposite.

A .a7o

ca

B!

PQ;<;R>?@>;C>DD>

1fter +antati had eaten and drunk as much as he liked for se#en days% a dancin& &irl fall dead )hile about to perform. K#ercome )ith &rief% +antati )ent to the Buddha% )ho tau&ht him the Dhamma. 2Eet there be nothin& behind youa lea#e the future to one side. Do not clutch at )hat is left in the middlea then you )ill become a )anderer at peace.3 =+n # BDD> <e attained 1rahantship thou&h finely dressed and adorned )ith 7e)els. 1fter payin& homa&e to the Teacher% sittin& in the sky he related a story of his distant past% )hen ninety9one aeons a&o he had &one about proclaimin& the #irtues of the Triple :em. Then sittin& cross9le&&ed in the sky at a hei&ht of se#en palm trees% he entered 7h'na% meditatin& on the element of fire% and his body )as spontaneously cremated. <is relics floated do)n to earth like Oasmine flo)ers% and the Teacher cau&ht them in a )hite cloth. <e ordered a st@pa to be built o#er them. The monks asked )hether it )as proper to call him a recluse or a priest. The Buddha% uttered the abo#e #erse% sayin& that it )as proper to call his son either a recluse or a priest.

%odest7 is Hare
AD. <ir5nisedho puriso% koci lokasmiN #i77ati 8o niddaNA apabodheti%! asso bhadro kas'm i#a.1&$ A$. 1sso yath' bhadro kas'ni#i**ho% ft'pino saN#e&ino bha#'tha +addh'ya s5lena ca #5riyena ca% sam'dhin' dhamma#inicchayena ca +ampanna#i77'cara6' patissat'% 7ahissatha" dukkham idaN anappakaN.1&& AD. =.arely> is found in this )orld one )ho% restrained by modesty% a#oids reproach% as a thorou&h9bred horse =a#oids> the )hip.

A nindaN ! apabodhati " pahassatha

3odesty is 8are A$. Eike a thorou&h9bred horse touched by the )hip% e#en so be strenuous and Lealous. By confidence% by #irtue% effort% concentration% in#esti&ation of the Dhamma% bein& endo)ed )ith kno)led&e and conduct% and constant mindfulness% &et rid of this &reat sufferin&.

B"

The AoinRcloth Elder

Kne day% the Elder fnanda sa) a poor youth% )hose only possessions )ere his loin cloth and a pot. <e asked him )hether life mi&ht not be better as a monk. The youth asked )ho )ould ordain him% and the elder a&reed to do so. The youth hun& his loin cloth and pot on the branch of a tree and became a monk. It )as not lon& before he became fat and discontented )ith the monks life. Then he )ent to the tree )here he had hun& his loincloth and pot% and admonished himself for bein& so stupid for )antin& to &o be&&in& in 7ust a loin9 cloth. <e )as content for a )hile% then a&ain became discontent% so a&ain he )ent to the tree. The third time this happened% some monks asked him )here he )as &oin&. <e replied that he )as &oin& to see his teacher. This time he &ained 1rahantship. Ghen the monks asked him )hy he didnt &o to see his teacher any lon&er he replied that formerly he )as attached to the )orld% so he )ent to his teacher% but no) that he had cut off attachment to the )orld% he no lon&er need to &o. The monks reported )hat he had said to the Buddha% )ho confirmed that it )as true% and uttered the abo#e #erse.

The ]ood Control Themsel;es

AI. Hdakachi nayanti nettik'% usuk'r' namayanti te7anaN D'ruN namayanti tacchak'% att'naN damayanti subbat'.1&( AI. Irri&ators lead the )aters. ;letchers bend the shafts. Carpenters bend the )ood. The #irtuous control themsel#es.

The Lo;ice Called )liss

Ghile she )as expectin&% his mother offered choice almsfood to fi#e hundred monks )ith the Elder +'riputta. +he named him Bliss =+ukha> because e#er since his conception no one in her house had felt any pain. 1t the a&e of se#en he )ished to become a monk% so his mother asked the elder to ordain him. Ghile &oin& for alms he noticed irri&ators% fletchers% and carpenters controllin&

PQ;<;R>?@>;C>DD>

inanimate thin&s.A <e thou&ht% 2Ghy should I not control my mindM3 <e turned back from almsround% meditated strenuously% and attained 1rahantship. The Buddha commented on the benefits of self9control.

A Cf

#erse JC )here the no#ice is )ise% here he is #irtuous.

11 ?ar! Vagga @ld ge

9eek the Aight
A. ?o nu h'so kim'nando% niccaN pa77alite sati 1ndhak'rena onaddh'% pad5paN na &a#esatha.1&B A. Ghat is lau&hter% )hat is deli&ht% )hen the )orld is e#er burnin&M +hrouded by darkness% )ould you not seek a li&htM

Vis!kh!s Companions
-is'kh' once #isited the Buddha accompanied by some )omen )ho% )ithout her kno)led&e% had become drunk. They danced and san& before the Buddha. <e used his psychic po)ers to create a darkness )hich brou&ht them to their senses. The Buddha then uttered the abo#e #erse.

This Decorated )od7 is 'o#l

!. Passa cittakataN bimbaN% aruk'yaN samussitaN fturaN bahusa,kappaN% yassa natthi dhu#aN *hiti.1&6 !. Behold this beautiful body% a mass of sores% a heaped9up =lump>% diseased% much thou&ht of% in )hich nothin& lasts% nothin& persists.

9irim! the Co#rtesan

1 youn& monk fell in lo#e )ith +irim'% a beautiful courtesan. <e )as so obsessed that he could not eat the almsfood her ser#ants had offered% and it remained rottin& in his almsbo)l. Hnexpectedly +irim' died. The Buddha told the kin& not to let her body be cremated% but to protect it from do&s. Ghen it )as )orm9infested% he asked the kin& to beat a drum throu&hout the city to see if anyone )anted to take her body. /o one )anted it at any price% thou&h formerly men had paid a thousand to spend one ni&ht )ith her. Ghen the youn& monk )as told that the Buddha )as &oin& to see +irim' he )ent there at once. +ho)in& the )orm9infested body to the monks and nuns% the Buddha spoke on the loathsomeness of the body.

BD

B$

11 Sar" Vagga

Aife Ends in Death

". Pari7i66am idaN r@paN% ro&an5(aNA pabha,&uraN Bhi77ati p@tisandeho% mara6antachi 75#itaN.1&8 ". Thorou&hly )orn out is this body% a nest of diseases% perishable. This putrid mass breaks up. Truly% life ends in death.

The Elder L#n \ttar!

1ccordin& to her o)n )ish% an old nun &a#e all of her almsfood to a certain monk on three consecuti#e days% thou&h she had none left for herself. Kn the fourth day% seein& her trip and fall% the Buddha spoke on the fra&ile nature of life.

5hat Delight in 9eeing 5hite )onesc

. 8'nim'ni apatth'n% al'b@ne#a! s'rade ?'potak'ni a**h5ni% t'ni dis#'na k' rati.1&: . Eike &ourds cast a)ay in autumn are these do#e9hued bones. Ghat deli&ht is there in lookin& at themM

%an7 %onks 5ho @;erRestimated

;i#e hundred monks% ha#in& obtainin& a meditation ob7ect meditated in the forest. <a#in& obtained 7h'na% they thou&ht they had attained 1rahantship% so )ent to pay respect to the Teacher. The Buddha told the Elder fnanda to send them to the cemetery to meditate. Eust arose in them on seein& freshly dead corpses% so they realised their error. +eated in his Perfumed Chamber% the Buddha sent forth radiance and uttered the abo#e #erse in admonition as if he )as in front of them. They all attained 1rahantship and then came to pay homa&e to him.

This )od7 is %ade of 'lesh and )lood

D. 1**h5naN na&araN kataN% maNsalohitalepanaN 8attha 7ar' ca macc@ ca% m'no makkho ca ohito.1(I
A ro&anibbhaN ! al'p@ne#a

This Body is 3ade o+ 2%esh and B%ood

BI

D. Kf bones is =this> city made% plastered )ith flesh and blood. <erein are stored decay% death% conceit% and detraction.

The L#n ?anapadakal7!TV

Oanapadakaly'65 became a nun because her eldest brother =the Buddha> had renounced his kin&dom to become a monk% his son .'hula had become a monk% her o)n husband% /anda% had become a monk% and her mother% had all &one forth. Due to her &reat beauty% she became kno)n as .@panand' Ther5. <earin& that the Buddha deprecated beauty% she a#oided #isitin& him. <o)e#er% hearin& the la#ish praise of the Buddha by the nuns and )omen de#otees% she )ished to see and hear the Buddha% so one day )ent )ith the other nuns% sittin& behind them. The Buddha used his psychic po)ers to create a #ision of a beautiful youn& )oman fannin& him. .@panand' )as capti#ated by her beauty. The Buddha then caused the youn& )oman to a&e &radually% slo)ly takin& on the form of an old )oman% then one dyin& in a&ony. ;inally he made her body became a bloated corpse% pecked at by cro)s. Becomin& thorou&hly dis&usted% .@panand' reflected that her o)n body )as the same. Then the Buddha uttered the abo#e #erse and .@panand' &ained 1rahantship.

Highteo#sness Does Lot Deca7

$. O5ranti #e r'7arath' sucitt'% atho sar5ram pi 7araN upeti. +atacca dhammo na 7araN upeti% santo ha#e sabbhi pa#edayanti.1(1 $. E#en ornamented royal chariots )ear out. +o too the body reaches old a&e% but the Dhamma of the :ood does not a&e. Thus do the :ood re#eal it amon& the :ood.

The Death of X#een %allik!

Ghile takin& a bath% Fueen 0allik' bent o#er to )ash her le&s. <er pet do& started misbeha#in&. +he remained there% en7oyin& the contact. ?in& Pasenadi )as able to see this from his )indo)% so )hen she returned he called her an outcaste and told her to &o a)ay. +he told the kin& that the bathroom created illusions% and told him to &o and stand in the bathroom )hile she looked throu&h the )indo). <e did so% and she told him that she sa) him misbeha#in& )ith a she9&oat. The kin& )as simple9minded enou&h to belie#e this% but 0allik' )as remorseful about decei#in& him% and )hen she died she )as reborn in 1#5ci hell%

BJ

11 Sar" Vagga

in spite of all the &ood deeds she had done% and her faith in the Buddha and his disciples. 1fter her death% the kin& )ent to see the Buddha% )ishin& to ask her place of rebirth% but the Buddha tau&ht him the Dhamma and resol#ed that the kin& )ould for&et to ask. Kn returnin& to the palace% the kin& realised that he had not asked% and resol#ed to ask the next day. ;or se#en days% the same thin& happened. Kn the ei&hth day% 0allik' )as reborn in Tusita hea#en. The Buddha )ent for alms to the palace% and sat do)n in the chariot hall. Ghen the kin& asked% he said that 0allik' had been reborn in Tusita. Then askin& the kin& about the royal chariots that belon&ed to his father and &randfather% he uttered the abo#e #erse.

@ne with Aittle Aearning Aacks 5isdom

I. 1ppassut'yaN puriso% balibaddo#aA 75rati 0aNs'ni tassa #abbhanti% pacc' tassa na #abbhati.1(2 I. The man of little learnin& &ro)s old like an ox. <is flesh &ro)sa but his )isdom does not.

The Elder A!Y#d!7V

This elder al)ays used to recite the most inappropriate discourses )hen #isitin& householders. Ghen monks reported this matter to the Buddha% he related a story of the pastd

The )rahmin Yo#th 9omadatta

1t one time +omadatta )as the son of a simple farmer. +omadatta )as a fa#ourite of the kin&. Ghen one of his t)o oxen died% his father asked +omadatta to re4uest another from the kin&. +omadatta thou&ht% 2If I ask the kin& myself% I )ill appear petty9minded3 so he told his father to ask the kin& himself. <o)e#er% as his father )as so simple% he had to instruct him on court manners and exactly )hat to say. Ghen the bi& moment came% his father asked the kin& to take his second ox as one had died% )hen he meant to ask him to &i#e him one. The kin& smiled at the Brahminjs slip of the ton&ue% and said to +omadatta% 28ou must be ha#in& a &reat many oxen at home.3 +omadatta diplomatically replied% 2There )ill be as many as those &i#en by you.3 The kin& )as pleased and &a#e him sixteen oxen% and many other &ifts.
A bali#addo#a

6ne 5ith ,itt%e ,earning ,a#ks &isdom

BB

+ayin&% 21t that time% -enerable fnanda )as the kin&% E'lud'yi )as the Brahmin farmer% and I )as +omadatta%3 the Buddha uttered the abo#e #erse.

Cra;ing is the )#ilder of this "o#se

J. 1neka7'ti saNs'raN% sandh'#issaN anibbisaN :ahak'raNA &a#esantod dukkh' 7'ti punappunaN.1($ B. :ahak'raka di**hosi% puna &ehaN na k'hasid +abb' te ph'suk' bha&&'% &ahak@*aN #isa,khataN -isa,kh'ra&ataN cittaN% ta6h'naN khayam a77ha&'.1(& J. Throu&h many births I )andered in saNs'ra% seekin&% but not findin&% the builder of this house. Painful is repeated birth. B. K house9builderP 8ou are seen no). 8ou )ill build no house a&ain. 1ll your rafters are broken. 8our rid&e9pole is shattered. 0y mind has &one to the unconditioned. 1chie#ed is the destruction of cra#in&.

?o7f#l \tterance
Immediately after &ainin& enli&htenment the Buddha uttered the abo#e 7oyful #erse of #ictory. <e later told the Elder fnanda about it.

The Legligent re Aater Hemorsef#l

AC. 1carit#' brahmacariyaN% aladdh' yobbane dhanaN Oi66akocc'#a 7h'yanti% kh56amacche#a pallale.1(( AA. 1carit#' brahmacariyaN% aladdh' yobbane dhanaN +enti c'p'tikh5n'#a%! pur'6'ni anutthunaN.1(B AC. They )ho in youth ha#e neither led the holy life% nor ac4uired )ealth% pine a)ay like old herons at a pond )ithout fish. AA. They )ho in youth ha#e neither led the holy life% nor ac4uired )ealth% lie like )orn9out bo)s% si&hin& after the past.
A :ahak'rakaN ! c'p'tikhitt'#a

ACC

11 Sar" Vagga

The 9on of

%illionaire

1 multi9millionaires son )ith JCC million% married a )oman )ith similar )ealth% but due to drinkin& and bad company% he s4uandered all their )ealth until reduced to be&&in&. +eein& them% the Buddha smiled. Ghen -enerable fnanda asked )hy% the Buddha explained that he could ha#e attained 1rahantship% and his )ife /on9returnin& if they had &one forth in youth. <ad they &one forth in middle a&e% he )ould ha#e &ained /on9returnin& and his )ife the path of Knce9returnin&. If they had &one forth in old a&e% he )ould ha#e &ained Knce9returnin&% and she )ould ha#e &ained +tream9entry. Then he uttered the abo#e #erse.

12 tta Vagga The 9elf

)e Vigilant
A. 1tt'nacce piyaN 7acc'% rakkheyya naN surakkhitaN Ti66am accataraN y'maN% pa*i7a&&eyya pa6bito.1(6 A. If one holds oneself dear% one should protect oneself )ell. 1t least in one of the three a&es of life a )ise man should be #i&ilant.

Prince )odhis 9tor7

Kn the completion of his palace% Prince Bodhi spread the floors )ith mats and carpets% in#itin& the Buddha and the +a,&ha for alms. Ghen the Buddha arri#ed% the prince paid homa&e% took his bo)l% and in#ited him in. <o)e#er% the Buddha refused to enter% e#en )hen in#ited a third time. The -enerable fnanda 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 ser#ed the meal. 1fter the meal% the prince asked the Buddha )hy he had refused to tread on the carpets. The Buddha asked him )hy he had laid them do)n. The prince said that he had done so thinkin&% 2If I am destined to obtain a son or a dau&hter% the Teacher )ill step on these carpets.3 The Buddha said that )as the #ery reason )hy he did not step on them% explainin& the cause in the pastd

The Co#ple 5ho te )irds Eggs

1t one time a ship )as )recked in mid9ocean. The only t)o sur#i#ors )ere a man and his )ife )ho clun& to a plank. They landed on an island inhabited only by birds% and sur#i#ed by eatin& the birds e&&s and youn& chicks. The Buddha explained that the reason they )ere destined to remain childless )as because not e#en once% durin& their youth% middle9a&e% or old a&e% did they feel any remorse about eatin& the e&&s. Then he uttered the abo#e #erse% ad#isin& that one should be heedful of the Dhamma% at least durin& one period of life.

ACA

AC!

1/ Atta Vagga

d;isers 9ho#ld 9et

]ood Ebample

!. 1tt'nam e#a pa*hamaN% pat5r@pe ni#esaye 1thaccam anus'seyya% na kilisseyya pa6bito.1(8 !. Eet one first establish oneself in )hat is proper% and then instruct others. +uch a )ise man )ill not be defiled.

The Elder \pananda

The Elder Hpananda )as a skilled preacher% and )ent from monastery to monastery% preachin& the Dhamma and &reedily &atherin& any &ifts offered to him. Kne day he met t)o youn& monks )ho could not di#ide bet)een themsel#es t)o robes and a costly blanket. The elder settled the dispute by &i#in& a robe to each of them and takin& the blanket for himself. The dis&runtled youn& monks reported this to the Buddha. The Buddha told a story of the past% )hen t)o otters 4uarrelled o#er a fish% and a 7ackal di#ided it for them% takin& the best portion for himself. <e admonished Hpananda% consoled the youn& monks% and said that ad#isers should set a &ood example.

ct s Yo# [nstr#ct @thers

". 1tt'naN ce tath' kayir'% yathaccamanus'sati +udanto #ata dametha% att' hi kira duddamo.1(: ". 1s he instructs others so should he act. ;ully self9controlled% he could control =others>a for oneself is difficult to control.

Elder Tissa the g9tri;er

The Elder Tissa ur&ed the other monks to practise meditation dili&ently% then )ent to sleep. Ghen they came into the monastery to rest% he )oke up and chased them out to practise some more. They &ot no sleep% and )ere dis&usted )hen they )atched him and found out )hat he )as doin&. The Buddha ad#ised instructors to act as they instruct others.

9elf is @nes Hef#ge

. 1tt' hi attano n'tho% ko hi n'tho paro siy' 1ttan'#a sudantena% n'thaN labhati dullabhaN.1BI

'e%+ is 6neMs 8e+$ge . Kneself is ones o)n refu&e% )hat other refu&e could there beM Gith oneself )ell controlled one obtains a refu&e hard to &ain.

AC"

The %other of C#m!ra Cassapa

+he )as the dau&hter of a millionaire in .'7a&aha% and as soon as she )as old enou&h to think for herself% she asked to &o forth as a nun. <er parents refused% and she )as married as soon as she )as old enou&h. Ghile li#in& )ith her husband% she soon &ot pre&nant% but didnt kno) it. Gith his permission% she )ent forth as a nun. Ghen the nuns found out that she )as pre&nant% they took her to De#adatta% )ho )as their teacher. <e )anted to expel her% but she be&&ed the nuns to take her to the Teacher. The Buddha summoned ?in& Pasenadi% 1n'thapi6bika and his son% and -es'kh'% and &a#e instructions to the the -inaya master% -enerable Hp'li% to clear the nun of any blame. -is'kh' dre) a curtain around her% and examined her% computin& the days and months since her &oin& forth to establish her innocence. The -enerable Hp'li announced her innocence in the assembly. +he &a#e birth to a son% and ?in& Pasenadi adopted him. <a#in& come of a&e% the boy learned )ho his mother )as% and at once asked to became a no#ice% and )as &ranted the &oin& forth. 1fter becomin& a full bhikkhu% he obtained a meditation ob7ect from the Teacher% and retired to the Blind 0ans :ro#e% )here he attained 1rahantship.A The nun could not &i#e up her affection for her son. Kne day she met him on the street &oin& for alms. +he approached him )ith affection% but he spoke harshly to her. +he abandoned her affection to)ards him and attained 1rahantship. <earin& of her realisation the Buddha explained that the best refu&e is oneself.

)7 @neself is E;il Done

D. 1ttan' hi! kataN p'paN% atta7aN attasambha#aN 1bhimatthati" dummedhaN% #a7iraN #asmamayaN ma6iN.1B1 D. By oneself is e#il donea it is self9born% it is self9caused. E#il &rinds the un)ise as a diamond &rinds a hard &em.
A +ee ! #a " 1bhimanthati

the -ammika +utta% 0a77himanik'ya% +utta ".

AC

1/ Atta Vagga

The Aa7 Disciple %ah!k!Ya

This de#out layman% ha#in& listened to the Dhamma throu&hout the ni&ht% )as )ashin& his face at the monasterys pond in the mornin&. 1t that time% a thief )ho )as bein& pursued% thre) his stolen &oods near him and fled. The o)ners% mistakin& 0ah'k'(a for the thief% beat him to death. Ghen the youn& monks found his dead body% and reported it to the Buddha% they said that he did not deser#e to die like that. The Buddha explained that it )as due to his past e#il kamma.

The 9oldier and the )ea#tif#l 5ife

The kin& of Benares posted a soldier at a frontier to)n% )ith orders to escort tra#ellers throu&h a forest )here there )ere robbers. Kne day% a man and his )ife arri#ed. Kn seein& the mans )ife% the soldier fell in lo#e )ith her at first si&ht. In spite of the mans protests% he had the carria&e turned back% and arran&ed for them to be lod&ed for the ni&ht. Durin& the ni&ht% the soldier hid a precious 7e)el in the tra#ellers carria&e% and made a noise as if thie#es had broken in. In the mornin& he idisco#ered the theft% and sent his men to search for the thie#es. Ghen the man and his )ife left in the mornin&% their carria&e )as searched% the &em disco#ered% and the headman of the #illa&e had the man led a)ay and beaten to death. 1fter the soldier died% he )as reborn in hell% and durin& the Buddhas time he )as reborn as 0ah'k'(a. <a#in& told this story of 0ah'k'(as past life% the Buddha uttered the abo#e #erse.

The Corr#pt H#in Themsel;es

$. 8assa accantaduss5lyaN% m'lu#' s'lam i#otataN ?aroti so tathatt'naN% yath' naN icchat5 diso.1B2 $. <e )ho is exceedin&ly corrupt% like a m'lu#' creeper stran&lin& a sal tree% does to himself 7ust )hat an enemy )ould )ish.

The Elder De;adatta

The Buddha uttered the abo#e #erse concernin& the e#il nature of the Elder De#adatta% )ho had made se#eral unsuccessful attempts to kill <im.

(vi% is (asy to Do

ACD

E;il is Eas7 to Do
I. +ukar'ni as'dh@ni% attano ahit'ni ca 8aN #e hitacca s'dhucca% taN #e paramadukkaraN.1B$ I. Easy to do are thin&s that are harmful to oneself% but to do )hat is beneficial and &ood is #ery difficult.

De;adatta Creates

9chism

Ghile he )as )alkin& for alms in .'7a&aha% the -enerable fnanda met De#adatta% )ho announced that he )ould perform the P'*imokkha separately. Ghen -enerable fnanda reported this to the Buddha% he uttered the abo#e #erse.

Do Lot 9corn the Loble

J. 8o s'sanaN arahataN% ariy'naN dhamma75#inaN Pa*ikkosati dummedho% di**hiN niss'ya p'pikaN Phal'ni ka**hakasse#a% atta&h't'yaA phallati.1B& J. The stupid man% )ho% on account of false #ie)s% scorns the teachin& of the 1rahants% the /oble Knes% and the .i&hteous% ripens like the fruit of the k'shta reed% only for his o)n destruction.

The Elder C!la

The elder tried to dissuade his supporter from hearin& the Dhamma from the Buddha% fearin& that she )ould no lon&er take care of his needs. In spite of his attempts the )oman )ent to see the Buddha. <earin& about this from her dau&hter he )ent to the Buddha and su&&ested that he modify his sermon and preach on charity and morality% as the )oman )as too stupid to understand anythin& more profound. The Buddha% kno)in& his e#il intention% uttered the abo#e #erse.

P#rit7 and [mp#rit7 Depend on @neself

B. 1ttan' hi! kataN p'paN% attan' saNkilissati 1ttan' akataN p'paN% attan'#a #isu77hati +uddhi asuddhi paccattaN% n'cco accaN" #isodhaye.1B(
A atta&hacc'ya ! #a " n'ccomacco

AC$

1/ Atta Vagga B. By oneself is e#il donea by oneself is one defiled. By oneself is e#il left undonea by oneself is one purified. Purity and impurity depend on oneself. /o one purifies another.

The Aa7 Disciple CZYak!Ya

1 de#out layman% ha#in& listened to the doctrine throu&hout the ni&ht% set out on the road to +'#atth5. 1t that moment% a thief% )ho )as bein& pursued% thre) his stolen &oods near him and fled. The o)ners of the &oods beat him% thinkin& that he )as the thief. +ome prostitutes )ho )ere passin& that )ay% sa#ed him. <e )ent and told the monks )hat had happened. Ghen the monks told him about this% the Buddha uttered the abo#e #erse.

9tri;e for Yo#r 9pirit#al 5elfare

AC. 1ttadatthaN paratthena% bahun'pi na h'paye 1ttadattham abhicc'ya% sadatthapasuto siy'.1BB AC. ;or the sake of others )elfare% ho)e#er &reat% let one not ne&lect ones o)n )elfare. Clearly percei#in& ones o)n )elfare% let one be intent on ones o)n &oal.

The Elder ttadattha

1fter the Buddha announced that he )ould pass a)ay )ithin four months% his disciples flocked from far and near to pay their last respects. Instead of 7oinin& them% a certain elder retired to his cell and meditated dili&ently. The other monks reported this to the Buddha. Ghen asked about his conduct% the elder replied. 2Eord% as you )ould be passin& a)ay soon I thou&ht the best )ay to honour you )ould be by attainin& 1rahantship durin& your lifetime itself.3 The Buddha praised him for his exemplary conduct and remarked that ones o)n spiritual )elfare should not be ne&lected for the sake of others.

1$ Aoka Vagga The 5orld

]i;e \p )ase Desires
A. <5naN dhammaN na se#eyya% pam'dena na saN#ase 0icch'di**hiN na se#eyya% na siy' loka#abbhano.1B6 A. Do not ser#e mean ends% Do not li#e in heedlessness. Do not embrace false #ie)s. Do not be a )orld9upholder.

The Yo#ng %onk

-is'kh's &rand9dau&hter )as ser#in& the monks. Kn seein& her reflection in a )ater pot she lau&hed. 1 youn& monk looked at the reflection and also lau&hed. +he said% 21 skinhead is lau&hin&.3 The youn& monk took offence at bein& called a skinhead%A and abused her. +he started cryin& and told her &randmother. -is'kh' and the elder monk )ere unable to pacify the youn& monk. The Buddha took his side% askin& -is'kh' if it )as proper to call his disciples iskinheads. Then the Buddha uttered the abo#e #erse.

The Highteo#s re "app7

!. Htti**he nappama77eyya% dhammaN sucaritaN care Dhammac'r5 sukhaN seti% asmiN loke paramhi ca.1B8 ". DhammaN care sucaritaN% na naN duccaritaN care Dhammac'r5 sukhaN seti% asmiN loke paramhi ca.1B: !. Do not be heedless in standin& =for alms>. Practice this ri&hteous conduct )ell. Kne )ho practices ri&htly% li#es happily in this )orld and the next. ". +crupulously obser#e =this> practice. Do not obser#e it unscrupulously. <e )ho obser#es this practice li#es happily both in this )orld and in the next.

A The

text says a icut9head% but iskinhead is the modern idiom.

ACI

ACJ

11 ,oka Vagga

Cing 9#ddhodana
Ghen the Buddha #isited his birthplace% ?apila#atthu% for the first time since his enli&htenment% he performed a miracle to subdue the pride of his kinsfolk. 1s he tau&ht the Dhamma% a sho)er of rain fell on them% and the Buddha related the -essantara O'taka to sho) that the same had happened before. <a#in& )orshipped the Buddha% his relati#es departed% but not one of them in#ited him for the next days meal. The kin& had food prepared% assumin& that he )ould come there. The next day% the Buddha )alked for alms in the city. <is father% ?in& +uddhodana% )ho )as mortified on hearin& that his son )as be&&in& for alms% hastened to stop him. Thereupon the Buddha remarked that it )as the custom of his linea&e to seek alms from door to door% and uttered the abo#e #erses. Kn hearin& the #erse% the kin& attained +tream9)innin&.

Aike

)#bble is this 5orld

. 8ath' pubbu(akaNA passe% yath' passe mar5cikaN E#aN lokaN a#ekkhantaN% maccur'7' na passati.16I . Oust as one )ould look upon a bubble% 7ust as one )ould look upon a mira&e if a person thus looks upon the )orld% the kin& of death sees him not.

'i;e "#ndred Vipassan! %onks

/ot makin& much pro&ress )ith their meditation% fi#e hundred monks came to the Buddha to re4uest a more suitable meditation ob7ect. .eflectin& on a mira&e and on bubbles of )ater% they attained 1rahantship. Concernin& their attainment% the Buddha uttered the abo#e #erse.

The 5ise re Lot ttached to the 5orld

D. Etha passathimaN lokaN% cittaN r'7arath@pamaN 8attha b'l' #is5danti% natthi sa,&o #i7'nataN.161 D. This )orld is like an ornamented royal chariot. ;ools flounder in it% but for the )ise there is no attachment.

A bubbulakaN

The &ise Are Not Atta#hed to the &or%d

ACB

Prince bha7a
Prince 1bhaya )as entertained royally as a re)ard for suppressin& a rebellion. <e )as &rief9stricken =7ust as in the story of the minister +antati% #erse A !> on )itnessin& the death of a dancer% and sou&ht consolation from the Buddha. The Buddha consoled him and uttered the abo#e #erse.

The "eedf#l [ll#minate the 5orld

$. 8o ca pubbe pama77it#'% pacch' so nappama77ati +o imaN lokaN pabh'seti% abbh' mutto#a candim'.162 $. Ghoe#er )as heedless before and after)ards is nota such a one illuminates this )orld like the moon freed from clouds.

The 9weeping %onk

1 monk )as constantly s)eepin& the rooms of the monastery. <e criticised the Elder .e#ata )ho )as al)ays meditatin&. The elder ad#ised him to s)eep the monastery before almsround% and to spend the day in meditation% s)eepin& a&ain in the e#enin& if he )ished. <e follo)ed this ad#ice and in due course attained 1rahantship. Ghen rubbish started to accumulate% the other monks asked him )hy he didnt s)eep any more. The elder replied that he )as no lon&er heedless% therefore he didnt spend all his time s)eepin&. The monks )ondered if he had attained 1rahantship and told the Buddha )hat he had said. Concernin& his chan&e of attitude% the Buddha uttered the abo#e #erse.

E;il Can )e Erased b7 ]ood

I. 8assa p'paN kataN kammaN% kusalena pidh5yatiA +o imaN lokaN pabh'seti% abbh' mutto#a candim'.16$ I. Ghoe#er% by a &ood deed% co#ers the e#il done% such a one illuminates this )orld like the moon freed from clouds.

The Elder ag#lim!la

1s related in the 1,&ulim'la +utta of the 0a77himanik'ya% 1,&ulim'la )as a notorious murderer. Kne day% after the meal% the Buddha set out to meet him. Thou&h co)herds% &oatherds% and farmers )arned him not to &o on% the Buddha continued )alkin&. Kn seein& the Buddha% 1,&ulim'la chased him% intendin& to
A pit5yati

AAC

11 ,oka Vagga

kill him. <o)e#er% thou&h he ran as fast as he could% he )as unable to catch up )ith the Buddha% )ho )as only )alkin&. <e )as amaLed that thou&h he could catch an elephant% a horse% a chariot% or a deer% he could not catch up )ith the Buddha. <e stopped% and called out% 2+top recluseP3 The Buddha replied% 21,&ulim'la% I ha#e stopped. 8ou should also stop.3 1,&ulim'la thou&ht% 2These recluses )ho are sons of the +'kyans speak the truth% and are a#o)ed to the truth. I )ill ask the meanin& of this.3 +o he asked the Buddha )hat he meant% and the Buddha explained that he had stopped killin& and in7urin& li#in& bein&s )hile 1,&ulim'la had not. 1,&ulim'la thro) a)ay his s)ord% )orshipped the Buddha% and be&&ed for the &oin& forth. The Buddha said% 2Come 0onk3 and took the ne) monk back to +'#atth5. ?in& Pasenadi% ha#in& heard many complaints about 1,&ulim'la% set out )ith fi#e hundred soldiers to capture him. Kn the )ay he stopped to pay respects to the Buddha )ho asked him if he had 4uarrelled )ith ?in& Bimbis'ra% or the Eiccha#5s% or another minor kin&. The kin& replied that he )as &oin& to capture 1,&ulim'la. Then the Buddha asked the kin& )hat he )ould do to 1,&ulim'la if he had &one forth as a monk% and )as d)ellin& #irtuous and )ell9beha#ed. The kin& replied that he )ould pay homa&e and support him% but ho) could such an e#il person become so #irtuousM Then the Buddha stretched out his ri&ht hand% pointin& to 1,&ulim'la )ho )as sat nearby. The kin& became afraid% tremblin&% and horrified. The Buddha told him not to be alarmed% and the kin& paid homa&e to 1,&ulim'la% asked him )ho his father and mother )ere% and offered to pro#ide the re4uisites for him. Eater% 1,&ulim'la attained 1rahantship and passed a)ay% attainin& parinibb'na. The monks )ished to kno) ho) such a murderer could ha#e become an 1rahant. In reply the Buddha uttered the abo#e #erse.

)lind is this 5orld

J. 1ndhabh@to ayaN loko% tanukettha #ipassati +aku6oA 7'lamutto#a% appo sa&&'ya &acchati.16& J. Blind is this )orld. ;e) are those )ho see clearly. 1s birds escape from a net% fe) &o to a blissful state.

A +akunto

B%ind is this &or%d

AAA

The 5ea;ers Da#ghter

Kne day% after bein& in#ited for the meal at f(a#i% in his thanks&i#in& sermon the Buddha tau&ht about the uncertainty of life and the certainty of death. <e ad#ised the people to meditate constantly on death% other)ise )hen death comes one )ill be afraid and scream like someone )ho sees a poisonous snake. <o)e#er% if one meditates constantly on death% one is not afraid% like someone )ho sees a snake )hen armed )ith a stick. <a#in& heard the discourse% the people soon resumed their normal business% but the sixteen9year9old dau&hter of a )ea#er took his teachin& to heart because her o)n mother had recently died. <eedful of his ad#ice% she meditated constantly on death for three years. +eein& that she )as no) ready to realise the Dhamma% the Buddha set off a&ain for the 1&&'(a#a -ih'ra at f(a#i. Ghen he arri#ed% the people of f(a#i in#ited him for alms% but after the meal the Buddha sat and )aited in silence% thinkin&% 2The one for )hose benefit I came is not yet here.3 The &irls father had told her to fill the shuttle )ith thread for a cloth he )as )ea#in&% so she )as )orkin& hard in the spinnin& shed )hen she heard that the Buddha had come. <a#in& completed her allotted task% she decided to pay respects to the Buddha first before &oin& to &i#e the shuttle to her father. +eein& her come% the Buddha looked at her% so she put do)n her basket% approached the Buddha% paid homa&e and stood up. <e asked her% 28oun& &irl% )here ha#e you come fromM3 +he replied% 2I do not kno)% Eord.3 Then he asked her% 28oun& &irl% )here are you &oin&M3 +he replied% 2I do not kno)% Eord.3 Then he asked% 2Do you not kno)M3 2I kno)% Eord%3 she replied. 2Do you kno)M3 the Buddha asked a&ain. 2I do not kno)% Eord3 she replied. 0any people in the audience )ere annoyed and murmured% 2This &irl 7ust says )hate#er she likes. Ghy doesnt she say that she came from the spinnin& shed% and is &oin& to the )ea#in& shedM3 The Buddha silenced them and asked her )hy she had ans)ered 2I do not kno)3 )hen asked )here she had come from. +he explained that since he kne) that she had come from the spinnin& shed% he must be askin& her if she kne)

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11 ,oka Vagga

from )hich existence she had come to take rebirth in this one% so she ans)ered 2I do not kno).3 The Buddha praised her ans)er and asked her )hy she had said 2I do not kno)3 )hen asked )here she )as &oin&. +he explained that he kne) she )as &oin& to the )ea#in& shed% so he must ha#e been askin& her if she kne) to )hich existence she )as &oin& after death% so she replied% 2I do not kno).3 The Buddha praised her ans)er a second time% and asked her )hy she had ans)ered 2I kno)3 )hen asked 2Do you not kno)M3 +he explained that she kne) she )as &oin& to die% so she replied 2I kno).3 The Buddha praised her ans)er a third time and asked her )hy she had said% 2I do not kno)3 )hen asked 2Do you kno)M3 +he explained that she did not kno) )hen she )ould die% so she replied% 2I do not kno).3 Praisin& her ans)er a fourth time% the Buddha addressed the cro)d sayin& that not one of them had understood. Then the Buddha uttered the abo#e #erse and the &irl attained +tream9)innin&. +he picked up the shuttle and )ent to her father% )ho had fallen asleep at the loom. <earin& her come in% he )oke up and pulled the loom. 1 hea#y beam struck the &irls chest and she died on the spot. :rief9stricken% her father came to the Buddha% )ho told him not to &rie#e as the ocean of tears that he had shed throu&hout saNs'ra at the death of belo#ed dau&hters )as bi&&er than the four &reat oceans. The man asked for the &oin& forth% and soon attained 1rahantship.

The 5ise Escape 'rom this 5orld

B. <aNs'diccapathe yanti% 'k'se yanti iddhiy' /5yanti dh5r' lokamh'% 7et#' m'raN sa#'hiniN.16( B. +)ans )in& alon& on the path of the sun. 0ystics &o throu&h air by psychic po)ers% The )ise are led a)ay from the )orld% ha#in& con4uered 0'ra and his host.

Thirt7 'oreign %onks

+ome monks li#in& in a forei&n country came to see the Buddha and% ha#in& heard the Dhamma% attained 1rahantship )ith psychic po)ers. They departed by flyin& throu&h the air. The Elder fnanda% )ho had seen them enter% )aited outside for some time before enterin& to attend on the Buddha. <e asked the

The &ise (s#ape 2rom this &or%d

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Buddha by )hich )ay route they had left. 1t that moment some s)ans fle) by. The Buddha said that they had attained 1rahantship after listenin& to the Dhamma. <e added that )hoe#er had )ell de#eloped the four bases of success =iddhip'da> could fly throu&h the air like s)ans.

There is Lo E;il

Aiar Cannot Do

AC. EkaN dhammaN at5tassa% mus'#'dissa 7antuno -iti66aparalokassa% natthi p'paN ak'riyaN.16B AC. 1 liar )ho has trans&ressed the one la)% and is indifferent to the other )orld there is no e#il they cannot do.

Cifca the )rahmin 5oman

1s the Buddhas follo)in& &re)% that of other ascetics diminished. They plotted to&ether to brin& discredit to the Buddha. They asked a beautiful youn& )oman called Cicca% the dau&hter of a Brahmin% to brin& blame on the Buddha. Ghen people )ere returnin& from the Oeta &ro#e in the e#enin& she )ent in the opposite direction% dressed up and )earin& perfumes% sayin& that she )as &oin& to see the recluse :otama. +he stayed o#erni&ht nearby% and in the mornin&% )hen the people )ere &oin& to offer alms% she returned tellin& them that she had stayed the ni&ht in the monastery. 1fter four months she pretended to be pre&nant. 1fter ei&ht months she tied up a plank )ith cloth under her clothes and publicly blamed the Buddha for her condition% askin& )hat arran&ements he had made for her. The Buddha replied that only the t)o of them kne) the truth of the matter% and she a&reed. +akka sent four de#as as mice to bite throu&h the strin& so that the plank fell do)n% cuttin& off her toes. The people beat her% spat at her% and dro#e her a)ay. 1s she ran% the earth opened up and s)allo)ed her% and she fell into 1#5ci hell. Concernin& her false accusation% the Buddha uttered the abo#e #erse.

%isers re Lot "app7

AA. /a #e kadariy' de#alokaN #a7anti% b'l' ha#e nappasaNsanti d'naN Dh5ro ca d'naN anumodam'no% tene#a so hoti sukh5 parattha.166 AA. 0isers do not &o to celestial realms. ;ools do not praise &enerosity. The )ise re7oice in &i#in& and thus become happy.

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11 ,oka Vagga

The [ncomparable lmsgi;ing

?in& Pasenadi and the people competed in offerin& alms to the Buddha and the +a,&ha% each tryin& to outdo the other. ;inally% )ith the help of Fueen 0allik'% the kin& offered an incomparable alms&i#in&% spendin& A C million% that the people couldnt impro#e on. Kne minister )as displeased about it and another )as full of 7oy. .e&ardin& their opposin& attitudes% the Buddha addressed the abo#e #erse to the ?in&.

9treamRwinning is )etter Than 9o;ereignt7

A!. Pathaby' ekara77ena% sa&&assa &amanena #' +abbalok'dhipaccena% sot'pattiphalaN #araN.168 A!. Better than absolute so#erei&nty o#er the earth% better than &oin& to hea#en% better e#en than lordship o#er all the )orlds% is the ;ruit of a +tream9)inner.

C!la_ the 9on of n!thapiTUika

1n'thapi6bikas son% ?'la% had no interest in the Dhamma. 1n'thapi6bika offered him ACC &old coins if he )ould obser#e the Hposatha. <is son did so% but didnt listen to the Dhamma. Then 1n'thapi6bika offered him a thousand if he )ould learn a sin&le #erse. The Buddha tau&ht him the Dhamma in such a )ay that he had to thorou&hly understand the meanin& of the #erse before he could remember it% and in so doin& he became a +tream9)inner. Ghen the Buddha came to 1n'thapi6bikas house for alms% 1n'thapi6bika offered the money to ?'la% but he refused it. Then the Buddha commented on the superiority of +tream9)innin& o#er all )orldly possessions.

1& )#ddha Vagga The )#ddha

The )#ddha Cannot )e 'athomed
A. 8assa 7itaN n'#a75yati% 7itaN yassaA no y'ti koci loke TaN Buddham ananta&ocaraN% apadaN kena padena nessatha.16: !. 8assa 7'lin5 #isattik'% ta6h' natthi kuhicci neta#e TaN Buddham ananta&ocaraN% apadaN kena padena nessatha.18I A. Ghose #ictory is not turned into defeat% no con4uered =passion> of his in this )orld follo)s him that trackless Buddha of infinite ran&e% by )hich )ay )ill you lead himM !. <im in )hom there is not that entan&lin&% embroilin& cra#in& to lead =to any life>% him the trackless Buddha of infinite ran&e by )hich )ay )ill you lead himM

The Da#ghters of %!ra

The Brahmin 0'&a6biya li#in& in the country of ?uru had a beautiful dau&hter named 0'&a6biy'. 0any )ealthy Brahmins )anted her as a )ife% but 0'&a6biya re7ected them all% thinkin& them not &ood enou&h for his dau&hter. Kne day% on seein& that 0'&a6biy' and his )ife )ould benefit% the Buddha took his robes and almsbo)l and )ent to the place outside the #illa&e )here the Brahmin )orshipped the sacred fire. Kn seein& the Buddha% 0'&a6biya thou&ht% 2This man is &ood enou&h for my dau&hter.3 <e told the Buddha about his beautiful dau&hter and offered to &i#e her as his )ife% askin& him to )ait there )hile he )ent to fetch her. The Buddha said nothin&% but left his footprint and )ent to stand some)here else. 0'&a6biya returned )ith his )ife and dau&hter% follo)ed by many people. 0'&a6biyas )ife read the footprint and said that it )as
A 7itamassa

AAD

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14 B$ddha Vagga

the footprint of someone free from passion. 0'&a6biya told his )ife that she 2sa) crocodiles e#en in a drop of )ater%3 and added that the Buddha had already accepted his proposal. +he repeated her claim% but he told her to be silent. Kn seein& the Buddha% the Brahmin approached him and offered his dau&hter to him. Githout sayin&% 2I ha#e no need of your dau&hter%3 the Buddha asked 0'&a6biya to listen to )hat he had to say% and he consented. The Buddha related the story of his renunciation% his six years of stru&&le )ith ascetic practices% his enli&htenment at the foot of the Bodhi tree% and the attempt to seduce him by the three dau&hters of 0'ra.A They promised to be his sla#es% but he said nothin& and did not e#en look at them. They then tried manifestin& in the &uise of )omen of different a&es and appearances% but to no a#ail. Ghen the Buddha uttered the abo#e t)o #erses the dau&hters of 0'ra #anished. The Buddha concluded by sayin& to 0'&a6biya% 2;ormerly% I had no sexual desire e#en for the pure bodies of those celestial )omen. 8our dau&hters body is like a #essel full of thirty9t)o impure thin&s% painted beautifully on the outside. I )ould not touch it e#en )ith my foot.3 <earin& this discourse% 0'&a6biya and his )ife both &ained /on9returnin&.!

A They

)ere named 2Cra#in&%3 2Discontent%3 and 2Eust3 and tried to seduce the Buddha in the fifth )eek after his enli&htenment )hile he )as seated at the root of the 17ap'lani&rodha tree. +ome say that these are inner conflicts% but in my #ie) they )ere deities of the Paranimmita#asa#at5 De#aloka )here 0'ra resides. If the former% then ho) could )e explain )hy the Buddha had thou&hts of cra#in&% discontent% or lust after his enli&htenmentM 0'ra tried to obstruct the Buddha throu&hout his life% both before and after his enli&htenment. It is only natural for those addicted to sensual pleasures to oppose those )ho are not% and )ho recommend renunciation. Those )ho ha#e renounced pleasures may still ha#e some lin&erin& desires and doubts% but those )ho ha#e eradicated all desire )ould ha#e no doubt that bein& free from cra#in& )as blissful% and they )ould ha#e no trace of hankerin&. ! 0'&a6biyas dau&hter 0'&a6biy'% ho)e#er% concei#ed a &rud&e a&ainst the Buddha and later plotted to murder +'m'#at5% )ho )as a de#out disciple of the Buddha. +ee the commentary to ##.!A9! .

B$ddhas Are Dear to A%%

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)#ddhas re Dear to ll
". 8e 7h'napasut' dh5r'% nekkhamm@pasame rat' De#'pi tesaN pihayanti% sambuddh'naN sat5mataN.181 ". The )ise ones )ho are intent on meditation% )ho deli&ht in the peace of renunciation% such mindful ;ully Enli&htened Buddhas e#en the &ods hold dear.

The 9andalwood lmsbowl

1 millionaire of .'7a&aha found a lar&e piece of red sandal)ood )hile bathin& in the :an&es% and had it made into an almsbo)l. Then he had it set up on strin&s bet)een bamboo to)ers o#er his house and challen&ed any recluses to take it do)n )ith their psychic po)ers. The heretics% )ho had no po)ers% pretended that they )ere too modest to exhibit their po)ers% and tried #arious schemes to &et it &i#en to them. 1fter a )eek% the Elders 0o&&all'na and Pi6bolabh'rad#'7a o#erheard some &amblers talkin& about the bo)l and sayin& that there )ere no 1rahants in the )orld. Pi6bolabh'rad#'7a ur&ed 0o&&all'na to take it do)n. 0o&&all'na told Pi6bolabh'rad#'7a to take it% so the elder used his po)ers to lift the thirty9mile9)ide flat rock to co#er the entire city of .'7a&aha. The people )ere terrified% so the elder split the rock )ith his toe% set it back in its ri&htful place% then descended onto the roof of the millionaires house. The man paid homa&e% had the bo)l fetched% and offered almsfood. The Elder returned )ith the bo)l to the monastery. The people pestered him to perform miracles so that there )as an uproar at the monastery. The Buddha asked the Elder fnanda the reason% and then summoned the Elder Pi6bolabh'rad#'7a. The Buddha rebuked the Elder Pi6bolabh'rad#'7a se#erelyA for exhibitin& his po)ers% had the bo)l broken up and pounded into paste% then laid do)n a trainin& rule prohibitin& monks from displayin& their po)ers. <earin& of this% the heretics made the most of it% sayin& that henceforth they )ould only exhibit their po)ers to&ether )ith the Buddha. ?in& Bimbis'ra told the Buddha about this% and the Buddha said that he had laid do)n the rule for his disciples% not for himself. <e promised to perform a miracle in four months time at +'#atth5 on the full moon day of fs'(h5. The
A +ince

Pi6bolabh'rad#'7a )as an 1rahant% one assumes that the #ery se#ere reprimand &i#en to the elder )as directed at those like De#adatta )ho )ould come after)ards% and )ho mi&ht perform psychic feats for less noble moti#es.

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14 B$ddha Vagga

heretics kne) that they )ere lost% but follo)ed the Buddha to +'#atth5 sayin& that he )as tryin& to run a)ay from them. In due course the Teacher arri#ed at +'#atth5. The heretics collected money and built a pa#ilion )here they said they )ould perform miracles. ?in& Pasenadi approached the Blessed Kne and offered to make him a pa#ilion The Buddha declined% sayin& that +akka )ould make him a pa#ilion Kn bein& asked )here he )ould perform a miracle the Buddha said that he )ould do it at the foot of the ?a6ba man&o tree. The heretics had e#ery man&o tree for miles around uprooted. Kn the day of the full moon the Teacher )alked for alms% and ?a6ba the kin&s &ardener offered him a man&o. The Elder fnanda made a man&o drink for the Teacher% and after his meal the Teacher asked ?a6ba to plant the man&o seed ri&ht there. Ghen the teacher )ashed his hand and poured the rinsin& )ater onto that spot% a man&o tree fifty cubits hi&h spran& up ri&ht a)ay fully laden )ith fruit. The monks ate their fill% and other men came to en7oy the fruit% thro)in& some at the heretics% blamin& them for destroyin& all the man&o trees in the district. Then +akka ordered the )ind &od to blo)% scatterin& the heretics pa#ilion% co#erin& them )ith dust until they looked like red ants% and they fled in all directions. Pur'6a ?assapa committed suicide by dro)nin& himself in the ri#er and )as reborn in 1#5ci hell. +akka created a 7e)elled )alkin& path in the sky stretchin& from the eastern horiLon to the )estern horiLon. By the time that the shado)s of e#enin& had len&thened% a hu&e cro)d had assembled. The Teacher came out of his perfumed chamber and stood on the terrace. Then :hara65% a female lay disciple% asked permission to perform a miracle% but the Teacher declined her offer. Kther lay disciples% no#ices% nuns% and monks did like)ise% up to the Elder 0o&&all'na% but the Teacher% after ackno)led&in& their ability% declined all of their offers sayin& that this basket of flo)ers )as prepared only for him% and that no one else could bear this burden. Then the Teacher stepped onto the 7e)elled )alkin& path and% pacin& up and do)n% performed the T)in 0iracle% emittin& streams of fire and )ater simultaneously from each pore of his body. Then as he paced up and do)n he tau&ht the Dhamma to the assembly% and seein& no one able to ask suitable 4uestions% he created a double to ask 4uestions to )hich he replied. T)o hundred million in the #ast cro)d &ained +tream9)innin& on that occasion. Then the Buddha reflected on )hat pre#ious Buddhas had done after performin& the T)in

B$ddhas Are Dear to A%%

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0iracle% and seein& that they had all ascended to T'#atiNsa to teach the 1bhidhamma% he did the same.

Teaching the bhidhamma

The Buddha )ent to the T'#atiNsa hea#en to expound the 1bhidhamma to the de#as. <is mother% )ho )as reborn as a de#a in Tusita hea#en% came there to listen to the 1bhidhamma. Each day% the Elder +'riputta related )hat he had tau&ht to the audience at the Oeta#ana monastery. 1t the end of three months )hen the Buddha returned to earth accompanied by the de#as% the Elder +'riputta remarked that e#en the de#as seek the &uidance of the Buddha. Thereupon the Buddha uttered the abo#e #erse.

The ]ood re Hare

. ?iccho manussapa*il'bho% kicchaN macch'na 75#itaN ?icchaN saddhammasa#anaN% kiccho buddh'naN upp'do.182 . .are is birth as a human bein&. <ard is the life of mortals. <ard is the hearin& of the +ublime Truth. .are is the appearance of the Buddhas.

Erakapatta L!ga
Durin& the time of the Buddha ?assapa% )hile tra#ellin& in a boat% a monk &rasped a leaf of an Eraka plant and broke it off. Thinkin& it to be an insi&nificant offence% he failed to confess it. Ghen he died he )as reborn as a /'&a in the middle of the :an&es% )here he remained until the time of the Buddha :otama. E#ery fortni&ht on the Hposatha day% he had his dau&hter sin& the follo)in& #erse% promisin& &reat )ealth to anyone )ho could ans)er it satisfactorilyd Ghat kind of kin& is a rulerM Gho is ruled by passionM <o) is one free from passion. Gho is called a foolM In this )ay he hoped to learn )hen a Buddha had arisen in the )orld. Kne day% the Buddha sa) that a Brahmin youth named Httara )ould benefit by ans)erin& the /'&as #erse so he )ent and sat under a tree nearby. Kn his )ay to

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14 B$ddha Vagga

see the /'&a% the youth met the Buddha% )ho tau&ht him the follo)in& #erse to use in reply. Kne )ho masters his six senses is a ruler. Kne )ho deli&hts in them is ruled by passion. Kne )ho takes no deli&ht in them is free from passion. Kne )ho takes deli&ht in them is called a fool. Httara &ained +tream9)innin& on hearin& this #erse% and thou&h he no lon&er )anted to )in the /'&a princess% he continued on his )ay to the ri#er )here thousands of people &athered e#ery fortni&ht in the hope of )innin& the princess as their bride. Ghen Httara replied to the princesss son& the /'&a kin& kne) that a Buddha had arisen in the )orld and% full of 7oy% accompanied the youth to #isit the Buddha. <e stood there )eepin&% and on bein& asked the reason% told the story of his past life as a monk. In reply% the Buddha stated that human rebirth )as difficult to obtain% and he recited the abo#e #erse.

The Teaching of the )#ddhas

D. +abbap'passa akara6aN% kusalassa upasampad' +acittapariyodapanaN% etaN buddh'na s'sanaN.18$ $. ?hant5 paramaN tapo titikkh'% nibb'naN paramaN #adanti buddh'. /aA pabba7ito par@pa&h't5% sama6o hoti paraN #ihe*hayanto.18& I. 1n@pa#'do an@pa&h'to% p'timokkhe ca saN#aro 0attaccut' ca bhattasmiN% pantacca sayan'sanaN 1dhicitte ca 'yo&o% etaN buddh'na s'sanaN.18( D. /ot to do any e#il% to culti#ate &ood% to purify ones mind% this is the teachin& of the Buddhas. $. ;orbearin& patience is the hi&hest austerity. /ibb'na is supreme% say the Buddhas. <e is not a recluse )ho harms another. /or is he an ascetic )ho oppresses others.

A /a

hi

The Tea#hing o+ the B$ddhas

A!A

I. /ot insultin&% not harmin&% restraint accordin& to the P'*imokkha% moderation in food% secluded abode% intent on hi&her thou&hts this is the teachin& of the Buddhas.

X#estion 'rom the Elder dnanda

Ghile meditatin& one day the Elder fnanda reflected% 2The Teacher has told us about the se#en Buddhasd about their mothers and fathers% their lifespan% their trees of enli&htenment% their disciples% their chief disciples% and their chief supporters% but he has not told us ho) the spent the Hposatha day. I )onder if their )ay of obser#in& the Hposatha )as the same or differentM3 +o he approached the Teacher and asked him. The Buddha replied that the Buddha -ipass5 obser#ed the Hposatha e#ery se#en years% that the Buddhas +ikh5 and -essabh@ obser#ed it e#ery six years% that the Buddhas ?akusandha and ?o6'&amana obser#ed it e#ery year% and the Buddha ?assapa e#ery six months. <o)e#er% each of them recited the same three #erses in admonition.

[nsatiate re 9ens#al Pleas#res

J. /a kah'pa6a#assena% titti k'mesu #i77ati 1ppass'd' dukh' k'm'% iti #icc'ya pa6bito.18B B. 1pi dibbesu k'mesu% ratiN so n 'dhi&acchati. Ta6hakkhayarato hoti% samm'sambuddhas'#ako.186 J9B. /ot by a sho)er of &old coins does contentment arise in sensual pleasures. Kf little s)eetness and painful% are sensual pleasures. ?no)in& thus% the )ise man finds no deli&ht e#en in hea#enly pleasures. The disciple of the ;ully Enli&htened Kne deli&hts in the destruction of cra#in&.

Discontented %onk
1s the father of a certain monk lay dyin& he lon&ed to see his son% but )as unable to contact him. <e left a hundred &old coins )ith his youn&er son for the monk. Ghen the monk learnt that his father had died% and left him some money% he said that he had no need of it. <o)e#er% after some time he became discontented )ith )alkin& for alms% and thou&ht to disrobe to li#e 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

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14 B$ddha Vagga

hundred pots. Then he told him to set aside fifty for food and drink% t)enty9four for a pair of bullocks% another t)enty9four for seed% one for a spade% a machete% an axe% etc. Countin& like this it became clear that a hundred )ould not be sufficient. Then the Buddha told the monk that a hundred &old coins )as #ery little% and that he couldnt hope to satisfy his desires. In the past Hni#ersal monarchs )ith fabulous )ealth had been unable to satisfy their desires and died )ith their )ishes unfulfilled. Then% on bein& asked to relate the story of the past% the Buddha told the 0andh'tu O'taka =O'. !DJ>. Kn the conclusion of the disourse the monk attained +tream9)innin&.

9eek Hef#ge in the Triple ]em

AC. BahuNA #e sara6aN yanti pabbat'ni #an'ni ca fr'marukkhacety'ni% manuss' bhayata77it'.188 AA. /etaN kho sara6aN khemaN% netaN sara6am uttamaN /etaN sara6am '&amma% sabbadukkh' pamuccati.18: A!. 8o ca buddhacca dhammacca% sa,&hacca sara6aN &ato Catt'ri ariyasacc'ni% sammappacc'ya passati.1:I A". DukkhaN dukkhasamupp'daN% dukkhassa ca atikkamaN 1riyaN ca**ha,&ikaN ma&&aN% dukkh@pasama&'minaN.1:1 A . EtaN kho sara6aN khemaN% etaN sara6am uttamaN EtaN sara6am '&amma% sabbadukkh' pamuccati.1:2 AC. 0en flee to many refu&es stricken by fear to hills% )oods% &ro#es% trees% and shrines. AA. /o such refu&e is safe% no such refu&e is supreme. /ot by resortin& to such a refu&e is one freed from all ill.

A Bah@

'eek 8e+$ge in the Trip%e *em

A!"

A!9A . <e )ho has &one for refu&e to the Buddha% the Dhamma% and the +a,&ha% sees )ith ri&ht kno)led&e the four /oble Truths +orro)% the Cause of +orro)% the Transcendin& of +orro)% and the /oble Ei&htfold Path )hich leads to the Cessation of +orro). This is a secure refu&e. This is the supreme refu&e. By seekin& such a refu&e one is released from all sorro).

The )rahmin ggidatta

1&&idatta )as the head priest of ?in& 0ah'kosala% the father of ?in& Pasenadi. Ghen 0ah'kosala died% ?in& Pasenadi appointed him as the head priest a&ain% but feelin& uncomfortable due to the a&e difference% he sou&ht permission to become a recluse. <e left for the border re&ions )ith many disciples. <e tau&ht his disciples to take a 7ar of sand from the ri#er )hene#er they had un)holesome thou&hts% and to empty the 7ar in the hermita&e. 1fter a )hile% a &reat mound of sand accumulated% and a po)erful /'&a came to reside there. 1&&idatta tau&ht his disciples to )orship mountains% forests% and trees to &ain freedom from sufferin&. Kne day% realisin& that 1&&idatta and his disciples )ere ready to &ain 1rahantship% the Buddha sent the Elder 0o&&all'na to #isit them. The Elder 0o&&all'na asked them for some)here to stay for the ni&ht. 1t first 1&&idatta refused% but )hen the elder persisted he let him stay on the mound of sand. Durin& the ni&ht% the Elder battled )ith the /'&a% each sendin& forth flames to subdue the other. The elder finally subdued the /'&a% )ho surrounded the elder )ith his coils and protected him )ith his hood. In the mornin&% the hermits came% expectin& to find the elder lyin& dead. They )ere a)estruck that he had tamed the ferocious /'&a% )ho had brou&ht la#ish offerin&s for the elder. Then the Buddha arri#ed% and the Elder 0o&&all'na rose from his seat to )orship him. The hermits )ere e#en more impressed that 0o&&all'na )as 7ust a disciple of the Buddha. The Buddha asked 1&&idatta )hat he tau&ht% and on bein& told% said that this )as not the ri&ht )ay to &ain liberation from sufferin&. The Buddha spoke on the efficacy of the Three .efu&es for deli#erance from sufferin&% and uttered the abo#e #erses. 1ll of the hermits &ained 1rahantship to&ether )ith the psychic po)ers% and spontaneously &ained the monks re4uisites. Ghen 1&&idattas supporters arri#ed they )ondered if the Buddha had become his disciple. The Buddha asked 1&&idatta to destroy the

A!

14 B$ddha Vagga

doubts in the minds of his lay disciples. 1&&idatta )as only too pleased to do this by displayin& his psychic po)ers and payin& homa&e to the Buddha.

The Loble re Hare

AD. Dullabho puris'7acco% na so sabbattha 7'yati 8attha so 7'yati dh5ro% taN kulaN sukhamedhati.1:$ AD. <ard to find is a man of &reat )isdomd such a man is not born e#ery)here. Ghere such a )ise man is born% that family thri#es happily.

X#estion 'rom the Elder dnanda

Ghile meditatin& one day the Elder fnanda reflected% 2I )onder )here noble persons like the Buddha are born.3 +o he approached the Teacher and asked him. The Buddha replied that they are born in the middle country of India% amon& )arrior or Brahmin families% and uttered the abo#e #erse.

The )est Cind of "appiness

A$. +ukho buddh'naN upp'do% sukh' saddhammadesan' +ukh' sa,&hassa s'ma&&i% sama&&'naN tapo sukho.1:& A$. <appy is the birth of Buddhas. <appy is the teachin& of the sublime Dhamma. <appy is the unity of the +a,&ha. <appy is the discipline of the united ones.

9tor7 of %an7 %onks

;i#e hundred monks )ho had &athered in the dinin& hall )ere discussin& happiness. +ome said that there )as no happiness like rulin&% others that sexual pleasures )ere the best% )hile others said that that the pleasure of eatin& )as best. The Buddha came there and asked )hat they )ere talkin& about. Kn bein& told% the Buddha said that these kinds of happiness did not &et one free from sufferin&. The best happiness )as the arisin& of a Buddha% learnin& the Dhamma% the unity of the +a,&ha% and the discipline of those li#in& in harmony. Then the Buddha uttered the abo#e #erse.

"ono#r the 5orth7

AI. P@7'rahe p@7ayato% Buddhe yadi #a s'#ake Papaccasamatikkante% ti66asokaparidda#e.1:(

Hono$r the &orthy AJ. Te t'dise p@7ayato% nibbute akutobhaye /a sakk' puccaN sa,kh'tuN% imettamiti kenaci.1:B

A!D

AI9AJ. <e )ho re#erences those )orthy of re#erence% )hether Buddhas or their disciplesa those )ho ha#e o#ercome the impediments and ha#e &ot rid of &rief and lamentation the merit of him )ho re#erences such peaceful and fearless Knes cannot be measured by anyone as such and such.

The ]olden Pagoda of )#ddha Cassapa

The Buddha left +'#atth5 and set out for Benares% tra#ellin& by sta&es )ith a lar&e follo)in& of monks. Kn arri#e at a shrine near the #illa&e of Toddeyya he stopped to rest a )hile. The Buddha told the -enerable fnanda to summon a brahmin )ho )as farmin& nearby. The Brahmin came and )orshipped at the shrine. The Buddha praised him. To allay the doubts of the monks he told the story of Buddha ?assapa from the :ha*5kara +utta =0a77himanik'ya% +utta JA>. In conclusion% he told the Brahmin that four indi#iduals )ere )orthy of a st@pa =as in the 0ah'parinibb'na +uttad a )orld9rulin& monarch% an 1rahant% a +olitary Buddha% and a ;ully Enli&htened Buddha>% addin& that there are three kinds of cetiyad one containin& bodily remains (sarLra)#etiya), one indicatin& by si&nsA ($ddissa)#etiya), and one containin& re4uisites used by a )orthy one (pari hoga) #etiya)G The Buddha created a &olden cetiya in the sky% )hich remained for se#en days% and then became a stone cetiya on the &round.

A This

supports the practice of )orshippin& Buddha ima&es% althou&h none are kno)n to ha#e been made in the early years of Buddhism. The fnanda Bodhi tree% )hich )as a saplin& from the ori&inal Bodhi tree% )as brou&ht to +'#atth5 by the Elder fnanda on the instructions of the Buddha% for the benefit of disciples )ho )anted some )ay to honour the Buddha in his absence. This is an example of an $ddissa)#etiya, as is any Bodhi tree or e#en a leaf. The ori&inal Bodhi tree is a pari hoga)#etiya, as it )as used by the Buddha himself.

1( 9#kha Vagga "appiness

mong the "atef#l )e 5itho#t "ate
A. +usukhaN #ata 75#'ma% #erinesu a#erino -erinesu manussesu% #ihar'ma a#erino.1:6 A. <appily )e li#e )ithout hate amon& the hatefula amidst hateful men )e d)ell )ithout hatin&.

mong the 9ick )e in ]ood "ealth

!. +usukhaN #ata 75#'ma% 'turesu an'tur' fturesu manussesu% #ihar'ma an'tur'.1:8 !. <appily )e li#e in &ood health amon& the ailin&a amidst ailin& men )e d)ell in &ood health.

mong the Passionate )e 5itho#t Passion

". +usukhaN #ata 75#'ma% ussukesu anussuk' Hssukesu manussesu% #ihar'ma anussuk'.1:: ". <appily )e li#e )ithout yearnin&A amon& those )ho yearna amon& people )ho yearn )e d)ell )ithout yearnin&.

Disp#te )etween the )#ddhas Helati;es

The +'kyans of ?apila#atthu and the ?oliyans of ?oliya irri&ated their fields on both sides of the .i#er .ohi65% )hich ran bet)een them% by means of a dam. Durin& the month of Oe**ham@la =0ay9Oune>% the )ater )as not sufficient and the crops )ere )iltin&. The labourers of each side 4uarrelled% and came to blo)s% thro)in& insults at one another. Then the armies )ere called out% and )ere &ettin& ready for a battle. +eein& this% the Buddha fle) throu&h the air% and sittin& cross9le&&ed in the sky o#er the ri#er .ohi65% he asked his relati#es )hat the 4uarrel )as about. 1skin& them )hether the li#es of )arriors )as )orth less
A Gantin&%

and stri#in& to obtain sensual pleasures.

A!I

A!J

17 '$kha Vagga

than )ater% he admonished them for beha#in& shamelessly% utterin& the abo#e three #erses.A

)e 5itho#t [mpediments
. +usukhaN #ata 75#'ma% yesaN no natthi kiccanaN P5tibhakkh' bha#iss'ma% de#' 'bhassar' yath'.2II . <appily )e li#e% )e )ho ha#e no impediments% ;eeders on 7oy shall )e be like the &ods of the .adiant .ealm.

%!ra at Pafcas!l! Village

+eein& that fi#e hundred maidens of Paccas'l' #illa&e had the faculties to &ain +tream9)innin&% the Buddha took up residence near the #illa&e and )alked throu&h it for alms the follo)in& mornin&. Due to the inter#ention of 0'ra% the Buddha did not obtain e#en a morsel of food. 1s he left the #illa&e% 0'ra spoke to him% su&&estin& that he should enter the #illa&e a&ain% thinkin& that if the Buddha did so% he )ould possess the #illa&ers a&ain% and cause them to make fun of the Buddha. 1t that moment% the fi#e hundred maidens came by% ha#in& finished bathin& in the ri#er. 0'ra asked the Buddha )hether he )as hun&ry. The Buddha explained the mental attitude of those )ho are free from impediments% utterin& the abo#e #erse. The fi#e hundred maidens &ained +tream9)innin& on hearin& the #erse.

Victor7 )reeds "atred

D. OayaN #eraN pasa#ati% dukkhaN seti par'7ito Hpasanto sukhaN seti% hit#' 7ayapar'7ayaN.2I1 D. -ictory breeds hatred. The defeated li#e in pain. <appily the peaceful li#e% &i#in& up #ictory and defeat.

The Defeat of the Cing of Cosala

?in& Pasenadi of ?osala )as depressed because he had been defeated three times in battle by his nephe)% ?in& 17'tasattu. <e took to his bed and declined to eat% thinkin& that there )as no lon&er any point in li#in&. The ne)s spread
A It

seems this )as enou&h to stop the battle% and many &ained +tream9)innin&% but it is not said ho) the )ater )as di#ided. Kne assumes that they shared it e4ually% and both made do )ith a mediocre har#est that year.

Vi#tory Breeds Hatred

A!B

throu&hout the city% and the monks told the Buddha about it. The Buddha commented on the e#il conse4uences of both defeat and #ictory% utterin& the abo#e #erse.

A#st is

'ire Aike Lo @ther

$. /atthi r'&asamo a&&i% natthi dosasamo kali /atthi khandhasam' dukkh'% natthi santiparaN sukhaN.2I2 $. There is no fire like lust% no crime like hate. There is no ill like the body% no bliss hi&her than Peace =nibb'na>.

Yo#ng )ride
To celebrate the marria&e of a youn& )oman% her family in#ited the Buddha and the +a,&ha to the house for alms. Ghile the bride9&room stood )atchin& the bride ser#in& the Buddha and his disciples% lust arose in his mind so that he )anted to &rab hold of her. Percei#in& his thou&hts% the Buddha used his po)ers so that he could no lon&er see the )oman. +eein& her no lon&er% he &aLed at the Buddha )ho uttered the abo#e #erse. Kn hearin& this #erse% both the bride and bride9&room &ained +tream9)innin&.

"#nger is the ]reatest ffliction

I. Oi&hacch' param' ro&'% sa,kh'r' param' dukkh' EtaN cat#' yath'bh@taN% nibb'naN paramaN sukhaN.2I$ I. <un&er is the &reatest disease. 1&&re&ates are the &reatest ill. ?no)in& this as it really is% =the )ise realise> nibb'na% bliss supreme.

The @b "erder
The Buddha )ent to 1('#5 accompanied by fi#e hundred monks. The people in#ited the Buddha for the meal and after)ards )aited for the thanks9&i#in&. 1 poor farmer% )hose ox had strayed from the herd had to &o in search of it% thou&h he kne) the Buddha had come and )ished to listen to the Dhamma. By the end of the day he had found his ox% and strai&ht a)ay )ent to pay his respects to the Buddha thou&h he hadnt eaten all day% and )as ra#enous. The Buddha )as

A"C

17 '$kha Vagga

)aitin& for him. The Buddha asked the ste)ard to &i#e some food to the hun&ry farmer. 1fter the man had eaten% the Buddha tau&ht a pro&ressi#e discourse on the Dhamma% and the man )as established in the fruit of +tream9)innin&. <a#in& &i#en the thanks9&i#in&% the Buddha rose from his seat and departed. +ome monks )ere indi&nant at the Buddhas action. The Buddha explained that he had come on a lon& 7ourney for the benefit of the farmer% and that if he had tau&ht him )hile he )as still sufferin& from the pan&s of hun&er% he )ould not ha#e been able to comprehend the Dhamma. Then he uttered the abo#e #erse.

"ealth is Paramo#nt
J. fro&yaparam' l'bh'% santu**hi paramaN dhanaN -iss'saparam' c't5% nibb'naN paramaN sukhaN.2I& J. <ealth is the hi&hest &ain. Contentment is the &reatest )ealth. The trust)orthy are the best kinsmen. /ibb'na is the hi&hest bliss.

Cing Pasenadis Diet

1t one sta&e of his life ?in& Pasenadi ate rice by the bucketful and curries in proportion. Kne day he came to #isit the Buddha after his mornin& meal% and had to pace back and forth to stay a)ake% in &reat discomfort due to o#ereatin&. The Buddha asked the kin& if he had rested% and the kin& replied that he suffered &reatly after eatin& his meal. The Buddha uttered the follo)in& #erse =Dhp "!D>d The stupid one% )hen he is torpid% &luttonous% sleepy% rolls about lyin& like a &reat ho& nourished on pi&9)ash% &oes to rebirth a&ain and a&ain. The Buddha admonished him to practise moderation in eatin&% and thus extend his life% utterin& the follo)in& #erse =+.i.JA>d If a man is al)ays mindful% if he is moderate in takin& food. <is sufferin& )ill be li&ht% he )ill a&e slo)ly% keepin& his health. The kin& )as unable to memoriLe this #erse% so the Teacher told the kin&s nephe) to memoriLe it% ad#isin& him to recite it )hen the kin& had nearly finished his meal. Kn hearin& the #erse each day% the kin& &radually reduced his food intake% and soon became lean and healthy a&ain. <a#in& re&ained his health% he reported that he )as #ery happy that his health had impro#ed. The Buddha described four sources of happiness% utterin& the abo#e #ersed 2<ealth is the hi&hest &ain ...3

&ho Tastes the Dhamma is 'orro5%ess

A"A

5ho Tastes the Dhamma is 9orrowless

B. Pa#i#ekarasaN pit#'%A rasaN upasamassa ca /iddaro hoti nipp'po% dhammap5tirasaN pi#aN.2I( B. <a#in& tasted the fla#our of seclusion and appeasement% he becomes free from sorro) and stain% drinkin& the Dhamma nectar.

Elder Tissa the 9tri;er

<earin& that the Buddha )ould pass a)ay in four months time% the Elder Tissa meditated in solitude )ithout 7oinin& the other monks in payin& their respects to the Buddha. The monks reported this to the Buddha% )ho summoned the Elder and 4uestioned him about his moti#es. The elder replied that he )as stri#in& hard to attain 1rahantship before the Buddha passed a)ay. The Buddha praised him% sayin& that one )ho practised the Dhamma )ell respected him the most. Then the Buddha uttered the abo#e #erse.

)lessed is the 9ight of the Loble

AC. +'dhu dassanam ariy'naN% sanni#'so sad' sukh' 1dassanena b'l'naN% niccam e#a sukh5 siy'.2IB AC. Blessed is the si&ht of the /oble Knesd their company is e#er happy. /ot seein& the foolish% one may e#er be happy.

ssociation with 'ools is 9orrowf#l

AA. B'lasa,&atac'r5 hi% d5&ham addh'na socati Dukkho b'lehi saN#'so% amittene#a sabbad'. Dh5ro ca sukhasaN#'so% c't5naN #a sam'&amo.2I6 AA. Truly he )ho mo#es in company )ith fools &rie#es for a lon& time. 1ssociation )ith the foolish is e#er painful as )ith a foe. <appy is association )ith the )ise% 7ust like meetin& )ith kinsfolk.

A p5t#'

A"!

17 '$kha Vagga

ssociate with the 5ise

A!. Tasm' hi dh5racca paccacca bahussutacca% dhorayhas5laN #ata#antam 'riyaN TaN t'disaN sappurisaN sumedhaN% bha7etha nakkhattapathaN #a candim'.2I8 A!. Therefore% )ith the intelli&ent% the )ise% the learned% the endurin&% the dutiful% and the /oble Knes )ith a man of such #irtue and intellect should one associate% as the moon =follo)s> the starry path.

9akka He;eres the )#ddha

Ghen the Buddha )as sufferin& from dysentery% +akka% the kin& of the &ods% assumin& a human form% came to attend to his needs% rubbin& his feet% and carryin& a)ay the #essel containin& his excrement )ithout so much as pullin& a face. The monks expressed surprise at the exemplary attitude of +akka. The Buddha explained ho) he had tau&ht the Dhamma to +akka )hen he )as about to pass a)ay% and thus +akka had &ained +tream9)innin& and rebirth a&ain as the kin& of T'#atiNsa%A so the youn& +akkas de#otion to him )as not surprisin&. Then the Buddha uttered the abo#e #erses.

A +akkapacha

+utta% D5&nanik'ya

1B Pi7a Vagga ffection

ppl7 @neself to the "ol7 Aife
A. 1yo&e yuc7am att'naN% yo&asmicca ayo7ayaN 1tthaN hit#' piya&&'h5% pihetatt'nuyo&inaN.2I: A. 1pplyin& oneself to )hat should be a#oided% not applyin& oneself to )hat should be pursued% and &i#in& up the 4uest% one )ho pursues affection en#ies those )ho exert themsel#es.

]i;e \p ffection
!. 0' piyehi sam'&acchi% appiyehi kud'canaN Piy'naN adassanaN dukkhaN% appiy'nacca dassanaN.21I !. Consort not )ith the lo#ed% ne#er )ith the unlo#eda not seein& the lo#ed and seein& the unlo#ed are both painful.

"old Lothing Dear

". Tasm' piyaN na kayir'tha% piy'p'yo hi p'pako :anth' tesaN na #i77anti% yesaN natthi piy'ppiyaN.211 ". <old nothin& dear% for separation from the lo#ed is bada bonds do not fetter those for )hom lo#ed and unlo#ed dont exist.

Three 5ho 5ent 'orth

1 youth% belo#ed by his parents% entered the +a,&ha )ithout their appro#al. Eater% the parents also entered the +a,&ha. 8et they could not li#e separated from one another% and could not &i#e up their affection. <earin& their story% the Buddha uttered these #erses.

A""

A"

1T -iya Vagga

'rom Endearment 9prings ]rief

. Piyato 7'yat5A soko% piyato 7'yat5A bhayaN Piyato #ippamuttassa% natthi soko kuto bhayaNM212 . ;rom endearment sprin&s &rief% from endearment sprin&s feara for him )ho is )holly free from endearment there is no &rief% )hence fearM

'athers ]rief
1 father )as &rie#in& o#er the death of his son. +eein& that he )as ready to attain +tream9)innin&% the Buddha #isited him and consoled him% recitin& the abo#e #erse.

'rom ffection 9prings ]rief

D. Pemato 7'yat5 soko% pemato 7'yat5 bhayaN Pemato #ippamuttassa% natthi soko kuto bhayaNM21$ D. ;rom affection sprin&s &rief% from affection sprin&s feara for him )ho is )holly free from affection there is no &rief% )hence fearM

Vis!kh!s ]randRda#ghter
-is'kh' lost a belo#ed &rand9dau&hter. Ghen she #isited the monastery the Buddha asked her ho) many people li#ed in +'#atth5% and ho) many died e#ery day% to remind her ho) death is ine#itable. Then he recited the abo#e #erse.

'rom Passion 9prings ]rief

$. .atiy' 7'yat5 soko% ratiy' 7'yat5 bhayaN .atiy' #ippamuttassa% natthi soko kuto bhayaNM21& $. ;rom passion sprin&s &rief% from passion sprin&s feara for him )ho is )holly free from passion there is no &rief% much less fear.

A 7'yati

2rom -assion 'prings *rie+

A"D

The Aiccha;V Princes

Ghile )alkin& for alms one day the Buddha told the monks to look atA some Eiccha#5 princes )ho )ere on their )ay to the pleasure &ardens dressed in their best clothes to en7oy themsel#es for the day )ith a prostitute. The Buddha compared them to the de#as of T'#atiNsa. The princes becomin& 7ealous and started fi&htin& o#er the prostitute% and many of them )ere killed. 1fter the meal% the monks returned and sa) the dead Eiccha#5 princes bein& carried a)ay on stretchers. The Buddha spoke on the e#il conse4uences of sexual pleasures% recitin& the abo#e #erse.

'rom A#st 9prings ]rief

I. ?'mato 7'yat5 soko% k'mato 7'yat5 bhayaN ?'mato #ippamuttassa natthi% soko kuto bhayaNM21( I. ;rom lust sprin&s &rief% from lust sprin&s feara for him )ho is )holly free from lust there is no &rief% )hence fearM

nitthigandha C#m!ras ]rief

1 deity passed a)ay from the Brahma realm and )as reborn as the son of a millionaire in +'#atth5. ;rom birth he had a stron& a#ersion to )omen and cried )hene#er they picked him up. 1s he &re) up his parents )anted to arran&e a marria&e for him% but he )asnt interested. They persisted% so he summoned &oldsmiths and had them create an ima&e of a beautiful youn& )oman in &old. <e told his parents that if they could find a )oman lookin& like that he )ould a&ree to marry. They &a#e the &olden ima&e to Brahmins% sendin& them on a mission to find such a )oman. They located a beautiful sixteen year old &irl at +'&ala in the kin&dom of 0adda )ho looked 7ust like the ima&e. They sent ne)s that they had located a &irl e#en more beautiful than the ima&e% and made arran&ements for the marria&e. The millionaires son% hearin& the ne)s% became full of desire thinkin& about the prospect of meetin& his beautiful youn& bride% )hom he had not yet seen. 1s she )as bein& brou&ht to be &i#en in marria&e to the prince% she died on the lon& 7ourney% as she )as so delicate. Kn hearin& this ne)s% the youth )as o#ercome
A Ghile

)alkin& for alms% monks do not look around here and there% but keep their eyes do)ncast% lookin& at the &round a fe) paces ahead. The Buddha kne) )hat )ould happen% so he told the monks to look% to hi&hli&ht the dan&ers of sensual pleasures.

A"$

1T -iya Vagga

)ith &rief% and became depressed. ?no)in& that the youth )as ready to attain +tream9)innin&% the Buddha came to his house for alms% and consoled him by utterin& the abo#e #erse.

'rom Cra;ing 9prings ]rief

J. Ta6h'ya 7'yat5 soko% ta6h'ya 7'yat5 bhayaN Ta6h'ya #ippamuttassa% natthi soko kuto bhayaNM21B J. ;rom cra#in& sprin&s &rief% from cra#in& sprin&s feara for him )ho is )holly free from cra#in& there is no &rief% )hence fearM

Certain )rahmins Aoss

?no)in& that a certain Brahmin )ould soon be ready to attain +tream9 )innin& the Buddha #isited the field that he )as clearin& and asked him )hat he )as doin&. The Brahmin replied that he )as clearin& the field. The Buddha did like)ise on successi#e days% and on bein& asked )hat he )as doin&% the Brahmin replied that he )as plou&hin& the field% plantin& the seed% clearin& the )eeds% etc. The Brahmin told the Buddha that he )ould share the har#est )ith him if the crop prospered. In due course the crop prospered% and the Brahmin made arran&ements for it to be har#ested the follo)in& day. <o)e#er% a sudden storm destroyed the crop. The Brahmin became depressed because he )ould not be able to fulfil his promise. The Buddha consoled him% utterin& the abo#e #erse about the disad#anta&es of cra#in&.

The Virt#o#s re Dear to ll

B. +5ladassanasampannaN% dhamma**haN sacca#edinaN 1ttano kammakubb'naN% taN 7ano kurute piyaN.216 B. Ghoe#er is perfect in #irtue and insi&ht% established in the Dhamma% has realised the Truths% and fulfilled his duties people hold him dear.

'i;e "#ndred Yo#ths @ffer Cakes

Kn a festi#al day% )hile the Buddha )as )alkin& for alms in .'7a&aha )ith ei&hty &reat elders and fi#e hundred monks% some youths carryin& cakes paid homa&e to the Buddha% but did not in#ite e#en a sin&le monk to accept a cake. <o)e#er% )hen they sa) the Elder ?assapa comin& alon& behind% they took an instant likin& to him% paid homa&e to him% and offered him some cakes. The Elder ad#ised them to offer some to the Buddha and the +a,&ha% )ho )ere then

The Virt$o$s Are Dear to A%%

A"I

sittin& nearby. +ome monks )ere annoyed that the youths had sho)n fa#ouritism to the Elder ?assapa% and not the Buddha. The Buddha said that the Elder ?assapa )as dear e#en to the &ods and uttered the abo#e #erse.

The \nattached re )o#nd \pstream

AC. Chanda7'to anakkh'te% manas' ca phu*o siy' ?'mesu ca appa*ibaddhacitto% uddhaNsototi #uccati.218 AC. <e )ho has culti#ated a )ish for the ineffable =nibb'na>% he )hose mind is thrilled =)ith the three ;ruits>% he )hose mind is not bound by material pleasures% such a person is called 2Bound9upstream.3

The LonRret#rner Elder

+ome pupils asked their preceptor% )ho had attained /on9returnin&% )hether he had attained any sta&e of the Path. The preceptor did not reply% thinkin& to )ait until he attained 1rahantship. Before he could attain 1rahantship he died and )as reborn in the Pure 1bodes =+uddh'#'sa>.A The pupils )ent to the Buddha )eepin&. The Buddha remarked that death )as ine#itable. They replied that they )ere sad as the preceptor had died )ithout ans)erin& their 4uestion. The Buddha told them their preceptors attainment and uttered the abo#e #erse.

%erit 5elcomes the Doers of ]ood

AA. Cirappa#'siN purisaN% d@rato sotthim '&ataN c'timitt' suha77' ca% abhinandanti '&ataN.21: A!. Tathe#a katapuccam pi asm' lok' paraN &ataN Pucc'ni pati&a6hanti piyaN c'tiN #a '&ataN.22I AA. 1 man lon& absent and returned safe from afar% his kinsmen% friends% and )ell9)ishers )elcome on his arri#al. A!. Eike)ise% &ood deeds )ill )elcome the doer of &ood )ho has left this )orld for the next% as kinsmen )elcome a dear relati#e on his return.

Landi7as 9tor7
1 de#out and )ealthy youn& man of Benares performed many &ood deeds. Ghen his parents died they left him &reat )ealth. <e had a four9roomed hall
A Ghere

/on9returners take birth until they attain 1rahantship

A"J

1T -iya Vagga

erected for the +a,&ha in the monastery at Isipatana. 1s he )as pourin& the libation )ater to dedicate the buildin&% a palace full of celestial nymphs arose in T'#atiNsa. The Elder 0o&&all'na asked the deities for )hom the palace had arisen. They told him that it )as for the de#otee /andiya )ho had 7ust donated a hall to the +a,&ha. The Elder asked the Buddha to confirm this% and the Buddha uttered the abo#e #erses% commentin& on /andiyas &ood deeds and his future destiny.

16 Codha Vagga nger

]i;e \p nger
A. ?odhaN 7ahe #ippa7aheyya m'naN% saNyo7anaN sabbam atikkameyya TaN n'mar@pasmiN asa77am'naN% akiccanaN n'nupatanti dukkh'.221 A. Kne should &i#e up an&er. Kne should abandon pride. Kne should o#ercome all fetters. Ills ne#er befall him )ho clin&s not to mind and body and is passionless.

HohiTVs 9tor7
Ghen the Elder 1nuruddha #isited ?apila#atthu )ith fi#e hundred monks% his sister .ohi65 did not come to &reet him because she )as sufferin& from a skin disease. <e told his relati#es to summon her% so she came% ha#in& co#ered her face )ith a cloth. <e ad#ised her to undertake to erect an 1ssembly <all for the +a,&ha. +he sold a #aluable necklace to pay for it% and the Elder 1nuruddha stayed in ?apila#atthu to super#ise the )ork. Ghen the hall )as completed the Buddha )as in#ited% and .ohi65 s)ept the hall and set out seats for the +a,&ha. Ghen the meal )as finished% the Buddha asked )hose the offerin& )as. .ohi65 )as summoned and came reluctantly. The Buddha asked her if she kne) )hy she )as sufferin& from this skin disease. Ghen she replied that she did not% the Buddha told her that it )as due to an&er% and related a story of the past.

The ?ealo#s X#een

In the distant past% the chief 4ueen of the kin& of Benares took a dislike to a certain dancin& &irl. +he made a po)der from scabs and had it sprinkled on the &irls beddin& and clothes. The &irl suffered terribly from skin disease. <a#in& attributed .ohi65s skin disease to an&er and 7ealousy% the Buddha uttered the abo#e #erse. Kn the conclusion of the #erse .ohi65 attained +tream9 )innin& and her skin disease #anished completely.

A"B

A C

1F Oodha Vagga

9eW#elh The Celestial L7mph

Ghen .ohi65 passed a)ay from that existence% she )as reborn in T'#atiNsa in a place at the boundary of the realms of four deities. +he )as so beautiful that they 4uarrelled o#er her. They asked +akka to settle the dispute% but )hen he sa) her% he also desired her% sayin& that he )ould die if he could not ha#e her. The other deities a&reed to &i#e up the nymph to +akka% and she become his fa#ourite.

The Tr#e Charioteer

!. 8o #e uppatitaN kodhaN% rathaN bhantaN #a #'rayeA Tam ahaN s'rathiN br@mi% rasmi&&'ho itaro 7ano.222 !. Ghoe#er checks his uprisen an&er as thou&h it )ere a rollin& chariot% I call a true charioteer. Kthers merely hold the reins.

Certain %onks 9tor7

1 monk% )hile cuttin& do)n a tree )ith an axe to make a d)ellin& for himself% accidentally se#ered the arm of a tree deitys child. +he &re) an&ry and )anted to kill him% but she controlled her an&er% reflectin& that she )ould be reborn in hell if she killed a #irtuous man% and that other deities )ould also kill monks in future follo)in& her bad example. Instead% she reported the matter to the Buddha% )ho praised her self9restraint and uttered the abo#e #erse. Kn the conclusion of the #erse% the deity )as established in +tream9)innin&. The Buddha pointed out an empty tree at Oeta#ana near his Perfumed Chamber% and she took up residence there. This occasion )as the reason for the layin& do)n of the rule for monks re&ardin& dama&in& plants.

ConW#er nger b7 Ao;e

". 1kkodhena 7ine kodhaN% as'dhuN s'dhun' 7ine Oine kadariyaN d'nena% saccen'lika#'dinaN.22$ ". Con4uer an&er by lo#e. Con4uer e#il by &ood. Con4uer the stin&y by &i#in&. Con4uer the liar by truth.

A dh'raye

ConU$er Anger y ,ove

A A

\ttar!s 9tor7
Httar' )as the dau&hter of Pu66a% a poor man )ho )orked for hire. Ghile others )ere en7oyin& a holiday% Pu66a had to )ork because he )as so poor. Kne day% the Elder +'riputta% )ho had 7ust arisen from spendin& se#en days in absorption (nirodha sam"patti), )ished to besto) a blessin& on Pu66a. <e )ent to the field )here Pu66a )as )orkin& and stood there &aLin& at a bush. Pu66a cut off a piece to offer tooth9sticks to the elder. Then he took the elders )ater filter and offered him clean )ater. The elder )aited a )hile until Pu66as )ife had set off from home% then )alked into the #illa&e for alms. +eein& the elder% she paid homa&e to him and offered the rice she had brou&ht for her husband. The elder co#ered his bo)l )hen she had &i#en half% but she asked him to let her &i#e it all. +he then returned home to cook more rice for her husband. 1rri#in& late% she told Pu66a not to be an&ry% explainin& )hy she )as late. <e )as pleased. Exhausted from )orkin& the )hole mornin& )ithout food% after eatin& his meal he fell asleep in his )ifes lap. Ghen he )oke up% the field that he had plou&hed had turned to &old. Thinkin& that he )as hallucinatin& he rubbed his eyes% and takin& some earth% rubbed it on the plou&h handle. +eein& that it )as &old% he filled a basket )ith the earth and )ent to the kin&s palace. <e su&&ested to the kin& that the &old should be fetched to the palace. The kin& appointed Pu66a as his chief treasurer and &a#e him a site to build a house near the palace. Ghen the house )as complete% Pu66a in#ited the Buddha for alms% and at the conclusion of the thanks&i#in& sermon% Pu66a% his )ife% and Httar' all &ained +tream9)innin&. The treasurer of .'7a&aha ur&ed Pu66a to arran&e the marria&e of Httar' to his son% but because he )as a heretic% Pu66a )as reluctant to a&ree. E#entually he relented and the marria&e )as arran&ed. Httar' )as miserable in her ne) home because she had no opportunity to in#ite the monks or to offer alms. +he sent a messa&e to her father )ho sent her a lar&e sum of money )ith a messa&e to hire the ser#ices of an expensi#e prostitute named +irim' for her husband. Thus durin& the last fortni&ht of the .ains .etreat% Httar' )as free to cook food to offer to the monks. Gonderin& )hat she )as up to% her husband looked to see her toilin& in the kitchen and lau&hed. Gonderin& )hy he lau&hed% +irim' looked and sa) Httar'% and &re) 7ealous. +he )ent to the kitchen% and takin& a ladle of boilin& &hee% ad#anced to)ards Httar'. +eein& her comin&% Httar' radiated metta to)ards +irim'% &rateful that )ith her help she had been able to offer alms. Ghen +irim'

A !

1F Oodha Vagga

thre) the boilin& &hee on her head% it )as as if she had sprinkled cold )ater. Httar's ser#ants attacked +irim'% but Httar' fou&ht them off% and protected her. +irim' came to her senses% and be&&ed for&i#eness from Httar'. +he replied that she )ould for&i#e her if she be&&ed for&i#eness from the Buddha% )ho )as her spiritual father. +irim' told the Buddha )hat she had done% and the Buddha asked Httar' )hat she had thou&ht )hen attacked by +irim'. <e praised Httar'% recitin& the abo#e #erse.

)e Tr#thf#l_ Patient_ and ]enero#s

. +accaN bha6e na ku77heyya% da77' appampiA y'cito Etehi t5hi *h'nehi% &acche de#'na santike.22& . Kne should speak the truth. Kne should not be an&ry. Kne should &i#e e#en from a scanty store to him )ho asks. By these three )ays one may &o to the presence of the &ods.

The X#estions of %oggall!na

Ghile #isitin& the celestial realms% the Elder 0o&&all'na asked the de#as )hat meritorious acts had led to their rebirth. They mentioned triflin& actions done )ith truthfulness% patience% &enerosity% and so forth. The Elder 0o&&all'na asked the Buddha for confirmation and he uttered the abo#e #erse in explanation.

The "armless ttain the Deathless

D. 1hiNsak' ye munayo% niccaN k'yena saN#ut' Te yanti accutaN *h'naN% yattha &ant#' na socare.22( D. Those sa&es )ho are harmless% and are e#er restrained in body% &o to the deathless state =nibb'na>% )hither &one they ne#er &rie#e.

The )#ddhas 'ather

Kne day% )hile the Buddha )as )alkin& for alms in +'keta )ith the monks% an elderly Brahmin paid homa&e to him and &rasped him by the ankles speakin& to the Buddha as if he )as his o)n son% upbraidin& him for not #isitin& for so lon&. <e escorted him into the house% )here the Brahmins )ife &reeted him as
A da77'ppasmim

The Harm%ess Attain the Death%ess

A "

her o)n son. They in#ited him to come for alms to their house e#ery day% but the Buddha declined sayin& that it )as not his custom to do that. +o they asked that anyone )ho in#ited him should be sent to see them. ;rom that time on% )hene#er the Buddha )as in#ited% he asked the donor to inform the Brahmin and his )ife% and they took food from their o)n house and )ent )here#er the Buddha )as in#ited. If there )as no in#itation% they offered alms to the Buddha in their o)n house. Due to hearin& the Dhamma fre4uently% they soon became /on9returners. By the end of the .ains .etreat they attained 1rahantship and passed into parinibb'na. The people cremated their bodies )ith &reat respect and the Buddha attended the funeral. <earin& that the Buddhas parents had died% a &reat multitude attended the funeral. Ghen people consoled the Buddha not to &rie#e% he )as not offended% but instead tau&ht the Oar' +utta be&innin& )ith the #ersed +hort is this lifea one dies )ithin a hundred years% but if anyone sur#i#es lon&er than that% he surely dies of decay. =+n JAC> Ghen the monks )ere talkin& about the odd beha#iour of the Brahmin and his )ife% the Buddha explained that this intimacy )as due to their past association throu&hout many li#es as his parents% &rand9parents% or other relati#es. 1fter their death the monks )ished to kno) in )hat state they )ould be reborn. The Buddha explained that they had attained 1rahantship at death and uttered the abo#e #erse.

The Diligent Destro7 the Defilements

$. +ad' 7'&aram'n'naN% ahoratt'nusikkhinaN /ibb'naN adhimutt'naN% atthaN &acchanti 'sa#'.22B $. The defilements of those )ho are e#er #i&ilant% )ho discipline themsel#es day and ni&ht% )ho are )holly intent on nibb'na% are destroyed.

The 9la;e 5oman P#TT!

<a#in& )orked hard &rindin& paddy until late at ni&ht% Pu66' stepped out of the house and sa) some monks mo#in& about on the nearby mountain )here Dabba the 0alla )as usin& his psychic po)ers to illuminate the path )hile sho)in& the monks to their 4uarters. +he thou&ht to herself 2I cannot sleep as I am too tired% but )hy cant the monks sleepM 1re they discontented or oppressed by life9lon& habitsM3 In the mornin&% she made a rice cake from the flour% and

1F Oodha Vagga

)ent to bathe% takin& it )ith her. +he met the Buddha on the )ay and offered the rice cake to him. +he reflected% 2<e )ill probably 7ust &i#e it to a cro) or a do& later )hile he &oes to eat delicious food in some kin& or princes house.3 ?no)in& her thou&hts% the Buddha looked at the Elder fnanda% )ho prepared a seat )ith his robe. The Buddha sat there to eat his meal )hile Pu66' stood and )atched. 1fter takin& his meal% the Buddha said to Pu66'% 2Ghy did you sho) disrespect to my disciplesM3 +he replied that she meant no disrespect% but thou&ht that they mi&ht be unable to sleep due to discontent or bein& oppressed by life9 lon& habits. The Buddha uttered the abo#e #erse to explain to her )hy the monks slept little at ni&ht. Kn the conclusion of the #erse Pu66' attained +tream9)innin&.

Lo @ne ;oids )lame in this 5orld

I. Por'6am etaN atula% netaN a77atan'm i#a /indanti tu6him's5naN% nindanti bahubh'6inaN 0itabh'6inam pi nindanti% natthi loke anindito.226 J. /a c'hu na ca bha#issati% na cetarahi #i77ati EkantaN nindito poso% ekantaN #' pasaNsito.228 B. 8acce #icc@ pasaNsanti% anu#icca su#e su#e 1cchidda#uttiN medh'#iN% pacc's5lasam'hitaN.22: AC. /ikkhaNA 7ambonadasse#a% ko taN ninditum arahati De#'pi naN pasaNsanti% brahmun'pi pasaNsito.2$I I. This% 1tula% is an old sayin&a it is not one of today onlyd they blame those )ho are silent% they blame those )ho speak too much. Those speakin& little too they blame. /o one a#oids blame in this )orld. J. There ne#er )as% there ne#er )ill be% nor does there exist no)% a person )ho is )holly blamed or )holly praised. B. Examinin& day by day% the )ise praise him )ho is of fla)less life% intelli&ent% endo)ed )ith kno)led&e and #irtue. AC. Gho dares to blame him )ho is like a piece of refined &oldM E#en the &ods praise hima by Brahma too he is praised.
A /ekkhaN

No 6ne Avoids B%ame in this &or%d

A D

The Aa7 Disciple t#la

1tula% the leader of a &roup of fi#e hundred lay disciples% )ishin& to hear the Dhamma% #isited the Elder .e#ata% paid homa&e and sat do)n% but the elder remained silent as he )as culti#atin& solitude. Displeased% 1tula &ot up and )ent to the Elder +'riputta% tellin& him )hat had happened. The Elder +'riputta discoursed at len&th on the 1bhidhamma. /ot able to understand this% and displeased a&ain% 1tula )ent to the Elder fnanda% )ho deli#ered a brief discourse that )as simple to understand. Displeased )ith him too% 1tula approached the Buddha% and complained to him. The Buddha said that e#en kin&s )ere blamed by some and praised by others. The &reat earth itself% the sun and the moon% and e#en the ;ully Enli&htened Buddha )ere blamed by some and praised by others. <o)e#er% the praise and blame of the foolish )as of little account% only the praise and blame of the )ise )as meanin&ful. +ayin& thus he uttered the abo#e #erses% on the conclusion of )hich the fi#e hundred lay disciples &ained +tream9)innin&.

)e P#re in )od7_ 9peech_ and %ind

AA. ?'yappakopaN rakkheyya% k'yena saN#uto siy' ?'yaduccaritaN hit#'% k'yena sucaritaN care.2$1 A!. -ac5pakopaN rakkheyya% #'c'ya saN#uto siy' -ac5duccaritaN hit#'% #'c'ya sucaritaN care.2$2 A". 0anopakopaN rakkheyya% manas' saN#uto siy' 0anoduccaritaN hit#'% manas' sucaritaN care.2$$ A . ?'yena saN#ut' dh5r'% atho #'c'ya saN#ut' 0anas' saN#ut' dh5r'% te #e suparisaN#ut'.2$& AA. Kne should &uard a&ainst misdeeds =caused by> the body% and one should be restrained in body. :i#in& up e#il conduct in body% one should be of &ood bodily conduct. A!. Kne should &uard a&ainst misdeeds =caused by> speech% and one should be restrained in speech. :i#in& up e#il conduct in speech% one should be of &ood conduct in speech. A". Kne should &uard a&ainst misdeeds =caused by> the mind% and one should be restrained in mind. :i#in& up e#il conduct in mind% one should be of &ood conduct in mind.

A $

1F Oodha Vagga A . The )ise are restrained in deeda in speech% too% they are restrained. The )ise% restrained in mind% are perfectly restrained.

The ]ro#p of 9ib %onks

The &roup of six monks )alked up and do)n )earin& )ooden sandals% and usin& a staff in each hand% thus creatin& a &reat noise. 1d#isin& them to be controlled in thou&ht% )ord and% deed% the Buddha uttered the abo#e #erses.

18 %ala Vagga 9tains

Death is Lear to Yo#
A. Pa6bupal'so #a d'ni si% yamapuris'pi ca teA upa**hit' Hyyo&amukhe ca ti**hasi% p'theyyam pi ca te na #i77ati.2$( !. +o karohi d5pam attano% khippaN #'yama pa6bito bha#a /iddhantamalo ana,&a6o% dibbaN ariyabh@mim upehisi!.2$B A. Eike a )ithered leaf are you no). The messen&ers of death )ait on you. Kn the threshold of decay you stand. Pro#ision too there is none for you. !. 0ake an island unto yourself. +tri#e 4uicklya become )ise. Pur&ed of stain and passionless% you shall enter the hea#enly sta&e of the 1riyas.

The 9on of a Cow )#tcher

1 co) butcher )ho li#ed at +'#atth5 made his li#in& by sellin& beef% and also ate beef e#ery day. <e )ould not take a meal )ithout it. Kne day% )hile he had &one to bathe% a friend arri#ed at his house )ishin& to buy some meat. <is )ife told the #isitor that there )as no meat in the house except that for her husbands meal. The #isitor took the meat any)ay% so )hen the co) butcher returned his )ife ser#ed only rice% )hich he )ouldnt eat. 1n&ered% he took a knife and )ent out to )here an ox )as tethered% put his hand in its mouth% and cut out its
A taN ! ehisi

A I

A J

1K 3a%a Vagga

ton&ue. <e &a#e this to his )ife to cook for his meal. 1s soon as he started to eat the meat% he bit off his o)n ton&ue and it fell onto the plate of rice. <e ran out of the house )ith blood flo)in& from his mouth% and after cra)lin& on the &round for some time% bello)in& like an ox% he died and )as reborn in 1#5ci hell. <is )ife admonished her son )ho )atched this happen% and told him to flee from the house at once before the same fate could befall him. The son fled to Takkasila% and became an apprentice to a &oldsmith. Pleased )ith the 4uality of his )ork% the &oldsmith arran&ed his marria&e )ith his o)n dau&hter% and )hen their children came of a&e they returned to +'#atth5 to establish households of their o)n. The co)9butchers &rand9children became faithful disciples of the Buddha% but their father remained in Takkasila. 1s their father )as &ettin& old% the children in#ited him to come to +'#atth5 and offered alms to make merit on his behalf. 1fter the meal% they asked the Buddha to &i#e thanks for their father% and the Buddha admonished him )ith the abo#e t)o #erses. <e &ained +tream9 )innin&% and the family in#ited the Buddha for the follo)in& days meal. The next day% the Buddha &a#e thanks )ith the follo)in& t)o #ersesd ". Hpan5ta#ayo #ad'nisi% sampay'tosi yamassa santike -'soA te natthi antar'% p'theyyam pi ca te na #i77ati.2$6 . +o karohi d5pam attano% khippaN #'yama pa6bito bha#a /iddhantamalo ana,&a6o% na puna 7'ti7araN upehisi.2$8 ". 8our life has come to an end no). To the presence of death you are settin& out. /o restin& place is there for you by the )ay. Pro#ision too there is none for you. . 0ake a refu&e for yourself. +tri#e )ithout delaya become )ise. Pur&ed of stain and passionless% you )ill not come a&ain to birth and old a&e.

A -'sopi

ca

-$ri+y Yo$rse%+ *rad$a%%y

A B

P#rif7 Yo#rself ]rad#all7

D. 1nupubbena medh'#5% thokathokaN kha6e kha6e ?amm'ro ra7atasse#a% niddhame malam attano.2$: D. By de&rees% little by little% from time to time% a )ise person should remo#e his o)n impurities% as a smith remo#es =the dross> of sil#er.

Certain )rahmins 9tor7

1 de#out Brahmin% &oin& out of the to)n in the mornin&% sa) the monks puttin& on their robes in a place )ith lon& &rass. <e noticed that the hem of a monks robe became )et )ith de). The next day he took a scythe and trimmed the &rass. Then he sa) that their robes became muddy% so the next day he spread sand. 1nother day it )as #ery hot% and the monks )ere s)eatin&% so he erected a pa#illion. Kn another day it )as rainin&% so he erected a hall )here the monks could shelter. <a#in& completed the hall% he in#ited the Buddha and the +an&ha for alms and told the Buddha ho) he came to build the hall in sta&es. The Buddha praised his &ood deeds and recited the abo#e #erse on the &radual remo#al of ones impurities.

E;il H#ins @neself

$. 1yas'#a malaN samu**hitaN% tatu**h'yaA tame#a kh'dati E#aN atidhonac'rinaN% s'ni! kamm'ni nayanti du&&atiN.2&I $. 1s rust sprun& from iron eats itself a)ay )hen arisen% e#en so his o)n deeds lead the trans&ressor to states of )oe.

The Elder Tissas 9tor7

The Elder Tissa ac4uired ei&ht cubits of coarse cloth and &a#e it to his sister. Thinkin& it not &ood enou&h for her brother she broke it apart% and spinnin& fine yarn% had it )o#en into a fine cloth. The Elder found youn& monks and no#ices )ho )ere skilled in makin& robes and asked his sister for his cloth to make a robe. +he offered him the fine cloth% but at first he refused it% askin& for the coarse cloth he had &i#en her. Ghen she explained )hat she had done% he
A tadu**h'ya ! saka

ADC

1K 3a%a Vagga

accepted it and had it made into a robe. <is sister prepared rice and other pro#isions for the robe makers and fed them )ell. +eein& the fine 4uality robe the Elder took a likin& to it% and hun& it on a rail intendin& to use it the next day. Hnable to di&est all the food he had eaten% the Elder died durin& the ni&ht and )as reborn as a louse in that #ery robe. The monks performed the funeral rites for the Elder% and since no one had attended on the Elder durin& his sickness they decided that the robe should be di#ided amon& themsel#es. The louse became distrau&ht as they took the robe to di#ided it% and hearin& the louse screamin&% the Buddha called the Elder fnanda and sent him )ith a messa&e to tell the monks to lay the robe aside for se#en days. 1t the end of se#en days% the louse died and )as reborn in Tusita hea#en. Kn the ei&hth day the Buddha permitted the monks to di#ide Tissas robe. They did so% and talked amon& themsel#es% )onderin& )hy the Buddha had asked them to )ait. The Buddha explained that had he not inter#ened% the louse )ould ha#e born a &rud&e a&ainst them% and )ould ha#e been reborn in hell. The monks remarked )hat a terrible thin& cra#in& )as and the Buddha discoursed on the dan&ers of cra#in&% recitin& the abo#e #erse.

Ca#ses of 9tains
I. 1sa77h'yamal' mant'% anu**h'namal' &har' 0alaN #a66assa kosa77aN% pam'do rakkhato malaN.2&1 I. /on9repetition is the decay of learnin&a ne&lect is the ruin of housesa laLiness is the stain of beautya heedlessness is the defect of a &uard.

The Elder A!Y#d!7is 9tor7

The Elder E'(ud'yi )as 7ealous of the praise la#ished on the t)o chief disciples for their exposition of the Dhamma. <e claimed e4ual proficiency in preachin&% but )hen called upon to sho) his capability he )as unable to say anythin&. <e fled from the cro)d and fell into a cesspit. Ghen the people talked about )hat had happened the Buddha said that this )as not the first time he had )allo)ed in a cesspool. Then he related the +ukara O'taka A in detail and uttered the abo#e #erse.
A O'.

AD".

Egnoran#e is the *reatest 'tain

ADA

[gnorance is the ]reatest 9tain

J. 0alitthiy' duccaritaN% maccheraN dadato malaN 0al' #e p'pak' dhamm'% asmiN loke paramhi ca.2&2 B. Tato mal' malataraN% a#i77' paramaN malaN EtaN malaN pahat#'na% nimmal' hotha bhikkha#o.2&$ J. 0isconduct is the stain of a )oman. +tin&iness is the stain of a donor. +tains are e#il thin&s both in this )orld and in the next. B. 1 )orse stain than these is i&norance% the &reatest stain. 1bandonin& this stain% be stainless% K 0onksP

The \nfaithf#l 5ife

1 ne)ly married youn& man )as ashamed due to the adulterous beha#iour of his )ife% and so a#oided socialisin&. Ghen it )as his turn to offer alms% the youth mentioned this matter to the Buddha. The Buddha ad#ised him not to be an&ry% and related the 1nabhirati O'takaA )hen she had beha#ed in a similar )ay. Then he uttered the abo#e #erses.

9hameless Aife is Eas7

AC. +u75#aN ahir5kena% k'kas@rena dhaNsin' Pakkhandin' pa&abbhena% saNkili**hena 75#itaN.2&& AA. <ir5mat' ca du775#aN% niccaN suci&a#esin' 1l5nen'pa&abbhena% suddh'75#ena passat'.2&( AC. Easy is the life of a shameless one )ho is as impudent as a cro)% back9bitin&% presumptuous% arro&ant% and corrupt. AA. <ard is the life of a modest one )ho e#er seeks purity% is detached% humble% clean in life% and reflecti#e.

The Elder CZYas!ris 5rong Ai;elihood

1 co9resident of the Elder +'riputta% named C@(as'ri% ha#in& &i#en some medical treatment% obtained delicious food% and offered some to the elder% promisin& to offer such food )hene#er he obtained it. The elder% ho)e#er% departed )ithout sayin& a )ord. Ghen the monks told the Buddha about this% he
A O'

$D.

AD!

1K 3a%a Vagga

said that one )ho practises the t)enty9one kinds of )ron& li#elihood%A li#es an easy life% but one )ho is scrupulous has a hard time.

)7 [mmoralit7 the 'ool H#ins "imself

A!. 8o p'6am atip'teti% mus'#'dacca bh'sati Eoke adinnaN 'diyati% parad'racca &acchati.2&B A". +ur'merayap'nacca% yo naro anuyuc7ati Idhe#am eso lokasmiN% m@laN kha6ati attano.2&6 A . E#aN bho purisa 7'n'hi% p'padhamm' asaccat'. 0' taN lobho adhammo ca% ciraN dukkh'ya randhayuN.2&8 A!9A". Ghoso in this )orld destroys life% tells lies% takes )hat is not &i#en% &oes to others )i#es% and is addicted to intoxicatin& drinks% such a one di&s up his o)n root in this )orld. A . ?no) thus K &ood mand 2/ot easy of restraint are e#il thin&s.3 Eet not &reed and )ickedness dra& you to protracted misery.

'i;e Aa7 Disciples

;i#e lay disciples% each of )hom )as obser#in& one of the fi#e precepts% spoke about the difficulty of practisin& their respecti#e precepts. <a#in& listened to them% the Buddha spoke of the difficulty of practisin& each of them )ithout sayin& that any one of them )as less important than the others.

The En;io#s re Lot t Peace

AD. Dad'ti #e yath'saddhaN% yath'pas'danaN 7ano Tattha yo ma,ku bha#ati% paresaN p'nabho7ane /a so di#' #' rattiN #'% sam'dhiN adhi&acchati.2&:

A These

ared A> 0edical practicea !> 1ctin& as a messen&era "> Doin& thin&s at the behest of laymena > Eancin& boilsa D> :i#in& oil for medical applicationa $> :i#in& emeticsa I> :i#in& pur&ati#esa J> Preparin& oil for nose treatmenta B> Preparin& oil for medicinea AC> Presentin& bamboosa AA> Presentin& lea#esa A!> Presentin& flo)ersa A"> Presentin& fruitsa A > Presentin& soap claya AD> Presentin& tooth9sticksa A$> Presentin& )ater for )ashin& the facea AI> Presentin& talcum po)dera AJ> Hsin& flatterin& speecha AB> +peakin& half9truthsa !C> ;ondlin& childrena !A> .unnin& errands.

The (nvio$s Are Not At -ea#e A$. 8assa cetaN samucchinnaN% m@la&haccaN sam@hataN +a #e di#' #' rattiN #'% sam'dhiN adhi&acchati.2(I AD. People &i#e accordin& to their faith and as they are pleased. Ghoe#er therein is en#ious of others food and drink% &ains no peace either by day or by ni&ht. A$. But he )ho has this =feelin&> fully cut off% uprooted and destroyed% &ains peace by day and by ni&ht.

AD"

The Lo;ice Tissas 9tor7

The no#ice Tissa% the son of a &ate9keeper% dispara&ed the &ifts of all the de#otees includin& 1n'thapi6bika% -is'kh'% and e#en Fueen 0'llik's incomparable alms9&i#in&. <e boasted about the &enerosity of his o)n relati#es. +ome monks asked him )here he came from and made in#esti&ations to disco#er the truth. Ghen they informed the Buddha about his mean beha#iour the Buddha spoke on the mental attitude of the en#ious and the unen#ious.

There is Lo 'ire Aike A#st

AI. /atthi r'&asamo a&&i% natthi dosasamo &aho /atthi mohasamaN 7'laN% natthi ta6h'sam' nadi.2(1 AI. There is no fire like lust% no bond like hate% no net like delusion% no torrent like cra#in&.

'i;e Aa7men Aisten to the Dhamma

;i#e laymen paid homa&e to the Buddha% asked him to teach the Dhamma% and sat respectfully at one side. 1s the Buddha )as preachin&% one man immediately fell asleep% one man sat di&&in& the earth% another sat shakin& a tree% another sat &aLin& at the sky% but only one )as attenti#e. The Elder fnanda noticed this as he fanned the Buddha% and asked )hy some failed to pay attention e#en )hen the Buddha )as teachin& the Dhamma like a thunder9cloud pourin& rain. The Buddha said that in many past li#es one man had been a snake% so he could ne#er &et enou&h sleep% another had been an earth )orm% another had been a monkey% and another had been an astrolo&er. The man )ho )as attenti#e had been a scholar of the three -edas. <e thus attributed their inattenti#eness to their past tendencies. <e uttered the abo#e #erse sho)in& that it )as #ery hard to escape from lust% hatred% i&norance% and cra#in&.

AD

1K 3a%a Vagga

Eas7 to 9ee re @thers 'a#lts

AJ. +udassaN #a77am accesaN% attano pana duddasaN ParesaN hi so #a77'ni% opun'ti yath' bhusaN 1ttano pana ch'deti% kaliN #a kita#' sa*ho.2(2 AJ. Easily seen are others faults% hard to see are ones o)n. Eike chaff one )inno)s others faults% but ones o)n =faults> one hides% as a crafty fo)ler conceals himself by camoufla&e.

The %illionaire %eTUakas 9tor7

1t one time% )hile )anderin& in the re&ion of 1,&a and Httara the Buddha sa) that the millionaire 0e6baka and his family )ere ready to attain +tream9 )innin&% thus he )ent to stay in the O'tiy' ;orest near the city of Bhaddiy'. In a pre#ious life% 0e6baka and his family had to endure a lon& famine. Ghen they )ere reduced to their last measure of rice% a +olitary Buddha arri#ed at his house for alms. .eflectin& that he had had to suffer due to lack of merit% as soon as he sa) the +olitary Buddha comin&% 0e6baka offered his portion of rice% makin& an earnest )ish that he )ould ne#er ha#e to suffer a&ain from po#erty. <is )ife% son% dau&hter9in9la)% and &rand9dau&hter also offered their portions makin& similar )ishes. The sla#e like)ise offered his portion% )ishin& to be the ser#ant of 0e6baka and his )ife a&ain.A Due to their meritorious deeds and earnest )ish% the six people ne#er a&ain had to suffer a famine or po#erty until they )ere reborn a&ain as 0e6baka and his family in the time of Buddha :otama% and a&ain 0e6bakas family )as blessed by fabulous )ealth. <earin& that the Buddha had arri#ed and )as stayin& nearby% 0e6baka )ished to &reet him. Kn the )ay he met some heretics )ho tried to dissuade him from &oin& to see the Buddha% but he i&nored them. Kn listenin& to the Dhamma% 0e6baka and his family all attained +tream9)innin&. Ghen he told the Teacher about meetin& the heretics% the Buddha uttered the abo#e #erse.

Defilements %#ltipl7 in 'a#ltRfinders

AB. Para#a77'nupassissa% niccaN u77h'nasaccino fsa#' tassa #abbhanti% 'r' so 'sa#akkhay'.2($
A Thou&h

he could ha#e )ished to become a Commander9in9Chief% yet he had such affection for his master and mistress that he only )ished to be their ser#ant a&ain.

De+i%ements 3$%tip%y in 2a$%t)+inders AB. <e )ho sees others faults% and is e#er irritable the defilements of such a one multiply. <e is far from the destruction of defilements.

ADD

The 'a#ltRfinding Elder

1 certain elder )as al)ays findin& fault )ith other monks% e#en re&ardin& ho) they )ore their robes. The monks told the Buddha about it. The Buddha said that one )ho admonishes others la)fully accordin& to his duty is not at fault% but one )ho finds fault 7ust out of malice )ill not &ain concentration% and his defilements )ill increase. +ayin& thus% he uttered the abo#e #erse.

Lo 9aints @#tside of the )#ddhadhamma

!C. fk'se padaN natthi% sama6o natthi b'hire Papacc'bhirat' pa7'% nippapacc' Tath'&at'.2(& !A. fk'se padaN natthi% sama6o natthi b'hire +a,kh'r' sassat' natthi% natthi buddh'naN ic7itaN.2(( !C. In the sky there is no track. Kutside there is no recluse. 0ankind deli&hts in obstacles. The Tath'&atas are free from obstacles. !A. In the sky there is no track. Kutside there is no recluse. There are no conditioned thin&s that are eternal. There is no instability in the Buddhas.

The 5anderer 9#bhaddas 9tor7

Ghen the Buddha )as on his deathbed% on the e#e of his parinibb'na% a )anderin& ascetic named +ubhadda approached and )ished to 4uestion him. The Elder fnanda stopped him% but the Buddha told him to let +ubhadda approach. The )anderer +ubhadda asked the Buddha about the leadin& teachers )ho belon&ed to other orders. In reply the Buddha uttered the abo#e #erses. In a pre#ious life +ubhadda had been a farmer% and thou&h his youn&er brother had offered the first fruits of the har#est nine times% he had refused until at last he did &i#e some alms. Due to his pre#ious kamma% he had to )ait until the #ery end of the Buddhas life to &et the opportunity to realise the Dhamma.

1: DhammaGGha Vagga The Highteo#s

The ?#st %ake Proper [n;estigation
A. /a tena hoti dhamma**ho% yenatthaN s'has'A naye yo ca atthaN anatthacca% ubho niccheyya pa6bito.2(B !. 1s'hasena dhammena% samena nayat5 pare Dhammassa &utto medh'#5% 2dhamma**ho3ti pa#uccati.2(6 A. <e is not thereby 7ust because he hastily arbitrates cases. The )ise man should in#esti&ate both ri&ht and )ron&. !. The intelli&ent person )ho leads others not falsely% but la)fully and impartially% )ho is a &uardian of the la)% is called one )ho abides by the la).

The ?#dges
+ome monks took shelter from a sudden sho)er of rain in a court% and )hile there they noticed that certain 7ud&es accepted bribes and decided cases un7ustly. Ghen they reported this to the Buddha% he uttered the abo#e #erses.

@ne is Lot 5ise )eca#se of 9peaking %#ch

". /a tena pa6bito hoti% y'#at' bahu bh'sati ?hem5 a#er5 abhayo% 2pa6bito3ti pa#uccati.2(8 ". Kne is not )ise merely because one speaks much. <e )ho is secure% )ithout hate% and fearless is called 2)ise.3

The ]ro#p of 9ib %onks

The &roup of six monks called themsel#es )ise and created disorder% bullyin& other monks and no#ices. Ghen this )as reported to the Buddha he uttered this #erse in explanation.

A sahas'

ADI

ADJ

PV;<;RW>XX>YYW>;C>DD>

@ne Versed in Dhamma Does Lot 9peak %#ch

. /a t'#at' dhammadharo% y'#at' bahu bh'sati 8o ca appam pi sut#'na% dhammaN k'yena passati +a #e dhammadharo hoti% yo dhammaN nappama77ati.2(: . Kne is not #ersed in the Dhamma merely because one speaks too much. <e )ho hears little and sees the Dhamma )ithin his o)n body%A and )ho does not ne&lect the Dhamma% he is #ersed in the Dhamma.

The Elder Ek#d!na

1n 1rahant )ho kne) only one #erse li#ed in a certain forest. Ghen he recited the #erse on Hposatha days the deities applauded him. Kne day% t)o learned elders came there. The 1rahant in#ited them to preach the Dhamma% sayin& that deities usually came to listen% but )hen the t)o monks preached there )as no applause from the deities. Doubtin& )hat the resident monk had said% they in#ited him to preach the Dhamma. Ghen he recited his sin&le #erse% the deities applauded as usual. Displeased at this apparent partiality of the deities% they reported these e#ents to the Buddha. The Buddha uttered the abo#e #erse in explanation.

]re7 "air Does Lot %ake n Elder

D. /a tena thero hoti%! yenassa P'(itaN siro Paripakko #ayo tassa% 2mo&ha7i66o3ti #uccati.2BI $. 8amhi saccacca dhammo ca% ahiNs' saNyamo damo +a #e #antamalo dh5ro% 2thero3 iti pa#uccati.2B1 D. <e is not thereby an elder merely because his head is &rey. .ipe is he in a&e. 2Kld9in9#ain3 is he called. $. In )hom are truth% #irtue% harmlessness% restraint and control% that )ise man )ho is pur&ed of impurities is called an elder.

A The

Dhamma must be seen by intuiti#e insi&ht )ithin ones o)n fi#e a&&re&ates% not 7ust understood intellectually. By contemplatin& the body one sees it is composed only of the four elements% )hich are impermanent% unsatisfactory% and not9self. ! so hoti

*rey Hair Does Not 3ake An (%der

ADB

The Elder Aak#TUakabhaddi7as 9tor7

Thirty forest monks )ho came to see the Buddha sa) this youn& no#ice lea#in&. The Buddha asked them )hether they had seen an elder. They replied that they had only seen a youn& no#ice. The Buddha explained that one )ho understands the ;our /oble Truths is an elder )hile someone% thou&h )ith &rey hairs% )ho doesnt understand the essence is called 2old in #ain.3 Then he uttered the abo#e #erse% and the thirty forest monks &ained 1rahantship.

EloW#ence Does Lot %ake

]entleman

I. /a #'kkara6amattena% #a66apokkharat'ya #' +'dhur@po naro hoti% issuk5 macchar5 sa*ho.2B2 J. 8assa cetaN samucchinnaN% m@la&haccaN sam@hataN +a #antadoso medh'#5% 2+'dhur@po3ti #uccati.2B$ I. /ot by mere elo4uence% nor by handsome appearance% does one become a &entleman% if he is 7ealous% selfish% and deceitful. J. But in )hom these are )holly cut off% uprooted and extinct% that )ise man )ho is pur&ed of hatred is called a &entleman.

The 9tor7 of %an7 %onks

0any youn& monks and no#ices sho)ed their respect to)ards their teachers by performin& the duties for them such as dyein& robes. +ome elderly monks )ho )ere skilled preachers )ere 7ealous. Gith a base moti#e they approached the Buddha and su&&ested that he ad#ise those youn& monks not to rehearse the Dhamma )ithout bein& corrected by them. Hnderstandin& their base intentions% the Buddha uttered the abo#e #erses.

9ha;en "ead Does Lot %ake

%onk

B. /a mu6bakena sama6o% abbato alikaN bha6aN Icch'lobhasam'panno% sama6o kiN bha#issati.2B& AC. 8o ca sameti p'p'ni% a6uN th@l'ni sabbaso +amitatt' hi p'p'naN% 2sama6o3ti pa#uccati.2B( B. /ot by a sha#en head does an undisciplined man% )ho utters lies% become a monk. <o) )ill one )ho is full of desire and &reed be a monkM

A$C

PV;<;RW>XX>YYW>;C>DD> AC. <e )ho )holly subdues e#il deeds both small and &reat is called a monk because he has o#ercome all e#il.

"atthakas 9tor7
Ghen defeated in ar&ument% <atthaka )ould in#ite his opponent to meet him at a certain place at an appointed time to resume the discussion. <e )ould then &o to there before the appointed time and declare that the absence of the opponent meant ackno)led&ment of defeat. Ghen this matter )as reported to the Buddha he 4uestioned <atthaka and explained the attitude of a true monk% utterin& the abo#e #erses.

)egging Does Lot %ake

%onk

AA. /a tena bhikkhu so hoti% y'#at' bhikkhate pare -issaN dhammaN sam'd'ya% bhikkhu hoti na t'#at'.2BB A!. 8odha puccacca p'pacca% b'het#' brahmacariya#' +a,kh'ya loke carati% sa ce 2bhikkh@3ti #uccati.2B6 AA. <e is not a monk merely because he be&s from othersa by follo)in& the )hole code =of morality> one certainly becomes a monk and not =merely> by such be&&in&. A!. <erein he )ho has transcended both &ood and e#il% )hose conduct is sublime% )ho li#es )ith understandin& in this )orld% he is called a monk.

Certain )rahmins 9tor7

1 Brahmin retired from the )orld and )as li#in& the life of an ascetic be&&in& food. <e sa) the Buddha and re4uested him to address him as monk as he also )as be&&in& food. The Buddha ans)ered that one does not become a monk merely by be&&in& food.

9ilence lone Does Lot %ake

9age

A". /a monena muni hoti% m@(har@po a#iddasu 8o ca tulaN #a pa&&ayha% #aram 'd'ya pa6bito.2B8 A . P'p'ni pari#a77eti% sa mun5 tena so mun5 8o mun'ti ubho loke% 2mun53 tena pa#uccati.2B: A". /ot by silence =alone> does he )ho is dull and i&norant become a sa&ea but a )ise man% as if holdin& a pair of scales% selects only the best.

'i%en#e A%one Does Not 3ake A 'age A . <e )ho shuns e#il% is for that reason a sa&e. <e )ho understands both )orlds% is called a sa&e.

A$A

The LonR)#ddhist scetics

1fter finishin& a meal% non9Buddhist ascetics used to offer merit to the donors% but the Buddhas disciples used to depart in silence. People )ere offended by this seemin& discourtesy. The Buddha thereupon en7oined the monks to offer merit. Then the ascetics )ere silent% but found fault )ith the monks for discoursin& at len&th. The Buddha explained the attitude of a true sa&e.

)7 "armlessness @ne )ecomes

Loble @ne

AD. /a tena ariyo hoti% yena p'6'ni hiNsati 1hiNs' sabbap'6'naN% 2ariyo3ti pa#uccati.26I AD. <e is not a /oble Kne if he harms li#in& bein&sa By harmlessness to)ards all bein&s he is called 2/oble.3

The 'ishermans 9tor7

1 man named 21riya3 )as a fisherman. ?no)in& that he )as ready to attain +tream9)innin&% the Buddha )ent to )here he )as fishin&. +eein& the Buddha and the +a,&ha comin&% he laid aside his fishin& tackle% and stood up. The Buddha asked the leadin& elders their names% and they replied% 2I am +'riputta%3 2I am 0o&&all'na%3 and so on. Then the Buddha asked the fisherman% )ho replied% 2I am 1riya% -enerable sir.3 The Buddha said that one is not a /oble Kne )ho harms li#in& bein&s% utterin& the abo#e #erse. Kn the conclusion of the #erse% the fisherman &ained +tream9)innin&% thus becomin& a true /oble Kne =1riya>.

%onk 9ho#ld Lot 9top "alfwa7

A$. /a s5labbatamattena% b'husaccena #' pana 1tha #' sam'dhil'bhena% #i#itta sayanena #'.261 AI. Phus'mi nekkhammasukhaN% aputhu77anase#itaN Bhikkhu #iss'sam 'p'di% appatto 'sa#akkhayaN.262 A$9AI. /ot by mere morality and austerities% nor by much learnin&% nor by de#elopin& concentration% nor by secluded lod&in&% =thinkin&> 2I en7oy the bliss of renunciation not resorted to by the )orldlin&s3 should you rest content )ithout reachin& the extinction of the corruptions.

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PV;<;RW>XX>YYW>;C>DD>

The %onks Endowed with Aesser ttainments

+ome monks )ho had attained #aryin& de&rees of spiritual pro&ress did not stri#e to become 1rahants% thinkin& that they could become 1rahants at any time. ?no)in& the thou&hts in their minds% the Buddha admonished them not to be complacent% ad#isin& them that e#en a little bit of becomin& )as sufferin&% 7ust as e#en a little excrement )as of bad smell. Kn hearin& the abo#e #erse% the monks attained 1rahantship.

2I %agga Vagga The Path

The Eightfold Path is )est
A. 0a&&'na**ha,&iko se**ho% sacc'naN caturo pad' -ir'&o se**ho dhamm'naN% d#ipad'nacca cakkhum'.26$ !. Eso#aA ma&&o natthacco% dassanassa #isuddhiy' Etachi tumhe pa*ipa77atha% m'rassetaN pamohanaN.26& ". Etachi tumhe pa*ipann'% dukkhassantaN karissatha 1kkh'to #o! may' ma&&o% acc'ya sallakantanaN".26( . Tumhehi kiccaN 'tappaN% akkh't'ro Tath'&at' Pa*ipann' pamokkhanti% 7h'yino m'rabandhan'.26B A. The best of paths is the Ei&htfold Path. The best of truths are the four +ayin&s. /on9attachment is the best of states. The best of bipeds is the +eein& Kne. !. This is the only Gay. There is none other for the purity of #ision. Do you follo) this path. This is the be)ilderment of 0'ra. ". Enterin& upon that path% you )ill make an end of pain. <a#in& learnt the remo#al of thorns% ha#e I tau&ht you the path. . +tri#in& should be done by yoursel#esa the Tath'&atas are only teachers. The meditati#e ones% )ho enter the )ay% are deli#ered from the bonds of 0'ra.

A Eso#a ! #e " sallasatthanaN

A$"

A$

/Z 3agga Vagga

'i;e "#ndred %onks

Ghen the Buddha returned to the monastery at +'#atth5 after his tourin& the country some monks )ere discussin& the routes they had taken. The Buddha remarked that those paths )ere irrele#ant to their emancipation and ad#ised them to follo) the /oble Ei&htfold Path% utterin& the abo#e #erses.

ll Conditions re [mpermanent
D. 2+abbe sa,kh'r' anicc'3ti% yad' pacc'ya passati 1tha nibbindati dukkhe% esa ma&&o #isuddhiy'.266 D. 21ll conditions are impermanentd3 )hen one sees this )ith )isdom% one is disenchanted )ith sufferin&a this is the path to purity.

The Characteristic of [mpermanence

The Buddha% percei#in& that many monks had meditated on impermanence in the past% ad#ised them to continue that meditation.

ll Conditions re \nsatisfactor7
$. 2+abbe sa,kh'r' dukkh'3ti% yad' pacc'ya passati 1tha nibbindati dukkhe% esa ma&&o #isuddhiy'.268 $. 21ll conditions are unsatisfactoryd3 )hen one sees this )ith )isdom% one is disenchanted )ith sufferin&a this is the path to purity.

The Characteristic of \nsatisfactoriness

The Buddha% percei#in& that many monks had meditated unsatisfactoriness in the past% ad#ised them to continue that meditation. on

ll Phenomena re LotRself
I. 2+abbe dhamm'A anatt'3ti% yad' pacc'ya passati 1tha nibbindati dukkhe% esa ma&&o #isuddhiy'.26: I. 21ll phenomena are not9selfd3 )hen one sees this )ith )isdom% one is disenchanted )ith sufferin&a this is the path to purity.

A 1ll

phenomena% both conditioned and unconditioned are not9self. /ibb'na is not impermanent% nor unsatisfactory% but it is still lackin& any permanent self or soul.

A%% -henomena Are Not)se%+

A$D

The Characteristic of LotRself

The Buddha% percei#in& that many monks had meditated on not9self in the past% ad#ised them to continue that meditation.

The 9lothf#l Do Lot Healise the Path

J. H**h'nak'lamhi anu**hah'no% yu#' bal5 'lasiyaN upeto% +aNsannasa,kappamano kus5to% pacc'ya ma&&aN alaso na #indati.28I J. The inacti#e idler )ho stri#es not )hen he should stri#e% )ho% thou&h youn& and stron&% is slothful% )ith =&ood> thou&hts depressed% does not by )isdom realise the Path.

9tri;ing Tissas 9tor7

;i#e hundred sons of &ood families )ent forth to&ether% and ha#in& obtained a meditation ob7ect% they )ent to the forest and attained 1rahantship% except for one idle monk )ho remained behind in the monastery. Ghen they returned to +'#atth5% the Buddha exchan&ed friendly &reetin&s )ith them% but not )ith the one )ho had been ne&li&ent. This stimulated him to stri#e to attain 1rahantship. <e stro#e hard in the ni&ht% but o#ercome by dro)siness he stumbled and broke his thi&h. <is cries brou&ht his fello) monks to attend on him. The Buddha commented on the difficulty of an idle person &ainin& realisation.

P#rif7 Tho#ghts_ 5ords_ and Deeds

B. -'c'nurakkh5 manas' susaN#uto% k'yena ca n'kusalaNA kayir'% Ete tayo kammapathe #isodhaye% 'r'dhaye ma&&aN isippa#editaN.281 B. Gatchful of speech% )ell restrained in mind% let him do nou&ht unskilful throu&h his body. Eet him purify these three )ays of action and )in the path realised by the sa&es.

A akusalaN

na

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/Z 3agga Vagga

The Pig ]host

In the time of the Buddha ?assapa% a monk di#ided t)o monks )ho )ere friends. Ghen he died he )as reborn in 1#5ci hell% and durin& the time of the Buddha :otama )as reborn as a hideous Peta. The Elder 0o&&all'na sa) him and mentioned it to the Buddha% )ho said that he had also seen him on an earlier occasion. The Buddha related the story of his pre#ious life to )arn of the e#il conse4uences of slanderin&% and uttered the abo#e #erse.

C#lti;ate 5isdom
AC. 8o&' #e 7'yat5A bh@ri% ayo&' bh@risa,khayo EtaN d#edh' pathaN cat#'% bha#'ya #ibha#'ya ca Tathatt'naN ni#eseyya% yath' bh@ri pa#abbhati.282 AC. ;rom meditation arises )isdom. Githout meditation )isdom )anes. ?no)in& this t)ofold path of &ain and loss% let one so conduct oneself so that )isdom increases.

The Elder PoSShilas 9tor7

The Elder Po**hila% thou&h )ell #ersed in the Tipi*aka% )as constantly addressed by the Buddha as 2Empty Po**hila3 in order to stimulate him to attain 1rahantship. <e took the hint and )ent to a distant forest monastery )here li#ed thirty 1rahants. <e asked the seniormost elder for meditation instruction% but thinkin& he )ould be too proud to instruct% the elder sent him to the next elder. <e thou&ht the same and sent him to the next most senior elder. ;inally% he be&&ed the youn&est no#ice to be his teacher. The no#ice asked if he )ould do his biddin&. The elder said he )ould enter a fire if told to. The no#ice told him to plun&e into a nearby pool to test his sincerity. 1t once% the elder plun&ed into the pool )ith all his robes on. The no#ice told him to come out% and instructed him. 2To catch a liLard that had entered an ant9hill )ith six holes% one )ould co#er fi#e holes and keep )atch at the sixth. Thus one should close the fi#e sense% and )atch the mind. The elder understood% and meditated thus to &ain 1rahantship. +eein& him )ith his Di#ine Eye% the Buddha pro7ected his ima&e before him and uttered the abo#e #erse. 1t the conclusion of the discourse% the elder &ained 1rahantship.

A 7'yati

Be &itho$t Atta#hment

A$I

)e 5itho#t ttachment
AA. -anaN chindatha m' rukkhaN% #anato 7'yati bhayaN Chet#' #anacca #anathacca% nibban' hotha bhikkha#o.28$ A!. 8'#a hi #anatho na chi77ati% a6umattopi narassa n'risu Pa*ibaddhamanoA t'#a so% #accho kh5rapako#a m'tari.28& AA. Cut do)n the entire forest% not 7ust a sin&le tree. ;rom the forest sprin&s fear. Cuttin& do)n both forest and brush)ood% be passionless% K monks. A!. ;or as lon& as the sli&htest passion! of man to)ards )omen is not cut do)n% so lon& is his mind in bonda&e% like the calf to its mother.

'i;e Elderl7 %onks

;i#e elderly men )ent forth as monks. They built for themsel#es a hermita&e at the ed&e of the monastery% )ent for alms to the houses of their sons and dau&hters% and ate their meal at the house of the former )ife of one of the monks% )ho offered curries and sauces. Ghen she died of some disease% the monks &athered back at the hermita&e and )ept. The monks reported this to the Buddha )ho ad#ised them to practise non9attachment.

C#lti;ate this Path of Peace

A". Hcchinda sineham attano% kumudaN s'radikaN #a kp'6in'l +antima&&am e#a br@haya% nibb'naN su&atena desitaN.28( A". Cut off your affection% as thou&h it )ere an autumn lily% )ith the hand. Culti#ate this path of peace. /ibb'na has been expounded by the 1uspicious Kne.

The ]oldsmith Elder

1 youn& monk )ent forth under the Elder +'riputta. Thinkin&% 28oun& men are lustful%3 he tau&ht him to meditate on the impurities of the body. 1fter a month% he had had no success% so he returned to the elder )ho explained the
A Pa*ibaddhamano#a ! The

#ines and under&ro)th of the forest are compared to the entan&lements of passion.

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/Z 3agga Vagga

meditation ob7ect a&ain. 1fter a second and a third month the elder took him to see the Buddha% )ho% percei#in& his disposition% created for him a lotus of ruddy &old as a focus for mental concentration. The monk succeeded in his meditation% &ained the 7h'nas and de#elopin& his faculties as ad#ised by the Buddha. The Buddha then made the lotus fade% and &ainin& the perception of impermanence% the youn& monk attained 1rahantship )ithin a sin&le day.

'ool Does Lot Think of Death

A . Idha #assaN #asiss'mi% idha hemanta&imhisu Iti b'lo #icinteti% antar'yaN na bu77hati.28B A . <ere )ill I li#e in the rainy season% here in the autumn and in the summerd thus muses the fool. <e realises not the dan&er =of death>.

The %erchant of ]reat 5ealth

1 merchant from Benares tra#elled to +'#atth5 )ith fi#e hundred carts to sell his merchandise durin& an annual festi#al% but his pro&ress )as halted by a ri#er in flood. +ince had come a lon& )ay =about "CC miles> he thou&ht of sellin& his &oods and spendin& the rainy season% cold season% and hot season there% tradin& his &oods. The Buddha smiled )hen he sa) that the man )ould fall into the 7a)s of death )ithin se#en days. The Elder fnanda asked him )hy he smiled% and on bein& told the reason% he )alked for alms )here the merchant )as stayin& and the merchant respectfully offered him alms. Ghen the elder asked the merchant ho) lon& he )ould stay there% the merchant informed him of his plans. The Elder fnanda said that thou&h ones death mi&ht be near it )as hard to realise it. Ghen the merchant asked% the elder informed him of )hat the Buddha had said about his impendin& death. <e )as filled )ith ur&ency and% in#itin& the Buddha and the +a,&ha% offered alms for se#en days. The Buddha ad#ised him to meditate on death. <e attained the first state of +ainthood and on the se#enth day passed a)ay as predicted.

Death 9ei`es the Doting %an

AD. TaN puttapasusammattaN% by'sattamanasaN naraN +uttaN &'maN maho&ho#a% maccu 'd'ya &acchati.286 AD. The dotin& man )ith mind set on children and herds% death seiLes and carries a)ay% as a &reat flood =s)eeps a)ay> a slumberin& #illa&e.

Death 'ei[es the Doting 3an

A$B

Cis!gotamVs 9tor7
This story is related in detail in the +ahassa -a&&a% #erse AA .

Lo Protection t the %oment of Death

A$. /a santi putt' t'6'ya% na pit' napi bandha#' 1ntaken'dhipannassa% natthi c'tisu t'6at'.288 AI. Etam attha#asaN cat#'% pa6bito s5lasaN#uto /ibb'na&amanaN ma&&aN% khippam e#a #isodhaye.28: A$. There are no sons for ones protection% neither father nor e#en kinsmena for one )ho is o#ercome by death no protection is to be found amon& kinsmen. AI. .ealisin& this fact% let the #irtuous and )ise person s)iftly clear the )ay that leads to nibb'na.

P!Sac!ras 9tor7
This story is related in detail in the +ahassa #a&&a% #erse AA".

21 Paki//aka Vagga %iscellaneo#s

]i;e \p Aesser "appiness for ]reater )liss
A. 0att'sukhaparicc'&'% passe ce #ipulaN sukhaN Ca7e matt' sukhaN dh5ro% sampassaN #ipulaN sukhaN.2:I A. If by &i#in& up a lesser happiness% one may see a &reater one% let the )ise man &i#e up the lesser happiness in consideration of the &reater happiness.

The 'amine at Ves!lV

1t one time% due to drou&ht the crops failed% and the people of -es'l5 suffered from a famine. 0any poor people died% and their rottin& corpses attracted e#il spirits. The stench made more people sick. The Eiccha#5s sent prince 0ah'li )ith the son of the head priest )ith precious &ifts to ?in& Bimbis'ra at .'7a&aha )ith a re4uest to send the Buddha. ?in& Bimbis'ra% instead of &rantin& their re4uest% said% 28ou should kno) )hat to do.3 They approached the Buddha and re4uested him to come% and he a&reed to their re4uest. <earin& that the Buddha intended to &o to -es'l5% ?in& Bimbis'ra asked him to )ait )hile he had the road prepared% and ha#in& done that% accompanied the Teacher in state to the banks of the :an&es% arri#in& there in fi#e days% pausin& each ni&ht in a rest house that had been specially constructed for each days 7ourney. T)o boats )ere lashed to&ether% decorated and a messa&e )as sent to the Eiccha#5s to come and recei#e the Buddha. ?in& Bimbis'ra promised to )ait there until the Buddhas return. 1s soon as the Buddha set foot on the other bank of the :an&es a &reat rain storm came up and )ashed the re&ion clean. <onourin& the Buddha e#en more than ?in& Bimbis'ra had done% the Eiccha#5s escorted him on the three days 7ourney to -es'l5 and accommodated him in the heart of the city. The Buddha tau&ht the .atana +utta to the Elder fnanda% and instructed him to circumambulate the city three times accompanied by the Eiccha#5 princes. The elder took )ater in the Buddhas stone almsbo)l% and standin& at the &ate of the

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city% contemplated the Buddhas incomparable perfections and #ictory o#er 0'ra on the throne of Enli&htenment. Then he entered the city% and durin& the three )atches of the ni&ht circumambulated the city three times )ithin the )alls recitin& the .atana +utta. The e#il spirits fled% breakin& do)n the )alls in their rush to escape% and the sick )ere cured. The people prepared a seat for the Buddha in the city hall% and )hen the Elder fnanda returned accompanied by a &reat multitude of the people )ho had been cured% the Buddha recited the .atana +utta a&ain% and ei&hty9four thousand bein&s &ained insi&ht into the Dhamma. Kn se#en days the Buddha recited the same sutta% then the Eiccha#5 princes escorted him back to the :an&es. The /'&as created boats of precious materials and the deities held aloft umbrellas. Thus this miracle of crossin& the :an&es )as &lorious like the occasions of the T)in 0iracle and the descent from T'#atiNsa. Ghen he reached the other side% ?in& Bimbis'ra &reeted him and escorted him back to .'7a&aha in state. The follo)in& day% )hen the monks )ere talkin& about the &reat honours paid to the Buddha% he came and related ho)% in a pre#ious life% as the Brahmin +a,kha he had paid homa&e at the shrine of his son% +us5ma% )ho had been a +olitary Buddha. Thus in this life &reat honours had been rendered to him.

Do Lot Het#rn "atred with "atred

!. Paradukkh@pad'nena% attano sukham icchati -erasaNsa&&asaNsa**ho% #er' so na parimuccati.2:1 !. <e )ho )ishes his o)n happiness by causin& pain to others is not released from hatred% bein& himself entan&led in the tan&les of hatred.

The "ens Eggs

1 fisherman found some turtles e&&s on the banks of the 1cira#at5 ri#er. Takin& them )ith him to +'#atth5 he had them cooked in a certain house% and &a#e one to a &irl )ho li#ed there. Thereafter% she )ould eat nothin& but e&&s. <er mother &a#e her hens e&&s% and )hene#er the hen laid e&&s the &irl took them to eat. The hen hated the &irl% and on her deathbed #o)ed #en&eance. Throu&hout many li#es the t)o )ere s)orn enemies and ate each others offsprin&. Durin& the time of the Buddha% one )as born as the dau&hter of a family at +'#atthi% and the other )as an o&ress. The Buddha reconciled them and their hatred )as finally appeased. This story is also told in the 8amaka -a&&a% #erse D.

De+i%ements 3$%tip%y in the Con#eited

AI"

Defilements %#ltipl7 in the Conceited

". 8achi kiccaN apa#iddhaN%A akiccaN pana kayirati Hnna('naN pamatt'naN% tesaN #abbhanti 'sa#'.2:2 . 8esacca susam'raddh'% niccaN k'ya&at' sati 1kiccaN te na se#anti% kicce s'taccak'rino +at'naN sampa7'n'naN% atthaN &acchanti 'sa#'.2:$ ". Ghat should ha#e been done is not done% )hat should not ha#e been done is done. Defilements multiply in the conceited and heedless. . Those )ho dili&ently practise mindfulness of the body% )ho a#oid )hat should not be done% and al)ays do )hat should be done% the defilements of those )ho are mindful and clearly comprehendin& come to an end.

The )haddV7a %onks

+ome monks at the O'tiy' forest in Bhadd5ya spent them time in makin& and desi&nin& #arious kinds of ornamented sandals% ne&lectin& their monastic duties. The Buddha rebuked them and uttered the abo#e #erses.

9aint ]oes \ngrie;ing

D. 0'taraN pitaraN hant#'% r'7'no d#e ca khattiye .a**haN s'nucaraN hant#'% an5&ho y'ti br'hma6o.2:& $. 0'taraN pitaraN hant#'% r'7'no d#e ca sotthiye -eyya&&hapaccamaN hant#'% an5&ho y'ti br'hma6o.2:( D. <a#in& slain mother! and father! and t)o )arrior kin&s%" and ha#in& destroyed a country to&ether )ith its chancellor%D a +aint &oes un&rie#in&.$ $. <a#in& slain mother and father and t)o brahmin kin&s% and ha#in& destroyed the perilous path%I a +aint &oes un&rie#in&.

A tadapa#iddhaN ! Cra#in&a ! Conceita " Eternalism D 1ttachmenta $ 1rahant

and /ihilisma +ix sense doors and six sense9ob7ectsa =see also the Br'hma6a -a&&a>a I The fi#e hindrances.

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\P;<;=>]A??>]>;C>DD>

The Elder Aak#TUakabhaddi7a

Ghen many #isitin& monks arri#ed% the Buddha pointed out the Elder Eaku6bakabhaddiya )ho )as an 1rahant and short in stature. In reference to him he uttered the first of the abo#e #erses. The monks% )onderin& )hat the Buddha )as talkin& about% later realised )hat he meant and &ained 1rahantship. Kn another occasion the Buddha recited the second #erse% also in reference to the same elder.

%editate Constantl7
I. +uppabuddhaN pabu77hanti% sad' :otamas'#ak' 8esaN di#' ca ratto ca% niccaN buddha&at' sati.2:B J. +uppabuddhaN pabu77hanti% sad' :otamas'#ak' 8esaN di#' ca ratto ca% niccaN dhamma&at' sati.2:6 B. +uppabuddhaN pabu77hanti% sad' :otamas'#ak' 8esaN di#' ca ratto ca% niccaN sa,&ha&at' sati.2:8 AC. +uppabuddhaN pabu77hanti% sad' :otamas'#ak' 8esaN di#' ca ratto ca% niccaN k'ya&at' sati.2:: AA. +uppabuddhaN pabu77hanti% sad' :otamas'#ak' 8esaN di#' ca ratto ca% ahiNs'ya rato mano.$II A!. +uppabuddhaN pabu77hanti% sad' :otamas'#ak' yesaN di#' ca ratto ca% bh'#an'ya rato mano.$I1 I. Gell a)ake the disciples of :otama e#er arise they )ho by day and ni&ht al)ays contemplate the Buddha. J. Gell a)ake the disciples of :otama e#er arise they )ho by day and ni&ht al)ays contemplate the Dhamma. B. Gell a)ake the disciples of :otama e#er arise they )ho by day and ni&ht al)ays contemplate the +an&ha. AC. Gell a)ake the disciples of :otama e#er arise they )ho by day and ni&ht al)ays contemplate the body. AA. Gell a)ake the disciples of :otama e#er arise they )ho by day and ni&ht deli&ht in harmlessness.

3editate Constant%y A!. Gell a)ake the disciples of :otama e#er arise they )ho by day and ni&ht deli&ht in meditation.

AID

The 5oodRc#tters 9on

T)o boys in .'7a&aha )ere friends. Kne )as the son of a belie#er% )hile the other )as the son of non9belie#ers. Ghene#er they played ball% the belie#ers son recited 2<oma&e to the Buddha3 and )on the &ame e#ery time. The other boy noticed this% and also learnt to recite 2/amo Buddhassa.3 Kne day% his father% )ho )as a )ood9cutter% set off to the forest )ith his ox9cart% takin& his son )ith him. 1t the end of the day the man released his oxen in a pleasant &ro#e )here there )as )ater and &rass% and took a rest. The oxen follo)ed a herd of co)s back into the city% so the man left his son and set off in pursuit of his oxen. By the time he had found his oxen% the city &ate )as locked% and he )as unable to fetch his ox9 cart )here his son )as still )aitin&. 1s ni&ht fell% the boy fell asleep. That place )as near a burnin& &round haunted by &oblins. T)o of them spotted the youth one )as a belie#er and one )as a non9belie#er. The &oblin )ho )as a non9 belie#er decided to eat the boy in spite of the )arnin&s of the other. Ghen the &oblin pulled the boys feet% he a)oke and recited 2/amo Buddhassa.3 The &oblin leapt back% and afraid of )hat mi&ht happen% the &oblin )ho )as a belie#er stood &uard o#er the boy% )hile the other stole a &olden bo)l from the kin&s palace% inscribed some )ords on it% and placed it in the cart. In the mornin&% the theft )as disco#ered and the boy )as arrested and 4uestioned. <e replied that his parents had brou&ht him food durin& the ni&ht% and he had &one back to sleep. That )as all he kne). The boys parents told the kin& their story% and the kin& took all three to the Buddha )ho told the kin& all that had happened. The kin& asked if meditation on the Buddha alone )as a protection% and the Buddha replied )ith the abo#e #erses% explainin& that all of these six kinds of meditation )ere beneficial. Kn the conclusion of the discourse the boy and his parents all attained +tream9)innin&. Eater they )ent forth and attained 1rahantship.

Hen#nciation is Diffic#lt
A". Duppabba77aN durabhiramaN% dur'#'s' &har' dukh' Dukkhosam'nasaN#'so% dukkh'nupatitaddha&@ Tasm' na caddha&@ siy'% na ca dukkh'nupatito siy'.$I2

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\P;<;=>]A??>]>;C>DD> A". .enunciation is difficult% it is difficult to deli&ht therein. Difficult and painful is household life. Painful is association )ith those )ho are incompatible. Ill befalls a )ayfarer =in saNs'ra>. Therefore be not a )ayfarer% be not a pursuer of ill.

The Va^^ian Prince

1 -a77ian prince became a monk and )as meditatin& alone in a forest near -es'l5. 1t ni&ht he heard the festi#e music in the city and became discontented )ith his solitary life. Comparin& himself to a lo& cast a)ay in the forest% he thou&ht that no one )as as unfortunate as himself. 1 tree9deity admonished him in #erse% that those in hell en#ied those in hea#en% and that householders en#ied recluses )ho li#e alone in the forest. In the mornin&% the monk )ent to the Buddha and related )hat had happened. Thereupon the Buddha uttered the abo#e #erse on the difficulties of household life% and the monk attained 1rahantship.

The De;o#t re Hespected E;er7where

A . +addho s5lena sampanno% yasobho&asamappito 8aN yaN padesaN bha7ati% tattha tatthe#a p@7ito.$I$ A . <e )ho is full of confidence and #irtue% possessed of fame and )ealth% he is honoured e#ery)here% in )hate#er land he so7ourns.

Citta the "o#seholder

1 de#out follo)er )as &reatly honoured )hen he #isited the Buddha. The Elder fnanda in4uired of the Buddha )hether he )ould ha#e recei#ed the same honours if he had #isited some other reli&ious teacher. Thereupon the Buddha uttered this #erse. The full story is told in the Bala -a&&a% #erse I .

The ]ood Can )e 9een 'rom far

AD. D@re santo pak'santi% hima#anto#a pabbato 1santettha na dissanti% ratti khitt' yath' sar'.$I& AD. E#en from afar like the <imalaya mountain the &ood re#eal themsel#es. The )icked% thou&h near% are in#isible like arro)s shot by ni&ht.

CZYa 9#bhadd!s 9tor7

Ghen they )ere students% the householders H&&a and 1n'thapi6bika studied under the same teacher and became close friends. They a&reed that )hen they

The *ood Can Be 'een 2rom A+ar

AII

had their o)n children they )ould arran&e a marria&e bet)een their families. Kne day% the millionaire H&&a came to +'#atth5 )ith fi#e hundred carts laden )ith &ood for trade. Ghen he arri#ed% 1n'thapi6bika offered him hospitality and instructed his dau&hter C@(a +ubhadd' to attend to all of his needs. Deli&hted )ith her &racious conduct he reminded 1n'thapi6bika of their a&reement and asked him to &i#e her hand to his o)n son in marria&e. ?no)in& that his friend H&&a )as a non9belie#er% 1n'thapi6bika consulted the Buddha. Considerin& )hether H&&a had the potential for &ainin& confidence in the Dhamma% the Buddha &a#e his blessin&% and 1n'thapi6bika a&reed to the marria&e. <e admonished his dau&hter on the ten duties of a faithful dau&hter9in9la)% and sent his dau&hter )ith H&&a% bearin& la#ish &ifts% and accompanied by ei&ht laymen )ho )ere to protect her &ood name. In her honour% alms )as offered to the naked ascetics% but thou&h re4uested by her father9in9la) to )ait on them% she )as too modesty to do so. <er father9 in9la) )as deeply offended% and asked for her to be thro)n out of the house. +he summoned the laymen and protested her innocence. Ghen she told her mother9 in9la) ho) the Buddha and his disciples )ere imper#ious to the ei&ht )orldly #icissitudesA she re4uested her to in#ite them to a meal on the follo)in& day. C@(a +ubhadd' )ent to her room and made an earnest )ish% castin& ei&ht handfuls of 7asmine flo)ers% and in#itin& the Buddha for alms the follo)in& day. The flo)ers fle) to +'#atth5 of their o)n accord and arran&ed themsel#es in a canopy o#er the Buddhas head as he preached to the fourfold assembly. 0ean)hile% back in +'#atth5% after listenin& to the sermon by the Buddha% 1n'thapi6bika in#ited him for the meal on the follo)in& day. The Buddha remarked that he had already accepted an in#itation from his dau&hter C@(a +ubhadd' )ho had 7ust been &i#en in marria&e. 1n'thapi6bika expressed his surprise as she )as li#in& far a)ay. Thereupon the Buddha uttered the abo#e #erse% and many &ained +tream9)innin& on hearin& the #erse. +akka the kin& of the &ods ordered the deities to make fi#e hundred d)ellin&s )ith peaked roofs. The follo)in& day% the Buddha selected fi#e hundred 1rahants% and each seated in a d)ellin&% they )ent to H&&a. C@(a +ubhadd' asked her father9in9la) )here to )ait to &reet the Buddha. +eein& him arri#e in &reat splendour% H&&a paid homa&e and in#ited him into his house%

A :ain

and loss% fame and defame% praise and blame% pleasure and pain.

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offerin& la#ish alms for se#en days. The Buddha instructed the 1rahant 1nuruddha to remain behind% and thus H&&a became a city of faithful follo)ers.

Delight in 9olit#de
A$. Ek'sanaN ekaseyyaN% eko caram atandito Eko damayam att'naN% #anante ramito siy'.$I( A$. <e )ho sits alone% rests alone% )alks alone% resolute% )ho in solitude controls himself% )ill find deli&ht in the forest.

The 9olitar7 Elder

Praisin& the solitary life led by a certain monk% the Buddha uttered the abo#e #erse.

22 Lira7a Vagga "ell

Aiars 9#ffer in "ell
A. 1bh@ta#'d5 nirayaN upeti% yo #'piA kat#' na karom5 c'ha Hbhopi te pecca sam' bha#anti% nih5nakamm' manu7' parattha.$IB A. The speaker of untruth &oes to hell% and also he )ho% ha#in& done somethin&% says% 2I did not do it.3 Both after death become e4ual% men of base actions in the other )orld.

The 'emale 5anderer 9#ndarV

1t that time the &ain and honour la#ished on the Buddha and his disciples )as like the &reat flood at the confluence of fi#e &reat ri#ers. The follo)ers of other sects assembled and discussed )hat they could do to brin& discredit to the Buddha% and re&ain the honour and &ains they had lost since the arisin& of the Buddha in the )orld. They conspired )ith +undar5% a beautiful female )anderer. E#ery e#enin&% )hen the people )ere returnin& from Oeta#ana after listenin& to the Dhamma% she set out in the opposite direction )earin& flo)ers and perfumes% sayin& that she )as &oin& to stay )ith the recluse :otama in the perfumed chamber. In the mornin&% )hen the people )ere on their )ay to Oeta#ana to offer alms% she returned ha#in& spent the ni&ht in another place% sayin& that she had spent a )onderful ni&ht )ith the recluse :otama. Ghen this had &one on for a fe) days% and &ossip )as startin& to spread amon& the non9belie#ers% the follo)ers of other sects hired some thu&s and had +undar5 murdered and her body thro)n a)ay on the heap of flo)ers left by the perfumed chamber. +ayin& that she had disappeared% they found her and carried her body throu&h the city tellin& the people that the Buddhas disciples had had her murdered to co#er up the recluse :otamas )ron& doin&. The non9belie#ers started to abuse the monks% but the Buddha told them to be patient% and 7ust to recite the abo#e #erse in reply.
A c'pi

AIB

AJC

// Niraya Vagga

The kin& sent his men into the city to in#esti&ate% and they o#erheard the thu&s% )ho had become drunk% ar&uin& about )ho had murdered +undar5% and )ho deser#ed the most money. They arrested the thu&s% and took them to the kin&s court% )here they confessed that they had been hired by the follo)ers of other sects. The ascetics )ere punished for the crime of murder% and the &ain and honour accorded to the Buddha and his disciples increased all the more.

Corr#pt %onks 9#ffer in "ell

!. ?'s'#aka6*h' baha#o% p'padhamm' asaccat' P'p' p'pehi kammehi% nirayaN te upapa77are.$I6 !. 0any )ith a yello) robe on their necks are of e#il disposition and uncontrolled. E#il9doers on account of their e#il deeds are born in hell.

The @ppression of E;il Deeds

Ghile descendin& from -ultures Peak% the Elder 0o&&all'na sa) skeleton9 like &hosts all on fire. Ghen he smiled at this si&ht% the Elder Eakka6a asked him )hy he smiled. <e told him to ask a&ain later% in the presence of the Buddha. The Buddha confirmed that he had also seen these &hosts% and related ho) in the time of the Buddha ?assapa they had been corrupt monks% and )ere no) still sufferin& the conse4uences of their e#il deeds% recitin& the abo#e #erse.

Do Lot )e [mmoral
". +eyyo ayo&u(o bhutto% tatto a&&isikh@pamo 8acce bhuc7eyya duss5lo% ra**hapi6baN asaccato.$I8 ". Better to s)allo) a red9hot iron ball =)hich )ould consume one> like a flame of fire% than to be an immoral and uncontrolled person feedin& on the alms offered by people.

The Vagg#m#d! %onks

This story is told in the -inaya Pi*aka% re&ardin& the fourth offence of defeat for makin& false claims re&ardin& superhuman attainments. The monks d)ellin& on the banks of the ri#er -a&&umud' in the country of the -a77ians% made false claims about each others attainments durin& a time of food shorta&e% in order to obtain more offerin&s. The de#otees offered food to them% e#en thou&h &oin& hun&ry themsel#es. Ghen the monks came to pay respects to the Buddha after the .ains .etreat% the Buddha in4uired ho) they had fared for alms durin& the .ains%

Do Not Be Emmora%

AJA

and the truth came out. .ebukin& the monks se#erely for tellin& lies re&ardin& superhuman attainments for the sake of their stomachs% the Buddha laid do)n the fourth rule of defeat% and uttered the abo#e #erse.

d#lter7 Aeads to "ell

. Catt'ri *h'n'ni naro pamatto% 'pa77ati parad'r@pase#5 1puccal'bhaN na nik'maseyyaN% nindaN tatiyaN nirayaN catutthaN.$I: D. 1puccal'bho ca &at5 ca p'pik'% bh5tassa bh5t'ya rat5 ca thokik' .'7' ca da6baN &arukaN pa6eti% tasm' naro parad'raN na se#e.$1I . ;our misfortunes befall a careless man )ho commits adulteryd ac4uisition of demerit% disturbed sleep% thirdly blame% and fourthly a state of )oe. D. There is ac4uisition of demerit as )ell as e#il destiny. Brief is the 7oy of the fri&htened man and )oman. The kin& imposes a hea#y punishment. <ence no man should fre4uent anothers )ife.

Chema the %illionaires 9on

1 nephe) of 1n'thapi6bika% )ho )as a handsome youth% committed adultery as )omen )ere unable to resist his charms. +e#eral times he )as arrested% and taken before the kin&% but each time he )as released in deference to his )ealthy father. ;inally the father took him to the Buddha and asked the Buddha to teach him the Dhamma. The Buddha admonished the youn& man on the e#il conse4uences of adultery. Kn the conclusion of the abo#e #erse% ?hema attain +tream9)innin&. In a pre#ious life% he had made a )ish to be attracti#e to )omen )hen honourin& the shrine of the Buddha ?assapa. 1s a result% in this life he )as irresistible to )omen.

Corr#pt Ai;es Entail 9#ffering

$. ?uso yath' du&&ahito% hattham e#'nukantati +'maccaN duppar'ma**haN% niray'yupakabbhati.$11

AJ!

// Niraya Vagga I. 8aN kicci sithilaN kammaN% sa,kili**hacca yaN #ataN +a,kassaraN brahmacariyaN% na taN hoti mahapphalaN.$12 J. ?ayir' ce kayir'thenaN% da(ham enaN parakkame +ithilo hi paribb'7o% bhiyyo 'kirate ra7aN.$1$ $. Oust as kusa &rass% )ron&ly &rasped% cuts the hand% e#en so the monkhood )ron&ly handled dra&s one to hell. I. 1ny loose act% any corrupt practice% a life of dubious holiness none of these is of much fruit. J. If anythin& should be done% let one do it% and promote it steadily% for slack asceticism scatters dust all the more.

9t#bborn %onk
1 certain monk thou&htlessly broke of a sin&le blade of &rass. Ghen he spoke about it to another monk to confess his offence% the other monk said it )as of no conse4uence% and deliberately committed a )ron& act by pullin& up a )hole clump of &rass. Ghen the Buddha )as informed about it% he rebuked the stubborn monk% )ith the abo#e #erses.

n E;il Deed is )etter Lot Done

B. 1kataN dukkataN seyyo% pacch' tapati dukkataN ?atacca sukataN seyyo% yaN kat#' n'nutappati.$1& B. 1n e#il deed is better not doned a misdeed torments one hereafter. Better it is to do a &ood deed% after doin& )hich one does not &rie#e.

The ?ealo#s 5oman

1 certain )oman cut off the nose and ears of a maidser#ant )ith )hom her husband had misconducted himself% and locked her in a store9room. To hide her misdeed% she said to her husband% 2Eets &o to the monastery to listen to the Dhamma.3 Ghen relati#es came to the house and disco#ered the maidser#ant% they released her% and )hile the husband and )ife )ere listenin& to a sermon the maid9ser#ant came there and related the )hole incident to the assembly. The Buddha ad#ised them all not to do any e#il.

*$ard Yo$rse%+ ,ike A 2orti+ied City

AJ"

]#ard Yo#rself Aike

'ortified Cit7

AC. /a&araN yath' paccantaN% &uttaN santarab'hiraN E#aN &opetha att'naN% kha6o #oA m' upacca&' ?ha6't5t' hi socanti% nirayamhi samappit'.$1( AC. Eike a border city% &uarded )ithin and )ithout% so &uard yourself. Do not let slip this opportunity% those )ho do &rie#e )hen reborn in a )oeful state.

'rontier Cit7
+ome monks )ho spent the rains dependent for alms on a frontier city led a life of discomfort after the city )as attacked by bandits% because the people )ere busy fortifyin& their city to protect themsel#es. Ghen the monks reported the matter to the Buddha% he ad#ised them to fortify their minds.

)e shamed of 5hat is 9hamef#l

AA. 1la77it'ye la77anti% la77it'ye na la77are 0icch'di**hisam'd'n'% satt' &acchanti du&&atiN.$1B A!. 1bhaye ca bhayadassino% bhaye c'bhayadassino 0icch'di**hisam'd'n'% satt' &acchanti du&&atiN.$16 AA. Bein&s )ho are ashamed of )hat is not shameful% and are not ashamed of )hat is shameful% embrace )ron& #ie)s and &o to a )oeful state. A!. Bein&s )ho see fear in )hat is not to be feared% and see no fear in the fearful% embrace false #ie)s and &o to a )oeful state.

The Laked scetics

+ome monks remarked that the /i&a6*has )ere better than the 1celaka ascetics% as the former used a cloth in front that co#ered their pri#ate parts% )hile the latter )ent entirely naked. The /i&a6*has explained that they did so to keep dust out of their almsbo)l. <earin& their discussion% the Buddha uttered the abo#e #erses. Kn the conclusion of the discourse many /i&a6*has asked for the &oin& forth.

A #e

AJ

// Niraya Vagga

Embrace Hight Views

A". 1#a77e #a77amatino% #a77e c'#a77adassino 0icch'di**hisam'd'n'% satt' &acchanti du&&atiN.$18 A . -a77acca #a77ato cat#'% a#a77acca a#a77ato +amm'di**hisam'd'n'% satt' &acchanti su&&atiN.$1: A". Bein&s )ho ima&ine faults in the faultless% and percei#e no fault in the faulty% embrace )ron& #ie)s and &o to a )oeful state. A . Bein&s kno)in& faults as faults and )hat is faultless as faultless% embrace ri&ht #ie)s and &o to a blissful state.

The Disciples of LonRbelie;ers

+ome disciples )ho )ere non9belie#ers% ha#in& seen their children playin& )ith the children of belie#ers% called their children into the house% admonished them not to pay respect to the recluse :otama or his disciples% and made them s)ear an oath not to #isit their monastery. Kne day as they )ere playin& )ith the children of the Buddhas follo)ers they felt thirsty. +o the son of a lay follo)er )as sent to &et some )ater from the monastery. This child mentioned the matter to the Buddha )ho ad#ised him to brin& all the children to the monastery. 1fter they had 4uenched their thirst the Buddha preached the Dhamma to them and they became his follo)ers. Kn hearin& about this the parents )ere at first displeased% but they )ere )on round by the belie#in& parents% came to the Buddha and also became his follo)ers.

2$ L!ga Vagga The T#sker

%an7 People re [mmoral
A. 1haN n'&o#a sa,&'me% c'p'to patitaN saraN 1ti#'kyaN titikkhissaN% duss5lo hi bahu77ano.$2I !. DantaN nayanti samitiN% dantaN r'7'bhir@hati Danto se**ho manussesu% yoti#'kyaN titikkhati.$21 ". -aram assatar' dant'% '7'n5y' ca sindha#' ?uc7ar' ca mah'n'&'% attadanto tato #araN.$22 A. 1s an elephant in the battlefield )ithstands the arro)s shot from a bo)% e#en so )ill I endure abusea truly most people are undisciplined. !. They lead the trained =horses or elephants> to an assembly. The kin& mounts the trained animal. Best amon& men are the trained )ho endure abuse. ". Excellent are trained mules% so are thorou&hbred horses of +indh and noble tusked elephantsa but far better is he )ho has trained himself.

The )#ddhas 9elf Control

0'&a6biy'% )ho bore a &rud&e a&ainst the Buddha%A became one of the chief 4ueens of ?in& Hdena. +he hired some sla#es to abuse the Buddha. Ghen he entered the city for alms they shouted% 28ou are a robber% a fool% an idiot% a camel% an ox% a donkey% a deniLen of hell% a beast. 8ou ha#e no hope of sal#ation% you are destined for hell.3 The Elder fnanda% unable to endure such abuse% su&&ested to the Buddha that he lea#e the place and &o to another city% but the Buddha ad#ised him to practise patience and compared himself to an elephant )ho had entered the battlefield prepared to endure all attacks.

A +ee

the +tory of +'m'#at5% 1ppam'da -a&&a% and the Dau&hter of 0'ra% Buddha -a&&a.

AJD

AJ$

/1 N"ga Vagga

9elfRcontrol Aeads to the ]oal

. /a hi etehi y'nehi% &accheyya a&ataN disaN 8ath'ttan' sudantena% danto dantena &acchati.$2$ . +urely ne#er by those #ehicles )ould one &o to the untrodden land =nibb'na> as does one )ho is controlled throu&h his subdued and )ell9 trained self.

The ElephantRtrainer %onk

1 monk )ho had been an elephant9trainer )as )atchin& an elephant9trainer failin& to control the animal. <e su&&ested to another monk that if he proddin& the elephant in a particular place it )ould soon be tamed. The elephant9trainer o#erheard% adopted the su&&estion% and succeeded. Ghen this matter )as reported to the Buddha% he admonished the monk that he could not reach that destination not reached before by ridin& elephants. <e should train himself to reach his ultimate &oal.

n Elephant Aongs for the 'orest

D. Dhanap'laA n'ma kuc7aro% ka*ukabhedano! dunni#'rayo Baddho kabalaN na bhuc7ati% sumarati n'&a#anassa kuc7aro.$2& D. The uncontrollable% capti#e tusker named Dhanap'laka% )ith pun&ent 7uice flo)in&% eats no morsela the tusker calls to mind the elephant forest.

The Elderl7 )rahmins 9tor7

1n old Brahmin )ho had ei&ht lakhs" of )ealth &a#e one lakh to each of his four sons )hen they married. Ghen his )ife died% his sons consulted and decided that if their father remarried the remainin& )ealth )ould be di#ided amon& the children of his ne) )ife% and they )ould lose it% so they )ould take &ood care of him in turns. Thus he )as persuaded to &i#e the remainin& four lakhs to his four sons% and )ent to stay )ith his eldest son. 1fter a )hile% the )ife of the eldest son
A Dhanap'lako ! ka*ukappabhedano " Kne

lakh m ACC%CCC.

An (%ephant ,ongs +or the 2orest

AJI

insulted asked him if he didnt kno) the )ay to the house of his second son. Enra&ed% the Brahmin left the house and )ent to the house of his second son. 1&ain% after some time he )as made un)elcome% and )ent to the house of the third son% and then the fourth son% and finally became a homeless )anderer. Kne day he )ent to see the Buddha% )ho tau&ht him a #erse to recite )hen the Brahmins assembled. 1t their birth I re7oiced% ha#in& )ished for it. Hr&ed by their )i#es they dro#e me out like a pi& by a do&. Gicked and t)o9faced they say to me% nDear father% father dear.n K&res in the &uise of sons% they forsake me in old a&e. Ghen a horse &ro)s old% he is depri#ed of food. Eike)ise% the father of fools% be&s his food from door to door. Better this staff for me than disobedient sons. The staff at least )ards a&ainst )ild do&s and oxen. Ghen I stumble into a hole in the darkness% Gith the aid of this staff I reco#er my footin&.A The Brahmins )ere outra&ed% and the sons had to be& for&i#eness and promise to care for their father properly to a#oid a death sentence. Ghen later in#ited to the eldest sons house for alms% the Buddha related the 0'tuposaka /'&ar'7a O'taka.! 1t one time there )as an elephant Dhanap'la )ho cared for his blind mother. Ghen captured and imprisoned in the kin&s elephant9stable he refused to eat e#en )hen offered the choicest food. <a#in& identified himself )ith the elephant Dhanap'la sho)in& his former po)erful )ish to fulfil his duty to his mother% the Buddha concluded )ith the abo#e #erse. Kn listenin& to the discourse% the audience shed floods of tears% and the Brahmin% his sons% and their )i#es attained +tream9)innin&.

A +.i.AI$. ! O'

DD.

AJJ

/1 N"ga Vagga

)e %oderate in Eating
$. 0iddh5 yad' hoti maha&&haso ca% nidd'yit' sampari#attas'y5 0ah'#ar'ho#a ni#'papu**ho% punappunaN &abbham upeti mando.$2( $. The stupid one% )hen he is torpid% &luttonous% sleepy% rolls about lyin& like a &reat ho& nourished on pi&9)ash% &oes to rebirth a&ain and a&ain.

Cing Cosalas Diet

Due to o#ereatin&% ?in& ?osala had to experience &reat discomfort. 1s ad#ised by the Buddha he became moderate in eatin& and impro#ed in health. <a#in& reduced his daily food intake and en7oyin& &ood health a&ain% he offered the incomparable alms&i#in& to the Buddha and the +a,&ha for se#en days.

Control Yo#r Tho#ghts

I. IdaN pure cittam ac'ri c'rikaN% yenaicchakaN yatthak'maN yath'sukhaN Tada77ahaN ni&&ahess'mi yoniso% hatthippabhinnaN #iya a,kusa&&aho.$2B I. ;ormerly the mind )andered )here#er it liked% follo)in& its pleasure and desire. Today I keep it in check )ith attenti#eness% as a mahout controls an elephant in rut.

9!maTera 9!n#s 9tor7

The no#ice +'nu% )ho had led the holy life dili&ently since the a&e of se#en% )ished to lea#e the +a,&ha )hen he came of a&e. Ghen he told his mother% she )arned him of the sufferin& of household life% askin& him to )ait until after the meal. 1 8akkhi65% )ho had been his mother in a pre#ious life% &ained &reat benefits )hen +'nu shared merits of recitin& the suttas. ;earin& that she )ould lose her status if he disrobed% she possessed the no#ice and made him thro) a fit. Ghen he came round and )as told )hat had happened he realised the ad#anta&es of the holy life% and asked for the hi&her ordination. The Buddha uttered the abo#e #erse to admonish him.

Avoid the (vi% &ay

AJB

;oid the E;il 5a7

J. 1ppam'darat' hotha% sacittam anurakkhatha Du&&' uddharathatt'naN% pa,ke sanno#aA kuc7aro.$26 J. Take deli&ht in heedfulness. :uard your mind )ell. Dra) yoursel#es out of e#il )ays as an elephant sunk in mud.

The Elephant P!;e77aka

The elderly elephant P'#eyyaka &ot stuck in the mud. The mahout made it ready as if for battle and battle drums )ere beaten. The elephant exerted itself and extricated itself from the mud. This matter )as reported to the Buddha and he ad#ised the monks to exert themsel#es as did the elephant stuck in mud.

ssociate with the 5ise or 9ta7 lone

B. +ace labetha nipakaN sah'yaN% saddhiN caraN s'dhu#ih'ridh5raN 1bhibhuyya sabb'ni parissay'ni% careyya tenattamano sat5m'.$28 AC. /o ce labetha nipakaN sah'yaN% saddhiN caraN s'dhu#ih'ridh5raN .'7'#a ra**haN #i7itaN pah'ya% eko care m'ta,&aracce#a n'&o.$2: AA. Ekassa caritaN seyyo% natthi b'le sah'yat' Eko care na ca p'p'ni kayir'% appossukko m'ta,&aracce#a n'&o.$$I B. If you &et a prudent companion =)ho is fit> to li#e )ith you% )ho beha#es )ell and is )ise% you should li#e )ith him 7oyfully and mindfully% o#ercomin& all dan&ers. AC. If you do not &et a prudent companion )ho =is fit> to li#e )ith you% )ho beha#es )ell and is )ise% then like a kin& )ho lea#es a con4uered kin&dom% you should li#e alone as an elephant does in the elephant forest.
A satto#a

ABC

/1 N"ga Vagga AA. It is better to li#e alone. There is no fello)ship )ith the foolish. Ei#e alone doin& no e#il% care9free% like an elephant in the forest.

The P!lile77aka 'orest

1t one time the Buddha )as d)ellin& alone in the P'lileyyaka forest% attended only by an elephant. 1t the end of the .ains .etreat the Elder fnanda came to see him )ith fi#e hundred monks% but asked them to )ait at some distance )hile he approached alone. 1s he approached% the elephant rushed to attack him% but the Buddha called the elephant back. Commentin& on his solitary life% the Buddha uttered the abo#e #erses.

The Ca#ses of )liss

A!. 1tthamhi 7'tamhi sukh' sah'y'% tu**h5 sukh' y' itar5tarena PuccaN sukhaN 75#itasa,khayamhi% sabbassa dukkhassa sukhaN pah'naN.$$1 A". +ukh' matteyyat' loke% atho petteyyat' sukh' +ukh' s'maccat' loke% atho brahmaccat' sukh'.$$2 A . +ukhaN y'#a 7ar' s5laN% sukh' saddh' pati**hit' +ukho pacc'ya pa*il'bho% p'p'naN akara6aN sukhaN.$$$ A!. It is pleasin& to ha#e friends )hen need arises. It is &ood to be content )ith little. 0erit is a blessin& )hen life is at an end. Blissful is the shunnin& of all ill. A". <appy in this )orld is ministerin& to mother. 0inisterin& to father too is blissful. 0inisterin& to those &one forth is a pleasure. Blissful too is ministerin& to Perfected Knes. A . -irtue maintained until old a&e is blissful. Pleasin& is steadfast confidence. Blissful is the attainment of )isdom. It is &ood to do no e#il.

%!ra [n;ites the )#ddha to )ecome

Cing

1t one time% reflectin& on ho) kin&s punished and persecuted their sub7ects% the Buddha )as mo#ed to compassion and thou&ht% 2Is it not possible to rule )ithout persecutin& othersM3 0'ra approached the Buddha and in#ited him to become kin&% to rule ri&hteously% and do )hate#er &ood could be done )ith

The Ca$ses o+ B%iss

ABA

)ealth. The Buddha remarked that 0'ra had nothin& in common )ith him and uttered the abo#e #erses re&ardin& the causes of happiness.

2& Ta/h! Vagga Cra;ing

Cra;ing ]rows in the "eedless
A. 0anu7assa pamattac'rino% ta6h' #abbhati m'lu#' #iya +o pla#at5A hur'huraN% phalam icchaN #a #anasmi #'naro.$$& !. 8aN es' sahat5 7amm5% ta6h' loke #isattik' +ok' tassa pa#abbhanti% abhi#a**haN #a b5ra6aN.$$( ". 8o cetaN sahat5 7ammiN% ta6haN loke duraccayaN +ok' tamh' papatanti% udabindu#a pokkhar'.$$B . TaN #o #ad'mi bhaddaN #o% y'#antettha sam'&at' Ta6h'ya m@laN khanatha% us5rattho#a b5ra6aN 0' #o na(aN #a soto#a% m'ro bhac7i punappunaN.$$6 A. The cra#in& of one )ho li#es heedlessly &ro)s like a creeper. <e 7umps from life to life like a monkey seekin& fruits in the forest. !. Ghomsoe#er cra#in& o#ercomes in this )orld% his sorro)s flourish like )ell9)atered b5ra6a &rass. ". Ghoe#er o#ercomes this unruly cra#in& in this )orld% his sorro)s fall a)ay like )ater9drops from a lotus9leaf. . I say this to youd :ood luck to all )ho ha#e assembled hereP Di& up the root of cra#in& like one in 4uest of b5ra6as s)eet root. Do not let 0'ra crush you a&ain and a&ain as a flood =crushes> a reed.

Capila the 'ish

1fter the parinibb'na of the Buddha ?assapa% t)o brothers )ent forth. The elder brother% named +'&ata% took upon himself the burden of meditation% )hile the youn&er brother% named ?apila% thou&ht he could meditate )hen he )as
A pla#ati

AB"

AB

\^;<;_>?W`;C>DD>

older% so took upon himself the burden of study. The Elder +'&ata li#ed )ith his preceptor for fi#e years% then ha#in& taken a meditation sub7ect% li#ed in the forest and &ained 1rahantship. The Elder ?apila &ained a lar&e follo)in& and many material &ains due to his learnin&% and% becomin& proud% be&an to dispara&e others. The )ell9beha#ed monks reported his beha#iour to his brother% )ho admonished him three times% but ?apila )ouldnt listen and became )icked. Kne day% takin& a fan% he be&an recitin& the P'*imokkha in the usual )ay askin& if any of the monks had any offence to confess.A Thinkin&% 2Ghat is the use of ans)erin& this fello)% the monks said nothin&.3 Kbser#in& their silence% ?apila said% 2Ghat difference does it make if I recite the P'*imokkha or notM3 +o sayin&% he arose from his seat. Thus did he retard the dispensation of the Buddha ?assapa. 1fter his death he )as reborn in 1#5ci hell )here he stayed until the time of the Buddha :otama )hen he )as reborn in the .i#er 1cira#at5 as a &olden fish. <is mother and sister% ha#in& abused )ell beha#ed monks% )ere also reborn in 1#5ci hell. 1lso durin& the time of the Buddha ?assapa% fi#e hundred bandits fled into the forest to escape their pursuers. +eein& a forest monk they be&&ed him for protection. The elder administered the fi#e precepts to them% and admonished them to &uard the precepts e#en at the cost of their o)n li#es. They a&reed. Ghen the householders cau&ht them% they executed the bandits% )ho )ere reborn as de#as. Durin& the time of the Buddha :otama they )ere reborn at the same time in a fishin& #illa&e by the 1cira#at5 ri#er% and &re) up to&ether. Kne day the fish )as cau&ht by the fishermen% and due to his remarkable &olden colour the fishermen put it in a boat and took it to the kin&. The kin& thou&ht% 2The Buddha )ill kno) the reason for this% and had the fish taken to the teacher.3 1s soon as the fish opened its mouth% the bad smell of his breath per#aded the monastery. The Buddha 4uestioned the fish and made him ans)er. 21re you ?apilaM3 28es #enerable sir.3 2Ghere ha#e you come fromM3 2;rom 1#5ci hell% #enerable sir.3 2Ghere has your elder brother +'&ata &oneM3 2<e attained parinibb'na% -enerable sir.3 2Ghere are you mother and sisterM3 2In the &reat hell% #enerable sir.3 2Ghere are you &oin& no)M3 2To 1#5ci hell% #enerable sir.3 Then the fish knocked its head a&ainst the side of the boat and died. 0ost in the
A Before

enterin& the Hposatha hall for the recitation of the P'*imokkha% the monks confess any offences that they mi&ht ha#e to one another in &roups of t)o or three. Thus )hen the reciter asks% 2If any monk has any offence% let him confess it3 they al)ays remain silent. The Elder ?apila )as apparently blissfully una)are of g contd. on p.ABD

Craving *ro5s in the Heed%ess

ABD

audience became alarmed and horrified. The Buddha then tau&ht the ?apila +uttaA for the benefit of the audience. The fi#e hundred fishermen% bein& stirred )ith reli&ious emotion% re4uested the &oin& forth from the Teacher.

Cra;ing is the Hoot of 9#ffering

D. 8ath'pi m@le anupadda#e da(he% chinnopi rukkho punare#a r@hati E#am pi ta6h'nusaye an@hate% nibbattat5 dukkham idaN punappunaN.$$8 $. 8assa chattiNsat5 sot'% man'passa#an' bhus' 0'h'! #ahanti duddi**hiN% sa,kapp' r'&anissit'.$$: I. +a#anti sabbadh5 sot'% lat' uppa77a" ti**hati Tacca dis#' lataN 7'taN% m@laN pacc'ya chindatha.$&I J. +arit'ni sinehit'ni ca% somanass'ni bha#anti 7antuno Te s'tasit' sukhesino% te #e 7'ti7ar@pa&' nar'.$&1 B. Tasi6'ya purakkhat' pa7'% parisappanti saso#a bandhito +aNyo7anasa,&asatt'% dukkham upenti punappunaN cir'ya.$&2 AC. Tasi6'ya purakkhat' pa7'% parisappanti saso#a bandhitoA Tasm' tasi6aN #inodaye% 'ka,khantaD #ir'&am attano.$&$
contd. from p.AB this tradition as he had ne#er bothered to train himself properly in the -inaya discipline% thus )hen he asked the 4uestion he thou&ht that the monks )ould confess their offences to him. +ince they remained silent% he assumed that they )ere shameless% thou&h they )ere 7ust diffident to say anythin& to ?apila )ho had pro#ed himself impossible to admonish. A Dhamm'cariya +utta% +n. ##.!I 9!J".
! -'h' " ubbhi77a

b'dhito
D bhikkhu

'ka,kh5

AB$

\^;<;_>?W`;C>DD> D. Oust as a tree )ith roots unharmed and firm% thou&h he)n do)n% sprouts a&ain% e#en so )hile latent cra#in& is not rooted out% this sorro) sprin&s up a&ain and a&ain. $. If in anyone the thirty9six streams =of cra#in&> that rush to)ards pleasurable thou&hts are stron&% such a deluded person% torrential thou&hts of lust carry off. I. The streams =cra#in&> flo) e#ery)here. The creeper =cra#in&> sprouts and stands. +eein& the creeper that has sprun& up% )ith )isdom cut off root. J. In bein&s there arise pleasures that rush =to)ards sense9ob7ects> and =such bein&s> are steeped in cra#in&. Bent on happiness% they seek happiness. truly% such men come to birth and decay. B. ;olk en)rapt in cra#in& are terrified like a capti#e hare. <eld fast by fetters and bonds% for lon& they come to sorro) a&ain and a&ain. AC. ;olk% en)rapt in cra#in&% are terrified like a capti#e hare. Therefore a monk )ho desires dispassion should discard cra#in&.

The 9ow
Kne day% )hile )as enterin& .'7a&aha for alms% the Buddha smiled )hen he sa) a certain so). +eein& him smile% the Elder fnanda asked him the reason% and the Buddha related the so)s past life. Durin& the time of Buddha ?akusandha she )as a hen )ho used to listen to the sound of a monk recitin& a formula for insi&ht meditation. Ghen she died% she )as reborn as a princess named Hbbhar5 in the royal household. Kne day% Hbbhar5 sa) a heap of ma&&ots and &ained the first 7h'na. Ghen she died% she )as reborn as a Brahma. Passin& a)ay from that existence and )anderin& throu&h saNs'ra% she has no) been reborn as this so). Then the Buddha uttered the abo#e #erses on the dan&ers of cra#in& for the benefit of the monks )ho )ere listenin& to this con#ersation.

8et$rning to ,ay ,i+e is 2oo%ish

ABI

Het#rning to Aa7 Aife is 'oolish

AA. 8o nibbanatho #an'dhimutto% #anamutto #anam e#a dh'#ati TaN pu&&alam etha passatha% mutto bandhanam e#a dh'#ati.$&& AA. Ghoe#er )ith no desire =for the household> finds pleasure in the forest =of asceticism> and thou&h freed from desire =for the household>% =yet> runs back to that #ery home. Come% behold that manP ;reed% he runs back into that #ery bonda&e.

The )ackRsliding %onk

1 certain youn& man entered the +a,&ha under the &uidance of the Elder 0ah'kassapa and &ained the fourth 7h'na. +eein& the &old and other rare ob7ects in the household of his maternal uncle he de#eloped a stron& attachment for them and disrobed. <o)e#er% because he )as too laLy to do any )ork% he )as thro)n out of the house% and fell into the company of thie#es. Kne day he )as cau&ht and )ith his hands bound )as bein& led off for execution% and bein& lashed )ith )hips at e#ery cross9roads. Ghile )alkin& for alms% the Elder 0ah'kassapa reco&nised him% and ur&ed him to meditate as he had done before. Ghen the executioners )ere makin& ready to kill him% they mar#elled that he )as completely unafraid. The kin& )as informed% )ho ordered his release and )ent to see the Teacher. The Buddha manifested an ima&e of himself before the man% and uttered the abo#e #erse% on hearin& )hich the man attained +tream9)innin&. <e then rose into the air% )ent to )here the Teacher )as sittin& )ith the kin&% paid homa&e% and attained 1rahantship in the midst of the assembly.

ttachment is 9tronger Than Chains

A!. /a taN da(haN bandhanam 'hu dh5r'% yad'yasaN d'ru7apabba7accaA +'rattaratt' ma6iku6balesu% puttesu d'resu ca y' apekh'.$&(

A d'ru7aN

babba7acca

ABJ

\^;<;_>?W`;C>DD> A". EtaN da(haN bandhanam 'hu dh5r'% oh'rinaN sithilaN duppamuccaN Etam pi chet#'na paribba7anti% anapekkhino k'masukhaN pah'ya.$&B A!. That )hich is made of iron% )ood or hemp% is not a stron& bond% say the )isea the lon&in& for 7e)els% ornaments% children% and )i#es is a far &reater attachment. A". That bond is stron&% say the )ise. It hurls do)n% is supple% and is hard to loosen. This too the )ise cut off% and lea#e the )orld% )ith no lon&in&% renouncin& sensual pleasures.

The Prison
Ghile )alkin& for alms% some monks from the countryside noticed criminals bound by chains )hile passin& a prison. They asked the Buddha )hether there )ere other bonds stron&er than those they had seen. The Buddha replied that the bonds of cra#in& for )ealth% crops% )i#es% and children% )as much stron&er. /e#ertheless% )ise men of former times% ha#in& broken these bonds% )ent forth into the <imalayas. Then he related a story of the past )hen Brahmadatta )as the kin& of Benares. Then a youn& man )hose father had died% )orked for hire to support his mother. Contrary to his )ishes% she brou&ht him a )ife% and passed a)ay after some time. <e then told his )ife to support herself by )orkin& for hire as he )ished to &o forth as a monk. +he told him that she )as pre&nant% and asked him to )ait until the baby had been born. Ghen the baby )as born she asked him to )ait until it )as )eaned from the breast. 0ean)hile she became pre&nant a&ain. Thinkin& that he )ould ne#er escape if he did as his )ife )ished% he decided to lea#e secretly. <e )ent to the <imalayas and became a recluse% de#elopin& the 7h'nas and the superhuman faculties% re7oicin& in ha#in& escaped from the bonda&e of household life. <a#in& related this story of the past% the Buddha uttered the abo#e #erses.

The A#stf#l re Ca#ght in Their @wn 5eb

A . 8e r'&aratt'nupatanti sotaN% sayaN kataN makka*ako#a 7'laN Etam pi chet#'na #a7anti dh5r'% anapekkhino sabbadukkhaN pah'ya.$&6

The ,$st+$% Are Ca$ght in Their 65n &e

ABB

A . Those )ho are infatuated )ith lust fall back into the stream as =does> a spider into the )eb spun by itself. This too the )ise cut off and )ander% )ith no lon&in&% released from all sorro).

The Elder 9ister Chem!

?hem' )as the chief 4ueen of ?in& Bimbis'ra. 1s a result of an earnest )ish she had made at the feet of Buddha Padumuttara% she )as extremely beautiful. +he a#oided the Teachers presence as she feared that he )ould speak in dispraise of beauty. ?no)in& of her #anity% the kin& had son&s composed praisin& the beauty of the Bamboo :ro#e. <earin& these son&s% ?hem' de#eloped a lon&in& to &o and see for herself the beauty of the Bamboo :ro#e =-e(u#ana>% and decided to &o there. ?no)in& that she had come% the Buddha created a phantom of a beautiful youn& )oman% )ho sat fannin& him. ?hem' )as fascinated by the youn& )oman% )ho seem far more beautiful than herself% and decided that the Teachers dislike of physical beauty had been misrepresented. 1s ?hem' sat enthralled by the youn& )oman% the Buddha made the phantom a&e rapidly as he )as teachin& the Dhamma. 1fter a )hile% the phantom became middle9a&ed% then old% then she collapsed and died% and became a heap of bones. 1s ?hem' )atched this happen% she &ained insi&ht. ?no)in& this% the Buddha saidd 2?hem'% look at this diseased heap of filth% ooLin& and tricklin&% lon&ed for by fools.3 Kn hearin& this #erse% ?hem' attained +tream9)innin&. 1dmonishin& her further on the difficulty of crossin& the stream of cra#in&% the Buddha uttered the abo#e #ersed 2Those )ho are infatuated )ith lust ...3 on the conclusion of )hich she attained 1rahantship. The Buddha ad#ised the kin& that should either enter the +a,&ha or attain parinibb'na% and the kin& asked for her to be admitted to the community of nuns. Thus ?hem' Ther5 became one of the leadin& nuns.

Aet ]oi
AD. 0ucca pure mucca pacchato% ma77he mucca bha#assa p'ra&@ +abbattha #imuttam'naso% na puna 7'ti7araN upehisi.$&8 AD. Eet &o of the past. Eet &o of the future. Eet &o of the present. Crossin& to the farther shore of existence% )ith mind released from e#erythin&% do not a&ain under&o birth and decay.

!CC

\^;<;_>?W`;C>DD>

\ggasenas 9tor7
1 troupe of fi#e hundred circus performers came to .'7a&aha e#ery six months and dre) bi& cro)ds% earnin& much )ealth. The people piled up stacks of beds in order to )atch. 1 youn& man named H&&asena% )ho )as the son of a millionaire% fell in lo#e )ith a certain female acrobat. <e told his parents he )ould die unless he could marry her% and refused to eat in spite of bein& ur&ed repeatedly to take a )ife more suited to his familys )ealth. Hnable to dissuade their son% they sent a messen&er to seek the &irls hand in marria&e. <er father refused% sayin& that if their son )anted to marry her% he )ould ha#e to 7oin their troupe and tra#el )ith them. H&&asena 7oined the troupe to marry the acrobats dau&hter% and )andered from place to place% lookin& after the carts% and so forth. In due course% his )ife became pre&nant and &a#e birth. 1s she played )ith her son% she called him 2+on of a cart9dri#er%3 2+on of a fire)ood &atherer%3 2+on of a )ater9carrier%3 2+on of a kno)9nothin&.3 <earin& her talk like this% H&&asena decided to learn the art of tumblin&. <e )ent to her father and asked him to teach him. 1fter a year% he mastered the art% and prepared to display his skill to the cro)d for the first time at .'7a&aha. 1n announcement )as made to the cro)d that H&&asena% the son of the millionaire% )ould perform% and he climbed to the top of a bamboo pole sixty cubits hi&h. Poised on top of the pole% he called for the cro)ds attention% ready to perform somersaults. 1t that #ery moment% the Buddha entered the city for alms% and e#eryone paid attention to him. H&&asena performed se#en somersaults% landin& safely back on top of the pole each time% but there )as no applause as no one )as )atchin&. Htterly deflated% he 7ust stood there thinkin& that his performance had been a complete failure. ?no)in& his thou&hts% the Buddha sent the Elder 0o&&all'na to ask H&&asena to perform his feat a&ain. Thinkin&% 2The Teacher )ishes to see my performance%3 H&&asena turned fourteen somersaults% and stood on top of the pole. The Buddha spoke to him% 2H&&asena% a )ise man should &i#e up attachment to the past% future% and present to &ain release from birth% old a&e% disease% and death.3 Then the Buddha uttered the abo#e #erse% and on its conclusion% H&&asena &ained 1rahantship to&ether )ith analytical kno)led&e =pa*isambhid' c'6a>% e#en )hile stood on top of the bamboo pole. H&&asena descended from the pole% approached the Buddha% paid homa&e% and re4uested the :oin& ;orth. The Buddha ordained him )ith the )ords% 2Come% monk.3 Eater% the monks asked him% 2Gere you not afraid as you descended from the poleM3 H&&asena replied that he had no fear% and the Buddha confirmed it% utterin& this #erse =Dhp # "BI>d

,et *oa 2<e )ho has cut off all fetters% )ho trembles not% Gho has &one beyond ties% )ho is unbound I call a +aint.3

!CA

Kn another occasion the monks )ere talkin& about H&&asena% )onderin& ho) the son of a millionaire could become a )anderin& circus performer% and ho) could such a person be endo)ed )ith the perfections for 1rahantship. <a#in& in4uired about the sub7ect of their con#ersation% the Buddha related a story of the past. Ghen the &olden cetiya of the Buddha ?assapa )as bein& constructed% a husband and )ife% ha#in& taken abundant food% set out to )ork as labourers. Kn the )ay they sa) an elder )alkin& for alms. The )ife ur&ed her husband to fetch his almsbo)l% and they offered him alms% both makin& an earnest )ish to attain the kno)led&e that he had &ained. The elder% bein& an 1rahant endo)ed )ith psychic po)ers% looked into their futures and smiled. +eein& him smile% the )ife said that he must ha#e been an actor% and her husband a&reed. Thus due to these )ords% the pair became actors% but due to their earnest )ish they also attained 1rahantship. H&&asenas )ife also retired from the )orld and &ained 1rahantship% accordin& to her )ish in her pre#ious life.

Cra;ing ]rows in the Passionate

A$. -itakkapamathitassa 7antuno% tibbar'&assa subh'nupassino Bhiyyo ta6h' pa#abbhati% esa kho da(haN karoti bandhanaN.$&: AI. -itakk@pasame ca yo rato% asubhaN bh'#ayate sad' sato Esa kho byantik'hiti% esa checchati m'rabandhanaN.$(I A$. ;or the person )ho is perturbed by =e#il> thou&hts% )ho is exceedin&ly lustful% )ho contemplates pleasant thin&s% cra#in& increases more and more. +urely% he makes the bond =of 0'ra> stron&er. AI. <e )ho deli&hts in subduin& =e#il> thou&hts% )ho meditates on 2the loathesomeness3 =of the body> )ho is e#er mindful he )ill make an end =of cra#in&>. <e )ill se#er 0'ras bond.

!C!

\^;<;_>?W`;C>DD>

Yo#ng rcher the 5ise

1 youn& monk in need of drinkin& )ater )ent to a certain house. 1s soon as the youn& )oman in the house sa) the monk% she fell in lo#e )ith him. +he asked him to come a&ain )hene#er he needed )ater. Eater% she offered him rice &ruel% and later pro#ided him )ith a seat and offered boiled rice. +eatin& herself near him% she started talkin& about ho) lonely she )as% as no #isitors came to that house. Thinkin& about her% the youn& monk became discontented% and )as taken to his preceptor and to the Buddha. <e admitted the cause of his discontent. The Buddha then related an incident from the youn& monks pre#ious life to sho) ho) he had been betrayed by her before. 1t that time he had been kno)n as 8oun& 1rcher the Gise. <a#in& ac4uired the skills of archery and s)ord9fi&htin& in Takkasila% his teacher )as so pleased )ith his ability that he &a#e his o)n dau&hter to him in marria&e. Kn the return 7ourney to Benares they )ere )aylaid by bandits% but 8oun& 1rcher killed fifty of them )ith arro)s. <a#in& run out of arro)s% he asked his )ife for his s)ord% but )hen she sa) the bandit chief she fell in lo#e )ith him at once% and put the s)ord in the bandits hand. The bandit sle) 8oun& 1rcher% took the )oman )ith him and )ent his )ay. .ealisin& that such a )oman )ould kill him too% 7ust as she had killed her husband% he abandoned her by a ri#er% takin& her 7e)els and crossin& o#er to continue his 7ourney alone. In order to teach the )oman a lesson% +akka appeared before her in the form of a 7ackal )ith some meat in his mouth. 1s a fish leaped out of the )ater% the 7ackal dropped the meat to catch the fish% but missed% and a bird fle) a)ay )ith the meat. Ghen the )oman lau&hed at this% the Oackal =+akka> admonished her that she )as e#en more foolish% as she had lost both her husband and her lo#er% but could not see her o)n fault. +he understood and #o)ed to be faithful in future. +akka scolded her a&ain% sayin& that one )ho stole a clay pot )ould also steal a copper one% and that she )ould do e#il a&ain. Ghen the Teacher had finished relatin& this C@(adhanu&&aha O'taka =O'. "I > he told the monk that at that time he had been +akka% the youn& monk had been 8oun& 1rcher the Gise% and the youn& )oman had been his unfaithful )ife )ho had depri#ed him of life. Kn the conclusion of the abo#e #erse% the youn& monk attained +tream9)innin&.

5ho "as Heached the ]oal is 'earless

AJ. /i**ha,&ato asant's5% #5tata6ho ana,&a6o 1cchindi bha#asall'ni% antimoyaN samussayo.$(1

&ho Has 8ea#hed the *oa% is 2ear%ess AB. -5tata6ho an'd'no% niruttipadako#ido 1kkhar'naN sannip'taN% 7acc' pubbapar'ni ca +a #e 2antimas'r5ro% mah'pacco mah'puriso3ti #uccati.$(2

!C"

AJ. Gho has reached the &oal is fearless. -oid of cra#in&% he is passionless% ha#in& cut off the barbs of life. This is his final body. AB. Gho is )ithout cra#in& and &raspin&% )ho is skilled in etymolo&y and terms% )ho kno)s the &roupin& of letters and their se4uence he is called the bearer of the final body% one of profound )isdom% a &reat man.

%!ra Tries to 'righten H!h#la

Kne day% se#eral elders arri#ed durin& the ni&ht% and )oke up the no#ice .'hula. /ot seein& any other place to sleep% .'hula )ent to lie do)n in front of the Buddhas Perfumed Chamber. 0'ra -asa#atti% hopin& to annoy the Buddha by fri&htenin& his son% took the form of a bull9elephant% encircled the head of .'hula )ith his trunk% and trumpeted loudly. +ittin& in the Perfumed Chamber% the Buddha told 0'ra that e#en a thousand like himself )ould not be able to fri&hten his son )ho )as fearless% free from cra#in&% coura&eous% and )ise. +o sayin&% he uttered the abo#e #erses.

The @mniscient @ne "as Lo Teacher

!C. +abb'bhibh@ sabba#id@ham asmi% sabbesu dhammesu an@p'(itto +abbac7aho ta6hakkhaye #imutto% sayaN abhicc'ya kam uddiseyyaN.$($ !C. 1ll ha#e I o#ercome% all do I kno). ;rom all am I detached. 1ll ha#e I renounced. Gholly absorbed am I in 2the destruction of cra#in&.3 <a#in& comprehended all by myself% )hom shall I call my teacherM

The Laked scetic \paka

+hortly after his Enli&htenment% )hile on his )ay to the deer park to teach the Dhamma to the &roup of fi#e ascetics% he met Hpaka% a naked ascetic. A Pleased )ith the Buddhas serene appearance% Hpaka asked )ho )ere his preceptor and
A f75#akad

the follo)ers of 0akkhali :os'la. They )ent about naked% abstained from fish and flesh% follo)ed strict rules about acceptin& food% and )ere esteemed due to this.

!C

\^;<;_>?W`;C>DD>

teacher. The Buddha replied that he had no preceptor or teacher% and uttered the abo#e #erse. /either appro#in& nor disappro#in&% Hpaka departed% shakin& his head and )a&&in& his ton&ue. !

The ]ift of Tr#th Ebcels ll ]ifts

!A. +abbad'naN dhammad'naN 7in'ti% sabbaN rasaN dhammaraso 7in'ti +abbaN ratiN dhammarat5 7in'ti% ta6hakkhayo sabbadukkhaN 7in'ti.$(& !A. The &ift of Truth excels all =other> &ifts. The fla#our of Truth excels all =other> fla#ours. The pleasure in Truth excels all =other> pleasures. <e )ho has destroyed cra#in& o#ercomes all sorro).

9akkas X#estions
The deities assembled and debated these four 4uestionsd 2Ghich is the best &iftM Ghich is the best tasteM Ghich is the &reatest blissM Ghy is the destruction of cra#in& said to be the best of allM Hnable to obtain an ans)er% they took their 4uestions to +akka% the kin& of T'#atiNsa% and +akka decided that this )as a 4uestion that only the Buddha could ans)er. +akka )ent to the Oeta &ro#e )ith a lar&e retinue of deities and put the 4uestions to the Buddha% )ho replied )ith the abo#e #erse. +akka then re4uested that% since the &ift of Dhamma )as the best of &ifts% that the merit of teachin& the Dhamma should be shared )ith the deities )hene#er the monks tau&ht. The Buddha told the monks to share the merits of teachin& the Dhamma to all bein&s from that day on.

Hiches H#in the 'ool

!!. <ananti bho&' dummedhaN% no #e p'ra&a#esino Bho&ata6h'ya dummedho% hanti acce#a attan'.$(( !!. .iches ruin the foolish% but not those in 4uest of the beyond =nibb'na>. Throu&h cra#in& for riches the i&norant man ruins himself as =if he )ere ruinin&> others.

! Hpaka

later met the Buddha a&ain% &ained the fruit of non9returnin&% and )as reborn in the Pure 1bode of 1#ih'% )here he immediately attained 1rahantship.

8i#hes 8$in the 2oo%

!CD

The Childless %illionaire

1 childless millionaire died lea#in& all his )ealth. ?in& Pasenadi ordered all of his )ealth to be remo#ed to the royal treasury. There )as so much )ealth% that this process took se#en days. Then the kin& )ent to see the Buddha. <e related )hat had happened and remarked that althou&h the Buddha d)elt close by% the treasurer had not &i#en any alms. The Buddha related the pre#ious life of the millionaire. 1t one time he )as a millionaire. Ghen a +olitary Buddha named Ta&arasikhiN came to his house for alms% he told his )ife to &i#e him somethin&% and &ot up and left. <is )ife% seiLin& this rare opportunity% took his almsbo)l and filled it )ith delicious food. Kn comin& back% the man asked the Ta&arasikhiN if he had been &i#en anythin&% so he lifted the lid of his bo)l. +eein& and smellin& the delicious food &i#en by his )ife% the householder thou&ht that it )ould ha#e been better to &i#e that food to his ser#ants% as they )ould )ork hard% but this monk )ould 7ust &o and ha#e a &ood sleep after eatin&. In that life% the householder had a nephe) )ho )ould fre4uently point out his fathers property )hen )alkin& )ith his uncle. /ot )ishin& for his nephe) to inherit his brothers property% he took the boy and murdered him in a )ood. <a#in& suffered in hell for many hundreds of thousands of years for this e#il deed% he )as reborn in +'#atth5 as a multi9millionaire due to the fruition of his offerin& of choice alms to Ta&arasikhiN. <o)e#er% because he re&retted &i#in& it% he )as unable to en7oy any benefit of this )ealth% and li#ed on only sour rice &ruel. Due to killin& his nephe) in his pre#ious existence% he remained childless% and his property )as confiscated by the kin&. 1fter death% he )as a&ain reborn in the .oru#a hell.

)lemishes of %ankind
!". Ti6ados'ni khett'ni% r'&ados' ayaN pa7' Tasm' hi #5tar'&esu% dinnaN hoti mahapphalaN.$(B ! . Ti6ados'ni khett'ni% dosados' ayaN pa7' Tasm' hi #5tadosesu% dinnaN hoti mahapphalaN.$(6 !D. Ti6ados'ni khett'ni% mohados' ayaN pa7' Tasm' hi #5tamohesu% dinnaN hoti mahapphalaN.$(8 !$. Ti6ados'ni khett'ni% icch'dos' ayaN pa7' Tasm' hi #i&aticchesu% dinnaN hoti mahapphalaN.$(:

!C$

\^;<;_>?W`;C>DD> !". Geeds are the bane of fields% lust is the bane of mankind. <ence )hat is &i#en to those free from lust yields abundant fruit. ! . Geeds are the bane of fields% hatred is the bane of mankind. <ence )hat is &i#en to those free from hatred yields abundant fruit. !D. Geeds are the bane of fields% delusion is the bane of mankind. <ence )hat is &i#en to those free from delusion yields abundant fruit. !$. Geeds are the bane of fields% cra#in& is the bane of mankind. <ence )hat is &i#en to those free from cra#in& yields abundant fruit.

ak#ras 9tor7
Ghen Indaka &a#e a spoonful of his o)n food to the Elder 1nuruddha as alms% the fruit of his merit )as &reater than that of 1,kura )ho for thousands of years offered abundant alms. Ghen the Buddha tau&ht the 1bhidhamma in T'#atiNsa% the &od Indaka sat by his ri&ht side% )hile the &od 1,kura had to sit far a)ay. Explainin& the importance of &i#in& alms )ith )ise discrimination% by &i#in& to the #irtuous% the Buddha uttered the abo#e #erses.

2( )hikkh# Vagga The %onk

]#ard the 9enses
A. Cakkhun' saN#aro s'dhu% s'dhu sotena saN#aro :h'6ena saN#aro s'dhu% s'dhu 7i#h'ya saN#aro.$BI !. ?'yena saN#aro s'dhu% s'dhu #'c'ya saN#aro 0anas' saN#aro s'dhu% s'dhu sabbattha saN#aro +abbattha saN#uto bhikkhu% sabbadukkh' pamuccati.$B1 A. :ood is restraint in the eyea &ood is restraint in the eara &ood is restraint in the nosea &ood is restraint in the ton&ue. !. :ood is restraint in deeda &ood is restraint in speecha &ood is restraint in minda &ood is restraint in e#erythin&. The monk% restrained at all points% is freed from sorro).

'i;e 9enseRg#arding %onks

;i#e monks% each of )hom &uarded one of the sense doors asked the Buddha )hich )as the most difficult to restrain. The Buddha said that they )ere all difficult to restrain% and that not only no)% but in the past too they had not been able to restrain their senses. 1t their re4uest he related a story from the past to sho) that they had come to destruction because their senses )ere not &uarded% and then he uttered the abo#e #erses% on the conclusion of )hich the fi#e monks attained +tream9)innin&.

%onk is '#ll7 Controlled

". <atthasaNyato p'dasaNyato% #'c'yasaNyato saNyatuttamo 177hattarato sam'hito% eko santusito tam 'hu bhikkhuN.$B2 ". <e )ho is controlled in hand% in foot% in speech% and in the hi&hest =i.e.% the head>a he )ho deli&hts in meditation% and is composeda he )ho is alone% and is contented him they call a monk.

!CI

!CJ

/7 Bhikkh$ Vagga

The 9toneRthrowing %onk

1fter bathin& in the 1cira#at5 .i#er% t)o monks stood on the bank dryin& off in the suns rays% talkin&. Kne monk killed a flyin& &oose by hittin& it in the eye )ith a stone. Kther monks% standin& nearby% seein& this% took the monk to the Buddha. The Buddha% admonished him% sayin& that in times &one by )ise men )ere scrupulous about the sli&htest fault. <a#in& said this% he related the ?urudhamma O'taka =O' !I$>.

9weet is "is 9peech 5ho Controls "is %o#th

. 8o mukhasaNyato bhikkhu% mantabh'65 anuddhato 1tthaN dhammacca d5peti% madhuraN tassa bh'sitaN.$B$ . The monk )ho controls his mouth% )ho speaks )isely% )ho is not puffed up% )ho explains the Dhammas meanin&% s)eet is his speech.

Cok!likas 9tor7
The Buddha uttered this #erse )ith reference to ?ok'lika )ho re#iled the t)o chief disciples% accusin& them of ha#in& e#il )ishes.A Ghen the monks )ere talkin& about ?ok'lika% the Buddha came and asked them )hat they )ere talkin& about. Kn bein& told% he related the ?acchapa O'taka to sho) that not only in this life% but in a pre#ious life too% ?ok'lika had come to destruction due to not controllin& his ton&ue. 1t that time he had been a turtle in a lake that )as dryin& up. T)o &eese offered to carry him to another lake by holdin& a stick bet)een their beaks )hile he held on ti&htly )ith his mouth. <e a&reed to this% but on the )ay some youths looked up and remarked at the si&ht of a turtle flyin& throu&h the sky bet)een t)o &eese. The turtle immediately retorted in reply to their remarks% fell to the &round in the courtyard of the kin& of Benares% and )as reborn in hell. The Bodhisatta took the opportunity to preach to the &arrulous kin& on the dan&ers of bein& too talkati#e% and the kin& heeded his ad#ice.

5ho Delights in the Dhamma Does Lot 'all

D. Dhamm'r'mo dhammarato% dhammaN anu#icintayaN DhammaN anussaraN bhikkhu% saddhamm' na parih'yati.$B&
A ?ok'lika

+utta% +.i.A C% +n ## $$!9$J". In the +uttanip'ta he is called C@(a ?ok'lika to distin&uish him from De#adattas pupil% also called ?ok'lika. <a#in& approached the Buddha% ?ok'lika paid homa&e% and said that the Elders +'riputta and 0o&&all'na had e#il desires. The Buddha ad#ised him not to say g contd. on p.!CB

&ho De%ights in the Dhamma Does Not 2a%%

!CB

D. That monk )ho d)ells in the Dhamma% )ho deli&hts in the Dhamma% )ho meditates on the Dhamma% )ho )ell remembers the Dhamma% does not fall a)ay from the sublime Dhamma.

The Elder Dhamm!r!ma

The Elder Dhamm'r'ma% hearin& that the Buddha )ould attain parinibb'na in four months time% refrained from associatin& )ith other monks and instead meditated )ith the aim of attainin& 1rahantship. Thinkin& that he had no affection for the Teacher% the monks reported his beha#iour to the Buddha. Ghen the elder explained his reasons% the Buddha praised him% sayin& that those )ho had affection for him should be like Dhamm'r'ma% and honour him by practisin& sincerely in accordance )ith the Dhamma. <e uttered the abo#e #erse and the Elder Dhamm'r'ma attained 1rahantship on conclusion of the #erse.

)e Contented
$. +al'bhaN n'timacceyya% n'ccesaN pihayaN care 1ccesaN pihayaN bhikkhu% sam'dhiN n'dhi&acchati.$B( I. 1ppal'bhopi ce bhikkhu% sal'bhaN n'timaccati TaN #e de#' pasaNsanti% suddh'75#iN atanditaN.$BB $. Eet him not despise )hat he has recei#ed% nor should he li#e en#yin& others. The monk )ho en#ies others does not attain concentration.
contd. from p.!CJ so% as they )ere )ell9beha#ed monks. ?ok'lika repeated his accusation three times% then paid respects and left. +oon after)ards% boils erupted all o#er his body% steadily &ro)in& to the siLe of 4uinces% )hen they burst. <e died from this disease and )as reborn in the Eotus <ell. Brahm' +ahampati approached the Buddha durin& the ni&ht and reported that ?ok'lika had died and had been reborn in the Eotus <ell% due to ha#in& hardened his heart a&ainst the Elders +'riputta and 0o&&all'na. The follo)in& day% the Buddha told the monks about this% and a certain monk asked% 2<o) lon& is the lifespan in the Eotus <ellM3 The Buddha replied that )as not easy to measure in terms of so many years% so many thousands of years% or hundreds of thousands of years. The monk asked if it )as possible to explain by a simile. The Buddha replied that if there )as a )a&on9load of sesame seed% and if a man took a)ay a sin&le seed e#ery hundred years% that )a&on9load of sesame )ould be used up before the life9 span of the 1budda hell. T)enty times that is the lifespan in the /irabbuda hell g the 1baba hell g 1*a*a hell g 1haha hell g ?umuda hell g +o&andhika hell g Hppala hell g Pu6barika hell% t)enty times that is the lifespan in the Paduma =Eotus> hell.

!AC

/7 Bhikkh$ Vagga I. Thou&h he recei#es little% if a monk does not despise his &ains% e#en the &ods praise such a one )ho is pure in li#elihood and is not slothful.

The %onk 5ho Cept )ad Compan7

1 certain monk% )hile on his almsround% met a friend )ho )as a follo)er of De#adatta. <is friend told him that they recei#ed la#ish offerin&s% and in#ited him to stay at the monastery built for De#adatta by ?in& 17'tasattu. <e spent a fe) days en7oyin& his friends hospitality. Ghen he returned to the -e(u#ana monastery the other monks reported the matter to the Buddha. The Buddha called the monk and asked him about his beha#iour. The monk replied that thou&h he had stayed there% he had not adopted De#adattas heretical #ie)s. The Buddha admonished him that thou&h he had not accepted heretical #ie)s% others )ould think that he had% so he should not beha#e in that )ay. <e should be content )ith )hate#er alms he recei#ed. The Buddha added that this )as not the first time that monk had kept bad company% and related the 0ahi('mukha O'taka.A The Buddha uttered the abo#e #erses% and many attained +tream9 )innin&.

%onk "as Lo ttachment

J. +abbaso n'mar@pasmiN% yassa natthi mam'yitaN 1sat' ca na socati% sa #e 2bhikkh@3ti #uccati.$B6 J. <e )ho has no thou&ht of 2l3 and 2mine3 )hate#er to)ards mind and body% )ho does not &rie#e for )hat is not his% he is called a monk.

The )rahmin 5ho ]a;e the 'irst 'r#its

1 Brahmin )as in the habit of donatin& before he made use of anythin& himself at the time of har#estin&% threshin&% storin&% cookin&% and ser#in&. Kne day% he )as sittin& do)n for his meal )ith his back to the door% )hen the Buddha arri#ed for alms. The Brahmins )ife% not )ishin& to cook a&ain% tried to conceal the Buddhas arri#al from her husband. :oin& to the door she )hispered to the Buddha that there )as nothin& to &i#e. The Buddha shook his head and remained standin& there. The )oman lau&hed loudly% and the Brahmin looked
A O'.!$.

In a former life that monk )as an elephant )ith a &entle face% but )hen robbers slept in the stable% he became )ild and killed his keepers. The Bodhisatta% )ho )as the kin&s minister% in#esti&ated% and findin& out the reason% arran&ed for &ood men to stay in the stable for some time% until the elephant resumed his former &entle beha#iour.

A 3onk Has No Atta#hment

!AA

round to see )hat the reason )as. +eein& the Buddha% he scolded his )ife% and donated the remainder of the food from his plate to the Buddha% apolo&isin& for ha#in& consumed half already. The Buddha &raciously accepted his offerin&% sayin& that e#en the last spoonful )ould be suitable. The Brahmin )as pleased% and asked 2-enerable sir% you call your disciples imonks )hat is the meanin& of imonkM3 The Buddha uttered the abo#e #erse by )ay of explanation% and the Brahmin and his )ife attained the fruit of /on9returnin&.

%onk Hadiates Ao;ingRCindness

B. 0ett'#ih'r5 yo bhikkhu% pasanno Buddhas'sane 1dhi&acche padaN santaN% sa,kh'r@pasamaN sukhaN.$B8 AC. +icca bhikkhu imaN n'#aN% sitt' te lahum essati Chet#' r'&aN ca dosacca% tato nibb'nam ehisi.$B: AA. Pacca chinde pacca 7ahe% pacca cuttari bh'#aye Pacca sa,&'ti&o bhikkhu% 2o&hati66o3ti #uccati.$6I A!. Oh'ya bhikkhu m'A p'mado% m' te k'ma&u6e ramessu! cittaN 0' loha&u(aN &il5 pamatto% m' kandi 2dukkham idan3ti bayham'no.$61 A". /atthi 7h'naN apaccassa% pacc' natthi a7h'yato 8amhi 7h'nacca pacc' ca% sa #e nibb'nasantike.$62 A . +ucc'&'raN pa#i**hassa% santacittassa bhikkhuno 1m'nus5 rati hoti% samm' dhammaN #ipassato.$6$ AD. 8ato yato sammasati% khandh'naN udayabbayaN Eabhat5" p5ti p'mo77aN% amataN taN #i7'nataN.$6& A$. Tatr'yam 'di bha#ati% idha paccassa bhikkhuno Indriya&utti santu**h5% p'timokkhe ca saN#aro.$6(

A m'

ca

! bhamassu " Eabhati

!A!

/7 Bhikkh$ Vagga AI. 0itte bha7assu kaly'6e% suddh'75#e atandite Pa*isanth'ra#utyassa% 'c'rakusalo siy' Tato p'mo77abahulo% dukkhassantaN karissati.$6B B. The monk )ho abides in lo#in&9kindness% )ho is pleased )ith the Buddhas teachin&% attains to that state of peace and happiness% the stillin& of conditioned thin&s. AC. Empty this boat% K monkP Emptied by you it )ill mo#e s)iftly. Cuttin& off lust and hatred% to nibb'na you )ill thereby &o. AA. ;i#e cut off% fi#e &i#e up% fi#e further culti#ate. The monk )ho has &one beyond the fi#e bonds is called a 2;lood9Crosser.3 A!. 0editate% K monkP Be not heedless. Do not let your mind )hirl on sensual pleasures. Do not be careless and s)allo) a ball of lead. 1s you burn cry not 2This is sorro).3 A". There is no concentration in one )ho lacks )isdom% nor is there )isdom in him )ho lacks concentration. In )hom are both concentration and )isdom% he is in the presence of nibb'na. A . The monk )ho has retired to a lonely abode% )ho has calmed his mind% )ho percei#es the doctrine clearly% experiences a 7oy transcendin& that of men. AD. Ghene#er he reflects on the rise and fall of the a&&re&ates% he experiences 7oy and bliss. To 2those )ho kno)3 that is deathless. A$. This is the be&innin& for a )ise monkd sense9control% contentment% restraint in the monastic discipline. AI. 1ssociation )ith &ood and ener&etic friends% of pure li#elihood% and constant. Eet him be cordial in his )ays and refined in conduct. ;illed thereby )ith 7oy% he )ill make an end of ill.

A 3onk 8adiates ,oving)Oindness

!A"

The Line "#ndred Thie;es

In the district of 1#ant5% +o6aA )as the son of ?'l5% a de#out disciple of the Elder ?acc'na. 1lthou&h from a #ery )ealthy family% he )ished to &o forth under the elder. The elder turned do)n his re4uest t)o times% sayin& that the monks life )as hard. Kn the third time of askin& the elder relented and &a#e +o6a the :oin& ;orth. In that border re&ion it )as difficult to find monks% so it )as three years before the elder could assemble the ten monks re4uired for the hi&her ordination. Gishin& to see the Buddha% +o6a sou&ht permission to #isit the teacher at +'#atth5. The elder a&reed% and tra#elled by sta&es to the Oeta#ana monastery. Ghen +o6a arri#ed% the Buddha &reeted him )armly and arran&ed a place for him to stay in the Perfumed Chamber. <a#in& spent much of the ni&ht meditatin& on the #eranda% +o6a finally )ent to rest in the place arran&ed for him. In the mornin&% the Buddha asked him to recite )hat he had learnt% and +o6a recited the Book of the Ei&hts from the :radual +ayin&s. The Buddha con&ratulated him on his elo4uent recital% sayin&% 2+'dhu3 three times% and the deities also applauded. 1t the same time% A%!CC miles! a)ay% ?'l5 heard the deities applaudin&% and )hen the deity in her house told her the reason. ?'l5s body )as suffused )ith the fi#e kinds of 7oy. The Buddha asked +o6a if he needed anythin&. +o6a took this opportunity to con#ey the re4uest from his teacher to permit the hi&her ordination in the border re&ions )ith only fi#e monks% at least one of )hom )as learned in the -inaya% and the Buddha &ranted this re4uest. 1fter stayin& a fe) more days )ith the Teacher% +o6a took his lea#e and returned to his preceptor. Kn his return% +o6a )ent for alms )ith his preceptor to his mothers house% and ?'l5 in#ited +o6a to &i#e a public discourse. +he arran&ed for the construction of a pa#ilion in the monastery% and )hen all )as ready% she )ent there )ith her entire household% bar only one maid ser#ant )ho )as left at the mansion% )hich )as protected by se#en )alls and sa#a&e &uard do&s. Ghile +o6a )as preachin& the Dhamma to his mother and many others% a band of nine hundred robbers mana&ed to &ain entry to ?'l5s mansion by
A <e

)as the son of ?'l5. +he became a +tream9)inner on the ni&ht that the Buddha tau&ht the Dhammacakka and <ema#ata +uttas% )hile listenin& to the con#ersation bet)een the deities <ema#ata and +'t'&ira. 1t that time% ?'l5 )as pre&nant% and +o6a )as her unborn son. ! 1 hundred and t)enty yo7anas =about ten miles>.

!A

/7 Bhikkh$ Vagga

di&&in& a tunnel. Their rin&9leader sent one thief to obser#e the )oman% )ith instructions to kill her if she should return before they had finished. The maid ser#ant came and informed ?'l5 that the thie#es )ere takin& the copper coins% but she sent her a)ay sayin&% 2Eet the thie#es take )hat they )ant%3 tellin& her not to disturb her )hile she )as listenin& to the Dhamma. 1 second time she came to inform her that they )ere takin& the sil#er coins% and a third time that they )ere takin& the &old coins% but ?'l5 sent her a)ay tellin& her not to disturb her a&ain. <earin& from his spies )hat had happened% the rin&9leader )as impressed by ?'l5s de#otion to the Dhamma. <e ordered the robbers to replace all of the stolen property% fearin& that they )ould surely be struck by li&htnin& for robbin& such a #irtuous )oman. They all )ent to the pa#ilion and listened to the remainder of the Dhamma talk. They asked for for&i#eness from ?'l5% and asked her aid to obtain the :oin& ;orth from her son. Thus they all became monks% and each ha#in& been &i#en a suitable meditation ob7ect% )ent to practise meditation. Ghen they )ere en&a&ed in meditation% the Buddha pro7ected an ima&e of himself before them and uttered the abo#e #erses ha#in& considered the temperament of each. Kn the conclusion of the #erses they all attained 1rahantship )ith analytical kno)led&e.

Cast @ff A#st and "atred

AJ. -assik' #iya pupph'ni% madda#'ni pamuccati E#aN r'&acca dosacca% #ippamuccetha bhikkha#o.$66 AJ. 1s the 7asmine creeper sheds its )ithered flo)ers% e#en so% monks% you should totally cast off lust and hatred.

The ?asmine 'lowers

;i#e hundred monks% ha#in& taken a meditation ob7ect from the Buddha% )ere practisin& meditation. Kne day% obser#in& the fallin& of some )ithered 7asmine flo)ers% they )ere stimulated to practise meditation strenuously. The Buddha pro7ected an ima&e of himself before them and uttered the abo#e #erse% on the conclusion of )hich they all attained 1rahantship.

%onk is Peacef#l
AB. +antak'yo santa#'co% santa#' susam'hito -antalok'miso bhikkhu% 2upasanto3ti #uccati.$68

A 3onk is -ea#e+$% AB. The monk )ho is calm in body% calm in speech% calm in mind% )ho is )ell9composed% )ho has renounced )orldly thin&s% is truly called a 2peaceful one.3

!AD

The 9erene %onk

1 monk )as #ery calm and 4uiet and his composure attracted the attention of the other monks. The Buddha% hearin& of his exemplary beha#iour% ad#ised the monks to emulate him and uttered this #erse.

9elfRg#arded @ne Ai;es "appil7

!C. 1ttan' codayatt'naN% pa*imaNsethaA attan' +o atta&utto satim'% sukhaN bhikkhu #ih'hisi.$6: !A. 1tt' hi attano n'tho% kko hi n'tho paro siy'l%! att' hi attano &ati% tasm' saNyamamatt'naN%" assaN bhadraN #a #'6i7o.$8I !C. By self do you censure yourself. By self do you examine yourself. +elf9&uarded and mindful% K monk% you )ill li#e happily. !A. Kneself is ones o)n protector. Ghat other protector could there beM Kneself is ones o)n refu&e. Therefore% control yourself as a merchant controls a noble steed.

The AoinRcloth Elder

1 monk sa) a poor plou&hman )ho had for his only possessions a loin cloth and a plou&h. <e asked him )hy he didnt become a monk. The man a&reed and% lea#in& his mea&re possessions han&in& on a tree% he became a monk. <e soon became discontented and thou&ht of disrobin&. Then he )ent to the tree and admonished himself. The other monks% seein& him &o back and forth e#ery fe) days asked )here he )as &oin&. <e replied that he )as &oin& to see his teacher. 1fter some time he &ained 1rahantship so no lon&er )ent to the tree. The monks asked him )hy he no lon&er )ent to see his teacher. <e replied that since he had se#ered his connection )ith the )orld he no lon&er need to see his teacher. The
A pa*im'se ! not

attam

in some books

" saccamayatt'naN

!A$

/7 Bhikkh$ Vagga

monks reported this to the Buddha% )ho confirmed that he had attained 1rahantship% and uttered the abo#e #erses.

9tri;e with ?o7 and 'aith

!!. P'mo77abahulo bhikkhu% pasanno buddhas'sane 1dhi&acche padaN santaN% sa,kh'r@pasamaN sukhaN.$81 !!. ;ull of 7oy and contentment in the Buddhas teachin&% the monk )ill attain peace% the bliss of stillin& conditioned thin&s.

The Elder Vakkalis 9tor7

1 youth% obsessed by the physical form of the Buddha% )ent forth in order to be able to look at him constantly. ;or some time the Buddha said nothin&% but )hen he realised that -akkalis insi&ht had matured% the Buddha admonished him not to keep &aLin& at him% sayin&% 2<e )ho sees the Dhamma sees me.3 Ghen it )as time to enter the .ains at +'#atth5% the Buddha departed% tellin& the Elder -akkali to return to .'7a&aha. Hnable to bear bein& separated from the Buddha for three months% -akkali intended to commit suicide by 7umpin& off -ultures Peak. The Buddha pro7ected his ima&e before him% and uttered the abo#e #erse. -akkali o#ercame his &rief and felt happy. Then the Buddha spoke a&aind Come -akkaliP I )ill lift you up% as one pulls an elephant from the mud. Come -akkaliP I )ill release you% as .'hu releases the eclipsed sun. Come -akkaliP I )ill release you% as .'hu releases the eclipsed moon. Thou&h not seein& any path by )hich he could &o to the Buddha% -akkali spran& into the air from the mountain topA and attained 1rahantship )ith the supernatural po)ers. Descendin& in front of the Buddha and payin& homa&e% -akkali stood in front of him.

A Dont

try this at homeP -akkali had the necessary perfections to attain the supernatural po)ers and 1rahantship. <e )as later sin&led out and praised by the Buddha as the monk )ith the stron&est faculty of confidence in the Buddha.

A Devo$t 3onk E%%$mines the &or%d

!AI

De;o#t %onk [ll#mines the 5orld

!". 8o ha#e daharo bhikkhu% yuc7ati Buddhas'sane +omaN lokaN pabh'seti% abbh' mutto#a candim'.$82 !". The monk )ho% )hile still youn&% de#otes himself to the Buddhas Teachin&% illumines this )orld like the moon freed from a cloud.

9#mana 9!maTeras 9tor7

Durin& the time of the Buddha Padumuttara% a certain man% ha#in& seen the the Teacher praise a monk as supreme amon& those possessin& the di#ine eye% offered la#ish alms to the Buddha and the +a,&ha for se#en days. <a#in& done that he made an earnest )ish that he too )ould be the supreme of those )ith the di#ine eye in the time of a future Buddha. The Buddha Padumuttara predicted this )ould come to pass in the time of Buddha :otama. Ghen the Buddha Padumuttara attained parinibb'na% the youth set up a circle of li&hts surroundin& the cetiya built the honour his remains. <a#in& been reborn in celestial realms for a lon& time% he )as in due course reborn as a poor )orker call 1nnabh'ra =food9carrier> )ho )orked for a &enerous millionaire named +umana. Kne day% 1nnabh'ra came into the di#ine eye of a +olitary Buddha named Hpari**ha )ho% )ishin& to besto) a blessin& on 1nnabh'ra% took his almsbo)l and )ent to stand in front of him. 1nnabh'ra asked him to )ait% and &oin& 4uickly to his house brou&ht the food that his )ife had prepared for himself. Kfferin& that as alms to the +olitary Buddha he made an earnest )ish ne#er a&ain to hear the )ord bnatthic 2there isnt any.3 The deities applauded his offerin& and the deity )ho d)elt in the parasol of the )ealthy donor +umana also applauded. <earin& this applause for the first time% +umana )ondered )hat the reason )as. The deity told him that the applause )as not for him but for the alms offered by 1nnabh'ra% one of his )orkers. +umana asked 1nnabh'ra to share half of his merit for a thousand &old pieces. 1nnabh'ra )ent to ask the ad#ice of the +olitary Buddha )ho told him that by sharin& the merit it )ould be doubled% as a torch9li&ht shared )ith a hundred other households )ould only increase the amount of li&ht a#ailable to all. 1nnabh'ra accepted the offer of +umana% )ho told him to build a house for himself )ith the money he had recei#ed and to take )hate#er else he needed from his stores. Thus did 1nnabh'ra become a friend of the )ealthy donor +umana.

!AJ

/7 Bhikkh$ Vagga

In due course% 1nnabh'ra )as reborn as a cousin of +iddhattha :otama in the family of 1mitodanaA the +akyan at ?apila#atthu% and )as named 1nuruddha. Ghile playin& )ith his friends he repeatedly sent )ord to his mother to send cakes until at last she decided it )as time that he learnt a lesson% so sent back an empty bo)l )ith the messa&e 2there isnt any cake.3 Due to the #o) made in his pre#ious life% the deities filled the bo)l )ith celestial cakes. Ghen 1nuruddha returned he asked his mother if she really lo#ed him as she had ne#er before sent such delicious cakes. ;rom then on% )hene#er 1nuruddha asked for cakes% his mother sent an empty bo)l and the deities filled it )ith celestial cakes. Ghen 1nuruddha came of a&e% his elder brother 0ah'n'ma su&&ested that one of them should &o forth as a monk as no one from their family had yet &one forth. 1nuruddha thou&ht he )ould not be able to endure the hard life of a monk% so his brother explained to him the duties of farmin&. +ince 1nuruddha had been spoiled so much% he didnt e#en kno) )here food came from. Ghile his friend ?imila thou&ht it came from the &ranary% and his friend Bhaddiya thou&ht it came from the cookin& pot% 1nuruddha thou&ht it came from a &olden bo)l% as he had ne#er e#en seen food prepared. Thus% )hen 0ah'n'ma had explained all the duties of farmin&% 1nuruddha decided that he should &o forth and let his brother 0ah'n'ma remain to look after the familys land. Thus 1nuruddha% ?imila% and Bhaddiya% the three royal princes and &ood friends from childhood% )ent forth to&ether in the dispensation of the Buddha :otama.! In due course% 1nuruddha &ained 1rahantship )ith the threefold kno)led&es. <e remembered his pre#ious life )hen he had &i#en alms to the +olitary Buddha Hpari**ha. <e )ondered )hat had happened to his friend of that time% the )ealthy donor +umana. .eflectin& on that he realised that +umana had been reborn in the market to)n of 0u6ba in the -ic7ha forest as C@(a +umana% the youn&er son of a lay disciple named 0ah' 0u6ba. +ince the .ainy season )as near% 1nuruddha tra#elled there throu&h the air usin& his supernormal po)ers and ali&hted at the &ate of the to)n. +eein& the Elder 1nuruddha puttin& on his robe% the lay disciple sent his elder son to fetch the elder almsbo)l and himself prepared a seat for him. Throu&hout the three months of the .ains% the lay disciple )aited de#otedly upon the elder% and )hen the time came for the P'#'ra6a festi#al% he offered su&ar lumps% oil% husked rice% etc. The elder refused% and )hen asked )hy% said that he had no no#ice to attend him. Ghen the lay disciple offered 0ah' +umana
A The ! 1t

brother of +uddhodana% the father of +iddhattha.

the same time as fnanda% Bha&u% De#adatta% and their barber Hp'li

A Devo$t 3onk E%%$mines the &or%d

!AB

as his no#ice% the elder a&ain refused sayin& he had no need for 0ah' +umana. Then the lay disciple asked the elder to admit C@(a +umana to the +a,&ha% and the elder consented. Ghile +umanas head )as bein& sha#ed he attained 1rahantship. <a#in& stayed there a further fortni&ht% the elder took lea#e and departed )ith the no#ice% returnin& to his forest hut in the <imalayas. Kne day )hen the elder )as troubled by indi&estion% the no#ice fetched )ater from the 1notatta lake. Ghen the elder and the no#ice #isited the Buddha% some of the monks treated the no#ice like a child. Gishin& to sho) the boys po)ers% the Buddha told the Elder fnanda to ask the no#ices to fetch some )ater from the 1notatta lake to fill a )ater 7ar. Knly +umana )as able to do this. Praisin& +umana for his supernormal po)ers% the Buddha uttered the abo#e #erse.

2B )r!hma/a Vagga The 9aint1

9aint Cnows the \ncreated
A. Chinda sotaN parakkamma% k'me panuda Br'hma6a +a,kh'r'naN khayaN cat#'% akatacc@si Br'hma6a.$8$ A. +tri#e and cut off the stream. K +aint% discard sense9desires. <a#in& kno)n the destruction of the conditioned% be a kno)er of the uncreated.

The )rahmin with 9trong 'aith

1 Brahmin )ith stron& faith offered alms in his house re&ularly to sixteen monks. Ghene#er he spoke to them he addressed them as 1rahants. The modest monks resented this form of address and discontinued their #isits to his house. The Brahmin )as disappointed and he )ent to the Buddha to ask )hy the monks had ceased to come to his house for alms. The monks explained their reasons to the Buddha. The Buddha said that the Brahmin used that form of address only out of respect and that they should try to become 1rahants by cuttin& off the stream of cra#in&.

C#lti;ate Concentration and [nsight

!. 8ad' d#ayesu dhammesu% p'ra&@ hoti br'hma6o 1thassa sabbe saNyo&'% atthaN &acchanti 7'nato.$8& !. Ghen in t)o states a +aint &oes to the ;arther +hore% then all the fetters of that 2one )ho kno)s3 pass a)ay.

The Visiting %onks

?no)in& that some monks #isitin& from far a)ay )ere ready to realise nibb'na% the Elder +'riputta approached the Buddha% and 4uestioned him about
A1

Brahm' is a deity )ho is endo)ed )ith boundless lo#in&9kindness% compassion% sympathetic97oy% and e4uanimity. The Brahm'#ih'ra Dhamma are the meditations on those four sublime states. The Brahm'cariya is the holy life of chastity. 1 Br'hma6a is therefore a holy person or sa&e )ho li#es an exemplary life a g contd. on p.!!!

!!A

!!!

\:;<;de`WX>?>;C>DD>

these t)o states% )hich the Buddha al)ays used to commend. In reply the Buddha uttered this #erse.

9aint is 'earless and Aiberated

". 8assa p'raN ap'raN #'% p'r'p'raN na #i77ati -5taddaraN #isaNyuttaN% tam ahaN br@mi Br'hma6aN.$8( ". ;or )hom there exists neither this shore nor the farther shore% nor both this shore and the farther shore% )ho is fearless and liberated I call a +aint.

%!ras X#estion bo#t the 'arther 9hore

Dis&uised as a man% 0'ra approached the Buddha and 4uestioned him about the farther shore. The Buddha% reco&nisin& him% dismissed him sayin& that he had nothin& to do )ith the farther shore and uttered the abo#e #erse. Therein% 2This shore%3 means ones o)n six sensesa 2The farther shore%3 means the six external sense ob7ects. Kne )ho does not &rasp at either )ith ideas of 2I3 or 2mine3 is fearless and liberated from all defilements and is therefore called a +aint. Kn the conclusion of the discourse many attained +tream9)innin&.

9aint is %editati;e and 9tainless

. Oh'yiN #ira7am 's5naN% katakiccaN an'sa#aN HttamatthaN anuppattaN% tam ahaN br@mi Br'hma6aN.$8B . Gho is meditati#e% stainless and secluded% )ho has done his duty and is free from corruptions% )ho has attained the hi&hest &oal I call a +aint.

Certain )rahmin
1 Brahmin noted that the Buddha used to address his monks as 2Br'hma6a3% and he thou&ht that he too )as entitled to the same form of address as he )as a Brahmin by birth. <e 4uestioned the Buddha about the matter. The Buddha replied that one did not become a +aint by birth but by attainin& the hi&hest &oal. Kn the conclusion of the abo#e #erse the Brahmin became a +tream9)inner.
contd. from p.!!A +aint. In spite of the connotations of this )ord% it is the most suitable &ender neutral term.

The B$ddha 'hines y Day and Night

!!"

The )#ddha 9hines b7 Da7 and Light

D. Di#' tapati 'dicco% rattim'bh'tiA candim' +annaddho khattiyo tapati% 7h'y5 tapati br'hma6o 1tha sabbam ahorattiN% buddho tapati te7as'.$86 D. The sun shines by daya the moon is radiant by ni&ht. 1rmoured shines the )arrior kin&. 0editatin& the +aint shines. But all day and ni&ht the Buddha shines in &lory.

The Elder dnandas Praise of the )#ddha

1t the end of the .ains% 7ust before the In#itation Ceremony% ?in& Pasenadi arri#ed at the -ih'ra dressed in his finest &arments and 7e)ellery bearin& &ifts. 1t that moment the sun )as settin& and the moon risin&. The Elder ?'(ud'y5 )as sittin& in 7h'na. Eookin& at the kin& in all his &lory% the radiant &olden body of the Elder ?'(ud'y5% the settin& sun% the risin& moon% then at the Buddha% the Elder fnanda remarked that the Buddha )as the most radiant of all. The Buddha uttered the abo#e #erse% to ackno)led&e the Elder fnandas obser#ation. Kn the conclusion of the discourse% many in the audience attained +tream9)innin&.

9aint "as Discarded ll E;il

$. B'hitap'poti br'hma6o% samacariy' sama6oti #uccati Pabb'7ayattano malaN% tasm' 2pabba7ito3ti #uccati.$88 $. Because he has discarded e#il% he is called a +ainta because he li#es in peace% he is called a reclusea because he has &i#en up stains% he is called one9&one9forth.

Certain 5anderers 9tor7

1 certain )anderer approached the Buddha and re4uested him to address him as one &one9forth =pabba7ita>. The Buddha uttered the abo#e #erse% sayin& that he called someone 2&one9forth3 )ho had left behind passion and other stains.

Do Lot "arm

9aint

I. /a Br'hma6assa pahareyya% n'ssa muccetha br'hma6o Dh5 Br'hma6assa hant'raN% tato dh5 yassa muccati.$8:
A rattiN

obh'ti

!!

\:;<;de`WX>?>;C>DD> I. Kne should not strike a +aint% nor should a +aint #ent =his )rath> on one )ho has struck him. +hame on him )ho strikes a +aintP 0ore shame on him )ho &i#es #ent =to his )rath>P

9aint Does Lot Hetaliate

J. /a Br'hma6assetadakicci seyyo% yad' nisedho manaso piyehi 8ato yato hiNsamano ni#attatim tato tato sammatime#a dukkhaN.$:I J. To a +aint that =non9retaliation> is of no small ad#anta&e. Ghen the mind is )eaned from thin&s dear% )hene#er the intent to harm ceases% then and then only doth sorro) subside.

)rahmin 9trikes the Elder 9!rip#tta

+ome lay disciples of the Elder +'riputta praised his &reat patience% sayin& that he ne#er &ot an&ry. 1 certain Brahmin )ho )as a non9belie#er% hearin& their con#ersation% said that he )ould make the Elder an&ry. Ghile the Elder )as )alkin& for alms% the Brahmin struck the Elder +'riputta a hard blo) on the back )ith his fist. The Elder did not &et an&ry at all% but 7ust said% 2Ghat )as thatM3 and continued on his )ay% )ithout so much as lookin& round. 1t once% the Brahmin felt remorseful at )hat he had done and% prostratin& himself at the elders feet% be&&ed for for&i#eness. The Elder pardoned him and accepted his offer to recei#e almsfood in his house. +ome bystanders% outra&ed at )hat the Brahmin had done% took sticks and clods of earth% and )ent to the door of his house% determined to kill him. The elder &a#e his almsbo)l to the Brahmin and left his house )ith him follo)in& behind% confrontin& the hostile cro)d that had &athered there. They asked the elder to take his bo)l and tell the Brahmin to turn back% as they )ould kno) )hat to do )ith him. The elder asked them if he had hit them or himself. <e said that he had pardoned the Brahmin% and told them to &o a)ay. Ghen the monks heard )hat had happened% they talked about it% and )orried that anyone )ho )ished could no) hit any monk )ith impunity. The Buddha asked about their con#ersation% and praised the Elder +'riputta for his outstandin& patience. Htterin& the abo#e #erse% the Buddha extolled the attitude of a true +aint.

A 'aint is &e%%)restrained

!!D

9aint is 5ellRrestrained
B. 8assa k'yena #'c'ya% manas' natthi dukkataN +aN#utaN t5hi *h'nehi% tam ahaN br@mi Br'hma6aN.$:1 B. Gho does no e#il throu&h body% speech or mind% )ho is restrained in these three respects I call a +aint.

%ah! Pa^!pati ]otamVs 9tor7

+ome nuns )ould not obser#e the Hposatha or In#itation Ceremony )ith the Elder 0ah' Pa7'pati :otam5 because they doubted )hether she had been ordained as a nun. The Buddha explained that )hen she accepted the ei&ht serious rules% that )as her ordination% and he )as her teacher and preceptor. Therefore% no doubts should be entertained )ith re&ard to one like her )ho had destroyed all defilements. Kn conclusion of the discourse many attained +tream9)innin&.

"ono#r the 5orth7

AC. 8amh' dhammaN #i7'neyya% samm'sambuddhadesitaN +akkaccaN taN namasseyya% a&&ihuttaN #a br'hma6o.$:2 AC. If one should understand the doctrine preached by the ;ully Enli&htened Buddha from another% one should re#ere that person de#outly% as a Brahmin re#eres the sacrificial fire.

The Elder 9!rip#ttas Teacher

The Elder +'riputta% first heard the Dhamma from the Elder 1ssa7i% and from that day% ha#in& attained +tream9)innin&% he used to )orship )ith clasped hands% before layin& do)n to sleep )ith his head in )hiche#er direction the Elder 1ssa7i )as currently d)ellin&. +ome monks misinterpreted his beha#iour and reported to the Buddha that the Elder +'riputta had not &i#en up his former )ron& #ie)s% and )as payin& re#erence to the cardinal points. The Buddha defended his actions% and explained the ri&ht attitude of a pupil to)ards his teacher. Kn the conclusion of the discourse% many attained to +tream9)innin&.

9aint is Tr#thf#l and Highteo#s

AA. /a 7a*'hi na &ottena% na 7acc' hoti br'hma6o 8amhi saccacca dhammo ca% so suc5 so ca br'hma6o.$:$

!!$

\:;<;de`WX>?>;C>DD> AA. /ot by matted hair% nor by family% nor by birth does one become a +aint. In )hom are both truth and ri&hteousness% is a pure9hearted +aint.

%atted "air scetic

1 Brahmin )ho )as a matted9hair ascetic approached the Buddha and asked him to address him as 2Br'hma6a3 7ust as the monks )ere addressed. Thereupon the Buddha uttered the abo#e #erse. Kn the conclusion of the discourse% many attained +tream9)innin&.

)e P#re 5ithin
A!. ?iN te 7a*'hi dummedha% kiN te a7inas'*iy' 1bbhantaraN te &aha6aN% b'hiraN parima77asi.$:& A!. Ghat is the use of your matted hair% K )itless manM Ghat is the use of your antelope skin &armentM Githin% you are full of passionsa )ithout% you embellish yourself.

The 'ra#d#lent scetic

1n ascetic hun& himself upside do)n from the branch of a tree near the city &ate of -es'l5% threatenin& that he )ould drop on his head and kill himself% )hich )ould reduce the city of -es'l5 to ashes% unless the people donated )hat he asked for. Ghen the monks left the city after their almsround he )as still han&in& there. +ome people &a#e him )hat he )anted% fearin& that he mi&ht do some harm to their city. Eater in the day the monks sa) the same ascetic a&ain in the #icinity of the monastery and asked him if he &ot )hat he )anted. Ghen they told the Blessed Kne about this% he said that not only in this life% but in a pre#ious life too% the ascetic had been fraudulent. Then the Buddha related the :odh' O'taka =O' A"J>. 1t one time the Bodhisatta took rebirth as a liLard )ho li#ed in an ant9hill. E#ery day he paid respects to a #irtuous ascetic )ho li#ed nearby. Ghen the ascetic mo#ed on and another came to stay in his place% the Bodhisatta continued his daily #isits as before% thinkin& that he mi&ht also be #irtuous. Kne day% the ascetic recei#ed liLard meat for alms% and pleased at the s)eet taste% asked )hat kind of meat it )as. Kn bein& told that it )as liLard% he planned to kill the liLard that #isited him daily by hidin& a stick under his robe% <o)e#er% the liLard became suspicious of his odd beha#iour% and escaped.

A 'aint 3editates A%one in the 2orest

!!I

9aint %editates lone in the 'orest

A". PaNsuk@ladharaN 7antuN% kisaN dhamanisanthataN EkaN #anasmiN 7h'yantaN% tam ahaN br@mi Br'hma6aN.$:( A". Gho )ears dust9heap robes% )ho is lean% )hose #eins stand out% )ho meditates alone in the forest I call a +aint.

The Elder L#n Cis!gotamV

1t one time +akka% the kin& of the &ods% #isited the Buddha at the end of the first )atch of the ni&ht% accompanied by a lar&e follo)in& of deities% to listen to the Dhamma. The Elder nun ?is'&otam5% )ho )as meditatin& alone in the forest% )earin& dust9heap robes% came throu&h the air to #isit the Buddha. +eein& +akka% she returned after payin& homa&e to the Buddha. +akka asked )ho she )as. The Buddha replied that she )as his dau&hter ?is'&otam5% the foremost of those nuns )ho )ore ra& robes. Then he uttered the abo#e #erse% on the conclusion of )hich many deities attained +tream9)innin&.

9aint is \nattached
A . /a c'haN Br'hma6aN br@mi% yoni7aN mattisambha#aN Bho#'di n'ma so hoti% sa ce hoti sakiccano 1kiccanaN an'd'naN% tam ahaN br@mi Br'hma6aN.$:B A . I do not call him a +aint merely because he is born of a =Brahmin> )omb or sprun& from a =Brahmin> mother. <e is merely a 2Dear9addresser3% if he has impediments. Gho is free from impediments% free from clin&in& I call a +aint.

Certain )rahmin
1 Brahmin by birth )ished the Buddha to address him as 2Br'hma6a.3 The Buddha uttered the abo#e #erse in reply.

9aint "as Destro7ed ll 'etters

AD. +abbasaNyo7anaN chet#'% yo #e na paritassati +a,&'ti&aN #isaNyuttaN% tam ahaN br@mi Br'hma6aN.$:6 AD. Gho has cut off all fetters% )ho trembles not% )ho has &one beyond ties% )ho is unbound I call a +aint.

!!J

\:;<;de`WX>?>;C>DD>

The 'earlessness of \ggasena

The story of H&&asena is told in the commentary to #erse " J. The Buddha uttered this #erse )hen the monks reported that the Elder H&&asena claimed that he had no fear.

9aint "as )roken the 9traps

A$. Chet#' naddhiN #arattacca% sand'naNA sahanukkamaN Hkkhittapa(i&haN buddhaN% tam ahaN br@mi Br'hma6aN.$:8 A$. Gho has broken the strap%! the thon&%" the rope and the fetters% )ho has thro)n off the cross9bar%D )ho is enli&htened I call a +aint.

The @b Competition
T)o farmers ar&ued about )hose ox )as stron&er. They tested them by loadin& their carts )ith sand and ur&in& the oxen to pull them. The carts )ould not bud&e% but the thon&s and straps broke. The monks sa) this )hile they )ere bathin& in the ri#er% and mentioned it to the Buddha. The Buddha ad#ised the monks to break the thon&s and straps in their o)n minds.

9aint is Patient
AI. 1kkosaN #adhabandhacca% adu**ho yo titikkhati ?hantibalaN bal'n5kaN% tam ahaN br@mi Br'hma6aN.$:: AI. Gho% )ithout an&er% endures reproach% flo&&in& and punishments% Ghose po)er and potent army is patience I call a +aint.

The b#sers
Dhanac7'n5 )as a +tream9)inner )ho used to utter )ords of praise to the Buddha )hene#er she sneeLed% cou&hed% or stumbled. Kne day she stumbled )hile ser#in& some Brahmins and as usual exclaimed 2/amo Tassa Bha&a#ato 1rahato +amm'sambuddhassa.3 <er husband )as an&ry% and scolded her. Then he )ent to the Buddha% and )ithout so much as a polite &reetin&% stood at one side% askin& in #ersed

A sand'maN ! 1n&era " cra#in&a

latent tendency to the sixty9t)o )ron& #ie)sa D i&norance.

A 'aint is -atient 2Ghat ha#in& cut off does one d)ell at easeM Cuttin& off )hat does one sorro) no moreM Ghat one thin& do you recommend destroyin&% :otamaMn The Buddha repliedd n<a#in& cut off an&er one d)ells at ease. Cuttin& of an&er one sorro)s no more. The root of an&er is poisonous% its tip is s)eet. The noble praise the destruction of an&er% Ghen that is destroyed one sorro)s no more.n

!!B

<earin& his reply% )hich )as marked by &reat patience% the irate husband became a con#ert% entered the +a,&ha% and became an 1rahant. <is three youn&er brothers came in turn and abused the Buddha for con#ertin& him. The Buddha patiently endured their reproach and tau&ht them the Dhamma. They )ere also con#erted% )hen forth% and became 1rahants. Ghen the monks )ere talkin& about the Buddhas &reat patience in con#ertin& the four brothers% the Buddha came there% asked them )hat they )ere talkin& about% and uttered the abo#e #ersed 2<e )ho% )ithout an&er% endures reproach...3

9aint is Lot 5rathf#l

AJ. 1kkodhanaN #ata#antaN% s5la#antaN anussadaNA DantaN antimas'r5raN% tam ahaN br@mi Br'hma6aN.&II AJ. Gho is not )rathful% but is dutiful% #irtuous% free from cra#in&% +elf9controlled and )ho bears his final body I call a +aint.

The Elder 9!rip#ttas %other

The Elder +'riputta )ent for alms in the #illa&e of /'laka and came to the door of his mothers house. +he pro#ided him )ith a seat and offered almsfood% but scolded him for renouncin& &reat )ealth to become a monk% li#in& on the left9o#ers of stran&ers. +he ser#ed the other monks too% and scolded them for makin& her son their o)n personal attendant. The Elder +'riputta and the other monks patiently tolerated all this abuse% and takin& the food% returned to the monastery. The Buddha asked .'hula )here he )ent for alms% and .'hula said that he )ent to the house of his preceptors mother. Then the Buddha asked )hat
A anussutaN

!"C

\:;<;de`WX>?>;C>DD>

she had said% and .'hula replied that she had scolded his preceptor% but he had said nothin& at all in reply. Ghen the monks heard about this they be&an to talk about the elders remarkable patience. The Buddha in4uired about their con#ersation% and uttered the abo#e #erse in praise of +'riputta.

9aint Does Lot En^o7 9ens#al Pleas#res

AB. -'ripokkharapatte#a% 'ra&&eri#a s'sapo 8o na limpati k'mesu% tam ahaN br@mi Br'hma6aN.&I1 AB. Eike )ater on a lotus leaf% like a mustard seed on a needlejs point% one )ho clin&s not to sensual pleasures% I call a +aint.

The Hape of \ppala;aTTa

The story of Hppala#a66a is told in the Commentary to #erse $B. Ghen she )as raped by a former suitor the monks be&an )onderin& )hether 1rahants en7oy sensual pleasures. The Buddha explained that the minds of 1rahants do not adhere to sensual pleasures and are not affected by them% as a lotus leaf is not )etted by )ater% and )ater does not adhere to a lotus leaf.

9aint "as Aaid side the )#rden

!C. 8o dukkhassa pa7'n'ti% idhe#a khayam attano Pannabh'raN #isaNyuttaN% tam ahaN br@mi Br'hma6aN.&I2 !C. Gho realises here in this )orld the destruction of his sorro)% Gho has laid the burden aside and is emancipated I call a +aint.

The Emancipated 9la;e

Before the layin& do)n of the rule proscribin& the ordination of sla#es% a sla#e belon&in& to a Brahmin ran a)ay and 7oined the +a,&ha. <e soon attained 1rahantship. +eein& him )hen he )alked for alms% his former o)ner held him by the hem of his robe. The Buddha turned round and asked )hat the matter )as. The Brahmin said% 2<e is my sla#e.3 The Buddha said that he had laid the burden aside and )as a +aint% utterin& the abo#e #erse. The Brahmin &ained +tream9 )innin&.

9aint "as Heached the ]oal

!A. :ambh5rapaccaN medh'#iN% ma&&'ma&&assa ko#idaN HttamatthaN anuppattaN% tam ahaN br@mi Br'hma6aN.&I$

A 'aint Has 8ea#hed the *oa% !A. Ghose kno)led&e is deep% )ho is )ise% )ho is skilled in the ri&ht and )ron& )ay% )ho has reached the hi&hest &oal I call a +aint.

!"A

The Elder L#n Chem!

1t one time% durin& the ni&ht% +akka the kin& of the &ods% came to see the Buddha )ith a lar&e follo)in& to listen to the Dhamma. The Elder ?hem' came to pay her respects to the Buddha% but seein& +akka ?in& of the &ods% she 7ust )orshipped the Buddha and turned back. +akka asked the Buddha )ho she )as. The Buddha ans)ered that she )as his dau&hter ?hem' )ho )as )ise and skilled in kno)led&e of the path and non path.

9aint "as Lo [ntimac7 with n7

!!. 1saNsa**haN &aha**hehi% an'&'rehi c@bhayaN 1nokas'riN appicchaN% tam ahaN br@mi Br'hma6aN.&I& !!. Gho is not intimate )ith householders nor the homeless% Gho )anders )ithout an abode% )ithout desires I call a +aint.

The Ca;e Dwelling Elder

<a#in& obtained a meditation ob7ect from the Teacher% a certain monk took up residence in a ca#e. 1 &oddess d)elt in the ca#e had to lea#e to make )ay for him. Ghen the elder stayed for the .ains% she reflected on his #irtue% and not seein& the sli&htest fault% she contri#ed some pretext to dri#e him a)ay. The deity possessed the son of the elders lay supporter% and told her to sprinkle her sons head )ith the )ater used to )ash the elders feet. Ghen the lady did this% her son )as cured. Back at the ca#e% the deity told the elder not to enter as he had defiled his moral purity by practisin& medicine. The monk )as not an&ry% but instead reflected on his moral purity% concluded that it )as spotless% and &ained 1rahantship. Then he admonished the deity and told her to lea#e. Eater% he reported the )hole incident to the other monks. Ghen they asked if he )as an&ry )ith the deity% he replied that he )as not. The monks reported this to the Buddha% thinkin& that the elder )as speakin& falsehood. The Buddha uttered the abo#e #erse% to confirm the elders attainment of 1rahantship. Kn the conclusion of the discourse many attained +tream9)innin&.

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9aint is "armless
!". /idh'ya da6baN bh@tesu% tasesu th'#aresu ca 8o na hanti na &h'teti% tam ahaN br@mi Br'hma6aN.&I( !". Gho has laid aside the cud&el in his dealin&s )ith bein&s% Ghether feeble or stron&% )ho neither in7ures nor kills% I call a +aint.

The Elder and the 5oman

<a#in& obtained a meditation ob7ect from the Buddha% an elder attained 1rahantship )hile d)ellin& in a forest% and )as on his )ay to see the Teacher to tell him of the &reat benefit he had &ained. 1 )oman )ho had 4uarrelled )ith her husband entered the same forest )ishin& to return to her parents home% and for protection )alked not far behind the elder. The husband% findin& his )ife missin&% entered the forest in search of her% and sa) the )oman follo)in& the elder. The husband% suspectin& the elder of takin& his )ife a)ay% beat him soundly in spite of the pleadin&s of his )ife% )ho #ouched for the elders innocence. Ghen the elder arri#ed% the monks noticed that his body )as co#ered )ith bruises and )eals% and he told them )hat had happened. Ghen they asked him if he had been an&ry% he replied that no an&er had arisen in his mind. The monks reported this to the Buddha )ho uttered the abo#e #erse. Kn conclusion of the #erse% many attained +tream9)innin&.

9aint is 'riendl7 mong the "ostile

! . 1#iruddhaN #iruddhesu% attada6besu nibbutaN +'d'nesu an'd'naN% tam ahaN br@mi Br'hma6aN.&IB ! . Gho is friendly amon& the hostile% )ho is peaceful amon& the #iolent% Gho is unattached amon& the attached I call a +aint.

The 'o#r Lo;ices

1 female lay supporter prepared food for four monks% and sent her husband to the monastery )ith instructions to in#ite and brin& )ith him four senior elders. Ghen he arri#ed he said% 2Please assi&n me four +aints.3 ;our no#ices +aNkicca% Pa6bita% +opaka% and .e#ata had attained 1rahantship at the a&e of se#en )ere assi&ned to him. The Brahmins )ife arran&ed four luxurious seats% and stood )aitin&. Ghen she sa) the four no#ices she )as furious% and scolded her husband for brin&in& four boys youn& enou&h to be his &randsons. Preparin& some lo) seats% she told them to sit there% then sent her husband back to the

A 'aint is 2riend%y Among the Hosti%e

!""

monastery to brin& some +aints. <e found the Elder +'riputta% and ask him to come to the house. Ghen the Elder +'riputta arri#ed% he asked% 2<a#e these +aints been offered food yetM3 Kn bein& told that they had not% since he kne) that food had been prepared for four% he took his almsbo)l and departed. Ghen his )ife asked% he told her )hat the Elder +'riputta had said. Then she told him to &o a&ain to the monastery and brin& another +aint. <e brou&ht the Elder 0o&&all'na% )ho said the same% and departed takin& his almsbo)l. By this time% the no#ices )ere famished% so )hen the )oman sent her husband to find another elderly Brahmin% the throne of +akka be&an to manifest si&ns of heat due to the merit of the no#ices. In#esti&atin& the reason% he took the appearance of an elderly Brahmin% and sat in the finest seat of the Brahmins. +eein& him% the Brahmin )as deli&hted% and in#ited him to his house. Ghen she sa) him% the Brahmins )ife )as deli&hted% and spread t)o seats as one for him to sit do)n. <o)e#er% +akka paid homa&e to the four no#ices% and sat nearby payin& respects to them. The Brahmins )ife )as furious a&ain% and scolded her husband for brin&in& a senile Brahmin old enou&h to be his father. +he told him to thro) the Brahmin out of their house% but try as he mi&ht% he )as unable to. Both of them tried to&ether% but )hen they thou&ht they had they &ot him out% and come back inside% he )as still sittin& in the same place. They screamed in horror% and )hen +akka re#ealed his identity% the couple offered the food to their fi#e &uests. Ghen they had finished their meal% each of them departed in a different direction% breakin& throu&h the roof and the floor. Thus that house became kno)n as the house )ith fi#e openin&s. Ghen the no#ices returned to the monastery the monks asked them% 2Ghat )as it likeM3 +ayin&% 28ou shouldnt ask%3 the no#ices related )hat had happened. Ghen they had finished% the monks asked them if they )ere an&ry. Ghen they said that they did not &et an&ry% the monks reported this to the Buddha )ho confirmed by utterin& the abo#e #erse.

9aint "as Discarded ll Passions

!D. 8assa r'&o ca doso ca% m'no makkho ca p'tito +'sapori#a 'ra&&'% tam ahaN br@mi Br'hma6aN.&I6 !D. In )hom lust% hatred% pride% detraction are fallen off like a mustard seed from the point of a needle I call a +aint.

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The Elder %ah!panthaka

The Elder 0ah'panthaka told his brother C@(apanthakaA to lea#e the monastery because he could not memorise a sin&le #erse e#en after four months. The monks thou&ht that the elder had done so in an&er. The Buddha explained that 1rahants ha#e no passions and that 0ah'panthaka had been moti#ated by respect for the Dhamma.

9aint ]i;es @ffence to Lone

!$. 1kakkasaN #icc'paniN% &iraN saccaN ud5raye 8'ya n'bhisa7e kacci% tam ahaN br@mi Br'hma6aN.&I8 !$. Gho utters &entle% instructi#e% true )ords% Gho by his speech &i#es offence to none I call a +aint.

The Elder Pilinda;accha

The Elder Pilinda#accha )as in the habit of addressin& others as 2-asali3 a )ord used only in speakin& to outcastes. The monks took ob7ection to his form of address and mentioned it to the Buddha. The Buddha explained that the elder had not done so )ith e#il intent% but only throu&h force of habit. Kn that occasion he uttered the abo#e #erse.

9aint Does Lot 9teal

!I. 8odha d5&haN #a rassaN #'% a6uN th@laN subh'subhaN Eoke adinnaN n'diyati% tam ahaN br@mi Br'hma6aN.&I: !I. Gho in this )orld takes nothin& that is not &i#en% be it lon& or short% small or &reat% fair or foul I call a +aint.

Certain Elder
1n elder% mistakin& a cloth lyin& on the &round for one abandoned by the o)ner% took it. The o)ner sa) this and accused him of theft. The elder explained that he had not taken it )ith thie#ish intent and returned it. <e told the other monks about the incident. The monks made fun of him. The Buddha explained that 1rahants do not steal anythin& from others.

A Ghen

he recei#ed a suitable meditation ob7ect from the Buddha% C@(apanthaka &ained 1rahantship )ith the supernormal po)ers.

A 'aint Has No Desires

!"D

9aint "as Lo Desires

!J. fs' yassa na #i77anti% asmiN loke paramhi ca /ir's'saN! #isaNyuttaN% tam ahaN br@mi Br'hma6aN.&1I !J. Gho has no lon&in&s for this )orld or for the next% Gho is desireless and emancipated I call a +aint.

The Elder 9!rip#tta

The Elder +'riputta spent the .ains in a certain residence )ith many other monks. Ghen it )as time for him to lea#e% the lay supporters had not yet brou&ht all of the robes and other re4uisites that they had promised. <e ad#ised the resident monks to brin& the robes for the youn& monks and no#ices% and to send )ord if the re4uisites )ere not offered. +ome monks thou&ht that he still harboured desires. The Buddha explained the attitude of the Elder +'riputta% )ho )as only thinkin&% 2Eet the donors &ain merit% and let the youn& monks and no#ices obtain the re4uisites they ha#e been promised.3

9aint "as Lo Aongings

!B. 8ass'lay' na #i77anti% acc'ya akathaNkath5 1mato&adhaN anuppattaN% tam ahaN br@mi Br'hma6aN.&11 !B. Gho has no lon&in&s% )ho% throu&h kno)led&e% is free from doubts% Gho has &ained a firm footin& in the deathless I call a +aint.

The Elder %oggall!na

This story is similar to the precedin& one. This time a similar accusation )as made a&ainst the Elder 0o&&all'na.

9aint "as Transcended ]ood and E;il

"C. 8odha puccacca p'pacca% ubho sa,&aN upacca&' 1sokaN #ira7aN suddhaN% tam ahaN br@mi Br'hma6aN.&12 "C. <e )ho has transcended both merit and e#il% and the ties as )ell% Gho is sorro)less% stainless% and pure I call a +aint.

! /ir'sayaN

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The %erit of the Elder He;ata

The story is told in the Commentary to #erse BJ% )here the elder constructed many d)ellin&s usin& his psychic po)ers. Ghen the monks )ere talkin& about the &reat merit made by the elder% the Buddha explained that the elder )as beyond both merit and e#il% ha#in& abandoned both.

9aint is P#re
"A. CandaN #a #imalaN suddhaN% #ippasannam an'#ilaN /and5bha#aparikkh56aN% tam ahaN br@mi Br'hma6aN.&1$ "A. Gho is spotless as the moon% )ho is pure% serene% and unperturbed% Gho has destroyed cra#in& for becomin& I call a +aint.

The )rahmin j%oon Diskk

In the time of the Buddha ?assapa a forester offered red sandal)ood in the form of a moon disk to the shrine of the Buddha ?assapa that )as built )hen he attained parinibb'na. Due to this meritorious deed% )hen he )as reborn durin& the time of the Buddha :otama he possessed a radiance like the moon that shone from his na#el. The Brahmins tra#elled all around the country makin& money by lettin& people touch 20oon Disk3 for &ood luck% after payin& a fee. Ghen they arri#ed at +'#atth5 they &ot into a debate )ith the Buddhas disciples )ho )ere not impressed by their claims. They took 20oon Disk3 )ith them% and )ent to see the Buddha. 1s soon as 20oon Disk3 came into the presence of the Buddha his radiance disappeared. <e assumed that the Buddha kne) a charm to cause its disappearance% and asked to learn the charm. The Buddha promised to teach him if he )ould enter the +a,&ha. <e told his companions that he )ould learn the charm% and then return. <e became a monk% learnt the contemplation on the thirty9t)o body parts% and attained 1rahantship. Ghen the Brahmins asked him if he had learnt the charm yet% he dismissed them sayin& that he had attained the status of one )ho )ould ne#er return to the )orld. The monks reported this to the Buddha )ho confirmed it and uttered the abo#e #erse.

A 'aint C%ings to Nothing

!"I

9aint Clings to Lothing

"!. 8omaNA palipathaN du&&aN% saNs'raN moham acca&' Ti66o p'ra&ato 7h'y5% ane7o akathaNkath5 1nup'd'ya nibbuto% tam ahaN br@mi Br'hma6aN.&1& "!. Gho has passed beyond this 4ua&mire% this difficult path% the ocean of saNs'ra and delusion% )ho has crossed and &one beyond% )ho is meditati#e% free from cra#in& and doubts% )ho% clin&in& to nothin&% has attained nibb'na I call a +aint.

The Elder 9V;alV

This #erse )as uttered by the Buddha )hile he )as residin& at the ?u6badh'na forest in connection )ith the 1rahant +5#al5% )ho had to suffer for se#en years in his mothers )omb.! 1t one time% +uppa#'s'% a dau&hter of the ?oliya clan% carried a child in her )omb for se#en years% and endured the pain of labour for se#en days by reflectin& on ho) the Buddha had &one beyond all such sufferin&% ho) he had tau&ht the Dhamma to &o beyond all such sufferin&% and ho) the +a,&ha had &one beyond all such sufferin& by practisin& )ell. ;inally% she sent her husband to the Buddha to &reet him in her name. The Buddha blessed her sayin&% 20ay +uppa#'s' the dau&hter of the ?oliya clan be )ell and happy% and may she &i#e birth to a healthy son.3 1t that moment +uppa#'s' &a#e birth to +5#al5. +uppa#'s' in#ited the Buddha and the +a,&ha% and offered alms for se#en days. +5#al5 )aited on the monks% strainin& )ater for them. 1fter a )hile he )ent forth and &ained 1rahantship. Kne day% the monks )ere discussin& the sufferin& that +5#al5 had &one throu&h in the )omb% and the Buddha came there% utterin& the abo#e #erse to say that +5#al5 had no) &one beyond all such sufferin&.

A 8o

imaN

! The

reason for this is &i#en in the 1s'tar@pa O'taka =O' ACC>. In a former life +5#al5 had been the son of the ?in& of Benares. The ?in& of ?osala killed his father and carried off his mother as his o)n )ife. The prince escaped throu&h a se)er and &athered a lar&e army. Kn the ad#ice of his mother he laid sie&e to the city until% after se#en years% the people cut off the head of ?in& ?osala and surrendered the city to him. Due to her part in this his mother of that time )as reborn as +uppa#'s' and had to carry +5#al5 in the )omb for se#en years% and had to endure painful labour for se#en days.

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9aint "as ]i;en \p 9enseRdesires

"". 8odha k'me pahamt#'na%A an'&'ro paribba7e ?'mabha#aparikkh56aN% tam ahaN br@mi Br'hma6aN.&1( "". Gho in this )orld% &i#in& up sense9desires% )ould renounce )orldly life and become a homeless one% he )ho has destroyed sense9desires and becomin& I call a +aint.

The Elder 9#ndarasam#dda

+undarasamudda )as a youn& man of a )ealthy family of +'#atth5. Kne day% seein& all the people &oin& to the Oeta#ana monastery bearin& &ifts% he decided to accompany them. 1s he listened to the Buddha teach the Dhamma he )ished to &o forth% and after the discourse sou&ht permission. The Buddha told him to obtain his parents permission% )hich he did. <a#in& &one forth and taken the hi&her ordination% he decided to lea#e +'#atth5 and stay at .'7a&aha. Kne day% )hen there )as a festi#al% his parents sa) the other youn& men en7oyin& themsel#es% and started )eepin&% thinkin& of )hat their son had &i#en up. 1 prostitute% seein& them )eep% asked )hat they )ould do for her if she enticed him to lea#e the +a,&ha. They a&reed to make her the mistress of the house% and &a#e her some expenses. The prostitute )ent to .'7a&aha% and bou&ht a house in the street )here the elder )alked for alms. +he prepared choice food and offered it to him daily. Then she prepared a seat on the #eranda and in#ited him to eat his meal ri&ht there. /ext she bribed some boys )ith cakes% tellin& them to play and kick up the dust )hile the elder )as eatin&% and not to stop e#en )hen she told them to. +he arran&ed a seat inside the house% and in#ited the elder to eat inside a)ay from the dust. The follo)in& day% she told the boys to make a lot of noise% and arran&ed for the elder to eat upstairs. In this )ay% she employed all her cunnin& to seduce the elder% but he )as so fond of her food that he didnt realise )hat she )as up to. ;inally% )hen she started takin& her clothes off% he realised his predicament% and )as filled )ith reli&ious emotion. 0ean)hile% back in +'#atth5% the Buddha sa) all this and smiled. +eein& him smile% the Elder fnanda asked him the reason. The Buddha told him that a battle )as &oin& on bet)een the elder and a prostitute in the city of .'7a&aha. Ghen asked )ho )ould )in% the Buddha said that the elder )ould )in. Then the Buddha pro7ected an ima&e of himself in front of the elder% utterin& the abo#e
A pahat#'na

A 'aint Has *iven .p 'ense)desires

!"B

#erse. Kn the conclusion of the #erse% the elder &ained 1rahantship to&ether )ith the psychic po)ers% and escaped throu&h the roof of the house% descendin& at +'#atth5% )here he paid homa&e to the Buddha. Ghen the monks )ere discussin& these e#ents% the Buddha told them that this )as not the first time that he had sa#ed +undarasamudda )hen he been enticed by his cra#in& for s)eet tastes% in a former life too he had done the same. Then he related the -'tami&a O'taka =O' A >.

9aint "as ]i;en \p Cra;ing

" . 8odha ta6haN pahant#'na%A an'&'ro paribba7e Ta6h'bha#aparikkh56aN% tam ahaN br@mi Br'hma6aN.&1B " . Gho in this )orld &i#in& up cra#in&% )ould renounce )orldly life and become a homeless one% Gho has destroyed cra#in& and becomin& I call a +aint.

The Elder ?aSila

Oa*ila )as the ille&itimate son of a millionaires dau&hter of Benares. <er maid ser#ant took the baby and floated it do)n the :an&es in a pot. T)o )omen sa) the pot. Kne laid claim to the pot% )hile the other claimed the contents. The latter )oman )as a disciple of the Elder ?acc'na. Ghen the baby )as bathed his hair became matted% so he )as named Oa*ila. 1s soon as he could )alk% she offer him to the elder for ordination. Eookin& into his future the elder &a#e him to a disciple in Takkasila% and he &re) up to be a fabulously )ealthy man. Eater% he retired from the )orld and attained 1rahantship. The Buddha uttered this #erse to sho) that the Elder Oa*ila no lon&er had any lon&in& for his )ealth or his )ife.

The Elder ?otika

Ootika )as reborn in .'7a&aha. Due to his merit the )hole city blaLed )ith li&ht on the day of his birth% so he )as &i#en the name Ootika% and ?in& Bimbis'ra offered a thousand &old pieces a day for the child. Ghen he came of marria&eable a&e +akka% the kin& of &ods% built him a palace. This )as due to his &reat merit )hen he built a Perfumed Chamber for the Buddha -ipass5. Ghen ?in& Bimbis'ra #isited the palace )ith the youn& prince 17'tasattu% the latter #o)ed to take it one day. Bimbis'ra appointed Oa*ila as the city treasurer. Ootika became a de#out
A pahat#'na

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disciple of the Buddha. Eater% )hen 17'tasattu became kin&% he tried to enter Ootikas palace )hile Ootika )as #isitin& the Buddha to listen to Dhamma. The &uardian deities dro#e 17'tasattu a)ay% so he came to Ootika and accused him of hypocrisy. Ootika sho)ed his hands to the kin&% and challen&ed him to take the rin&s from his fin&ers if he could. Thou&h he tried )ith all his stren&th% 17'tasattu )as unable to remo#e them. Ootika then held out his hands and let the rin&s fall onto a cloth. Ootika asked the kin&s permission to &o forth% A and 17'tasattu readily a&reed% hopin& therefore to &et hold of his )ealth. 1s soon as Ootika )ent forth% his palace disappeared% and his )ife returned to Httarakuru% the celestial realm from )hence she had come. Ghen later asked by the monks )hether he missed his palace or his )ife% the Elder Ootika replied that he did not% and the Buddha uttered the same #erse as abo#e to sho) Ootika no lon&er had any lon&in& for his )ealth or his )ife.

9aint "as Discarded ll )onds

"D. <it#' m'nusakaN yo&aN% dibbaN yo&aN upacca&' +abbayo&a#isaNyuttaN% tam ahaN br@mi Br'hma6aN.&16 "D. Gho% discardin& human ties and transcendin& celestial ties% is completely deli#ered from all ties I call a +aint.

The Performer
1 monk% )ho had once been a performer%! )hen 4uestioned by the other monks% said that he had no more lon&in& for performin&. Commentin& on his chan&e of life and his attainment to 1rahantship% the Buddha uttered this #erse.

9aint "as ]i;en \p Aikes and Dislikes

"$. <it#' raticca araticca% s5tibh@taN nir@padhiN +abbalok'bhibhuN #5raN% tam ahaN br@mi Br'hma6aN.&18 "$. Gho has &i#en up likes and dislikes% )ho is cooled and )ithout defilements% )ho has con4uered the )orld and is coura&eous I call a +aint.

A The

-inaya proscribes the ordination of those in the kin&s ser#ice.

! Nafa

is a &eneric term for #arious entertainers. It could mean a dancer% an actor% a comedian% a clo)n% a mimic% etc. The noun deri#es from the #erb gna##ati,M to dance.

A 'aint Has *iven .p ,ikes and Dis%ikes

! A

The Performer
The story is similar to the precedin& one% but the #erse is sli&htly different.

9aint is Lot ttached

"I. CutiN yo #edi satt'naN% upapatticca sabbaso 1sattaN su&ataN buddhaN% tam ahaN br@mi Br'hma6aN.&1: "J. 8assa &atiN na 7'nanti% de#' &andhabbam'nus' ?h56'sa#aN arahantaN% tam ahaN br@mi Br'hma6aN.&2I "I. Gho in e#ery )ay kno)s the death and rebirth of bein&s% Gho is non9attached% )ell9spoken% and enli&htened I call a +aint. "J. Ghose destiny neither &ods% &andhabbas% nor men kno)% Gho has destroyed all corruptions% and is far remo#ed from passions I call a +aint.

The Elder VaagVsa

1 man named -a,&5sa )as able to di#ine )here a dead person had been reborn by tappin& on his or her skull. The Brahmins took him all around India and made a &ood li#in& from his skill. In due course they arri#ed at +'#atth5% but the disciples of the Buddha )ere not impressed by their claims% and they ar&ued. ?no)in& that the Brahmins and -a,&5sa )ere comin& to see him% the Buddha had fi#e skulls arran&ed in a ro) and asked -a,&5sa to di#ine )here the deceased had been reborn. Ghen -a,&5sa succeeded in di#inin& the rebirth of each of the first four in hell% as an animal% a human% a de#a he praised him. <o)e#er% the fifth skull )as that of an 1rahant% and -a,&5sa )as completely baffled. <e asked the Buddha to teach him the mantra )ith )hich he )ould be able to tell the destiny of such persons. The Buddha replied that it could not be tau&ht to one not ordained. Gith the aim of learnin& the mantra -a,&5sa became a monk% and learnt the meditation on the thirty9t)o body parts. Ghen the Brahmins asked him if he had learnt the mantra yet he told them% 2I am learnin& it.3 Before lon& he attained 1rahantship. Ghen the Brahmins asked him if he had learnt the mantra he replied% 2I am not able to learn it.3 Thinkin& that he )as speakin& falsehood% the monks reported this to the Buddha% )ho confirmed that -a,&5sa )as skilled in the death and rebirth of li#in& bein&s% and uttered the abo#e #erses.

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9aint Yearns 'or Lothing

"B. 8assa pure ca pacch' ca% ma77he ca natthi kiccanaN 1kiccanaN an'd'naN% tam ahaN br@mi Br'hma6aN.&21 "B. Gho has no clin&in& to a&&re&ates past% present% or future% Gho is )ithout clin&in& and &raspin& I call a +aint.

The Elder L#n Dhammadinn!

This teachin& )as &i#en )hile the Teacher )as stayin& at the Bamboo &ro#e near .'7a&aha. Kne day% -is'kha% the husband of Dhammadinn' attained /on9 returnin& )hile listenin& to the Dhamma. Ghen he returned home% he didnt smile as usual% and took his meal in silence. Thinkin& that he must be an&ry about somethin&% Dhammadinn' bided her time. 1fter the meal% -is'kha called her and told her to take char&e of all of his property. /ot )ishin& to accept )hat he had re7ected% she asked permission to become a nun. <e consented and con#eyed her to the nunnery )ith la#ish offerin&s. +he departed to the countryside% li#ed in solitude% and soon attained 1rahantship )ith the supernatural po)ers. Gishin& to benefit her relati#es she then returned to .'7a&aha. Gonderin& )hy she had returned% but realisin& it )as rude to ask her if she )as discontented )ith the holy life% -is'kha approached her and asked her some 4uestions about each of the four paths% )hich she ans)ered easily. Then she referred -is'kha to the Buddha if he had any further 4uestions. <earin& the ans)ers &i#en by Dhammadinn' related by -is'kha% the Buddha praised her ans)ers% and uttered the abo#e #erse.

9aint is Enlightened
C. HsabhaN pa#araN #5raN% mahesiN #i7it'#inaN 1ne7aN nh'takaNA BuddhaN% tam ahaN br@mi Br'hma6aN.&22 C. The fearless% noble hero% the &reat sa&e% the con4ueror% the desireless% the cleansed% the enli&htened I call a +aint.

The Elder ag#lim!la

The story relatin& to this #erse is told in the Commentary to #erse AII. The monks asked the Elder 1,&ulim'la if he )as afraid )hen the ro&ue elephant
A nah'takaN

A 'aint is (n%ightened

! "

Dhanap'la held a parasol o#er his head durin& the incomparable alms&i#in& &i#en by Fueen 0allik' and ?in& Pasenadi. The elder said that he )as unafraid. The monks reported this to the Buddha thinkin& that 1,&ulim'la had spoken falsehood. The Buddha uttered the abo#e #erse )ith respect to the fearlessness of the Elder 1,&ulim'la.

9aint "as Perfected "imself

A. Pubbeni#'saN yo #ed5% sa&&'p'yacca passati 1tho 7'tikkhayaN patto% abhic7'#osito muni +abba#osita#os'naN% tam ahaN br@mi Br'hma6aN.&2$ A. That sa&e )ho kno)s his former abodes% )ho sees the blissful and the )oeful states% )ho has reached the end of births% )ho% )ith superior )isdom% has perfected himself% )ho has completed =the holy life>% and reached the end of all passions I call a +aint.

The )rahmin De;ahita

1t one time the Buddha )as sufferin& from a disease caused by the )ind element.A <e sent the Elder Hpa#'6a! to the Brahmin De#ahita to fetch hot )ater. The Brahmin )as deli&hted that the Buddha chose him to ask% and sent him hot )ater for a bath% and a 7ar of molasses. Ghen the Buddha )as cured of his ailment% the Brahmin De#ahita came to the Buddha and asked him to )hom a &ift should be &i#en to yield abundant fruit. In reply the Buddha uttered the abo#e #erse. Kn the conclusion of the #erse many &ained +tream9)innin& and the Brahmin became a committed disciple of the Buddha.

A -'taro&a%

a disease caused by )ind. It could be )hat )e called i)ind% that is some kind of &astric disorder% but it could e4ually )ell be circulatory or rheumatic pain. ! <e )as the Buddhas attendant before the Elder fnanda% so this occasion )as durin& the Buddhas middle a&e. Hpa#'6a )as an 1rahant )ith the supernormal po)ers.

ppendices
[ndeb of Verses
1 De#out 0onk Illumines the Gorld....................!AI 1 ;ool Cannot 1ppreciate the Dhamma................."B 1 ;ool Desires Hndue ;ame................................. D 1 ;ool Does /ot Think of Death.........................A$J 1 0oments <onour to the Gorthy is Best..............$I 1 0onk <as /o 1ttachment...............................!AC 1 0onk is ;ully Controlled.................................!CI 1 0onk is Peaceful............................................!A 1 0onk .adiates Eo#in&9?indness......................!AA 1 0onk +hould /ot +top <alf)ay........................A$A 1 +aint Clin&s to /othin&...................................!"I 1 +aint Does /ot En7oy +ensual Pleasures.............!"C 1 +aint Does /ot .etaliate.................................!! 1 +aint Does /ot +teal.......................................!" 1 +aint :i#es Kffence to /one............................!" 1 +aint :oes Hn&rie#in&....................................AI" 1 +aint <as Broken the +traps............................!!J 1 +aint <as Destroyed 1ll ;etters........................!!I 1 +aint <as Discarded 1ll Bonds.........................! C 1 +aint <as Discarded 1ll E#il............................!!" 1 +aint <as Discarded 1ll Passions......................!"" 1 +aint <as :i#en Hp Cra#in&............................!"B 1 +aint <as :i#en Hp Eikes and Dislikes..............! C 1 +aint <as :i#en Hp +ense9desires.....................!"I 1 +aint <as Eaid 1side the Burden......................!"C 1 +aint <as /o Desires......................................!"D 1 +aint <as /o Intimacy )ith 1ny......................!"A 1 +aint <as /o Eon&in&s...................................!"D 1 +aint <as Perfected <imself............................! " 1 +aint <as .eached the :oal.............................!"C 1 +aint <as Transcended :ood and E#il...............!"D 1 +aint is Enli&htened.......................................! ! 1 +aint is ;earless and Eiberated.........................!!! 1 +aint is ;riendly 1mon& the <ostile.................!"! 1 +aint is <armless...........................................!"! 1 +aint is 0editati#e and +tainless.......................!!! 1 +aint is /ot 1ttached......................................! A 1 +aint is /ot Grathful......................................!!B 1 +aint is Patient..............................................!!J 1 +aint is Pure..................................................!"$ 1 +aint is Truthful and .i&hteous........................!!D 1 +aint is Hnattached........................................!!I 1 +aint is Gell9restrained...................................!!D 1 +aint ?no)s the Hncreated.............................!!A 1 +aint 0editates 1lone in the ;orest..................!!I 1 +aint 8earns ;or /othin&................................! ! 1 +hameless Eife is Easy.....................................ADA 1 +ha#en <ead Does /ot 0ake 1 0onk...............ADB 1 Gell9directed 0ind is of :reat Benefit................!! 1ct 1s 8ou Instruct Kthers.................................AC! 1dultery Eeads to <ell.......................................AJA 1d#isers 1re Pleasin& to the :ood......................... B 1d#isers +hould +et 1 :ood Example...................AC! 1ll Conditions 1re Impermanent........................A$ 1ll Conditions 1re Hnsatisfactory.......................A$ 1ll Phenomena 1re /ot9self...............................A$ 1mon& the <ateful Be Githout <ate...................A!I 1mon& the Passionate Be Githout Passion............A!I 1mon& the +ick Be in :ood <ealth......................A!I 1n Elephant Eon&s for the ;orest........................AJ$ 1n E#il Deed is Better /ot Done.........................AJ! 1n Excellent 0an is /ot Credulous........................$C 1n Ill9Directed 0ind Can Do :reat <arm..............!A 1pply Kneself to the <oly Eife............................A"" 1rahants Cannot Be Traced.................................." 1ssociate )ith the Gise.....................................A"! 1ssociate )ith the Gise....................................... B 1ssociate )ith the Gise or +tay 1lone..................AJB 1ssociation )ith ;ools is +orro)ful.....................A"A 1ttachment is +tron&er Than Chains...................ABI 1#oid Companionship )ith the ;oolish................."J 1#oid the E#il Gay............................................AJB Be 1shamed of Ghat is +hameful........................AJ" Be Contented...................................................!CB

! D

! $

Appendi#es
Culti#ate this Path of Peace.................................A$I Culti#ate Gisdom.............................................A$$ Death Cannot Be K#ercome.................................J" Death is /ear to 8ou.........................................A I Death +eiLes the Dotin& 0an..............................A$J Decay and Death 1re Hni#ersal............................JI Defilements 0ultiply in ;ault9finders..................ADD Defilements 0ultiply in the Conceited.................AI" Deli&ht in +olitude............................................AIJ Disre&ard the ;aults of Kthers.............................."C Do :ood 1&ain and 1&ain...................................I$ Do /ot Be Immoral...........................................AJC Do /ot Disre&ard E#il.........................................II Do /ot Disre&ard 0erit.......................................IJ Do /ot Do E#il .epeatedly...................................I$ Do /ot <arm 1 +aint........................................!!" Do /ot ?ill /or Cause to ?ill...............................JD Do /ot .eturn <atred )ith <atred.....................AI! Do /ot +corn the /oble.....................................ACD Easy to +ee 1re Kthers ;aults.............................AD Editors Preface ....................................................i Elo4uence Does /ot 0ake 1 :entleman...............ADB Embrace .i&ht -ie)s.........................................AJ E4uanimous Eike the Earth..................................DJ E#il Can Be Erased by :ood................................ACB E#il Deeds Eead to .emorse................................. A E#il Deeds Take Effect Ghen .ipe......................... D E#il is Easy to Do..............................................ACD E#il .uins Kneself.............................................A B E#il9doers Come to :rief..................................... ! E#il9doers :rie#es <ere and <ereafter....................I E#il9doers Eament <ere and <ereafter....................I ;e) :o Beyond..................................................D" ;orests 1re Deli&htful to the Passionless................$A ;ortify the 0ind and Be /on9attached...................!C ;reedom ;rom 0'ra...........................................AB ;rom 1ffection +prin&s :rief.............................A" ;rom Cra#in& +prin&s :rief...............................A"$ ;rom Endearment +prin&s :rief.........................A" ;rom Eust +prin&s :rief.....................................A"D ;rom Passion +prin&s :rief................................A" :i#e Hp 1ffection.............................................A""

Be <eedful........................................................A" Be 0oderate in Eatin&.......................................AJJ Be Pure in Body% +peech% and 0ind.....................A D Be Pure Githin.................................................!!$ Be Truthful% Patient% and :enerous.....................A ! Be -i&ilant.......................................................ACA Be Githout 1ttachment ....................................A$I Be Githout Impediments...................................A!J Be&&in& Does /ot 0ake 1 0onk.........................A$C Better Than 1 Century of ;ire9sacrifice..................$I Better Than 1 Century of EaLiness........................IC Better Than 1 <undred 8ears..............................$B Better Than 1 <undred 8ears..............................$B Better Than 1 Thousand Hseless +ayin&s................$" Better Than 1 Thousand Hseless -erses.................$ Better Than +acrificial +lau&hter...........................$I Birth Depends on 1ctions....................................JA Bitter is the ;ruit of E#il...................................... C Blemishes of 0ankind.......................................!CD Blessed 1re They Gho <onour the Elders..............$J Blessed is the +i&ht of the /oble..........................A"A Blind is this Gorld............................................AAC Buddhas 1re Dear to 1ll....................................AA$ By <armlessness Kne Becomes 1 /oble Kne........A$A By Immorality the ;ool .uins <imself.................AD! By Kneself is E#il Done......................................AC" Calm 1re the Peaceful.........................................DJ Cast Kff Eust and <atred...................................!A Cause /o Incon#enience to 1nyone......................"C Causes of +tains................................................ADC Con4uer 1n&er by Eo#e.....................................A C Con4uer <eedlessness by <eedfulness...................A" Control the 0ind Gell.........................................AJ Control 8our Thou&hts......................................AJJ Corrupt Ei#es Entail +ufferin&.............................AJA Corrupt 0onks +uffer in <ell.............................AJC Cra#in& :ro)s in the <eedless...........................AB" Cra#in& :ro)s in the Passionate.........................!CA Cra#in& is the Builder of this <ouse......................BB Cra#in& is the .oot of +ufferin&..........................ABD Culti#ate Concentration and Insi&ht....................!!A Culti#ate :ood ;riendship...................................DC

Endeh o+ Verses
:i#e Hp 1n&er..................................................A"B :i#e Hp Base Desires.........................................ACI :i#e Hp Eesser <appiness for :reater Bliss...........AIA QRSTTUVWXSYXZ[\]X^_V`T.......................................!D" :ood and E#il 1re ?no)n by Their Effects.............I$ :ood Deeds Cause /o .epentance........................ A :rey <air Does /ot 0ake 1n Elder.....................ADJ :uard the 0ind Gell...........................................AJ :uard the +enses..............................................!CI :uard 8ourself Eike 1 ;ortified City....................AJ" <appiness is 0ind9made.......................................A <atred is Con4uered by Eo#e................................." <atred is /e#er 1ppeased By <atred.......................! <ealth is Paramount..........................................A"C <eedfulness Eeads to +o#erei&nty.........................A <old /othin& Dear...........................................A"" <onour the Gorthy...........................................!!D <onour the Gorthy...........................................A! <un&er is the :reatest 1ffliction.........................A!B I&norance is the :reatest +tain...........................ADA Index of -erses................................................! I Insatiate 1re +ensual Pleasures............................A!A Eearnin& Githout Practice is /o Hse.......................B Eet :oP............................................................ABB Eiars +uffer in <ell............................................AIB Eife Ends in Death..............................................B$ Eife is Dear to 1ll...............................................JD Eike 1 Bubble is this Gorld................................ACJ Eike 1 0ira&e is this Body...................................!$ Eon& is +aNs'ra for the ;oolish............................"I Eust is 1 ;ire Eike /o Kther...............................A!B Eust Penetrates an Hnde#eloped 0ind.....................$ 0ake <aste in Doin& :ood..................................ID 0any People 1re Immoral.................................AJD 0editate Constantly .........................................AI 0erit Gelcomes the Doers of :ood.....................A"I 0isers 1re /ot <appy.......................................AA" 0odesty is .are..................................................B! 0olest /one......................................................JD 0orality Blo)s 1&ainst the Gind.........................."" 0orality is the Best ;ra&rance.............................."" 0uch :ood +hould Be Done................................."!

! I

/o E#il Githout Bad Intention.............................IB /o Kne 1#oids Blame in this Gorld....................A /o Protection 1t the 0oment of Death................A$B /o +aints Kutside of the Buddhadhamma.............ADD /o +ufferin& for the Emancipated.........................DD /obody Can Escape the Effects of ?amma..............J! /ot by 1ppearance 1lone is Kne 1 0onk...............BA Kne is /ot Knes K)n........................................."J Kne is /ot Gise Because of +peakin& 0uch..........ADI Kne -ersed in Dhamma Does /ot +peak 0uch......ADJ Kne Gho Imbibes the Dhamma is <appy...............DC Kne )ith Eittle Eearnin& Eacks Gisdom................BJ Penances Cannot Purify 1nyone...........................BA Practice is Better Than Teachin&..........................."A Purify Thou&hts% Gords% and Deeds.....................A$D Purify 8ourself :radually...................................A B Purity and Impurity Depend on Kneself...............ACD Fuarrels Destroy Both Parties................................" .ealisation is +uperior to ;astin&.......................... " .ealisin& Impermanence is Best...........................IA .ealisin& the Dhamma is Best..............................I! .eflect Gell K#er ;ood........................................D$ .enunciation is Difficult....................................AID .eturnin& to Eay Eife is ;oolish..........................ABI .iches .uin the ;ool..........................................!C .i&ht Thou&ht Eeads to .ealisation.........................D .i&hteousness Does /ot Decay.............................BI +eein& the Deathless is Best..................................I! +eek <appiness in +olitude..................................D +eek .efu&e in the Triple :em............................A!! +eek the Ei&ht....................................................BD +elf is Knes .efu&e...........................................AC! +elf9con4uest is Best............................................$$ +elf9con4uest is the Best -ictory...........................$D +elf9control Eeads to the :oal.............................AJ$ +elf9&uarded Kne Ei#es <appily..........................!AD +ensualists 1re +)ept 1)ay by Death....................!$ +ensualists Die Hnsatiated....................................!B +hun E#il Eike 1 Perilous .oad.............................IJ +ilence 1lone Does /ot 0ake 1 +a&e...................A$C +peak /ot <arshly..............................................J$ +trai&hten the ;ickle 0ind...................................AI

! J

Appendi#es
The True Charioteer..........................................A C The Hnattached 1re Bound Hpstream..................A"I The Hndefiled Knes 1re ;ree...............................DI The -i&ilant <a#e /o ;ear...................................AB The -irtuous 1re Dear to 1ll..............................A"$ The Geak +uccumb to Temptation......................... The Gise 1ppreciate the Dhamma........................"B The Gise 1re /either Elated /or Depressed...........D! The Gise 1re /ot 1ttached to the Gorld..............ACJ The Gise 1re Peaceful.........................................D! The Gise 1re Hnshaken Eike 1 .ock.....................DA The Gise Control Themsel#es..............................DA The Gise Escape ;rom this Gorld.......................AA! The Gise ;ool...................................................."B The Gise Kutshine Blind Gorldlin&s....................." The Gise Protect Themsel#es...............................A! There is /o E#il 1 Eiar Cannot Do.......................AA" There is /o ;ire Eike Eust..................................AD" This Body is 0ade of ;lesh and Blood....................B$ This Decorated Body is ;oul.................................BD -ictory Breeds <atred.......................................A!J Ghat Deli&ht in +eein& Ghite BonesM....................B$ Ghere 1rahants D)ell is Deli&htful......................$C Gho Deli&hts in the Dhamma Does /ot ;all.........!CB Gho <arms the Innocent Comes to :rief..............JB Gho <arms the Innocent Comes to :rief..............JA Gho <as .eached the :oal is ;earless..................!C! Gho Tastes the Dhamma is +orro)less................A"A Gho Gill Comprehend this EarthM........................!D

+tream9)innin& is Better Than +o#erei&nty..........AA +tri#e for 8our +piritual Gelfare.........................AC$ +tri#e )ith Ooy and ;aith....................................!A$ +uccess +hould /ot Be +ou&ht Hn7ustly...................D" +ufferin& is 0ind9made.........................................A +)eet is <is +peech Gho Controls <is 0outh.......!CJ The Best ?ind of <appiness...............................A! The Body Gill +oon Be Cast 1side.........................!A The Buddha Cannot Be ;athomed.......................AAD The Buddha +hines by Day and /i&ht..................!!" The Causes of Bliss............................................ABC The Corrupt .uin Themsel#es............................AC The De#out 1re .espected E#ery)here................AI$ The Dili&ent Destroy the Defilements..................A " The Ei&htfold Path is Best..................................A$" The Ener&etic Prosper.........................................A! The En#ious 1re /ot 1t Peace ............................AD! The E#il9doer Destroys <imself............................JJ The :ift of Truth Excels 1ll :ifts........................!C The :ood 1re <appy <ere and <ereafter................J The :ood 1re .are...........................................AAB The :ood Can Be +een ;rom 1far.......................AI$ The :ood Control Themsel#es.............................B" The :ood .e7oice <ere and <ereafter.....................I The <armless 1ttain the Deathless......................A ! The <eedful 1re Close to /ibb'na........................AD The <eedful ;ar Kutstrip the EaLy........................A" The <eedful Illuminate the Gorld.......................ACB The <eedful Pro&ress Fuickly..............................A The <eedless 1re Eike the Dead...........................AA The Impure 1re /ot Gorthy of the .obe.................D The Oust 0ake 1 Proper In#esti&ation..................ADI The Eustful 1re Cau&ht in Their K)n Geb...........ABJ The 0indful Exert Themsel#es.............................DD The /e&li&ent 1re Eater .emorseful.....................BB The /oble 1re .are...........................................A!" The Kmniscient Kne <as /o Teacher..................!C" The Path to /ibb'na........................................... I The .i&hteous 1re <appy..................................ACI The +ense9Controlled 1re Dear to 1ll....................DI The +lothful Do /ot .ealise the Path...................A$D The Teachin& of the Buddhas.............................A!C

]lossar7 of P!li Terms

Translation is a difficult art. Kne tries to be accurate yet at the same time con#ey the essence as simply as possible. 1 fe) P'(i terms are explained here. n!g!mi o 1 /on9returner. 1 /oble Kne )ho has attained the third sta&e of the path. <a#in& destroyed lust and an&er they are destined not to be reborn a&ain in the sensual realm% but )ill attain final nibb'na in this #ery life or in the non9sensual Brahm' realms. rahant o 1 Gorthy Kne. 1 perfect saint )ho has attained the final &oal by destroyin& all mental defilements. Due to absence of cra#in& and i&norance% 1rahants are ne#er born a&ain. )hikkh# o Kne )ho li#es by be&&in& ( hikkhati) for alms% a celibate monk )ho obser#es !!I precepts. )hikkh#TV o 1 female bhikkhu% a celibate nun )ho obser#es the "AA precepts. )r!hmaTa o 1 +aint% a <oly 0an% a &od9like person )ho is free from )orldly thou&hts and concerns. 9amaTa o 1 recluse% a )anderer. 9!maTera o 1 no#ice monk% under !C years of a&e or not fully ordained. 9akad!g!mi o 1 Knce9returner. 1 /oble Kne )ho has realised the second sta&e of the path. <a#in& )eakened lust and an&er they are destined to be reborn in human form once more at the most. 9ot!panna o 1 +tream9)inner. 1 /oble Kne )ho has realised nibb'na for the first time. +ince they are destined to become 1rahants )ithin se#en life9times at the most they are said to ha#e entered the stream leadin& to the end of all sufferin&.

! B